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	true_a	work_n	6,989	5	6.0140	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08471	The acquital or purgation of the moost catholyke Christen Prince, Edwarde the .VI. Kyng of Englande, Fraunce, and Irelande &c. and of the Churche of Englande refourmed and gouerned under hym, agaynst al suche as blasphemously and traitorously infame hym or the sayd Church, of heresie or sedicion.	Old, John, fl. 1545-1555.	1555 (1555)	STC 18797; ESTC S101902	35,373	96

or certaintie in the onely scriptures Whych sayeng as it is not spokē without great reproche of the eternal truthe euen so they take no hede but receaue those tradicions also at auenture wythout weyeng of them which the holy fathers themselues ser out for the Apostles tradicions For I see that the tradicions which they set furthe be not of al one kynde For ther are whyche they cal the fathers tradicions but not directly the Apostles tradicions Ther are also whych they wolde haue to seme all together apostolike tradicions And ther is a diuersitie in these also For ther are some that be vtterly historical tradicions that rehearse what Christ what Christes Apostles haue sayd or done of whyche sorte Eusebius reporteth that Papias rekoned vp many Eccl. histo i. 3. ca. 39. And the same wrytour clouteth in other maters as though they had ben tolde hym by lyuely worde of mouthe and certayn straunge parables and doctrines of our saueour wyth dyuers flyme flammes besydes And concernyng the tradicion of Iohn the Apostle touchyng the age of our Lorde Iesus Christ whych Ireneus speaketh of he that seeth not it to be a vayne flamme flewe Contra Walent ●i 39. seeth nothyng The tradicion of Policarpus Eccl. hist li. 3. ca. 28 that Iohn ranne awaye from the bayne wherin Cerinthus the heretike was least he should fal agreeth gayly with the scripturely doctrine of the Apostles Let vs therfore in thys kynde of tradicions holde that is to be holden in al pointes proue al thynges holde that whych is good Ther are also tradicions set furthe of rites and opinions De peccat meritis remiss li. 1. ca. 20. but yet they are not in al pointes lyke nother obserued nor receaued of al men S. Typriane and S. Austen reherse a tradiciō wherby the communion was vsed to be ministred vnto yong chyldren vnder bothe kyndes as a necessary mater vnto saluacion but who medleth wyth that tradicion at thys daye Epiphanius contra Aerium wryteth it to be a tradicion of the Apostles that folkes should .vi. dayes before Easter eate nothyng but bread and salt Eccl. hist li. 5. ca. 24. but Ireneus reporteth that all churches obserued not that as Eusebius telleth the tale In an other place it was said Damaseen Ang. dc Bap. contra Dona. li. 2. ca. 7. l●● ca. 42 li. 5 ca. 23 de cura pro mort that the Apostles commaunded the Passeouer to be celebrated after the maner of the Iewes But Socrates the historie writer in the .22 chap. of the .5 boke Eccl. histo speaketh agaynst them Epiphanius Contra Valesianos sayeth that the wyueles lyfe of ministers is a tradicion In an other place it is read that the Apostles cōmaunded by tradicion that folkes should pray and offre for the deade whyche onlesse it be vnderstandē of thankes gening who is it ● Cor. 7. ● Io. 5. ● Thess 4. that seeth not suche maner tradicions manifestly repugnaunt with the doctrine of the euangelistes and apostles and for that cause nothing is to be attributed to these and such like Finally I see S. Ireneus in sondry places wonderously preache and beate vpon the tradiciō of the apostles And that is it that our aduersaries wraste and wrythe to all their feyned trynkettes and tradiciones of the Masse of Images of Mōkery cloister life the rest of such trumpery Howbeit the holy man Ireneusin these principal places vnderstandeth nothyng clles by the apostles tradicion than the commune sense and vnderstandyng of our faythe and the very apostles Crede I wyll not desyre to be beleued in thys case if Ireneus hym selfe saye not the same that I haue sayde Reade hys .1 boke Contra valentinianos Ca. 2. .3 and hys .3 boke the .4 chap. In bothe places he dothe agreably rehearse the articles of fayth in ordre one by one whā he hath done he plainly calleth thys profession of the faithe a tradicion Of thys tradiction spake Constantine the myghty Emperour in his Epistles whyche Eusebius maketh reporte of almoste in the ende of hys .3 boke De vita Conslantini Thus farre therfore the gospellers churches wythout any busynesse embrace the tradicion that I haue now spoken of but as for other tradicions whether they be Apostles or fathers tradicions they