Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	life_n	7,349	5	4.3274	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11054	A godlie and short discourse shewing not onely what time the inhabitants of this land first receyued the Christian faith: but also what maner of doctrine was planted in the same. Whereby may appeare, howe the reformation at this day in England is not a bringing in of a newe religion, but a reducing againe of the olde and auncient fayth.	Rosdell, Christopher, b. 1553 or 4.	1589 (1589)	STC 21320; ESTC S101597	36,383	98

testimonies of these ancient fathers Ambros li. 5. de orat Ambrose sayth it is not the lawe but the faith of Christ that congregateth the Church for the lawe is not of faith but the iust by fayth shall liue It is fayth therefore and not the law that iustifieth for righteousnesse commeth not by the law but by the fayth of Christ and he that refuseth fayth and prescribeth the workes of the law Ambros de vita beata lib. 1. cap. 6. declareth himselfe to be vnrighteous for the iust by fayth doth liue And the same father in another place sayth This is that which profiteth me namely that we are not iustified by the works of the law therefore I haue not wherein I may glorie or boast in my workes and for this cause I will glory in Christ I will glory not for that I am iust but for that I am redéemed not for that I am without sin but for that my sinnes are forgiuen me not for that I haue profited any or any hath profited me but for that I haue an Aduocate with the father euen Christ that shed his blood for mée Cyprian de passione domini Saint Cyprian writing vpon the passion of Christ sayth The gift could doe more than the transgresson and grace more then sinne for grace through the benefite of loue hath fréely without any merite absolued vs that were bound with the debt of condemnation Origen lib. 3 in epist ad Romanos Origen also vpon these words of the Apostle We conclude that a man is iustified by faith without the déedes of the lawe sayth The iustification of faith onely is sufficient so that if a man beléeue onely he is iustified albeit no worke as yet hath bene fulfilled by him and so hee alledgeth the example of the théefe August super Psal 70. Augustine vpon the 70. Psalme sayth The grace of God wherby we are fréely saued with out any our merits is commended in this Psalme And a little after Séeing then we are deliuered not by our merits but by his grace let vs praise him vnto whom we owe our selues wholy whatsoeuer we be Hiero. ad Galat. 4. Hier. writing vpon the Epistle to the Galatians saith that neither Moses nor any other famous man amōg the ancient fathers could be iustified before God by the law Gregor super Ezech. Hom 7. Gregorie vpō Ezechiel sayth Let vs not trust in our wéepings nor in our workes but in the allegation of our Aduocate who liueth and reigneth with the father in the vnitie of the holy spirite Fulgentius Fulgentius saith the God crowneth in his saints that righteousnesse which he gaue thē fréely and wil preserue fréely and will fréely make perfect Maxentius saith Maxentius we verely beléeue that from Adam to this day none hath bene saued by the strength of nature but through the gift of the grace of the holy spirite in the fayth of the name of Iesus for there is no other name giuen vnto men vnder heauen c. Item all the faithfull from Abel vnto Christ as many as haue beene saued haue béene saued by the same grace whereby we are saued Chrysost in serm de fide lege naturae Chrysostome fayth I can shew thée a faithfull man who without his good déedes both liued and obteyned the kingdome of heauen but none without faith hath had life c. And least here thou shouldest say hee wanted time c. I will not contende with thée herein but this one thing I dare boldly say that fayth onely by it selfe did saue him Basil in cōtione de humilitate Basile likewise saith this is perfect true glorying in God when any is extolled not for his owne righteousnesse but acknowledging him selfe to be void of true righteousnesse is iustified by fayth onely in Christ Bernard orat prim omnium sanctorum And finally Bernard sayth What can all our righteousnesse be before God Shal it not bee as the Prophet sayth like a menstruous cloth And if it should bée strictly iudged all our righteousnesse should bée found vnrighteous What then shall become of our sinnes séeing our righteousnes is not able to answer for it selfe Therefore let vs earnestly cry with the prophet O Lord enter not into iudgement with thy seruant and with all humilitie let vs flée vnto that mercie