Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	everlasting_a	reap_v	sow_v	6,865	5	10.5221	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

v. 10. Ecclesiast ●6 v. 15. Matt. v. ●2 Matth. 20. v. ● Ier. 31. v. 16. Rom. 2. v. 6. ad Corinth 3. v. 8. Apoc. 22. v. 12. Abbot in his defence c. 5. sect 14 fol. 686. Fulk in ca. 3. 1. ad Corinth sect 2. In ●p 4. 2. ad Tim. sect 4. in c. 25. Matth. sect 6. to all thy mercyes in the Chaldeake it is My merits are lesse then all thy mercies which thou hast shewed to thy seruant And in Ecclesiasticus All mercy shall make a place to euery man according to the merites of his workes And although the Greeke hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his workes yet that importeth the same with the Latine as I shall shew hereafter and the Scripture witnesseth in those places where eternall life prepared to good works is entitled merces a reward or hire which must needes be correspondent to merit or desert Be glad and reioyce because your reward is very great in heauen Call the workmen and pray them their hire Let thy voyce cease from weeping and thine eies from teares because there is a reward for thy worke God rendreth or giueth reward to the iust according to their workes according to their owne labours 3. Our aduersaries make answere to these and the like argumentes First that heauen is called a Crowne a reward secundum quid and in a respect simply and absolutely it is only a gift because it is giuen according to grace according to mercy not according to desert or merit But we reply that although the originall from whence it proceedeth be grace and mercy yet that grace being communicated vpon this solemne bargaine couenant or promise of rewarding our workes performed and dignified therewith it must of necessity include a dignity in them For euery reward hath an absolute and intrinsecall 2. ad Tim 4. Matt. 20. v. 4. v. 13. 14. Aug lib. de sāct virg c. 26. Hie. l. con Iou. Chrysost Theophil Euthim. in eum locū reference to some proportion of worthines or merit Heere is a true and absolute reward therefore a true and absolute merit For which cause the reward is termed a Crowne not only of grace but a Crowne of Iustice due vnto vs by a certaine right of title of iustice Friend I do thee no wrong c. Take that is thine and go Where he speaketh of the day-penny by which S. Augustine S. Hierome S. Chrysostome Theophilact and Euthymius vnderstand the Kingdome of heauen and yet he stileth it his to wit his by couenant his by iustice and not only by gift vpon the same ground S. Paul calleth God a iust iudge in rewarding our workes God is not vniust to forget your workes 2. Tim. 4. ad Heb. 6. 10. Fulk in c. 4. 2. ad Tim. sect 4. Abbot in his defence ● 5 sect 1. 4. 4. The second Answere which D. Fulke D. Abbot and the residue of their fraternity returne hereunto is That the reward is due by couenant and so a debt in respect of Gods promise not of our desert Likewise God rendreth heauen say they as a iust iudge not to the merit and worthines of our workes but to the merit and worthines of Christ imputed by faith vnto vs. These be the guilty shiftes they deuise to entaile all vpon Christ and vpon Gods promise which he by those meanes most bountifully vouchsafeth to communicate vnto vs. For although it be true that the diuine promise and Christs Iustice be necessary to enable vs to merit yet they are not the chiefest thinges which God regardeth in rewarding our workes For the Promise is the same the Imputation the same equally made and attributed vnto all but the Remuneration is diuers in equally assigned more or lesse correspondent to the slacknes Matth. 1● v. 27. ● ad Cor. 3. v. 8. ad Gal. 6. v 7. ● Ibidem v. 9 or industry of our labours The Sonne of man will render to euery one according to his works Euery man shall receaue his owne reward according to his owne labour What thinges a man shall sowe those also shall he reape For he that soweth in his flesh of the flesh shall reape corruption but he that soweth in the spirit shall reape life euerlasting So that the seede the price and proper cause of euerlasting life is not only fayth nor the promise of God or merits of Christ alone but also our good deedes of piety and deuotion which heere we sowe vpon earth For the Apostle goeth forward in the same Apoc. 22. v. 12. Fulk in ● ad Cor. 3. sect 2. Caluin 3. instit cap. 18. §. ● 7. place Doing good let vs not faile for in due time we shall reape not fayling Therefore whiles we haue time let vs worke good to all Behould I come quickly and my reward is with me to render to euery ma● according to his workes Fulke reading this phrase so often repeated in holy Scripture graunteth that euery one receaueth the crowne of glory according to his workes according to his labour yet not according to the merit of his labour which others more plainly explicating allow it giuen to our workes as signes of our fayth not as causes meritorious of the same