Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bless_a	lord_n	soul_n	6,252	5	5.0695	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13744	[The confutation of follie]	Thorne, Henry, fl. 1567-1584.	1584 (1584)	STC 24040.5; ESTC S2932	68,639	163

brought vnto pouertie FALSIL. How can our good works or our obedience towards the lawe of God be acceptable or pleasant vnto him VERIL. When our person is righteous or accepted vnto God by faith in Christ then our works please him as it is said of Abel Respexit Deus ad Abel sacrificia eius Genesi 4. The Lord regarded Abel and his sacrifices bicause the person of Abel was righteous through his faith in the promised séed therefore his sacrifices and workes were plesant vnto GOD. But Caines sacrifices pleased not God bicause his person was not righteous that is he was not accepted with God through his incredulitie and vnbeléefe For whatsoeuer is not done of faith is sinne and displeaseth God although it shine neuer so much in outward shew and séemeth to be good in the sight and iudgement of man FALSIL. What difference is there I praie you shew me betweene the spirit and the soule VERIL. The spirit representeth in vs the nature of God and worketh in vs a spirituall life or the renewing of our mind which is brought to passe by the Holie-ghost and the externall voice of the gospell and the spirit is one substance with the soule But in the soule there are manie powers as wit will and memorie yet the spirit is the most pure and furthest from corruption the most high and diuine portion of our soule Our soule is the cause of our naturall life of all the powers and actions thereof yet in vs she dooth neither good nor euill though she taketh part of the sensible wits and naturall motions but she maketh vs indifferent so that if she take part with the spirit then she is hir selfe become spirituall also and maketh vs vertuous and obedient to God but if she take part with the flesh she shall growe out of kind into the maner of the flesh and so to become disobedient and rebellious to God and his lawes The spirit desireth nothing but supernaturall and heauenlie things the flesh delighteth in worldlie pleasures and desireth to haue delicate things But our soule desireth to haue nothing but necessarie things Esai 26. Esaie maketh mention of the soule and spirit saieng My soule shall desire and long for thée in the night and in my spirit and my heart strings I will wake in the morning to please thée Daniel saieth also In cant 3. puerorum Spiritus animae iustorum laudent Dominum Let the spirits and soules of the iust men praise the Lord. Luke 1. The blessed virgine Marie in hir canticle reciteth the soule and the spirit In libro primo Saint Origen writing vpon the Epistle to the Romanes diuideth man into thrée parts to wit the spirit the soule and the flesh happilie following the opinion of S. Paule who writeth thus Vt integer spiritus vester 1. Thes 5. anima corpus sine querela in aduentu Domini nostri Iesu Christi conseruetur That your spirit your soule and your bodie may be kept cleane and vncorrupt that ye be not blamed or accused at the comming of our Lord Iesus Christ This I hope is sufficient to prooue the three parts of man and also sufficeth for the description of the spirit and the soule of man FALSIL. Againe what difference is there betwéene Animus and Anima for I haue heard schoolemen saie there is a difference betwéene them VERIL. In déed the schoolemen doo saie that Animus is the mind the will of man affection delectation wrath and sometime they take it for the soule it selfe But Anima is life breath and the verie soule which is a substance created inuisible most like vnto our immortall God hauing none image or figure but onelie of hir immortall creator And they saie that Anima viuimus we liue by the soule Ac animo sapimus and are wise by the mind FALSIL. Are all men receiued of God into grace and so saued or no VERIL. All men are not receiued in the grace of God and so saued but onelie 〈◊〉 as doo acknowledge their sinnes and infirm●ties and doo flie for succour in all afflictions both of bodie and of mind vnto Christ our onlie mediatour Esaie 57. For the prophet dooth saie V● habitat Dominus Where dwelleth the Lord H● maketh answer himselfe and saieth In spirit contrito corde humiliato In a contrite spir●● and an humble heart FALSIL. How manie sorts or degrées 〈◊〉 men are there touching acceptance wi●● God VERIL. There