Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	ghost_n	holy_a	water_n	5,471	5	6.7004	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

declaration of this frée mercy he reporteth it oftentimes that we are giuen vnto him of his Father as manifestaui nomen tuum ijs quos dedisti mihi I haue made knowne thy name vnto those which thou hast giuen me and tui erant mihi dedisti eos and omnia quae dedisti mihi a te sunt and serua eos quos dedisti mihi All things that thou hast giuen me are from thée Kéepe them that thou hast giuen me They were thine and thou hast giuen them me And that we should know that to be giuen to Christ is to be ioyned vnto him he addeth vt sint vnum sicut nos that they may be one as we are one This is also proued by all suche places of Scripture as shew that we be saued by grace Thus we sée our ioyning vnto God is first to be giuen vnto Iesus Christe of his Fathers owne good will And this is on Gods behalfe the eternall secrete purpose whereby we be made his The other way whereby we be made his is Faithe of his worde when by inspiration of the holy Ghost we apprehend in Christ the frée loue of his Father and that héereby we be ioyned vnto God it is in like manner often declared by the Scripture Now are you cleane saith Christ through the word which I haue spoken vnto you And in an other place I haue giuen vnto them the woords which thou gauest me and they haue receiued them and haue knowne surely that I came out from thée and haue beléeued that thou hast sent me Likewise Ioh. 16.27 Ioh. 17.14 I haue giuen them thy worde Againe sanctifie them with thy truthe thy worde is the truthe And to the ende we should all know this instruction were oures our Sauior saith further I pray not for these alone but for them also which shall beleue in me through their worde And now for proofe that this is our ioyning vnto God it foloweth that they all may be one as thou O Father art in me and I in thée euen that they may be also one in vs. This manner of ioyning vs vnto God was shewed vnto Iacob in that vision where he saw a ladder reaching from the earthe to heauen and Angels going vp and downe teaching vs that Christ was likewise the ladder by whome we climed vp and were ioyned to his Father This was likewise shewed in the thirde of Mathevve where the Heauens are opened and the holy Ghost descended vpon Christ signifying that he hath reconciled heauen and earth and ioyned vs againe vnto God and we by faith made partakers of that benefite Thus we sée the manner of our ioyning vnto God first in his eternal secrete purpose after apprehended of vs by faithe Now this standing thus that the promise might be certaine vnto all the séede God hath sealed this hope with the body bloud of Christ that we being partakers of those heauenly mysteries might assure our conscience of his eternall mercy that the gates of Hell should no more preuaile against vs. Thus are our Sacraments signes tokens warrantes gages pledges of our saluation and doe not as M. Harding teacheth ioyne vs vnto God but he sayth further they poure into vs life immortall and dothe boldly affirme it yet we may not beleue him without great preiudice to Christ himselfe I tel you plaine saithe M. Harding they put into vs eternall life but Christ saith I know that Gods commaundement is euerlasting life and to put it out of doubt what commaundement he meaneth he saith in an other place this is eternall life that they know thée to be the only very God and whom thou hast sent Iesus Christ. Then faith ioineth vs vnto God faithe putteth in to vs life Not in all Gods word there is one line whereby it may appeare this is wrought by the Sacrament Now resteth the second point to be considered whether the Sacraments containe grace and in déede hinc illae lachrymae Hereof maister Harding complaining came as the common Prouerbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whē he heard y e name of Sacraments he could not but gape after this Popish heresie This is a religious article in the Popes kingdome that Sacraments doe giue grace but what they doe it is sufficiently already declared beside that their names doe sufficiently beare witnesse of their efficacie They be called Testaments or couenaunts which cannot be the thing it selfe but the pledge of our iustification In Baptisme if Christ doe not baptise with fire and with the holy Ghost the water of regeneration doth not auaile Therfore S. Paule saith ye that are baptised into Christ haue put on Christ. By which one sentence all M. Hardings doctrine is ouerthrowne For neither the water ioyneth vs vnto God neither yet giueth vs grace but that is wrought only by our faith in Christ. And therfore S. Paule writeth of Circumcision that Abraham was first iustified and after receiued the signe of Circumcision as this seale of the rightuousnesse of faith which he had whē he was vncircumcised By all this it is manifest that grace is first giuen vs fréely from aboue and then the Sacrament is lefte vnto vs as a warrant that Gods promisse shall be fulfilled Thus we sée that touching the Sacramentes M. Iuel saithe nothing otherwise than the Scripture teacheth and the vntruthe that M. Harding would so faine note is nothing else but his owne heresie And now for as muche as M. Harding hath called vs into so long a discourse of Gods Sacraments I desire of thée good Christian reader to marke indifferently the great difference in this behalf betwene the Christian and the papall Religion thou wilt soone as I doubt not abhorre their great deprauing of Christes institution which in that sinagoge is so miserably rent in pieces that scarce any parte of it is kept inuiolate Christ did institute his supper for this purpose that he might Communicate with his disciples They appoint their Masses that they may receiue alone Christ in his supper was the only offerer they in their Masses will offer as wel as he Christ blessed with giuing thanks they blesse with making Crosses Christ did Consecrate with the preaching of the word of faithe they doo Consecrate with whisperings and breathings Christ said take and eate this is my body they say neither take nor eate yet it is his body Christs Disciples sate downe and eate it they bid vs fall downe and worship it Christ said he would drinke no more of the fruite of the vine they say there is no fruit of the vine at all Christ saithe drinke ye all of this they say drinke no man but the Priest alone Christ saith doe this in my remembraunce that is shew forthe my death vntill I come they of Christes death and passion doe not preache a worde I will prosecute this repugnancie no further It greueth me to remember their opē sacriledge God turne

