Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	part_n	5,261	5	4.5208	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77444	An historicall vindication of the government of the Church of Scotland from the manifold base calumnies which the most malignant of the prelats did invent of old, and now lately have been published with great industry in two pamphlets at London. The one intituled Issachars burden, &c. written and published at Oxford by John Maxwell, a Scottish prelate, excommunicate by the Church of Scotland, and declared an unpardonable incendiary by the parliaments of both kingdoms. The other falsly intituled A declaration made by King James in Scotland, concerning church-government and presbyteries; but indeed written by Patrick Adamson, pretended Archbishop of St. Andrews, contrary to his own conscience, as himselfe on his death-bed did confesse and subscribe before many witneses in a write hereunto annexed. By Robert Baylie minister at Glasgow. Published according to order.	Baillie, Robert, 1599-1662.; Adamson, Patrick, 1537-1592. Recantation of Maister Patrik Adamsone, sometime archbishop of Saint-Androwes in Scotlande.; Welch, John, 1568?-1622.	1646 (1646)	Wing B460; Thomason E346_11; ESTC R201008	133,114	153

Pope to take in his hand both the Swords nnn Animadversions To confound the Jurisdiction Civill and Ecclesiasticall is that thing wherein all men of good judgement have justly found fault with the Pope of Rome who claimeth to himselfe the power of both the swords which is as great a fault to a Civill Magistrate to claime or usurpe and especially to judge upon doctrine errours and heresies he not being placed in Ecclesiasticall function to interpret the Scriptures the warrant hereof out of the Word of God we are ready to bring forth his Majesty did put it under his own hand that these things were far from his thoughts that he was no Judge either of doctrine or heresie or of the interpretation of Scripture that neither he nor his Parliament did meddle w th Excommunication that they had pronoūced the excommunication of Mountgomery to be null not as Judges of the cause but as witnesses of the informality of the processe he confessed that Jesus Christ was the onely head and Law-giver of his Church and that if he should claime to himself or his heirs any thing meerly Ecclefiastick which the Word of God has put in the hands of Church officers that if he or any man should suspend or alter any thing which the Word of God did remit onely to them he avowed that these attempts in himselfe or any other would be nothing else but as he speaks the sinne of Idolatry and a transgression against all the three Persons of the Trinity against the Father in not trusting the words of his Son against the Son in not obeying him but taking his place over his head ooo Kings Declaration Never shall I nor ever ought my Posterity acclaime any power or Jurisdiction in a matter meerly Ecclesiasticall as to the Commissioners not Ecclesiasticall they are joyned to give their advices and not to interpose their authority while Christ sayes Dic Ecclefias and one onely man did steale that dint against the Bishop of Glasgow in a quiet holl the Act of Parliament reduceth the sentence for informality and nullity of processe not as Judges whether the excommunication was grounded on good and just causes or not but as witnesses that it was unformally proceeded and to end shortly this my Declaration I mind not to cut away any liberty granted by God to his Church I acclaime not to my selfe to be judge of doctrine or true interpretation of Scripture my intention is not to discharge any Jurisdiction in the Kirke that is conforme to Gods Word nor to discharge any Assembly but onely that these shall be holden by my License and Counsellours my intention is not to meddle with excommunication neither acclaime I to my selfe or my heirs power in any thing that is meere Ecclesiasticall and not adiaphoron nor with any thing that Gods Word hath simply devolved in the hands of his Ecclesiasticall Kirk and to conclude I confesse and acknowledge Christ Jesus to be head of his Church and Lawgiver to the same and whatsoever persons doe attribute to themselves as head of the Church and not as members to suspend or alter any thing that the Word of God hath onely remitted to them That man I say committeth manifest Idolatry and sinneth against the Father in not trusting the words of his Son against the Son in not obeying him and taking his place against the holy Ghost the said holy spirit bearing the contrary record to his conscience against the holy Ghost because against the Spirits Testimony in his own conscience I hope they who are so earnest to have King James heard in this cause though in a false and suppositious Writ will be content to hear him in his true Declaration under his own hand The third part of the Writ containes an enumeration of his Majesties