Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15859	Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.; Speculum Christianum. English	Zanchi, Girolamo, 1516-1590.; Nelson, Henry, fl. 1614.	1614 (1614)	STC 26121A.7; ESTC S111786	125,039	404

side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul ●aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition scili●●● of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth pa● forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. ● 4. Tract d● Eccles in the entrance fol. 111. ●ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which i● therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul A●hab Iudas the T●aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesse● but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not

deficiēt Ambrose● Rom. 8. Nam quos praesciuit Those saith hee who seeme to beleeue and do not persist in the faith begun are deemed as elect of God for that whom God hath chosen they do continue with him And a little after vppon these wordes Quos ante praedestina●●t saith he he speaketh the same as before because whom God hath foreknowne as sit for himselfe those beleiuing persist for that it cannot be otherwise Trimasius Episcopus Vticensis who was famous the very same time in Africa with Augustine in 1. Cor. vpon these wordes That your faith be not in the wisdome of men but in the power of God c. saith hee humane wisdome is pleasant for a short time for that it is temporary as man himselfe is but the power diuine is eternall as God himselfe is Therfore that faith is permanent and bestowed vpon man by the power of God Pros●er Episcopus Rhegi●ns Augustines disciple Of the life Contemplatiue lib. 3. cap. 13. Charity saith he as me thinketh is a right wil alienated vtterly from all terrene and thinges present conioyned and vnited inseperably to God These thinges he He saith that Charity is a right will for that Charity by the Holy Ghost shed abroad in our hearts maketh a right will and conioyneth it inseperably to God And the Fathers are wont to ascribe that to Charity which is proper to faith working by loue Therfore Prosper doth teach that faith which work eth by loue doth conioyn the faithfull to God inseperably Gregor 1. To 2 l●b in Ez●ch cap. 1 hom 3. col 87. vpon these words They returned not when they went c. This saith hee is spoken of the reprobate for that they returned in heart into AEgipt the truth speaketh by it selfe No man putting his hand to the plough and looking b●●●kward is fit for the Kingdome of God Indeed to put the hand to the plough is as it were by the plough-share of compunction to open the soile of the heart for to bring forth fruit But he looketh back behind the plough who after the beginning of a good work doth returne to the euils which he had forsaken Which for that in no wise it befalleth the Elect of God it is therefore rightly said by the Prophet vers 17. They returned not when they went Likewise Homil. 5. They returned not when they walked because the Elect euery of them do so goe on to good thinges as that they do not retire from committing of euill thinges for he that continueth out to the end shal be saued Againe in the same homily expounding those wordes This was a ruuning Vision c. he teach●h That the holy Spirit according to the vertue of saith hope and loue doth neuer depart from the heartes of the Elect but according to Prophesie and differences of tongues and such like somtime to depart sometime to returne After this concluding saith he therefore in those vertues without which we cannot come to life the holy Spirit in the hearts of his Elect is permanent but in those by which the power of sanctity is manifested sometime it is mercifully present sometime mercifully absent Thus Gregorie In which wordes we may not regard whether aptly he did interprete the Prophet or otherwise but onely what his determination was touching the perseuerance of the Saints To. ● Moralium lib. 2. cap. 28 29. he proposeth a Question touching the holy Spirit How in Iohn 14. that can be a concordance The Spirit shall abide with you and bee in you with that Iob. 1. Vpon whom ye shall see the Spirit descending and abiding vpon him he it is which baptizeth with the holy Ghost If also it abide in the disciples How can it be therefore a peculiar signe wherby Christ is acknowledged to be him who baptizeth in the spirit Answering th● Question and reconciling these places he putteth difference betweene those gifts of the holy Spirit without the which we cannot come to life eternal those without which we may attain it Afterward his cōclusiō is