Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abide_v	able_a	bring_v	25	3	3.8283	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Christ our Sauiour saith Doe men gather grapes of thornes or figges of thistles and a corrupt tree bringeth forth euill fruite Whatsoeuer is not of faith is sinne and without faith it is impossible to please God Here of we conclude that euen those workes which God hath commaunded and commended to vs in his word being done by the vngodly and reprobate be so corrupted by their infidelitie and wickednes that they bee not acceptable but rather abominable before God So saith Saint Augustine Sine qua fide quae videntur bona opera in peccata vertuntur that is Without faith those workes which seeme to be good are turned into sinne Saint Ambrose saith Sine cultu veri dei etiam quod virtus videtur esse peccatum est nec placere vllus deo sine deo potest that is Without the worship of the true God euen that which seemeth to be vertue is sinne neither can any please God without God Anselme saith Omnis vita infidelium peccatum est nihil bonum sine summo bono i. The whole life of the vnfaithfull is sinne and there is nothing good without the chiefest good which is God By this the Christian reader may sufficiently see how false the doctrine of the Papists and namely of our fine and delicate Iesuites is who teach as their proctor Andradius one of that coate blusheth not to auouch that all actions of those which bee voyde of the true knowledge of God bee not sinne yea that they may doe workes defiled with no fault but worthie of great praise and that we are not to thinke that all the workes of them which be voyd of faith do so displease God that they be crimes worthie eternall punishments Let the godly reader compare these sayings of this Iebusite with those alledged before out of the Scriptures and ancient Fathers and discerne which is more sound and agreeable not to the blinde reason of man but to the will of God reueiled in his word Secondly concerning the workes of there generate that belong to Gods election and mercie we say that although they be done with imperfection and not so fully with their whole soule hart and minde as they should be but carrie the touch of mans corruption and are not able to abide the strict streight iudgement of God yet because they proceede from harts purified by faith and sanctified in some measure with Gods holy spirit they please God and the imperfections of them being pardoned in Iesus Christ they bee accepted for pure and holy Christ saith A good tree bringeth forth good fruite to the pure are all things pure The prayer of the righteous is alwayes acceptable to God The faithfull be an holy priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ To doe good and to distribute forget not for with such sacrifices God is pleased This therefore is a falsely which this man with a brasen brow affirmeth that fasting praying and almes deedes according to our religion be deadly sinnes These workes be commaunded of God who commaundeth no sinnes We say that the corruption of our nature which is but in part and imperfectly regenerate in this life doth creepe into them and therefore they be not so purely perfectly done of vs as God requireth whereby we acknowledge that euen the best workes we doe had neede of Gods mercie So Saint Augustine saith Vae etiam laudabili vitae hominum si remota misericordia discutias eam that is Wo be to the laudable life of man if thou O God examine it without mercie Now what reasonable man will reason or imagine vs to reason thus that because we doe good workes not so purely and perfectly as Gods righteousnesse requireth and deserueth that therefore good workes as prayer almes deedes c. be deadly sinnes or are to be auoyded of vs. But let vs come to examine the proofe of your Minor or second proposition You say that according to our religion and common exposition of this text of Scripture we are made all as vncleane and all our iustices are like a stained cloth the best workes we can doe are infected with deadly sinne and deserue eternall damnation and therefore to be auoided We indeed expound this place not only of wicked hypocrites but also of the regenerate and faithfull and say that all our owne righteousnesse of works is so stained with the corruption of our sinfull nature that it is not able to stand before Gods iudgement seate nor abide his seuere triall and examination For when wee haue done all those things which are commaunded vs we must say that we are vnprofitable seruants And if thou O Lord streightly markest iniquities O Lord who shall stand and therfore we must pray and say Enter not into iudgement with thy seruant for in thy sight shal none that liueth be iustified And with Daniel we say O Lord vnto vs appertaineth open shame to our Kings to our Princes to our Fathers because we haue sinned against thee yet compassion and forgiuenes is in the Lord our God Whereupon we acknowledge that our Iustice and righteousnesse consisteth not in the perfection of our vertues but in the forgiuenes of our sinnes Bernard thus expoundeth and applieth the place of Esay Nostra si qua est humilis iustitia recta for sitan sed non pura nisi forte meliores nos esse credimus quàm patres nostros qui non minus veraciter quàm humiliter aiebant omnes iustitiae nostrae tanquam pannus menstruatae mulieris Quomodo enim pura iustitia vbi adhuc non potest culpa deesse i. Our humble or base iustice if it be any is peraduenture right but not pure vnles we beleeue our selues to be better than our Fathers who no lesse truly then humbly said all our righteousnesse is as the cloth of a menstruous woman for how can righteousnesse be pure where sinne as yet wanteth not And againe Sed quid potest esse omnis iustitia nostra coram Deo Nonne iuxta Prophetam velut pannus menstruata reputabitur si districtè iudicetur iniusta inuenietur omnis iustitia nostra i. What can all our iustice be before God Shall it not according to the Prophet be reputed like the cloth of a menstruous woman and if it be streightly iudged all our iustice shall be found to be vniust How you expound this place I know not belike you satisfying Gods iustice so fully with your owne pure workes that he can aske no more of you as I alleaged before out of Bishop Fisher thinke that this place is not to be vnderstood of you and your iustice which is pure and perfit but of the iustice of Lutherans Caluinists and such other prophane persons Wherein take you heede that you shew not

