Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	faith_n	word_n	5,163	5	4.0959	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01987	The aunswer of Iohn Gough preacher, to Maister Fecknams obiections against his sermon, lately preached in the Tower of London. 15. Ianurie. 1570.	Gough, John, fl. 1561-1570.	1570 (1570)	STC 12131; ESTC S118696	21,473	49

we ought not to worship Let vs not make it religion to worship brute beastes for the basest sort of men that be be better thē they whō notwithstanding we ought not to worship Let vs not make it religion to worship dead men because if they haue liued godlyly they ar not counted that they seeke suche honours but they would haue him to be worshipped of vs who allumining them do reioyce c. The same August agayne in hys booke Contra Faust. lib. 20. ca. 21. saith thus Ipsi enim Sancti vel homines aut angeli exhiberi sibi nolunt ꝙ vni Deo debori volunt Apparuit hoc in Paulo Barnaba cum commoto miraculis que per eos facta sunt Licaonij tanquam dijs immolare voluerunt Conscissis enim vestimentis suis confitētes persuadētes se deos non esse ista sibi fieri vetuerunt Apparuit in Angelis sicut in Apocalipsi legimus angelum se adorari ꝓhibentem ac dicentem adoratori suo Conseruus tuus sum fratrum tuorum i. For the very Saints them selues whether they be dead men or Angels will not haue honour geuen vnto them which they would haue onely due to god This appeared in Paul and Barnabas when the men of Licaonia astonied at their miracles wold haue done sacrifice vnto thē as if they had bene Gods. For they renting their garmēts confessing and perswading them that they wer not Gods forbad such thinges to be done vnto them This appeared also in the Angels as we reade in the Apocalips The Angell forbidding him selfe to be worshipped and saying to him that worshipped him I am the fellow seruaunt of thee and thy brethren Also Ciril in his 6. booke Contra Iulia. saith thus At sanctos Martyres neque deos esse dicimus neque adorare consueuimus Laudamus autem eos potius summis honoribus que pro veritate strenue certarūt fidei cinceritatē seruarunt ita vt et suam animam contempserint et mortis terroribus valedicentes pre ualuerunt in summis periculis tanteꝙ fuerint fortitudinis quasi statuas fibi sue vite excitaturi c. That is to say As for the holy Martyrs wee neither say that they are Gods neither haue bene accustomed to worship them But we prayse them rather wyth great honour because they haue valiantly striuen for the truth and haue mayntayned the sinceritye of faith in so much as they haue despised their own life and not regarding the terrors of death haue preuailed in very great daungers and were of so great strength as though they would rayse vp ymages to them selues of their own lyfe c. Agayne S. August in his 8. booke De Ciuitate Dei cap. 27. saith Quis autem audiuit aliquando fidelium stantem sacerdotem ad altare etiam super sanctum corpus Martyris ad Dei honorem cultumque constructum dicere in precibus Offero tibi sacrificium Petre aut Paule vel Cipriane c. That is But which of the faithful hath heard the Priest at the aultar yea vpon the holy body of the Martyr made forth honor and worship of God saye at any time in his prayers I offer a sacrifice to thee O Peter or Paule or Cyprian c. These also M. Fecknam approueth my assertion true that the Saints are not to be prayed to and likewyse vtterlye condemne your heresy which maintaineth the cōtrary ¶ M. Fecknams third article 3 That fayth onelye doth not iustifie And for this Article which you thus affirme you expound the place alledged by me out of S. Paul Rom. 2. Arbitremur iustificari hominem sine operibus legis We suppose a man to be iustified without the woorkes of the law after this sort You say that I inferred hereupon that workes do in no maner of wise iustifie vs which is vtterly false For my woordes were that hereby S. Paul did teach vs that wee were not iustified by workes Your addition in no maner of wise I spake not For I know M. Fecknam that there is two maner of iustifications vnderstāded in the scriptures the one before God the other before men Of iustification before God it is truly said by S. Paul Rom. 4. Credidit autem Abraham Deo imputatum est ei ad iustitiam Abraham beleued God it was imputed vnto him vnto righteousnes And of sustification before mē S. Iames speaketh in the. 2. Chap. of his Epistle thus Abraham pater noster nōne ex factis iustificatus est cum obtulisset filium suum super-altare c. i. Was not our father Abraham iustified through workes when he had offered his sonne vpon the aulter c. And that he so ment appeareth by his very woordes which follow within few lines after thus Credidit autem Abraham Deo et imputatū est illi ad iustitiā amicus Dei vocatus est Abraham beleued