Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	gift_n	grace_n	6,936	5	5.6824	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20964	The waters of Siloe To quench the fire of purgatory and to drowne the traditions, limboes, mans satisfactions and all popish indulgences, against the reasons and allegations of a Portugall frier of the order of St. Frances, supported by three treatises. The one written by the same Franciscan and entituled The fierie torrent, &c. The other two by two doctors of Sorbon. The one intituled The burning furnasse. The other The fire of Helie. By Peter Du Moulin minister of Gods word. Faithfully translated out of French by I.B.; Accroissement des eaux de Siloé. English	Du Moulin, Pierre, 1568-1658.; Barnes, John, fl. 1600-1621, attributed name.; I. B., fl. 1612.	1612 (1612)	STC 7343; ESTC S111086	158,344	552

sufferingt Thus our Monke by doing of iustice and iudgement which signifieth to deale vprightly and to giue to every man his owne vnderstandeth it to chastise a mans selfe shewing himselfe a Novice in the phrase of the old Testament where this word Iudgement signifieth equitie and vpright dealing As in Deut. 32 4. Daniel 4.37 The Auctor of the fire of Helie answereth otherwise for they seldome concurre in their answers he will haue these words I will no more remember to signifie Pag. 6. I will not punish as an enimie that is to say with eternall punishment By his account the keeping of a man many thousands of yeares in a fire for his sinne signifieth not to remember his sinne How often did David pray to God to remember his sinnes and wickednesse of his enimies yet not so that he desired that God should punish them with eternall punishment After all this the frier maketh a digression wherein hee chargeth vs with sundry slanders but all besides the matter 2 Gods Angell Revelat. 14.13 saith thus Blessed are the dead that hereafter dy in the Lord yea truly the spirit saith that they rest from their labours their works follow them Surely if they rest from their labours they goe not into a burning fire This speech concerneth not the Martyres only as our adversaries doe faine for throughout that whole chapter there is not any word of the Martyres but of all such as keepe the commandements of God faith of Iesus as it is said one line before But if the Martyres only doe die in the Lord in whom doe the rest of the faithfull die Bellarmine saith they die in part in the Lord and in part not in the Lord Bellarm. de Purgat lib. 6. cap. 1. hee was ashamed to say in part in the Lord and in part in the divell 3 Esay cap. 57. v. 1. 2. saith The righteous perisheth and is taken away from the evill then he addeth Hee shall enter in peace or peace shall come they shall rest in their beds every one that hath walked before him Why did he not except those that goe to Purgatory or what peace or rest is there in a burning fire And this is the point wherein the Frier is brought into such a straight that his only recourse is to his ordinary boldnesse Pag. 19. and laboureth to make this passage a meanes to establish his Purgatory Hee affirmeth it to bee a prayer of Esay for the dead and to make it the more probable in liew of these words Peace shall come he saith let peace come also for They doe rest he saith let them rest contrary to the truth of the original Hebrew which hath Iavo that is to say shal come and Ianuchu they shall rest Yet let vs thus farre yeeld all this to his ignorance in the Hebrew tongue but herein doth he shew his bad meaning even in this that hee affirmeth it to bee a prayer of Esay sith by the words ensuing it appeareth that they bee the wordes of God who saith Yee witches children come hither yee seed of the adulterer and of the whore drawe neere Whome haue yee mocked c. and againe Can I be content with all these things and thou hast discovered thy selfe behind mee Throughout all this Chapter God opposeth the blessed estate of the righteous against the curse prepared for the wicked 4 S. Paule to the Corinthians saith 2. Cor. 5.1 If our earthly habitation be destroied we haue an eternall building in heaven But why did he not adde but that shall bee after you are purged with fire 5 The Apostle in the 9. to the Hebrewes saith It is ordained that all men shall once die after that the iudgement He forgat Purgatory that should haue gon betweene For throughout the holy Scripture we find not any other iudgment spoken of after death but the last and vniversall iudgement 6 In the 20. Matt. the laborers doe all receaue their promised wages towards the end of the day that is to say in the end of their liues and when their works is done but Purgatory can bee no part