lay them to the rule of Goddes worde as they agree or disagree they eyther reiecte them or receaue them accordyng to Christ our Lordes owne commaundement Math .15 and Col .2 Wherof I haue already spoken before And I pray you wherin thynke you the gospellers churche offendeth in thys behalfe Herein it hath nothing adoo wyth heretikes who hade deuised to teache false opinions vnto suche as were to symple vnder pretense of tradicions and contrarywyse to teare in pieces corrupt yea and to denye and stampe vnder fote the true tradicion that is the Apostles Trede In thys behalfe I coulde dryng furthe a great deale against our aduersaries who recken thys predense of tradicions of muche force agaynst the very scriptures and the simplicitie of tradicion yea for the affirmyng or confutyng of any mater what so euer it be But I wyl kepe thys in store tyl a better and a further leasure Hitherto I haue treated as briefly as I could of the most certain and pfytest principles of the Christiā faith Wherby I trust it dothe specially appeare the the Englyshe Churche vnder King Edward the .vi. the rest of the gospellers churches haue deuysed no newe doctrine of fayth but enibrace confesse the olde faythe wyth all theyr hartes and that they reiecte no point of syncere doctrine whether it be proued by the scriptures or by tradiciōs consonaūt to the scriptures and therfore we are most farre of from newe fangled felowes and obstinate heretikes The .xi. Chapter SO the poore gospellers church beyng confirmed by this true doctrine of the true faythe ●ustificati●n loketh to be iustifyed that is to haue full forgeuenesse of all theyr synnes ryghteousnesse euerlastyng lyfe of the only free mercye grace of God by Iesus Christ that dyed and rose agayne for vs. We beleue that Christ wyth al hys gyftes is receaued by faythe and that by faythe Christ dwelleth in our hartes And that fayth is learned by the worde of the Gospel is craued asked of God by prayers and geuē frely by the holy Boost We attribute not that vnto mannes merites and mannes workes whych we knowe is due onely vnto fayth naye vnto Christ our redemer and to the fre grace of God Eph. 2. For Paul sayeth By grace are ye saued through faythe and not of your selues It is the gyfte of God and not of workes that no man should boast For we are hys handy worke created in Christe Iesu vnto good workes whych God hath prepared that we should walke in them Therfore we knowe and acknowlage that workes which procede out of a true faythe by the spirite of Christ powred in to our hartes and done after the rule of Goddes worde christiā charitie are good workes in

as be doubtful hard to vnderstand we teache men to make recourse vnto the oryginall fountaynes wherout they were translated S. Austen contra Adimantum the 3. chap. saithe Si admittamus haereticis quod caussātur libros sacros esse corruptos nullus erit contentionum finis That is yf we graunt vnto the he retikes as they fynde fault the the bokes of holy scripture are corrupt ther wylbe none ende of cōtencion And in the 2. chap. of hys .xi. boke Cōtra Faustum Manichaeum he sayeth Si de fide ex emplarium quaestio verteretur sicut in nonnullis quae paucae sunt sacrarum literarum studiosis notissimae sententiarum varietates vel ex aliarum regionū codicibus vnde ipsa doctrina cōmeauit nostra dubitatio dijudicaretur vel si ibi quoque co dices variarēt plures paucioribus aut vetustiores recentioribus praeferrentur Et si adhuc incerta esset varietas praecedens lingua vnde illud interpretatum est consuleretur Yf questiō should be moued concernyng the credence to be geuen vnto the copyes of the bokes of holye scriptures as it chaunceth in some diuersities of sentences whyche are but a fewe and knowen at the fyngers endes to them that be studentes of holy scriptures eyther our doubt muste be resolued by the textes of other coūtreyes whence that doctrine came or elles yf the textes themselues dyd varye in that behalfe the greater nombre should be preferred before the fewer or the auncienter before the yonger And in case the diuersitye were yet still vncertayn it should be tryed bi the former tongue wherout it was interpreted or translated For the same Austen rehearceth in an other place it is alleged in the decrees Dist 9 vt veterū librorū fides de Hebraeis voluminibus examināda est ita nouorum veritas Graeci sera monis normam desiderat That is like as the truthe of the bokes of the olde testamēt is to be tryed by the Hebrue textes so must the bokes of the newe be ruled by the truthe of the greke tong And agayn in the .xi. chaptre of hys seconde boke De doctrina Christiana he