men héereby saith he it appeareth it was giuen to deade men not that it was thrust in their mouthes But I pray M. Harding can a thing be giuen to a dead man to eate and not thrust into his mouthe This vaine contention about words proueth M. Harding to be a very wrangler This appeareth to be true by the Canon M. Iuel recites and further we reade that it was commaunded if the persone were dying infundatur ori eius Eucharistia that the Sacrament should be poured into his mouthe Héere by the way note that in that time the people receiued the cuppe As touching the .85 vntruth M. Hardings Reioinder doth confute it selfe in the next vntruthe before he said the Councel did forbid it now he sayth it did not so whether it did or no M. Harding hath made a lie and except the distruction of thrusting it in their mouthes and putting it in there is no coloure to shadow the lie The B. of Saris. The members of these argumentes hang together like a sicke mannes dreame Harding The .86 vntruthe I make no arguments in this place Dering No good arguments in déede I graunt but yet suche as they are you encombre vs with them The B. of Sarisb Heere would M. Harding faine finde a Masse c. Harding The .87 vntruthe Heere I seke not for the Masse Dering But to séeke after your Masse is your only purpose Therfore here you speake nothing to the purpose and consequently as it was said afore your writings hang together like a sicke mannes dreame The B. of Saris. Here these words euery other christian man or woman that he hath in by the way are an ouerplus and quite from the purpose Harding The .88 vntruthe The .12 Diuision These vvordes are quite from the purpose Dering The question is whether there were priuate Masse within .600 yeare after Christ that is whether the Priests receiued alone in the congregation Maister Harding answereth sicke men and women receiued at home The controuersie lieth whether this be from the purpose The B. of Saris. For the question is moued not of any other man or woman but of the Masse and only of the Priest that saith the Masse Dering The .89 vntruthe Before there was an vntruth quoted not numbred here is one numbred and not quoted When M. Harding telleth what this vntruthe is we will answere it in the meane season we may marke the value of these vntruthes Some not worth numbring some not worthe naming but all is good inough for this Reioinder The B. of Saris. S. Ierome in his exposition is as homely calling it vilem intelligentiam traditionum Harding The .90 vntruth S. Ierome calleth not Moses lavv so Dering Héere M. Harding maketh two gesses One at S. Ieroms meaning an other at maister Iuels if either faile this vntruthe that is risen by chaunce must sal of necessitie But M. Harding héere as his whole religion is maketh very muche of outwarde shewes For except a little carnal pleasure of the outward sense there is nothing in their sinagogue but mourning and lamentation of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise he will haue beggerly Ceremonies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saithe he is poore or nedy not beggerly What great ignorance in singular impudencie This exacte defining of Gréeke words may bréede some where some opinion of learning But alas héere is nothing but in déede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beggerly wrangling without other learning or good religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith maister Harding is not beggerly but poore Yet Aristophanes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not pore but beggerly Nowe whether were better Grecian master Harding or Aristophanes I thinke it may be sone iudged Aristophanes wordes are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a begger and hath nothing he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liues by his labor Thē by this it séemeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is beggerly And Maister Harding that sacred interpretation that trident couent doth so muche enforce doeth it not call them egena elementa And I pray you M. Harding whether is egena poore or beggerly Surely Ouid saith de rem amor lib. 2. of Hecate and Irus why they are not beloued Nempe quod alter egēs altera pauper erat bicause Hecate was but poore Irus was a very begger but thus it is Maister Harding careth neither for Aristophanes nor yet for Ouid neither yet for Gréeke nor yet for Latine He is so ielous ouer his vntruthes that some time he speaketh he knoweth not what Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saithe maister Harding is rather Elements than Ceremonies In déede I graunt the word signifieth the foure elements but I trow he wil not haue S. Paule speake thus now you know God why turne you againe to the fire aire water and earth that were a beggerly sense made of the holy Ghosts wordes Then why doeth he not confesse that S. Paule meaneth the Ceremonies of the law and thus much as concerning master Hardings Gréeke As touching his religion it is very choler if in respect of Christ he may not suffer the ceremonies of the law to be called beggerly But it is no maruell though this interpretation offend them for what is it that Paule calleth beggerly Ceremonies It foloweth You obserue dayes and monthes times and yeares Hinc illae lachrimae for this cause M. Harding is so much offended such obseruations are great principles in Papistrie and to call them beggerly is to make all that Religion nothing worthe But we sée suche a one is Paule he was chosen to preache among the gentiles and God haue the glory he hath conuerted vs from al popish Idolatry For this aucthoritie of Ierom which M. Harding blameth in which he séeketh for his vntruthe read the place thou shalt finde the words or else let this be vntrue The B. of Saris. Of mingling water with wine superstition only except no man maketh any great accompt Harding The .91 vntruth The old fathers make great accompt of it Dering If M. Harding will presse vpon these wordes no man maketh any great accompt then he might haue said I and my felowes make great accompt of it therfore some body dothe it and by this meanes he might haue had many witnesses of his saying and so his vntruthe had bene the surer If he will not so force the words why doth he apply them vnto the olde fathers By this it appeareth he writeth not alwayes with the best aduisement But now he doth M. Iuel great wrong and racketh his words to that he neuer ment He speaketh of him self and other that at this day professe Gods religion saith that were it not for feare of superstition we would not greatly stick to mingle water with the wine and for proofe that M. Iuel ment thus let his boke be iudge He alleageth Cyprian and Iustine and farther saith that