Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	grace_n	8,077	5	5.8830	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06491	The chiefe and pryncypall articles of the Christen faythe to holde againste the Pope, and al papistes, and the gates of hell, with other thre very profitable and necessary bokes the names or tyttels, whereof are conteyne in the leafe next followynge. Made by Doctor Marten Luther. To the reader. In thys boke shal you fynde Christian reader the ryght probation of the righte olde catholyke Churche, and of the newe false Churche, whereby eyther of them is to be knowen. Reade and iudge.; Selections. English	Luther, Martin, 1483-1546.; Lynne, Walter.	1548 (1548)	STC 16964; ESTC S108922	81,794	252

and ful of good workes Insomuche that we therevpon dyd parte and sell vnto other of oure good workes and the ouerplus more than was necessary vnto vs for to obtayne saluation Thys is true there are sealles writtynges examples ynough in hande These had no nede of repentaunce for what shoulde they repente seynge in euyl thoughtes they dyd not consente what shoulde they confesse why lest they dyd abhorre wordes Vvherfore shoulde they satisfye seynge they were not giltye of the dede So that they also myght sel vnto other poore Synners th●yr ryghteousnes whiche was more then requisite Such Sayntes were also the Pharisees and Scrib●s in Christes tyme. Iohn Baptiste the ryghte preather of repentaunce Here cometh the fyery Angell S. Iohn the ryght Preacher of penaunce and stryketh with a thonder bolthe together in one heape sayng Repent Nowe thincke they we haue repented al ready These do thynke we haue no nede of repentaunce Mat. iij But Iohn sayth Repente bothe for ye are false repenters than are these false saynetes and haue bothe nede of remissyon of synnes for as muche as ye bothe do not yet knowe what the ryght synne is I omitte that ye shoulde repente it or eschewe it There is none good of you ye are ful of vnbelefe blyndenes and ignoraunce of God and hys wyl For there is he manifestly of whose plentifulnes all we must receyue grace for grace and no man without hym can be righteous before God Ioh. i Therfore yf ye wyl repente repente truely For your penaunce is in vayne And ye Hypocrytes that haue no nede of repentaunce ye progenye of vypers who hath certified you that ye should escape frō the wrath of God to come Euen so preacheth also S. Paul Ro. iij. saynge There is none that vnderstandeth none ryghteous none that seketh after God none that doth good no not one They are al gone oute of the waye and are made vnprofitable Rom. iij Psalm .xiiij. liij L. xliij And Act. xvij But nowe God bid beth all men euery where repente Al men sayth he none excepte that is a man Act. xvij Right repentaunce Thys repentaunce teacheth vs to knowe the sinne namely that with vs all is lost and that euen heare and skynne be naught that we muste be renewed and become other menne Thys repentaunce is not patched vnparfect and beggerly as the other whiche repented the actuall synne neither is it also vnsure as the other For she disputeth not which be synne and which be no synne But she breaketh al in peces and sayth That it is al synne and nothynge but synne with vs. what shoulde we seke longe and make diuision distinction or difference Contrition Therfore is also here contrition not vnsure for there remayneth nothyng whereby we might thynke any good to satisfye for synne But a bare and sure fayntnes in all that we are thynke speake or do c. Confessyon In lyke maner can also confessyon not be false vnsure or vnperfect for whosoeuer confesseth that al thynges are no thynge but synne with hym comprehendeth al synnes and leaueth none be hynd neyther doth he also for gette any Satisfaction Euen so can not the satisfaction also be vnsure for she is not oure vnsure synful worke But the passyou and bloude of the innocent lambe of God which beareth the synnes of the worlde Right repentaunce Of thys repentaunce preacheth S. Iohn and after hym Christe in the Gospell and we also With thys repentaunce do we thruste doune to the grounde the Pope and al whatsoeuer is buylded vpon oure good workes For it is al buylded vpon a rottē vyle grounde whiche is called good workes or lawe notwithstādyng that there is no good worke but all euyll workes And that no man fulfylleth the lawe as Christ Ioh. vij sayth but al men transgresse it Ioh. vij Therfore is that buyldyng altogether false lyes and hypocrisy where as it semeth to be moost holy and moost fayrest And thys repentaunce continueth amonge the Christians vntyll death for she sighteth with the remnaunt of synne in the