which onely is able to saue our soules By these testimonies gentle reader thou maist soone perceiue what was the iudgemēt of the godly learned in old time touching iustification And in this faith the Bishops of Rome with their Romanists should still remaine if they were such ancient Catholiks as they pretend and if they would follow the olde mother Church of Rome and hold the first liquour wherewith they were first seasoned But the sweete verdor sent of that liquor is now cleane put out through other vnsauerie infusions of the Popes thrusting in so that almost no taste nor péece remaineth of al that primitiue doctrine which Saint Paul and other Apostles planted among the Gentiles The ninth Chapter Of good workes ALbeit the godly fathers in auncient dayes as hath beene in the former Chapter sufficiently declared nowhere could find any sure cōfort for the soule or rest peace of conscience with God the Lord but through grace and swéete promises of God giuen to mankind in Christ Iesus his sonne Yet notwithstanding they were not only abundātly fruitfull in good workes themselues but also most vehement and earnest in calling vpon all true faithfull people to serue the Lord in true holinesse righteousnesse before him all the dayes of their life as by their liues and sermons may sufficiently appeare For to this end are we elected created called and fréely iustified to do all such good works as God hath prepared for vs to walke in Hereunto tend many exhortations both of Christ and his Apostles and also of the Apostolicall fathers which succéeded them not onely by order of place but also veritie of doctrine The like example of whose teaching if we doe not now folow let our sermōs preachings writings exhortations and liues also beare record For although we exclude good works from the office of iustifying yet we exclude them not from the practise and conuersation of Christian life but most earnestly call vpō all the faithful in Christ to walke worthie their vocation to lay downe their old conuersation to giue their members seruants of righteousnesse to offer their bodies to God a liuely sacrifice c. In déed we do not after the maner of our new found Romanes set foorth for good works the deuices of men as prayer for the dead going of pilgrimage to dumbe idoles reckoning vp of a certaine number of prayers to some certaine Saints giuing of rewards or building of Monasteries for to pull soules out of Purgatorie and such like which because they neitheir haue commandement nor promise in the worde of God Matt. 15. our

that which is written to the Hebrews Where it is sayd Mariage is honourable among all Heb. 13. and the bed vndefiled But also was freely permitted to all sorts of men that were apt therunto and had néed of the same as it is written 1. Cor. 7. to auoid fornication let euery man haue his wife and let euery woman haue her husband But now the newe Catholikes of the Popes Church repute and cal mariage astate of imperfection and preferre single life be it neuer so impure before the same pretending that whereas the one replenisheth the earth the other filleth heauen Wherupō pope Ciricius in his decrées citeth that saying of the Apostle to wit they that are in the flesh cannot please God Rom. 8. against those that are lawfully maried And for this cause they haue of late dayes not regarding whether they had the gift of cōtinencie or no through coacted vowes restrained many both men and women from holy wedlocke not to the filling of heauen but rather to the stuffing vp of hel For from hence haue procéeded adulteries fornicatiōs Sodomitrie with great occasiō of murthering infants as we reade of infants heads that were taken vp in pope Gregories mote by hūdreds what time the lawful wedlock of ministers began first to be restrained Anno. 600. By which occasion the said pope Gregorie reuoked the canon he had made a little before inhibiting the lawfull mariage of ministers And Pope Pius the second said he saw many causes why ministers were to be restrained of mariage Platina in vita Pij 2. but he saw mo greater why they were to be permitted to marry Yea this is most certain that the nearer we come to the ancient time of the Church the lesse ancient shal we find the Romish doctrine in this point And to beginne with the Apostles and their owne examples canons who although they were not all maried yet diuers of them were and the rest had power and liberty to haue kéepe their wiues as witnesseth Paul saying 1. Cor. 9. haue we not power to lead about a wife being a sister as well as the rest of the Apostles Albeit Clemens