saythe Latini homines duabus alijs ad scripturarum diuinarum cognitionem opus habent Hebraea scilicet Graeca vt ad exemplaria praecedentia recurratur si quā dubitationem attulerit latinorum interpretum infinita varietas Latine men sayeth he had nede of two other tōgues also to the perfyte knowlege of holy scripture that is to saye the Hebrue and Greke that they maye haue recourse vnto the original copyes in case the infinite diuersytye of latine interpretours haue caused any doubt Thus muche saithe Austen whythe hathe taught vs to be more fauourable vnto the sondry translaciones of the Bible and to iudge more purely of the authentike boke being written in bys owne language thā those mēnes wonted maner is whych takyng vpō thē to haue the holy goost bynde all the churche vniuersally vnto the common receaued latine translacien contrary to the iudgement of all the aunciēt doctours of the churche and condemine all godlye and faythfull interpretours of the Bible fowlly of ingratitude ¶ The .iii. Chapiter VVe of the churche of England refourmed and gouerned vnder Kyng Edwarde the All truthe and godlynesse to be sought in the scripture .vi. and al other gospellers churches doo constauntly beleue that all truthe is to be sought and beleued and that all godlynesse and true seruing worship of God is most pleyntifully cōprised in the holy sacred authentike hoke the Bible so that the mā of God is perfytlye prepared vnto all good workes vnto all good partes of office and al dueties doyng And on thys wyse dothe the gospellers churche deme and thynke of the Canonical scripture Wherin it diffreth toto muche from the churche of heretikes that most vniustly eyther defame the scriptures of vncertayntie and imperfection or els do not receaue some particular bokes therof or yf they do receaue them yet they corrupt and myngle mangle them and contende with tothe and nayle that all thynges necessarye to godlynesse and saluacion are not fully conteyned in them The iiii Chapter ALso where S. The menyng of the scripture 2. Pe. 1. Petre pronoūceth in playne wordes that propherye that is to saye the declared scripture was not brought by the wyl of man but the holy men of God beyng enforced spake as the holye Goost taught them and that therfore the scripture whych is the worde of prophecye is not of mannes priuate interpretacion furthermore where Paule accordyng to S. Ro. 10. Petres wordes cōmaundeth vs to moderate prophecie that is the office of interpretacion after the proporcion of faith and that the interpretours vse a discrete sobrietie and abyde wythin the bandes of fayth as the Lorde hath bestowed vnto euery one the measure of fayth The gospellers churche admitteth not euery interpretacion of the scriptures after euery ones opinion but that onely whych is fette out of the scripture selfe whych is of the spirite of God by whom the scripture is inspired whych agreeth wyth hym selfe in euery thyng and accordeth wyth the rule of fayth and charitie wherof we shal anone speake more largely For the scripture can not be expounded by any other spirite than by the self same by whom it was deliuered and set furthe 〈◊〉 8. As Thrist saithe in the gospel If you haue God to your father why doo ye not knowe my speche ●●m 8. And the apostle saithe He that hathe not the spirite of Christe is none of his And agayn what mā knoweth the thinges that be of man Cor. 2. but the spirite of man which is in him so the thinges that be of God non knoweth but the spirite of God But we haue not receaued the spirit of the worlde but the spirit which is of God that we may know what thynges are geuen vnto vs of Christ In dede after suche sorte we affirme that the scriptures are cleare whych the heretikes contende to be obscure so that in thys behalfe we haue no thyng to do wyth them The .v. Chapter IN thys case we do in no wyse reiecte nor contemne the disputacions reasons what is be attri●●ted vnto the fath●● the interpretours of script●re and expositions of the holy fathers I meane the auncient olde byshopes and doctours of the church vpon the scriptures as Ireneus Origene Chrisostome Ambrofe Ierome Austen and suche other lyke so theyr exposition iudgementes vary in no poynt from the rules of the Apostles For theyr mynde and wyl was that theyr wrytynges should be none otherwyse demed of nor no further fidelitie attributed vnto them Hereof let S. Austē hym self tel the tale wher he wryteth to Fortunatianus in hys thyrde epistle in these wordes Neque quorumlibet disputa tiones quamuis catholicorum laudatorum hominum velut scripturas canonicas habere debemus vt nobis non liceat salua honorificentia