of this labour as the auctor of the fire of Helie would haue it to be for in that place they speake only of labouring in the Lords vinyard which is his church which hath no communitie with any torment in fire Againe Purgatory cānot be the last houre of the day because they make it continue much longer then all the life Besides that even in this last houre some labourers are called and hired but in Purgatory no man is called to the service of God 7 In the holy Scriptures we haue many examples of men receaved into Paradice immediatly after their decease but no example of any soule sent into Purgatory Luk. 2.26 Simeon had a promise that he should not see death before hee had seene the Messias S. Paul 2. Tim. 4. saith that after he had fought the good fight there remained no more but to receaue the crowne of glory And S Luk cap. 1● saith that the Angels carried the soule of Lazarus into Abrahams bosome where hee was comforted whiles the ●ich man was tormented but of any passage to Purgatory either to or fro we heare no newes 8 Iesus Christ said to the good theif This day thou shalt be with me in Paradice This thiefe was surely a great sinner satisfied civill iustice either for theft or murder But where had hee made satisfaction to God for all his sinnes committed all the daies of his life Hee that was converted to God in the very article of his death But God requireth no satisfactory paines of such as doe repent but for them hee doth accept of the obedience and death of Iesus Christ who hath sufficiently satisfied aswell for our sinnes as for the punishment due to our sinnes The auctor of the fire of Helie with the rest will needes haue this priviledge to bee granted to this thiefe in regard of the greatnesse of his faith of his hope of his charitie of his zeale c. wherein they doe the more accuse themselues 2. By exalting the faith of the thiefe they do at vnawares confesse that in case we haue a stedfast faith in Iesus Christ we shall not come in Purgatory 3. Herein also they do cōfesse that it standeth with the iustice of God freely and without imposing any satisfactory paines to pardon alwaies provided that the sinner haue a stedfast faith and hope in Iesus Christ 4. How could this thiefe at Gods hand merite this privilege by his faith and hope considering that God endued him with this faith For what kind of merit is this to receaue the gifts and graces of God with a stedfast faith which faith also God gaue him who giueth not only the benefits but also the means to receaue them And the same doe I say also of other vertues which were the gifts and effects of the spirit of God in him For it is God

saith Iesus Christ hath by himselfe purged our sinnes In this place if we beleeue him purgation signifieth punishment whervpon it must follow that Jesus Christ hath made the punishment for our sinnes whereas he did only beare it Moreover sith this punishment and passion of Iesus Christ was the cause of the purgation of our sinnes it is not the purgation it selfe And indeed himselfe though falsely maketh Ieremie to say Falsehood Ierem. 11. The chastisements serue to purge vs Then is the chastisement one thing and the purgation an other for the end of a matter is divers from the meanes to attaine therto Now follow two places out of Ecclesiasticus the 7. Two falsehood Purge thy selfe by thine owne arme purge thee of thy negligēce That is to say saith the Moncke Chastise thy selfe Let vs overpasse the follie of this explication for both the places are falsely alleadged And in the Gteek which is the Original of this booke we finde no one word of all this neither in any of the translations but the Roman with the like falshood haue they alleadged out of the 47. chapter of the same booke ver 11. these words Christ purged his sinnes But in the Greeke it is The Lord hath taken away his sinnes The same likewise is false that they alleadge out of the third of Malac. Falsehood The Lord shal purge the sonnes of Levy For endevouring to perswade that to purge signifieth to punish he hath suppressed the words following which do proue that to purge in that place signifieth to purifie after the manner as they purge mettals The whole place is this He shall even fine the sonnes of Levy and purifie them as gold silver He here speaketh of purifying cleansing the hearts by the efficacie of the spirit of God as saith S. Peter Act. 15. God purifieth the harts by faith After so many falsifications our Monke triumpheth and croweth like a cocke on his owne dunghil saying that we be the spirits of Satan beasts and in his iudgement fooles Let this passe for it is the priviledge of that Robe this Monke is like his wallet that hath