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	heart_n	work_n	7,151	5	5.4540	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02563	The olde religion a treatise, wherin is laid downe the true state of the difference betwixt the reformed, and Romane Church; and the blame of this schisme is cast vpon the true authors. Seruing for the vindication of our innocence, for the setling of wauering minds for a preseruatiue against Popish insinuations. By Ios. Hall, B. of Exon.	Hall, Joseph, 1574-1656.	1628 (1628)	STC 12690; ESTC S117610	79,903	246

in the Councell of Lateran Anno 1215. fully plumed in the Councell of Trent and now lately hath her feathers imped by the moderne Casuists SECT II. Romish Confession not warranted by Scripture SInce our quarrell is n●t with confession it selfe which may bee of singular vse and behoofe but with some tyrannous straines in the practice of it which are the violent forcing and perfit fulnesse thereof It shall be sufficient for vs herein to stand vpon our negatiue That there is no Scripture in the whole booke of God wherein either such necessitie or such intirenesse of Confession is commanded A truth so cleare that it is generally confessed by their owne Canonists Did we question the lawfulnesse of Confession we should be iustly accountable for our grounds from the Scriptures of God now that we cry downe only some iniurious circumstances therein well may wee require from the fautors thereof their warrants from God which if they cannot show they are sufficiently conuinced of a presumptuous obtrusion Indeed our Sauiour sayd to his Apostles and their successours Whose sinnes yee remit they are remitted and whose sinnes ye retaine they are retained But did hee say No sinne shall bee remitted but what yee remit Or no sinne shall be remitted by you but what is particularly numbred vnto you Saint Iames bids Confesse your sinnes one to another But would they haue the Priest shrieue himselfe to the penitent as well as the penitent to the Priest This act must bee mutuall not single Many beleeuing Ephesians came and confessed and shewed their deeds Many but not all not Omnes vtriusque sexus they confessed their deeds Some that were notorious not all their sinnes Contrarily rather so did Christ send his Apostles as the father sent him He was both their warrant and their patterne But that gracious Sauiour of ours many a time gaue absolution where was no particular confession of sinnes Only the sight of the Paralyticks faith fetcht from him Sonne be of good cheere thy sins be forgiuen thee The noted sinner in Simons house approuing the truth of her repentance by the humble and costly testimonies of her loue without any enumeration of her sinnes heard Thy sinnes are forgiuen thee SECT III. Against reason IN true Diuine Reason this supposed dutie is needlesse dangerous impossible Needlesse in respect of all sinnes not in respect of some for how euer in the cases of a burdened conscience nothing can bee more vsefull more soueraigne yet in all our peace doth not depend vpon our lips Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Dangerous in respect both of exprobration as Saint Chrysostome worthily and of infection for delectabile carnis as a Casuist confesseth Fleshly pleasures the more they are called into particular mention the more they moue the appetire I doe willingly conceale from chaste eyes and eares what effects haue followed this pretended act of deuotion in wanton and vnstayed Confessours Impossible for who can tell how oft he offendeth He is poore in sin that can count his stocke and hee sinnes alwayes that so presumes vpon his innocence as to thinke hee can number his sinnes And if hee say of any sinne as Lot of Zoar is it not a little one as if therefore it may safely escape the reckoning it is a true word of Isaac the Syrian Qui delicta c. Hee that thinkes any of his offences small euen in so thinking falls into greater This doctrine and practice therfore both as new and vnwarrantable full of vsurpation danger impossibilitie is iustly reiected by vs and wee for so doing vniustly eiected SECT IV. The noueltie of Absolution before Satisfaction LEst any thing in the Romane Church should retaine the old forme how absurd is that innouation which they haue made in the the order of their penance and absolution The ancient course as Cassander and Lindanus truly witnesse was that absolution and reconciliation and right to the Communion of the Church was not giuen by imposition of hands vnto the penitent till hee had giuen due satisfaction by performing of such penall acts as were enioyned by the discreet