flesshe throughoute the whole lyfe As Saint Paul Rom. vij witnesseth that he dyd stryne with the lawe of hys membres c. Ro. vij And that not by hys owne power but through the gyfte of the holy goost which also followeth the forgeuenes of synnes The same gyfte clenseth and wepeth away dayly the remanaunt of synne and laboureth to make man ryght pure and holy Of thys knoweth neyther Pope Theologians Iuristes nor any man But it is a doctryne from heauen declared by the Gospel and must be called heresy amonge the vngodly sainctes Agayne yf there shoulde come any sectysshe spirites as paraduēture there are some ready at hand at the tyme of commotion come euen to myne owne face which holde opinion that al such as ones haue receyued the spirite or remissyon of synnes or are become Christians afterwardes synne agayn do continue neuertheles in faithe and that suche synnes are nothynge preiudicial vnto thē and crye thus Do what thou lyst yf thou doest beleue all is nothyng for fayth quencheth al synne c. And say moreouer yf any man synne after the fayth and spirite that thā he hath neuer hadde the faith and spirite a ryght Of suche frantike men haue I had many before me And I feare that yet in some there reigneth suche a deuyll Therefore is it necessary to knowe and also to teache that yf the holy people aboue that that they yet haue and feale the original synne agaynste the whiche also they dayly repente and stryue any waye fal in open synne as Dauid in aduoutry murther and blasphemye of God ij Re. xi that as then the faith and spirite hath ben awaye For the holy goost suffereth not synne to beare rule and to gette the vpper hande that the be committed But hyndereth and defēdeth that she cā not do what she wyll But yf she doth what she wyll then is fayth gone and the spirite is not there for it is as Saynt Iohn sayth i. Ioh iii whosoeuer is borne of God sinneth not and can not synne And it is also very true as the same Saint Iohn writteth i. Iohn i yf we saye that we haue no synne we lye and goddes trueth is not in vs. Of the Gospell We wyll nowe retourne agayne to the Gospell whiche geueth not alwayes one manner of waye counsail helpe and remedy agaynst synne for God is aboundantly ryche in his grace Fyrst thorough the worde by the mouth of the preacher wherein is preached remissyō of synnes throughout all the worlde which is the proper offyce of the gospel Secondly through baptisme Thirdely by the blessed Sacrament of the aulter Fourthely by the power and aucthoryte of the keyes and also per mutuum colloquium et consolationem fratrum Matthei xviii Vbi duo fuerunt congregati c. Of Baptisme Baptysme is nothynge elles but

the worde of god in the water commaunded through hys institution or as S. Paule sayth Lauacrum in verbo as also Augustyn sayth Accedat verbum ad elementum et fit Sacramentum Thomas Aquinas And therfore holde we not with Thomas and the freers whiche neglecte the worde Goddes institution and saye That God hath layed a spiritual power in the water which wassheth awaie synne through the water Scotus neither do we holde with Scotus and the barefote freers whiche teache that baptisme doth wasshe awaye synne by the assistaunce of Goddes wyll So that thys clensynge is done onely through the wyl of God and not at al through the worde or water Baptisme of children Of the baptisme of children holde we that the children ought to be baptysed for they perteyne also to the promysed redemption made by Christe and the churche oughte to minister it vnto them Sacrament of the aulter Of the Sacramente of the aulter holde we that Breade and wyne at the supper is the very body and bloude of Christe And is not onely ministred and receyued of ryghteous but also of wicked Christians And that men ought not to minister it onely vnder one kynd and that we haue no nede of that high conning whiche teacheth vs that vnder the one kynde is as moche as vnder bothe as the sophistes and the counsayil of constaunce do teache For though it were euen true that vnder the one be as moch as vnder bothe So is not yet that onely kynde the whole ordre and institution by Christe instituted and commaunded And in especyal do we condemne and curse in the name of God al those that not onely bothe kyndes do refuse But also arrogantly and contemptuously forbidde condemne and blaspheme thesame for he resye And sette thē selues therewith agaynste and aboue Christe oure Lorde and God Of the Transsubstantiation do we regarde the spiteful Sophistrye nothynge at al wheras they teache that breade and wyne leaue or lose theyr natural substaunce that onely there remayneth the lykenes and coloure of