But the latin text of Ecclesiasticus hath that very word according to the merit of our workes Eccles 16 v. ●● which necessarily implieth a meritorious cause Besides holy Writ affirmeth That we receaue the crowne of blisse as the reward wages and hire of our labours therefore according to the merit of our labours For hire wages and reward haue mutuall correspondence and inseparable connexion with merit in so much as heauen ● ad Cor. 9. v. 24. M●●● 11. v. ●2 Matt. 13. v. 45. Aug. in Psal 93. prope finem Basil in hom quam scripfit in initium Prouerb Clem. A●● in paraen●● is proposed vnto vs as a goale or price to be wonne by running as a Kingdome inuaded by force as an inestimable gemme prized at the rate of our best indeauours as a treasure to be bought by the value worthines or condignity of our workes the true meritorious and morall causes thereof In the race all runne indeed but one receaueth the price So runne that you may obteine The Kingdome of heauen suffreth violence the violent beare it away Againe The Kingdom of heauen is like to a merchant-man seeking good pearles hauing sound one precious pearle c. sold all that he had and bought it S. Augustine Euerlasting life and rest is salable and bought by tribulations for Christ S. Basil We are negotiators or merchantes who trace the Euangelicall path purchasing the possession of heauen by the workes of the commundements Let it not repent you to haue laboured it is lawfull for you if you will to buy most precious saluation with a proper treasure by charity and fayth which truly is a iust price 5. Moreouer I demonstrate it irrefragably in this Syllogisticall manner

vertues it nourisheth humility exciteth care procureth watchfullnes restrayneth vs within our bounds whetteth vs forward Hier. in c. 3. lonae Aug. l. de correp grat c. 13. Chrys ho. 8. in c. 2. ad Philip. Greg. ep 186. quae est l. 6. ad Greg. Cubi●ul Aug. lib. 9. mora c. 17. Andr. Vegal 9. cap. 17. in Concil Trident. Abbot c. 3. sect 7. Greg. epist 286. quae est ad Gre. Cubicul Aug. in our duety maketh vs more narrowly sift and examine our actions more deeply repent and do pennance for our sinnes more diligently worke to the attayning of vertue and more feruently cry and call vpon God to succor and assist vs in our dayly conflicts and combates against vice These fruits of our vncertainty and the former euills of Protestants security are set downe by S. Hierome S. Augustine S. Chrysostome S. Gregory the Great and diligently proposed by Andreas Vega in his defence of the holy Councell of Trent 7. Now when Protestants account these feares tentations when they compare them to sinne against which they fight and seeke wholy to abandone they bewray the Anuil on which their deuises are hammered quite opposite to the touch-stone of holy Scripture which commendeth timidity as behoofull Blessed is the man who is alwayes timerous worke your saluation with feare and trembling Are these counsailes suggestions Is this happynes to be abandoned Renounce you as dangerous assaults which the holy Ghost proposeth as wholesome remedyes and stayes of our soules And which S. Gregory writing to the Lady Gregoria notably pursueth telling her That she ought not to haue security but alwayes iealous alwayes fearefull dread her sinnes and wash them away with incessant teares A verity so often repeated in holy Write and celebrated by the rest of the Fathers as Caluin is cōstrained to cōdescēd vnto it at least in shew of words For Calu. in c. 6. ad Heb. v. 4. he affirmeth That God sprinckleth the reprobate with some tast or smacke of his grace shi●eth on their minds with some sparks of his light affoardeth them some feeling of his goodnes and engraueth in a sort his word in their souls Otherwise where is that fayth for a time of which S. Marke maketh mention There is therefore Mar. 4. v. 17. in the reprobate a certaine knowledge of God which after vanisheth away either because it tooke not so deep root as it ought or because being choaked it degenerateth Hitherto Caluin Which discourse Cal. ibid. of his because it driueth the silly Protestant into a thousand perplexityes still casting doubts and questioning with himselfe whether his fayth hath taken sufficient roote may not heereafter be choaked may not degenerate Whether the motions he feeleth be proper to the elect or the common sparkes of light tastes of grace feelings and impressions which are communicated to the reprobate Caluin quieteth his conscience with this finall Conclusion And by this bridle our Lord keepeth vs in feare and humility And truly we see how slippery and prone humane nature is otherwise to security foolish confidence Whose wordes be these The wordes of a Protestant or of a Catholike They are the wordes of a Protestant of the ring-leader of Protestants taking heerein the face of a Catholike and condemning the infallible certainty vayne security and foolish confidence of his Sectaryes 8. The obiections heere heaped togeather by our late Reformers are of diuers sorts some insinuate an assurance of saluation by reason of Gods spirit dwelling in vs others seeme to challenge it to the condition of faith others to Gods protection safeguard and preseruation Abbot c. 3. VVhitak l. 8. aduers Duraeum of such as he hath once called to the participation of his grace The principall of the first kind are these In this we know that we abyde in him and he in vs because he hath giuen vs of his spirit the spirit himselfe giueth testimony to our spirit that we are the sonnes of God and if sonnes heires also We haue receaued not the spirit of this world but the spirit which is in Fulk in c. 8. ad Rom. 2. 