Penitētiary yea those works of penance saith he when they were done out of faith and an heart truly sorrowfull and by the motion of the holy Spirit preuenting the minde of man with the helpe of his diuine grace were thought not a little auailable to obtaine remission of the sinne and to pacifie the displeasure of God for sinne Not that they could merit it by any dignitie of theirs but that thereby the minde of man is in a sort fitted to the receit of Gods grace But now immediately vpon the Confession made the hand is layd vpon the penitent and he is receiued to his right of Communion and after his absolution certaine workes of pietie are enioyned him for the chastisement of the flesh and expurgation of the remainders of sinne Thus Cassander In common apprehension this new order can bee no other then preposterous and as our learned Bishop of Carlile like Easter before Lent But for this Ipsi viderint it shall not trouble vs how they nurture their owne childe CHAP. XIV The newnesse of the Romish Inuocation of Saints OF all those errours which we reiect in the Church of Rome there is none that can plead so much show of Antiquitie as this of Inuocation of Saints which yet as it hath beene practised and defended in the latter times should in vaine seeke either example or patronage amongst the Ancient How euer there might be some grounds of this deuotion secretly muttered and at last expressed in Panegyricke formes yet vntill almost fiue hundred yeeres after Christ it was not in any sort admitted into the publique seruice It will be easily graunted that the blessed Virgin is the Prime of all Saints neither could it be other then iniurious that any other of that heauenly societie should haue the precedencie of her Now the first that brought her name into the publike deuotions of the Greeke Church is noted by Nicephorus to be Petrus Gnapheus or Fullo a Presbyter of Bithynia afterwards the Vsurper of the See of Antioch much about 470 yeeres after Christ who though a branded heretick found out foure things saith he verie vsefull and beneficiall to the Catholike Church whereof the last was Vt in omni precatione c. that in euerie prayer the Mother of God should bee named and her diuine name called vpon The phrase is verie remarkable wherein this rising superstition is expressed And as for the Latine Church we heare no newes of this Inuocation in the publique Letanies till Gregories time about some 130. yeeres after the former And in the meane time some Fathers speake of it fearefully and doubtfully How could it bee otherwise when the common opinion of the Ancients euen below Saint Austens age did put vp all the soules of

but how The 〈◊〉 ●ooke away the Curse saith be●●ost sweetly Faith brought in Righteousnesse and Righteousnesse drew on the Grace of the Spirit Saint Ambrose tels vs that our carnall infirmitie blemisheth our workes but that the vprightnesse of our faith couers ours errours and obtaines our pardon And professeth that hee will glory not for that he is righteous but for that hee is redeemed not for that he is void of sinnes but for that his sinnes are forgiuen him Saint Ierome tels vs then wee are iust when we confesse our selues sinners and that our righteousnesse stands not in any merit of ours but in the meere mercie of God and that the acknowledgement of our imperfection is the imperfect perfection of the Iust Saint Gregorie tels vs that our Iust Aduocate shall defend vs righteous in his iudgement because we know and accuse our selues vnrighteous and that our confidence must not be in our acts but in our Aduocate But the sweete and passionate speeches of Saint Austen and Saint Bernard would fill a Booke alone neither can any reformed Diuine either more disparage our inherent Righteousnesse or more magnifie and challenge the imputed It shall suffice vs to giue a taste of both We haue all therefore Brethren receiued of his fulnesse Of the fulnesse of his mercie of the abundance of his goodnesse haue we receiued What Remission of sinnes that we might be iustified by faith And what more Grace for Grace that is for this Grace wherein we liue by faith we shall receiue another saith that diuinest of the Fathers And soone after All that are from sinfull Adam are sinners all that are iustified by Christ are iust not in themselues but in him for in themselues if ye aske after them they are Adam in him they are Christs And elsewhere Reioyce in the Lord and bee glad O yee righteous O wicked O proud men that reioyce in your selues now beleeuing in him who iustifieth the wicked your faith is imputed to you for righteousnesse Reioyce in the Lord Why Because