breade and no material breade For it agreeth best with the scripture that there be and remayne breade as saynt Paul doth call it hymself i. Cor. x The breade which we breake And so let hym eate of the breade Of the keyes The keyes are an offyce and aucioxite geuen vnto the churche by Christ for to bynde and lose synne Not onely the grosse and we I knowen synnes But also the subtyll and secrete synnes whiche God knoweth onely As it is written Psa xix who can tel howe ofte he offendeth And Paule Rom. vij complayneth hymselfe Ro. vij that he with the flesshe serueth the lawe of synne For it lyeth not in vs but in God to iudge what howe great and how many the synnes be as it is written Psalm C. xliij Entre not into iudgement with thy seruaunt for in thy syght shal no man lyuing be iustifyed And Paul i. Corinth iiij sayth also i. Corin. iiij I knowe nought by my selfe but I am not therfore iustifyed Of confessyon Absolution For as moche as the absolution or power and authorite of the keyes is also a remedye and conforte againste synne and the euyll conscience instituted by Christe in the Gospell So ought the confessyon or absolution in no wyse to be abolysshed in the churche specially for the fearfull consciences sake also because of the yong rawe people whereby they may be examined and infourmed in the Christen doctryne The rehersal of synnes ought to be free But the rehersall of synnes ought to be free for euery man whatsoeuer he wil reherse or not reherse for as longe as we be in the flesshe shall we not lye whan we saye I am a wretched man ful of synne Rom. vij I fele another lawe in my membres c. Ro. vij For seynge Absolutio priuata procedeth frō the offyce of the keyes ought she not to be contemned but kepte in hygh reuerence as al other offyces of the Christen churche And in these poynctes concerning the owtewarde worde pronounced by the mouth of the minister We ought surely to a byde by thys That God geueth to no man hys spirite or grace but onely throughe or with the forsaid outwarde word afore goyng Enthusiastes Vvherewith we vs defend agaynst the Enthusiastes That is spirites whiche boaste themselues to haue the spirite without and before the word and thereafter iudge interpretate and deme the scripture or worde pronounced by mouthe according to theyr pleasures mynster as he of minster didde and yet many do nowe a dayes whiche betwene the Spirite and the letter will be sharpe iudges not knowynge what they saye affirme or ordeyne papacye For the Papacye also is all together Enthusiasmus wherein the Pope doth boaste that al lawes be in the coffer of hys herte that whatsoeuer he iudgeth and biddeth with hys churche shoulde be spirite and ryght although it be aboue and agaynst the scripture or Goddes worde Thys is the old deuil and the olde serpent which made Adam and Eua also to become Enthusiastes Gen. iij. bring inge them from the outwarde worde of God vpon spiritualite and their own fantasyes and yet dyd it also by other outwarde wordes Euen as also oure Enthusiastes condemne the outward worde and yet ceasse not themselues to speake but fylle all the world with theyr bablynge writtyng as though the spirite coulde not come throughe the scripture or worde of the Apostles mouthe But that he muste come by theyr writtynges and wordes Wherfore do they also not ceasse frō preachynge and writtynge vntyll the spirite hym selfe come into the people without and before theyr writtynge as they boaste that he is come into thē withoute preachyng or scripture whereof to dispute more at large here is no tyme. And we haue in other places handled it sufficiently For they also that beleue before theyr Baptisme or become faythful in their Baptisme haue it throughe the outwarde worde aforegoyng as the olde which are come to vnderstōding must nedes haue hearde before that whosoeuer beleueth is baptised shal be saued notwithstonding that as the fyrste they not beleuynge after tenne yeres receyued the spirite baptisme And Cornelius Act. x. had hearde longe before by the Iewes of Messias that was to come Actu x. whereby he was ryghteous before god And his prayer and almose accepted in such fayth euē as Luke calleth him righteous fearyng God could not beleue nor be righteous without such wordes or hearyng goynge before But s Peter was fayne to declare vnto him that Messyas in whome to come he had thitherto beleued was nowe come that his faith cōcernyng the Messias that was to come did not hold him captyue any longer with the hard herted Iewes but might knowe that now he must be saued through the presēt messias that he shoulde not with the Iewes denye nor persecute thesame