1. ad Cor. K●mnitius in examin Con. Trid. Calu. l. 3. iustit c. 11. 1. Ioan. 4. v. ●3 Rom. 8. v. 1● 1. Cor. 2. v. 12. 1. Ioan. 5. v. 19. ● Ioan. 3. v. 2. Rom. 8. v. 38. Hier. ep ad Algas quaest 9. Ambr. in eum loc Vatablus Beza and Erasmus in eum locū ● Cor. 2. v. 12. God that we may know the thinges that are giuen vnto vs of God We know that we are of God and the whole is in wickednes We know that when he shall appeare we shall be like vnto him for we shall see him as he is I answere that this knowledg which the Apostles mention is not the certayne and infallible assurance of fayth but a probable knowledge a morall certainty such as begetteth a ioyful confidence and assured hope as S. Paul had when he sayd I am sure that neither death nor life nor Angells c. shal be able to separate vs from the Charity of God Where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth only a propable perswasion and so S. Hierome S. Ambrose the Syrian interpreter Vatablus Bedae also and Erasmus read it or the Apostles may speake in some of those places of themselues in particuler by speciall reuelation if they had any such imparted vnto them concerning their perseuerance in grace as some thinke they had or they are to be vnderstood of the predestinate in generall and benefits of grace glory and euerlasting life reuealed for them in Scripture and by the instinct of fayth and spirit of God infallibly beleeued of which S. Paul namely writeth in the second Chapter of the first to the Corinthians But Protestants vrge against my former answere That the testimony of the spirit is the testimony of the Holy Ghost the testimony of the Holy Ghost is sure and infallible therfore the testimony of the spirit which witnesses to our spirit or with our spirit as the Greeke importeth is not only probable and coniecturall but infallibly certaine I answere it is so I confesse in it selfe as it is witnessed by the Holy Ghost but as it is intimated vnto vs by the inward loue of God zeale of soules hatred of sinne peace sweetnes ioy comfort dilatation of our hart such like which are the pledges testimonyes and certificates the holy Ghost affoardeth it is fallible and subiect to deceit For as the truth of holy Writ is of irref●agable authority in it selfe yet proposed by men who may be deceaued is also deceaueable so that which the Holy Ghost witnesseth by himselfe immediatly or such expositors as cannot erre is infallible that which he testifyeth by probable and coniecturall signes is only probable vnto vs and obnoxious vnto errour Howbeit it passeth the boundes of truth and modesty That with a wonderfull tormenting of conscience we mistrust Reynolds

in his 5. conclusion fol. 656. still and stand in doubt of saluation wherwith M. Reynoldes slaundereth vs. For the probability or morall certainty which we acknowledge ought not to trouble the peace of our Consciences nor anxiously distract much lesse torment the quietnes of our mindes It is a probability intermixed with feare and nourished with such comfortable VVhitak l. 8. aduer Duraeum and stedfast hope with such filial loue as banisheth all combersome anxiety all wauering doubtfullnes all seruile base and troublesome solicitude That which Whitaker so eagerly presseth against Duraeus Try your owneselues if you be in the fayth proue your selues know you 2. Cor. 13. vers 5. Cornelius Cornelij à Lapide in eum locū not that Christ Iesus is in you vnles perhaps you be reprobates is interpreted as Cornelius declareth out of Theophilact of Christs aboad not in euery particuler person by iustifying grace but in the Church of the Corinthians by power miracles conuersions and other externall gifts wrought by S. Paul and to the tryall of this his presence he exhorteth them by the remembrance and consideration of the workes acheiued among them and not to try their iustifying fayth vnles it be by some probable tokens 9. The obiections of the second kind which ascribe Ioan. 3. v. 36. ● Ioan. 5. v. 13. Rom. 10. v. 9. Rom. 9. v. 33. Ioan. 3. v. 15. 