God and it was reputed vnto him for righteousnes and he was called the friend of God. Thus we sée S. Paul and S. Iames reconciled and both teach iustification by faith in the sight of god For it is necessarye that because faith is an inuisible thing and cānot rightly be iudged of men for that a mā may brag before men and say that he hath faith when he is vtterly voide therof And therefore of necessitie workes be required to follow the iustifieng faith as the shadow the body that the faith which is onely knowen vnto God may by the godly conuersation of the iustified man appeare and be made manifest to men also And therfore S. Paul after he hath proued our iustification by faith without the workes of the law from the .3 Chap. of the Epistle to the Rom. vnto the .8 of the same then he there concludeth thus Nulla igitur nunc condemnatio his qui insiti sunt in Christo Iesu qui non iuxta carnē versantur sed iuxta spiritum i. There is nowe therefore no condemnation to them which are graffed in Christ Iesu which walke not after the flesh but after the spirit And when the same Apostle hath in most plaine wordes thus proued our iustification by faith without workes Ephes. 2. Gratia enim seruati estis ꝑ fidem idque non ex vobis Dei donum est nō ex operibus ne quis glorietur i. For ye be saued through fayth and that not of your selues it is the gift of God and not of workes least any man should reioyce Hee immediatelye addeth thys Nam ipsius sumus opus cōditi in Christo Iesu ad opera bona que preparauit deus vt in eis ambularemus i. For we are his workmanship created in Christ Iesu vnto good woorkes which God hath prepared that we shoulde walke in them And where as you M. Fecknam make great wonder at our subteltie or rather sensible absurditie of thys our opinion of iustifieng by fayth onely you fall into these questions whether we meane faith without penaunce as you terme it I suppose you

you call heresie in the first article of your aunswers in theese wordes So taught long before hym meaning me the Maniches and the Valentinians denieng freewill which is the original of that heresy Thus you call wholesome and true doctrine heresie heresie true doctrine And therefore iustly fallen into the cursse of God by the Prophet Esay 5. Wo be to you that call euil good good euil light darknes darknes light I will therefore proue by Gods helpe this your doctrine of fréewil to be manifestly against both the word of God and the doctrine of the catholicke Fathers First Gene. 20. God said to Abimelech the king of Gerare concerning Abrahams wife thus Atque ideo cohibui te quo minus peccares in me nec ꝑmisi vt eam tangeres 1. I kept thée also that thou shouldest not syn agaynst me and therefore suffred I thée not to touch her And in the .50 chap. of the same booke Ioseph hath these wordes to his brethren Be not afraid can we resist the wil of God You deuised euil against me but God turned it to good And in Exodus 4. God saith thus Ego indurabo cor illius I wil harden his hart And in the .33 of the same booke he sayth I will shew mercy and will haue compassion on whom it shall please me Also Prouerb 16 Hominis est animā preparare domini gubernare linguam A man maye prepare his soule but it is God that gouerneth the tong Moreouer Esay 63. saith Wherefore haste thou led vs out of the way Wherfore hast thou hardened our harts that we should not feare thée Ieremy in his .10 chap. also sayth thus I know O Lord that it is not in mās power to order his own waies or to rule his own steps or goings And Christ in Math. 16. to Peter saith thus Caro et sanguis non reuelauit tibi sed pater meus qui in coelis est i. Flesh and blood hath not reuealed thys vnto thée but my father which is in heauen Also Iohn 6. Nemo potest ad me venire nisi pater qui misit me traxerit eum i. No man canne come vnto me vnles my father which sent me do draw him And S. Paul. Ro. 7. Quod enim ago non probo non enim ꝙ volo hoc facio sed quod odi hoc ago i. I alow not that which I do for what I would that do I not but what I hate that do I. And 2. Cor. 3. Nō quod idonei simus ex nobis ipsis sed si ad aliquid idonei simus id ex deo est i. Not that we are sufficient as of our selues to thinke any thing but our ablenes is of god Againe he saith Phil. 2. For it is God that woorketh in you both to wil and to do euen of good wil. The Scriptures M. Fecknam are full of these But let vs sée what the Fathers saye hereto And first Chrisostome Chrisost. ser. j. domi aduent Ante peccatū liberū arbitriū habebamus bene operādi c. Before sinne wee had free will to woorke well but not after For not by our owne power can we escape out of the handes of the Deuyl But like as a shippe when the Sterne or Rother is broken is brought euen whether soeuer the tempest dryueth her So by