intentions The pretended intentions were not the Kings but the Prelats concerning them we need adde little to what is said onely consider first that Adamson the Author of the Writ assures us that there is nothing or little here of the Kings intentions ppp Recantation I have enterprized of meere remorse of conscience to write against a Book called The Declaration of the Kings Majesties intentions albeit it containeth little or nothing of the Kings intentions but of my own in the time of the writing thereof and the corrupt intentions of such as for the time were about the King and abused his minority in the whole Book is nothing contained but assertions of lyes ascribing to the Kings Majesty that whereof he was not culpable I grant I was more busie with some Bishops in England in prejudice of the discipline of our Kirke partly when I was there and partly since by mutuall intelligence then became a good Christian much lesse a faithfull Pastor being that he did here set downe onely his owne intentions and these of the Courtiers and Prelates at that time of their highest pride and greatest oppression of the religious party Secondly The Reprinters of this Writ seeme to bee perjured men and either hypocrits or Apostates the errours and faults that appeare in these intentiōs are of two kinds Prelaticall and Erastian For the first not onely the Author did recant them but also as we have now often said King James with the States Assembled in Parliament did expresly condemne them and at this time they stand condemned in the whole Isle by King Charles in his Parliament of Scotland and by both the Houses of the Parliament of England who ever now wil tak the patrociny of the Prelaticall war doth set his face against the King and Parliaments of both Nations and if he be a member of Parlia in either Nation whoaccording to his place must needs have sworn the National Covenant for his endeavor to establish what by his Covenāt he was boūd to his power to have extirpated Let him be cast with ignominy out of these honourable Senates as a false and perjured hypocrite planting by deed what by Oath and Covenant he promised to eradicat or else an Apostate repenting and retracting while now he is set in Parliament what at his entry upon oath he promised that he might be permitted to sit downe such perjured whether hypocrisie or apostacy cannot but be abominable both to God and all ingenuous men As for the Erastianisme of these intentions Cesaro-Papisme is Antichristianisme worse then that of the Pope whereby the Bishops are made pleni-potentiaries in the Church by vertue of a Commission from the Magistrate we have shewed at length how farre King James disclaimed this errour as a grievous sinne against the Father Son and holy Ghost for the thing it selfe makes the Magistrate head of the Church and fountaine of all Ecclesiastick Jurisdiction This Cesaro-papisme is an Antichristianisme so much worse then that of the Pope as more uncontrolable and remedilesse the servants of God in their wrastlings against the Antichistianisme of the Pope and Prelats had often times great

you over to the Divel and therfore your rage against him for that necessary and good service is great out of his Sermon you dare cite nothing and it is well known that no or thodox Divine in any of the reformed Churches is more willing to give to Soveraign Princes all their due then that most worthy man is and ever has been In your scoffe of a Scottish Pope the smoke of ignorance goes up with the fire of malice these many years for your old stinging you have bin removed to dark Cavernes though sometimes for a Breathing you have cropen out to Oxford Dublin but had your crimes permitted you to have walked a little either at Lond. or Edinburgh or any where in this Isle where the Sun of Truth Justice did shine or any where over Sea where the affaires of this Isle with any ingenuity use to be represented you would not have called that most gracious man a Pope For how ever you have declared your selfe for Scottish Cardinalls and a Pope over the whole Church Catholick through al the world and all who know you will beare you witnesse that in Scotland so proud and arrogant a Prelate did not breath in our dayes yet the venerable divine whom you slander is so farre from the note you would put upon him that a more modest and humble spirit of so great parts and deserved authority with all the greatest of the Isle lives not this day in the reformed Churches But it is our first Reformation that chiefely grieves you Our first reformation was authorized by Parliament you continually breake out upon that and repeate very oft the same most bitter slanders The reformation in Scotland as has been said began long before the yeare 1558. when the Queens Mother was not yet come to the government in the yeare 1542. the Protestant Regent Duke Hamilton with the consent of Parliament did then authorize it