16. Ioan. 6. v. 35. the certainty of saluation to fayth are these He that beleeueth in the Sonne hath life euerlasting They that beleeue in the name of the Sonne of God are to know that they haue eternall life confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raysed him from the dead thou shalt be safe He that beleeueth in Christ shall neuer be confounded nor perish but haue euerlasting life He that beleeueth in me shall neuer thirst He that eateth this bread shall liue for euer To which I answere that these generall promises which assure life and saluation to the beleeuer are vnderstood conditionally if he beleeue as he ought with a true fayth working by charity and he is sayd to haue euerlasting life because by Cyril in Ioan. 3. fayth he hath entred the gate and way which leadeth thereunto or hath receaued the seed thereof the pledge right and title vnto it by the spirit of adoption or diuine filiation imparted vnto him He is promised also to be saued conditionally if he perseuere in that state to the end after which many other vniuersall sentences of Scripture Ioel. 2. v. 3● Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers 8. Iac. 4. v. 3. are to be expounded It is written Whosoeuer shall inuocate the name of our Lord shall be saued and contrarywise Then shall they inuocate me and I will not heare them Christ sayth Whosoeuer doth aske shall receaue Contrarywise you aske and receaue not the reason he subioyneth because you aske amisse that you may consume it in your concupiscences Therefore these generall sentences whosoeuer inuocateth or beleeueth shall be saued are to be construed also with this promise If he inuocate and beleeue with true fayth sincere affection and purity of life as it behooueth him to do 10. Secondly whereas many causes concurre to the Hebr. 5. v. 9. Rom. 8. v. 24. Eccles 1. v. 27. Tob. 12. v. ● workes of Iustification or saluation the holy Scripture sometyme attributeth it to one sometyme to another To obedience He was made to all that obey him cause of eternall saluation To Hope By hope we are saued To Feare The feare of our Lord expelleth sinne To Almesdeeds Almes-deeds deliuereth from death because ech of them if nothing els be wanting is sufficient to saue vs and so fayth acheiueth our saluation if we be not defectiue in other things required thereunto or rather because it is the first supernaturall habit origen or roote of life which springeth and bringeth forth the liuely motions of all other vertues and for this cause our iustification is more often assigned to fayth then to any other vertue neuertheles if it fayle dye or be lost as in the next Controuersy I shall proue it may be it procureth not the health of our soules to which it was ordeyned 11. The last troupe of their misapplyed sentences which retyre vnder the standard of Gods care and protection Ioan. 10. v. 27. 28. VVhitak l. 8. aduers Duraeum Abbot c 3. Ioan. 17. v. ●0 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8. for security of saluation are My sheep heare my voice c. and they shall not peri●h for euer no man shall plucke them out of my hands Christ prayed for the faythfull that they might be all one with him and no doubt obtayned it affirmeth it impossible for the elect to be induced into errour Whom he hath predestinated he hath called and whome he hath called he hath iustifyed and glorifyed He confirmeth and strengthneth them vnto the end I answere heere is a new throng of witnesses but no euidence brought in our Protestants behalfe For they are all veryfied of the elect in generall that they shall not perish but be preserued and glorifyed in the end into their harts he striketh his feare with them he maketh his euerlasting couenant but heer is no word or syllable that this or that man in particuler is one of them he may be in the number of such as are outwardly Matt. 20. v. 16. Aug. ser 16. de verb. Apostol called For many are called but few elect He may be also inwardly iustifyed for a tyme which yet S. Augustine auoweth to be vnknown to him but that he is one of the happy band of those who are called according to the purpose and eternall election of God is an inscrutable mystery fit and expedient sayth the same S. Augustine to be Aug. tom 7. de corr gra c. 13. hidden in this place where elation and pride is so much to be decaded c. That all euen those who runne may feare whilest it is concealed who shall ariue to the goale 12. In like manner to answere the authorityes of the Fathers foure obseruations are carefully to be noted Nazian in orat conso in grand Ambros serm 5. Bernar. ser ● de annū August tract 22. in Ioan. First that they auouch vs certaine of Gods grace as S. Gregory Nazianzen doth Certaine of saluation S. Ambrose Of remission of saluation S. Bernard Of finall perseuerance S. Augustine to wit conditionally if we keep the commandements if we striue manfully against vice euen to the end c. Secondly they speake sometyme of the certainty of hope and confidence not of the certainty of fayth or of the certainty only of humane fayth by probable coniectures not of diuine and supernaturall Thus S. Hierome S. Augustine S. Leo and S. Gregory in the places heere quoted Thirdly they say that we are infallibly