in these words therfor in those gifts without which we cannot come to life whether in Preachers or in all the Elect the holy Spirit is alwaies permanent But in such giftes whereby by manifestation thereof not our life is saued but the life of others sought for in no wise it is alwayes permanent in the Preachers for that alwaies indeed it beareth rule in their heart for to liue well and yet doth not alwayes shew forth by them powerful signes but sometime hee withdraweth himselfe from manifestation of signes that with so much more humility his vertues may be accompted by how much being had they cannot be holden But the Mediator betweene God and Man the Man Iesus Christ hath it in all thinges and alwayes and continually present for that from him the same Spirit is by substance produced Therfore fitly whereas it abideth in the holy Preachers it is said singularly to remain in the Mediator for that in them it abideth by grace for some thing but in him by substance it abideth for all thinges Bed● Praesbyter hath plainely taught the same things vpon Iohns Gospell 1. chap. expounding that place Vpon whom yee shall see the Spirit c. For hee moueth the very same Question which also Gregorie did before him and doth giue altogether the same solution The Holy Spirit in the Elect partly to abide for aeternitie partly to depart for to returne to abide aeternally in respect of such vertues without which we cannot be saued to parted for a time in respect of other gifts Bernard de natura dignitate amoris diuini ● 5. v. 6. speaking of the nature of true Charitie which is that it neuer faileth hee citeth that of the Apostle 1. Cor 13. Charitie doth ne●er fall away and hee saith that sometime indeed the effect of affection and of working doth stagger and wander so long as with this life Charitic cannot see but in part and by a glasse and in a mysterie but yet the entire and solid affection is alwaies permanent in her force Chap. 6. thus hee writeth Disposition is one thing Affection Affectus Affectio another Disposition is that which possesseth the minde with a certaine general power and vertue firme and stable which it hath obtained by grace Affections are they which in varietie the variable euents of things and times doe produce For the infirmitie of the flesh through the corruption of the first originall doth often offend often fall often doth grieuously hurt and receiueth hurt the Minde in wardly lamenting and rather suffering then doing that which is done amisse outwardly yet not loosing Charitie but out of Charitie mourning and crying to God Owretched man that I am who shall deliuer me from the bodie of this death Whervpon the Apostle saith I serue saith he the Law of God in my minde but my flesh the Law of Sinne and againe Not I doe worke that but Sinne dwelling within mee Therefore

yet doe they not therefore presently hurt such as feele them But hereof we must thus iudge it is o●● thing to bee sollicited of the flesh and not willingly to endure the co●cupiscences thereof but to walke in the spirit and to resist them ● ●nd another thing to assent ●nto t●● flesh and i● security to fulfill the workes thereof and persist in them ●●d yet in the meane space to dis●●●ble piety and to brag of the spi●i● c. The former sort hee comfor●eth while hee saith that they are ●ed by the spirit and are vnder the l●w to the other sort hee threateneth aeternall destruction Nay somtime it falleth out That the Saints doe fall and fulfill the lusts of the flesh as Dauid fell with a greiuous ●nd terrible downefall besides hee was the cause of many mens murther when his will was that Vriah should perish in the battel and therby also he gaue occasion to the enemies of God to boast against the people of God to adore their owne Idolls and to blaspheme the God of Israel Peter like-wise did horribly fall when hee denied his Maister But yet although those sinnes were h●inous yet were they committed not of the contempt of God or malice fore-thought but of infirmity Besides being admonished they doe not perseuer obstinate in their sins but repented Therefore ● 〈…〉 Doctor did no● well 〈…〉 in the Schooles that 〈◊〉 〈◊〉 Christ with the whole 〈…〉 with his whole heart did 〈…〉 Christ. Luth●r he●● 〈…〉 Againe a little after th●● 〈…〉 he faith whereforeth● 〈…〉 sinne fall ●nd euen g●● 〈…〉 but it is by ignorance f●● 〈…〉 they would not denye C●●i●● 〈◊〉 loose the Gospell Th●se 〈…〉 Therfore neither did Peter 〈…〉 deny Christ for hee was 〈…〉 And if he would not willingly 〈…〉 him therefore did he no● 〈…〉 with a ful consent of wil. 