are thrée kinds of sorts First prophane persons and Epicures whic● perseuere and continue in their wickednes contrarie to their owne conscience against whom the holie apostle speaketh 1. Cor. 6. Nolite errar● Be not deceiued Scortatores adulteri non possunt intrare in regnum Dei Whoremongers and adulterers cannot enter into the kingdome of God Rom. 5. Againe Si secundum carnem vixeritie moriemini If ye liue after the flesh ye shall die For carnall liuers cannot without true repentance receiue a spirituall reward after this life The second sort are proud persons and hypocrits which doo trust in their owne holinesse and wisedome and haue good opinion of themselues despising all others in respect of themselues perceiuing a moth in other mens eies that is Matt. 7. finding a small fault in an other mans life and yet not willing to sée the beame that is in their owne eies These two sorts of people carnall epicures and proud hypocrits as long as they be such and so continue they are not receiued of God and so saued in the end The third sort are conuerts such as turne vnto God acknowledging their owne infirmities and flie vnto him for succour in a sure confidence and trust of our mediatour Christ and such are they that Christ dooth call to him where he saieth Matth. 11. Venite ad me omnes qui laboratis onerati estis ego reficiam vos Come vnto me all ye that labour and are heauie laden and I will refresh you FALSIL. How manie things are requisite and necessarie for such as truelie repent and turne vnto God VERIL. They must haue two things first contrition or the acknowledging of their vnworthines as S. Peter acknowledged himselfe not to be worthie of the presence of Christ saieng Exi a me Domine Luke 5. Lord depart awaie from me and then he setteth downe a reason whie he would haue him depart Quia homo peccator sum Bicause I am saieth he a sinfull man Next they must haue faith whereby we are out of all doubt that God receiueth vs freelie for and by his sonne Christ and by confidence in him we come vnto God the father desiring his grace and aid as the apostle saieth Per hunc filium habemus accessum ad patrem Rom. 5. We haue accesse to God the father by his sonne and by faith in him we drawe nigh vnto God with a sure confidence Ephe. 2.3 knowing that God the father dooth heare

opinions or according to the omnipotencie of God which although he can condemne some and can saue other some yet he onelie saueth those that vndoubtedlie beléeue the voice of his onelie Sonne Iesus and condemneth them that striue against him and withstand his diuine calling of them perseuering still in their blasphemies as the apostle saith Nolite errare non enim idololatrae 1. Cor. 6. moechi homicidae c. Be ye not deceiued for neither idolaters whooremongers mankillers neither theeues neither the couetous nor droonkards neither cursed speakers nor pillers and pollers shall inherit the kingdome of heauen And there is no sinne so great and horrible but that the death of Christ the onelie sonne of God is a sufficient price and redemption thereof As the holie apostle saith 1. Iohn 2. Ipse est propitiatio pro peccatis nostris He is the obteiner of mercie for our sinnes and not for our sins onelie but for all the sinnes that euer were or shall be doone in the whole world from the first Adam to the last man if we our selues lées● not the benefit of his passion death resurrection and ascension by our owne wilfull contempt and disobedience FALSIL. No man ought to praise himselfe Iohn 8. Christ praised himselfe when he said Which o● you can reprooue me of sinne Therefore Christ did not well VERIL. I answer vnto the maior by distinction No man ought to praise himselfe that is to wit for his owne righteousnesse or for his owne priuate vertues except it be for that euerie one ought to kéepe a good conscience before all men according to the saieng of the apostle Haec est gloriatio nostra testimonium conscientiae nostrae This is our reioising euen the testimonie of our conscience And S. Augustine saith Bona conscientia mihi opus est propter me ipsum sicilicet coram Deo bona fama propter proximum I haue need of a good conscience for my selfe that is before God I haue néed of a good name for my neighbour But the teacher of the congregation of God ought to boast of the truth and certeintie of his doctrine that he teacheth no foolish vanities nor is a false pro●het So Christ boasteth here of the truth and veritie of