now yee are iust and whence are yee iust Not by your owne Merits but by his Grace Whence are yee iust because yee are iustified Who shall lay any thing to the ●harge of Gods Elect It sufficeth ●●ee for all righteousnesse that I haue that God propitious to mee against whom only I haue sinned All that he hath decreed not to impute vnto mee is as if it had not beene Not to sinne is Gods Iustice mans iustice is Gods indulgence saith Deuout Bernard How pregnant is that famous profession of his And if the mercies of the Lord be from euerlasting and to euerlasting I will also sing the mercies of the Lord euerlastingly What shall I sing of my owne righteousnesse No Lord I will remember thy righteousnesse alone for that is mine too Thou art made vnto me of God righteousnesse should I feare that it will not serue vs both It is no short Cloake that it should not couer twaine Thy righteousnesse is a righteousnesse for euer and what is longer then eternitie Behold thy large and euerlasting mercie will largely couer both thee and mee at once In mee it couers a multitude of sinnes in thee Lord what can it couer but the treasures of pittie the riches of bountie Thus he What should I need to draw downe this Truth through the times of Anselme Lombard Bonauenture Gerson The Manuell of Christian Re●igion set forth in the Prouinciall Councell of Coleyne shall serue for ●ll Bellarmine himselfe grants them ●erein ours and they are worth ●ur entertayning That Booke is ●ommended by Cassander as mar●ellously approued by all the lear●ed Diuines of Italy and France ●s that which notably sets forth the ●umme of the iudgement of the Ancients concerning this and o●her points of Christian Religion ● Nos dicimus c. Wee say that a ●an doth then receiue the gift of ●ustification by faith when being ●●rrified and humbled by repen●●nce hee is againe raysed vp by ●●ith beleeuing that his sinnes are ●●rgiuen him for the Merits of Christ who hath promised remission of sinnes to those that beleeue in him and when he feeles in himselfe new desires so as detesting euill and resisting the infirmitie of his flesh he is inwardly inkindled to an indeauour of good although this desire of his be not yet perfect Thus they in the voyce of all Antiquitie and the-then-present Church Only the late Councell of Trent hath created this opinion of Iustification a point of faith SECT II. The errour hereof against Scripture YEt if age were all the quarrel● it were but light For thoug● newnesse in diuine Truths is a iu● cause of suspition yet wee doe no● so shut the hand of our munifice● God that he cannot bestow vpon ●is Church new illuminations in ●ome parcels of formerly-hidden ●erities It is the charge both of ●heir Canus and Caietan that no ●an should detest a new sense of Scripture for this that it differs ●rom the ancient Doctors for God ●ath not say they tyed exposition ●f Scripture to their senses Yea if we may beleeue Salme●on the later Diuines are so much ●ore quick-sighted they like the Dwarfe sitting on the Gyants ●houlder ouer-looke him that is ●arre taller then themselues This ●osition of the Romane Church is ●ot more new then faultie Not ●● much noueltie as Truth con●inceth Heresies as Tertullian We ●ad beene silent if wee had not ●und this point besides the late●esse erroneous Erroneous both ●gainst Scripture and Reason A●●inst Scripture which euery where ●acheth as on the one side the ●●perfection of our inherent righteousnesse so on the other our perfect Iustification by the imputed righteousnesse of our Sauiour brought home to vs by faith The former Iob saw from his dung-hill How should a man bee iustified before God If hee will contend with him hee cannot answere one of a thousand Whence it is that wise Salomon askes Who can say My heart is cleane I am pure from sinne And himselfe answers There is not a iust man vpon earth which doth good and sinneth not A truth which besides his experience hee had learned of his Father Dauid who could say Enter not into iudgement with thy seruant though a man after Gods owne heart for in thy sight shal● no man liuing bee iustified And i● thou Lord shouldst marke iniquities O Lord who shall stand For wee are all as an vncleane thing we saith the Prophet Esay including euen himselfe and all our righteousnesse are as filthy ragges And was it any better with the best Saints vnder the Gospell I see saith the chosen Vessell in my members another law warring against the law of my minde and leading mee captiue to the law of sinne which is in my members So as in many things wee sinne all And if we say that we haue no sinne we doe but deceiue our selues and