Alexandrinus which was 200. yéeres after Christ denieth not but that Paul was maried beeing an Apostle as well as Peter and Philip. The Canons also which are said to be the Apostles say If any teach that a priest for religion sake ought to contemne his owne wife Can. Apost 6. Canon let him bee accursed Anno. 180. In the yeare of our Lord 180. we read of Policrates Bishop of Ephesus who dissenting from pope Victor about a certaine controuersie of Easter day alledgeth for himself how his progenitors before him seuen together one after another succéeded in that state he now the eight was placed in the same place Vsing this discent of his parents not onely as a defence of his cause but also a glory to himselfe In the Nicene councell Anno. 400. when some went about to restraine ministers from mariage Paphnutius a godly father himselfe béeing vnmaried resisted the same And likewise before this Anno. 300. Gangren Concil dist 28. the councell of Gangren which was Anno. 300. did establish the libertie of priests mariage as a thing both good and godly Moreouer procéeding yet in times and Chronicles of the Church we shall come to the sixt councel Concil Cōstant dist 35. cap. quoniam called the councel of Constantinople almost 700. yéeres after Christ The wordes of which councell be alledged in the decrées and be these in English Because in the order of the Romane Canon wee knowe it so to bee receyued that such as be Deacons and Priestes shall professe themselues to haue no more copulation with their wiues we following the ancient Canon of the diligent Apostles and constitutions of holy men enact that such lawfull marriage from hencefoorth shall stande in force in no case dissoluing their coniunction with their wiues neither depriuing them of their mutuall societie and familiaritie together in such time as they shall thinke conuenient Hitherto you haue heard the Decrée heare nowe the penaltie in the same Decree and destinction conteyned If anie therefore shall presume agaynst the Canons of the Apostles to depriue eyther Priest or Deacon from the touching and companie of his lawfull wife let him bee depriued Finally here in England till the comming of Anselme in the dayes of William Rufus Guiliel Malmsb. li. 1. de gestis pont and king Henrie the first of pope Hildebrand 1067. the restraint of ministers lawfull mariage was not publikely established for a law And as it was not yet entered in here no more was it in many other places of the world For Auentinus a faithfull writer of his time Exact syno Mediola Anno. 1070 who writing of the councell of Hildebrand saith Priests at that time had publikely wiues and did procreate children as other Christians Gebuilerus One of the Popes crew testifieth that in the time of the emperour Henrie 4. Anno. 1057. Anno. 1057 to the number of 24 Bishoppes both in Germanie Spaine France were maried with the Cleargie also of their Dioces Pope Symmachus disti 80. saith let Priests be restrained from the conuersation of all women except it be their mother sister or their owne wife Where the glose in the margent giueth this note Here he speaketh according to the ancient times Truly therefore is that verified in this later church of Rome which so many yéeres ago Paul prophecied foretold of namely that in the later times there shoulde some depart from the faith 1. Tim. 4. hearkening vnto spirits of error to the doctrines of deuils forbidding to marrie and cōmanding to abstain from meats which the Lord hath created to be taken with thankesgiuing To conclude therefore mariage in it selfe is either good or euil if it be good why do they forbid it if it be euil why do they make a sacramēt of it The xvij Chapter Of Magistrates and ciuill gouernement AS concerning Magistrates and ciuill gouernment what hath bene in old time the iudgement of the godly may manifestly appeare by that which Paul writeth to the Romanes saying Let euery soule be subiect to the higher powers Rom. 13. for there is no power but of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to thēselues iudgement Where first it is to be noted that the Apostles would that euery soule should be subiect to his lawfull magistrate Which words Chrysostome as hath beene alreadie shewed expoundeth of Priests Monkes Prophets Apostles Euangelists and what soeuer For if any pretende to bee exempted because hee is spirituall let him consider that none euer had such abundance of the spirite as Christ and yet was he subiect to the ciuill gouernement And if holinesse of life coulde discharge men from obedience to ciuill rulers who more holy then