〈…〉 Buc●r euery where doth 〈…〉 same doctrin scilicet that th● 〈…〉 do neuer ●in with a full will or 〈…〉 the heart of malice ●o●● 〈…〉 but alwayes of ignorance 〈…〉 of infirmity Take th●se 〈…〉 Vpon Rom. 7. he 〈…〉 d●eth this Question 〈◊〉 〈…〉 at c. How can this hee 〈…〉 That we will that which ●● 〈◊〉 and ye● doe it not that we doe ●●il ●●d ●●● will ●● not ●●● hate it ●ay ●●at we both doe ●nd not doe that which i●●uill Now intending to determi●e thi● Question first hee ●oth inquire out w●at manner man ●he Apostle speaketh o● in his owne ●●ample and summ●rily he conclu●eth That the Apostle speaketh of ●●●●n regenerate who by a true ●aith hath already receiued the ●aw of God and doth loue it ●nd delight in it but yet hath no● recei●ed such a plentifull portion of the spirit of Christ that hee can 〈◊〉 follow the same as that he doth not often transgresse against ●● not onely by concup●scence which euen faleth to men most per●●●t but likewise by sliding into 〈◊〉 and fi●thy offences as be fell ●● D●●●● and euen to Peter before ●●●●● 〈◊〉 ● more plentifull measure of the Spirit at the feast of ●●●●coast For there he maketh mention of the examples of these two men In the next place he learcheth out how it came to 〈…〉 the same man being 〈…〉 doth both will and 〈◊〉 〈…〉 which he doth The 〈…〉 That it so commeth to 〈…〉 that in some man there is a 〈…〉 will one whereby he doth 〈…〉 to the Law another whereby 〈…〉 doth that which he 〈…〉 which followeth the 〈…〉 the Law another which is 〈…〉 knowledge drawne from the 〈…〉 and which is of thinges 〈…〉 else that this so commeth to 〈…〉 for that in the regenerate there 〈…〉 double man inward and 〈…〉 mind and flesh whereof one 〈…〉 to the Law of God the 〈…〉 to the Law of sinne From 〈…〉 therefore it commeth to passe 〈…〉 the Saints doe both the euill 〈…〉 would not and the good 〈…〉 they doe not wherefore 〈…〉 not with full consent ●●● with 〈◊〉 whole will not totally that is 〈◊〉 to the double man Againe in Rom. 8. sect 2. 〈…〉 〈◊〉 not li●● after the l●sts of the flesh 〈◊〉 teacheth ou● of the Apostle That 〈◊〉 cannot be that they which are ●●uely Christs and haue the spirit of ●●rist should li●e according to the ●●esh And hee f●ameth his Argu●ent in this forme Those whom the ●●irit of Christ possesseth cannot 〈◊〉 after the flesh But they that are Christs the spirit of Christ poss●sseth Therefore they that are C●rists cannot liue after the flesh 〈◊〉 Now to walke according to the flesh 〈◊〉 vol●ntarily and with a willing and whole mind to follow the 〈◊〉 of the flesh and to obey the l●sts thereof with full will Therfore the Saintes do not sinne with the whole heart and ple●●ry c●●●ent of will Idem ●● Mat 8 ●●●t 2. pag. 〈…〉 saith Hearein the Saints in si●●i●g ●o differ from the R●proba●e for that they do hate that ●uill which they doe and ●resantly do dec●●ne from it being indeed righly perswaded of God ●●d his will whereof it is that in mind they 〈…〉 his law and do dete●t the ●●ill of 〈…〉 flesh but the wicked do loue 〈…〉 euil they commit and could 〈…〉 perpe●ually to adh●●● 〈…〉 but onely that they f●are 〈…〉 either from God 〈◊〉 And a 〈…〉 after he teacheth That the 〈…〉 of the ●●in●s do proceed from 〈…〉 〈◊〉 of faith saying 〈…〉 euer the Elect doe ●inne it 〈…〉 m●th from hence for that ●● 〈…〉 they 〈◊〉 d●fec●iue in that 〈…〉 swas●on Besides he faith 〈…〉 the Saints mind wanting 〈◊〉 ●●nneth into sinne the 〈…〉 concupisc●●ce therby turning 〈◊〉 the edge thereof Id●● in Mat. 12. sect 4. pag. 〈…〉 hath these wordes Whosoeuer 〈◊〉 the knowne truth by 〈…〉 vol●●●●rily f●ll into 〈◊〉 〈…〉 willingly ●o sin it is necessary 〈◊〉 they did formerly condemne 〈◊〉 truth and that is to 〈…〉 holy spirit These thing●● 〈◊〉 Wherevppon it is man●fest 〈◊〉 the Saints Eleect doe 〈◊〉 sinne against the ●oly Ghost as 〈◊〉 there teacheth therefore they ne●er 〈◊〉 mind to impiety after the knowne truth that i● willing scil●ce● 〈◊〉 full will they do neuer sinne as 〈◊〉 there doth 〈◊〉 what it is by relapse to fall from the heart into impiety Id●●●ect 4. pag. 308. The Elect saith he do neuer 〈◊〉 but of ignorance Againe thou s●●●● at all times percei●e in the Elect a c●●tain● feed of God and st●dy of the truth eue●● whe● they opp●g●e the ●ruth 〈◊〉 doe 〈◊〉 l●●e d●●agreeing with it Againe ●● many who liue lewdly being Elect thou maist perceiue a certaine 〈◊〉 loue of right and ●●st And the●e thinges he writeth of the Elect before they 〈…〉 tr●●h or are iustifyed how ●uch mor● a●e these thinges and of the Elect being now ins●●fied wherefore of th●●●●e ●dd●th ●●g 309 After they ha●e receiued the 〈◊〉 ●scilicet the Elect what they 〈◊〉 they sinne therefore for that they are tur●ed out of the way by 〈◊〉 lusts of the flesh so that they 〈◊〉 not attend vpon the knowne 〈◊〉 but they neuer