his doctrine saieng Quis arguet me de peccato Who can reprooue me of sinne Iohn 8. That is of errour in my doctrine or of anie false opinion Which thing when the Iewes could not doo yet notwithstanding they accused Christ without cause reprooued and persecuted his doctrine which is the verie voice and commandement of almightie God the heauenlie father FALSIL. I haue heard of Neuters in religion I praie you tell me what are they VERIL. Neuters are epicures scorners and contemners of the true religion and heauenlie doctrine and there are found too manie such now a daies which are of no religion and such force not whether there be anie seruing of God or no so that they may liue in iolitie and féed the humor of their lewd lusts and concupiscence Of whom Christ speaketh thus Luc. 11. Qui non est mecum contra me est He that is not with me is against me and he that dooth not gather with me scattereth abroad Contrariewise there be some that be weake which doo not scorne at religion but yet for feare they doo not professe the true doctrine but fall by frailtie and would happilie learne if they were better taught of whom the holie apostle speaketh thus Rom. 14. Infirmum in fide assumite Take him vnto you that is weake in faith that is to say helpe and aid him that he may increase further in faith Luc. 17. And the apostles themselues were fraile and weake before they had receiued the gift of the Holie-ghost wherefore they praied Domine adauge nobis fidem Lord increase our faith So likewise God receiued Darius to repentance Dan. 6. which cast awaie Daniel to be destroied of the lions bicause he knew not that Daniel was innocent and guiltlesse in the crime that was laid against him wherfore the kings sinne therein was committed by ignorance FALSIL. What is Christian religion and how manie parts be there of religion VERIL. Christian religion is the true worshipping of God and kéeping of his commandements There be foure parts thereof Obedience Parts of religion which the lawe of God commandeth faith which the gospell requireth praier and sacraments which Christ hath ordeined and left vnto his church there to be vsed vntill his second comming to iudgement FALSIL. I haue heard some to haue beene doubtfull of Christes descension into hell but tell me what thinke you thereof VERIL. I thinke it is lamentable that curious heads should spread such a schisme and put such errour into the minds of men simple and vnlettered And I beléeue that as Christ in his bodie descended into the bowels of the earth so his soule seuered from the bodie he descended into hell And after the same sort he kept his promise with the théefe vpon the crosse when he said Hodie mecum eris in paradiso To daie thou shalt be with me in paradise Although his bodie was committed to the graue yet was his soule his power and his Godhead in paradise wheresoeuer else it pleased himselfe to be Therfore there be some that affirme that he descended into hell thrée waies in power spirit and person In power when the vaile of the temple did rent Matth. 26. in spirit when he said Tristis est anima mea vsque ad mortem My soule is heauie euen to the death and in person when he was laid in the graue FALSIL. Christ saieth Iohn 8. If a man kéepe my saiengs he shall neuer sée death But no man dooth kéepe the word of Christ bicause it is impossible to satisfie the lawe of God through our corrupt nature Therefore no man dooeth liue by kéeping the word of Christ and by a consequent Christs promise is impossible absurd and vaine VERIL. I denie the minor bicause Christ speaketh héere not properlie of the lawe which requireth perfect obedience as it is said Qui facit legem Leuit. 18. Deut. 15. viuet in ea He that fulfilleth the law shall liue thereby but of the Gospell which is a frée promise of remission of our sinnes the gift of righteousnes and of eternall life in faith for Christ and by Christ the son of Go● our mediator and redéemer And they doo obserue the Gospell and kéepe the word of Christ which assent and agrée to the promise of God touching his mercie and doo begin a new obedience as Marie Magdalen Zachee the théefe vpon the gibbet Paule and such other truelie repentant did all which receiued forgiuenesse of their sinnes according to this promise of Christ and did not sée death that is they tasted not of the horrors of death though the remnant of sinne to wit naturall weakenesse did still hang vpon them whereby they fell sometime