and set it on foot albeit the compleat and publick Reformation of the whole Land was not till the yeare 1560. when the Parliament convened by the authority of our Soveraigne and after ratified by her did authorize it fully Her delay for a little to ratifie that Parliament makes nothing against its validity especially since now for fourscore and five yeares it has stood firme as one of our most happy Parliaments not questioned by any but some few eminently malignant Papists and Prelates That which here you scorne in Knox is a truth uncontroverted by any reasonable man that Religion has its own proper intrinsecall strength from God its only Author that Princes and states may and ought as servants to God their Lord make way for it in their Dominions by their good Lawes but this does not adde any more internall truth and strength to Religion then it has of it selfe before the Magistrate confirmed it and which it cannot lose although the Magistrate doe cry it downe and persecute it for errour Concerning the debates in the yeares 1558. and 1559. betwixt Queen Regent and the States for the just Liberties of the Kingdome for both agreed that this was the chiefe quarrell we repeat not what we have said before What you being from the thirty third p. to 39. P. 33.34.35 Episcopa●●e was never ●pproved by any lawfull Assembly in Scotland I have met with it a most all in my answer to the other Treatise In the yeare 1571. a Committee of the generall Assembly at Leeth deceived by some prime Courtiers too much engaged unto the Prelates of England did advise to set up Bishops in the Church of Scotland with the name and some shadow of the things which then were in England but the thing it selfe a sole power of Ordination and Jurisdiction over the whole Diocesse in one mans hand they never dreamed of Yea the very name and shadow whereto that Committee was drawne was never allowed of by any act of a lawfull generall Assembly for the very next Assembly did disclaime it and ever after the matter was in debate till both name and thing was totally exploded Your discourse of the Negative confession and Church-government in the yeare 1580. and 1581. and of the platforme of Presbiteries as set up by Mr. Melvil without the Kings Authority with much stuffe of this kind demonstrates your mind to calumniate with a great deale either of ignorance of the times or malicious resolution to lye In the yeare 1580. some prime Courtiers The short confession of Faith was subscribed by King James 〈◊〉 the year 1 〈◊〉 and others truly popish in their heart yet for their own ends was content to dissemble and to abjure popery with their owne equivocations and mentall reservations The King desiring to stop all starting holes caused Mr. Craige the Pastor of his Familie to draw up a confession every particular rejecting expresly the most of the Romish errours this King James himselfe did Signe and permitted none to live at his Court who did not sweare it he ordained it also to goe through the whole Land Towards this confession scornfully called negative the Prelaticall party did ever carry an evill eye for it was a stronger barr against popery and their intended innovations then their designes could well admit The whole sixe yeares before that Confession The Presbiterian government was fully agreed to before that 〈◊〉 the Generall and provinciall Assemblies were much exercised in perfiting the second booke of discipline wherein the whole body of the Presbiterian Government is fully set downe nothing in our Church did ever passe with so great deliberation nor with greater unanimity In the year 1578. it was all agreed unto in the Generall Assembly Mr. Melvill was a gracious instrument in that worke but all the Divines of the Kingdome did joyne with him therein With the states they had some controversie but not for the matter of Government in this the Harmony betwixt the Church and State was full but for the Church Patrimony wherein the King did joyne heartily with the Assembly against the Court and wherein your selfe cannot but beare witnes to the honesty of the Divines at that time For it was their mind that Church rents ought not to be impropriat to Courtiers nor given to Prelats nor serve the ambition and avarice of any Church-men but ought to be imployed for the Honorable and comfortable maintenance of all that served at the Altar and for the reliefe of the poore and strangers and what was above to go to the publicke uses of the state But in this gracious designe the cunning first of the Court and after of the Prelates did Crosse both the King and the Assembly so that for peace they behoved to yeild albeit upon occasion both his Majesty and the Church did often protest for their rights The King and his Counsell did set up the Presbyteries over all the Land at the same time But for any parts of the Presbiteriall Government which in that Booke of discipline was set downe