of truth concerning religion and saluation We haue learned and godly Bishops and Pastors to teach the truth of Gods word to confute both by preaching and writing errors and heresies And we haue Synodes although not generall yet prouinciall wherein controuersies may be decided and heresies condemned as heretofore the truth hath beene maintained and heresies confuted and confounded in some prouinciall Councels as that called Gangrense and some other Africane Councels as well as they haue beene in some generall I would faine know of you what other and better meanes the Church of God had for the space of three hundred yeeres after Christs in carnation then these to determine controuersies and abolish heresies Generall Councels they had not before Constantines time which therefore your fellow Papist Fighius counteth to haue been an inuention of his but your great Rabbin Rob. Bellarmine therein controlleth him and saith it is false So well these men be setled in vnitie of beleefe And to your great Master of Rome whom you now would make the Oracle of the world there was before that time but small respect and regard had as your owne Pope Pius 2. in these words confesseth Ante Concilium Nicenum sibi quisque viuebat ad Romanam Ecclesiam paruus habebatur respectus i. Before the Councel of Nice euery one liued to himselfe and there was small regard had to the Church of Rome Shew vs therefore what meanes the Churches of God then had for maintenance of vnitie of faith which we want You say that Christ willed vs to heare his Church if we would not be accounted for Ethnicks and Publicanes The which place your said Rob. Bellarmine Reader full wisely alleageth to proue the Pope and his Councel to be the supreme Iudge of controuersies As though our Sauiour Christ there spake of deciding of controuersies in doctrine or of expounding the Scriptures or by the Church meant the Pope and his Councel and that euery man against whom his brother trespasseth must goe to the Pope and his Councel to make his complaint These be vanities and follies which nullo impellente ruunt and neede no confutation You further alleage out of Ioh. 14. 17. that Christ promised vnto the Church the assistance of the holy Ghost where by the Church you meane the Pope and his Councell as your Master Bellarmine hath taught you who writeth vs Sed hîc in genere dicimus iudicem veri sensus Scripturae omnium controuersiarum esse ecclesiam id est Pontificem cum concilio in quo omnes Catholici conueniunt that is Wee generally say that the Church is the iudge of the true sense of the Scripture and of all controuersies that is to say The Pope with the Councel wherein all Catholikes doe assemble or rather dissemble together But our Sauiour Christ made this promise to his disciples saying I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you This promise pertaineth not to all the successors of the Apostles but to all them that truly feare God and beleeue and obey the holy doctrine which Christ deliuered to his Disciples and which they preached the which when you shall soundly proue that your Popes Councels do then we wil grant that this promise of Christ belongeth to them In the meane time wee will follow Chrysostomes good counsell Si videris aliquem Euangelica repetentem profecto spiritum sanctum habet Venidt enins spiritus sanctus vt recordari vos faciat eorum quae docui Si quis igitur corum qui dicuntur habere spiritum sanctum dicat aliquid a scipso non ex Euangeliji non crodite meam doctrinam sequimini that is If thou see any man speaking out of the Gospell surely he hath the holy Ghost For the holy Ghost shal come to put you in remembrance of those things which I haue taught you If therefore any of them which are said to haue the holy Ghost doe speake any thing of himselfe and not out of the Gospels beleeue him not but follow my doctrine Whereas you say that you beleeue certainly that the Church cannot erre that the generall Councels cannot deliuer false doctrine c. I answere that you foolishly begge that which is in question For as wee acknowledge Councels assembled of godlie learned and modest men which simply seeke the glorie of God and the profit of his Church are good meanes to suppresse errors and heresies and to abolish abuses and enormities so to affirme that generall Councels cannot erre or deliuer false doctrine is most false absurd as by many both reasons and examples might be prooued But for shortnes sake I will touch but a few examples The councell of foure hundred Priests of Israel erred and Santan was a false spirit in the mouth of them all to the destruction of Achab that cursed king of Israel The councell of the Priests of Iuda erred in cōdemning Iesus Christ to death The Councell of the high Priest and other Priests Rulers Elders and Scribes erred in forbidding Christs disciples to speake or teach in the name of Iesus The councel of Neocaesarea erred in iudging hardly falsly of second marriages which Gods word alloweth Rom. 7. 3. 1. Cor. 7. 39. the words of the Councell be these Presbyterum conuiuio secundarum nuptiarum interesse non debere maxime cum praecipiatur secundis nuptijs poenitentiam tribuere that is A priest ought not to be present at the feast of second mariages especially because he is commanded to appoint penance to second mariages This Councell although it were prouinciall was confirmed by Pope Leo the fourth as appeareth by Gratian and the Papists hold that prouinciall councels confirmed by the Pope cannot erre The Councell of Ariminum wherein were assembled aboue foure hundred Bishops horribly erred in maintaining the blasphemous doctrine of Arius The like did the Councels of Millaine Seleucia and of Tyrus The second Councell of Ephesus erred and maintained the false doctrine of Eutyches These Councels the Papists confesse to haue erred and why because they were not allowed and confirmed by the Bishop of Rome A simple and shamelesse shift as though the Bishop of Rome had in those daies power either to call or confirme Councels any more then the other Patriarks had In that second Councel of Nice most vnlike vnto the first not only the wicked worshipping of Images was allowed and the Scriptures for the confirmation thereof most shamefully abused and detorted as appeareth by the said corrupt councell and Caluin and Mart. Chemnicius haue largely shewed but also in the same was decreed that the Angels haue bodies and that the soule of man is corporall and therefore they may bee