nothing but belly and throat He therfore runneth on his course and would faine proue that a torment may iustly be called a Purgatory or purgation These be his words Is not the Medicine an afflictiō of the patient which serveth to evacuat his corrupt humors In some he wil haue the physicke to be a punishment which we deny especially considering that in this question of purgatory we intreat only of punishment imposed to satisfie the party offended for who ever tooke physicke to the end thereby to be punished vnlesse you wil haue Socrates poyson taken for physick Or who ever tooke phisicke to be a satisfaction for an offence Let vs glorifie God and acknowledge Gods iudgements vpon his adversaries who after the losse of their cōsciences haue lost also al common sense And this will more manifestly appeare if wee call to minde that here our question concerneth only that purgation for sinne that is performed in Purgatory We heare deale only with the purgation of sins past of a clensing of vncleanenesse that doth no longer remaine as wel because the souls that doe roast in this imaginarie fire are already righteous and do sin no more as because the sinnes that are purged in this fire were heretofore cōmitted whereof do ensue two evident absurdities The one that this serveth to purge the vncleanenesse that is not and to purifie the souls already pure free from sinne the other that the fire doth grosly mistake in the examples passages afore alleadged which speake of the purging of such vncleannesses as are still remaining in effect for everie physicall medicine serveth to purge the humors offending that actually are in the body And God saith that hee will purge the sonnes of Levy as men purge gold that is from those vncleannesses that in effect are not from those that are taken away Thus is this marchandise blowne vp this purgatiō grown ridiculous that doth more manifestly appeare by the extravagant forme of the Monks speech where he saith That the paines doe serue to purge vs from those obligations of sin whereto it left vs subiect for yet was there never man that had his iudgement so farre out of ioint as to say that he purgeth himselfe of an obligation when hee dischargeth all that he was bound vnto But to mōstrous divinity wee must vse monstrous tearmes They therfore that reap most profit by this purgatory may do wisely to seek it out some other name because herein we find nothing to be purged 10 Saint Paul saith Rom. 3.24 that we are FREELY iustified by the redemptiō that is in Iesus Christ If it be FREELY then do we pay nothing The same Apostle Colloss 2.13 saith God hath forgiven or remitted all our trespasses In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratis largitus est he pardoned freely for so much the word importeth The same Apostle also in the second to the Corinthians 2.10 vsing the same word saith that hee pardoned the incestuous to whom he imposed no satisfactorie paine after the pardon He saith moreover All our offences that wee may knowe that God doth not pardon to halfes All our offences thus taken away and pardoned the satisfactory punishment is also taken away for there cānot be any such punishmēt but in regard of the offence and the cause which is the offence that only produced this effect being taken away this effect is also takē away Here vnto also compare the saying of our adversaries that in Purgatory veniall sinnes are remitted for if this be true then S. Paule abused the Colossians in telling them that al their offences were remitted Againe is this any remission of sins to punish thē in a fire The frier in liew of answering setteth downe some principles but so strange as the very propounding of them may serue for a sufficient Confutation God saith he pardoneth vs freely but there resteth an obligation to his iustice which must of necessity be satisfied As if he should haue said God doth pardon and acquit vs freely yet not freely be cause we are not acquitted of the Obligation to the paine but that we must satisfie the same This is even the like God saith he doth freely pardon our offences but yet he dischargeth vs not of the Obligation to satisfie to his iustice Could he more evidently contradict himselfe Considering that to pardon a criminall person is no more but to free him frō the pain wher to by the iustice of the Law hee standeth bound Thus the auctor of the fire of Helie saith That God forgiveth al our debts yet saith he with some cōtribution of our parts Now if that which we contribute be holdē for payment and satisfaction as our Doctors would haue it who perceiveth not that God acquitteth vs not of all our debts Thus doth the spirit of Contradiction