the Deuill we are led from one sinne to another Neither all that whyle can we do any thing but euen what the deuil will haue vs to do And except that God with the mighty power of his mercy do delyuer vs we shall remayne euen vnto death in the chaynes of sinnes fast bound Hieron Cont. Pelag. lib. j. Nō liberi arbitrij potestate sed dei clementia cōseruamur Not by the power of freewill but by the mercye of God are wee saued Ibidem Frustra semper oramus si in nostro arbitrio est facere quod volumus i. We alwayes pray in vayne if it be in our owne freewill to do what we will. Idem super verbi Christi Quos dedisti mihi c. Non dixit dedi eis liberi arbitrij potestatē vt ipsi se suo labore saluarent sed ego custodiui eos ego seruaui c. Iohn 17. He sayth not I haue geuen them power of freewyll that they by their owne laboure should saue them selues But I haue kept them I haue saued them c. August sem de verb. Aposto Verum est magnas arbitrij liberi vires homo accepit c Truth it is man when he was created receaued great power of freewill But by sinnyng hee hath lost it agayne He is fallen into death hee is made weak he was left among theeues halfe dead Bernard de Natu. et gratia cap. 23. Vt in peccatum iret sufficit ei liberum arbitriū etc That he fell into sinne freewill is sufficient for hym wherwith he hath defyled himselfe But that he may returne vnto ryghteousnes he hath neede of a Phisition because hee is not sound Hee hath neede of a reuyuer vnto lyfe because he is dead I will ende with S. Augustine writing against Pelagius lib. 3. who sayth Per se ergo homo lapsum facere potuit quia voluit Sed non sicut ꝑ se lapsus est continuo lapsu ꝑ se id est ꝑ propriam voluntatem consurgere valuit nisi manu domini misericordissima quā do eius placuit pietati fuisset erectus i. Man therfore of hymselfe could make his fall because he would But yet as he fell of hymselfe so was he not able straight wayes of himselfe that is by hys proper will to ryse from fallyng except by the most mercifull hande of the Lorde when it pleased his heauenly goodnes he had raysed vp Thus you sée your heresie of fréewill M. Fecknam most manifestlye ouerthrowne and in déede you your selues found the very heretickes And it is euident that this our doctrine is not reuiued from the old heresies of the Maniches Eunomius Vigilantius and Iouinian but grounded vpon the sacred word of God according to the saying of Paul Ephes. 2. Iam igitur non estis hospites etc. Now therefore your are not straungers and forryners but Citizens wyth the Sayntes and of the housholde of God are buylt vpon the foundation of the Apostels and Prophetes Iesus Christ hymselfe beyng the head corner stone in whom what soeuer buyldyng is coupled together it groweth vnto an holy Temple in the Lord. I haue also in this mine Apologie and answer confirmed my doctrine by the fathers not that we build our faith on them but so far credit them as they shall agrée with the sacred scriptures For experience teacheth vs that in many pointes many times we shal find Hierom against Hierom Ambrose against Ambrose Augustine against Augustine c. and therefore no farther to be followed then they with Paul follow Christ. Now M. Fecknam let vs consider who herein is to be beleued you that sayth the lawe is possible to be kept or S. Peter that sayth that neither the forefathers nor we could euer kepe it You that say that Saints are to be prayed to or the Saintes or Angels that vtterly refuse the same You that say that faith doth not onely iustifie or S. Paul that saith that fayth without the woorkes of the law doth iustifie You that say that euery synne which is equiuolent is not mortall or God that saith the soule that sinneth shall die You are fowlye disceiued M. Fecknam if you think that euery word that cōmeth from you is an Oracle Nay not so S. Iohn wylleth vs to try the spirites whether they be of God or no. We haue brought your doctrin to the toutch stone of Gods sacred word and it is found copper and not gold And as it is commonly sayd all is not gold that shineth no more is all doctrine true that commeth from men but that onely which being toutched with the toutchstone of Gods woord is sound and perfect Cease therfore to bleare the eyes of the simple and vnlearned wyth your gylted glistering copper and geue place to the truth Seeke rather Iesus Christ and the profit of his church then your owne estimation Prefer the kyngdome of heauen before your vayne glorie and prayse of foolish men Sell not your birthright for a messe of pottage God in his mercies geue you hūble harts not disdayning to learne and open your eyes to sée his truth and to yeld to the same That you may vnfaynedly séeke Iesus Christ hys onely glory and the profit of his Church AMEN August in prefat Episto ad Galat.