Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	grace_n	holy_a	power_n	7,010	5	4.6218	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19743	A godlie and fruitfull treatise of faith and workes. Wherein is confuted a certaine opinion of merit by workes, which an aduersary to the gospell of Christ Iesu, held in the conference, had in the Tower of London	H. D., fl. 1583.; Dod, Henry, attributed name. aut	1583 (1583)	STC 6168; ESTC S114042	37,853	104

God the father whereby we fulfill the lawe And men by grace fulfilling the lawe doe merite their saluation But forasmuch as this grace cannot be geuen vs but by faith in the death merite of Christ Iesus therfore we say that by grace infused into vs by faith in Christ good works are wrought which are not now our works but the workes of grace and those workes merit saluation Who is able to ouerthrowe this Bulwarke buylded vpon so sure a rocke which being so profound is not possible for a man to vndermine the depth nor come neare the toppe thereof being so high But the God of heauen will with the breth of his mouth ouerthrow such wicked blasphemie whereupon by the helpe of whose power thus I aunswere that this is but a subtle cauill and vntruely spoken to say that they be not our works For although that by grace we receiue the holy Spirite of God who by his mighty power mightely stirreth vp our hearts replenished with faith in Christ Iesus to worke such charitable works as are prescribed in Gods booke though yet vnperfectly perfourmed on our parts yet can it not be saide but that they be our works euen as faith is saide to be our faith which wee receiue by grace As for example who will doubte of the woman which was diseased with an issue of bloud twelue yeares hauing a strong faith in Christ Iesus but that she had the same by grace And yet Christ saide vnto her thy Faith hath made thee whole here you see that Christ called it her faith though shee had the same by grace so of works they be our works though they be done by grace But let it be graunted for trueth that by the grace of God we being renouated receiue the holy spirite of God who worketh in vs all good things yea all the good workes that are wrought by man according to the saying of Saint Paul who saith It is God that worketh in you both the wil and the deede euen of his good pleasure And that wee could not haue obteyned grace from GOD the Father but by faith in the death and merite of Christ Iesus so that they are not now to bee called our workes but the workes of grace Let all this that is saide be graunted yet that by fulfilling of the law by the same grace we merite saluation that is vtterly false and repugnant to the word of God For Saint Iohn saith Beholde the Lambe of God which taketh awaie the sinnes of the world The sinnes of the worlde being taken away what followeth then The kingdome of heauen and saluation to them whose sinnes are taken away by the slaine Lambe Christ Iesus But it is not saide Beholde the good workes of grace which take away the sinnes of the worlde but Behold the Lambe of God which taketh away the sinnes of the worlde Then it is only Christ that meriteth heauen for vs by taking away our sinnes and not the workes of grace nor our fulfilling of the Law And why is hee called a Lambe because of his innocencie For Saint Peter saith He is a Lambe vndefiled and without spot And because hee was to be sacrificed and slaine as a sheepe to the slaughter He was innocent and as the Prophet saith He did neuer violence nor vnrighteousnes neither hath there beene any deceitfulnesse in his mouth He was without sin deserued not to die but he dyed therfore for something Trueth he died for our sins which were laid vpon him for Esay saith The Lord threw them al vpon him and so made him to be sinne for vs which knevve no sinne But by imputation were they made his sinnes And our sins being thus taken from vs and laide vpon him death had therby power ouer him which slewe him for our sinnes So that as by imputation Christ was made the only sinner for the elect and therfore dyed so are all the elect by imputatiō made as innocent Christ. And Christ clothing his elect with his innocencie God the Father beholdeth them no more as sinners to damnation but as Christ Iesus because Christ hath washéd cleane away in Gods iudgement all the filth of sinne from vs with his precious bloud which he hath shed vpon the crosse so as the filthy Chanelraker polluted with the filth of the Chanel durt is by the Barber washed cleane that no spot thereof is to bee seene so hath Christ out blessed Barber washed away all our filth the durt of sin in such sort as our heauenly father for his Christes sake beholdeth them no more And Christ once dying for the sinnes of his elect accordinge to the purpose of God in his secreate counsell before the creation of the world which purpose could not be altered but must stand still for euer hath thereby onely merited saluation for vs then is it great blasphemy to maintaine such an heresie which doth cut away the cause of our saluation by the only death and passion of Christ our Sauiour and attributeth the same to me rites and works by grace whereby they haue made the works of the lawe to put Christ cleane out of office in the merite of our saluation and only the workes of the lawe which are wrought by Faith and grace to be the meane to merite the same And Christ by his death and passion but only the cause of grace who in deede is the onely effectuall cause in the merit of our saluation so that the works of the Lawe and Grace haue no parte in the cause therof but only as effects do de clare vs to be the elect of God Saint Luke saith Feare not litle flock for it is your fathers plesure to giue you a king dome To giue you a kingdome see here is the kingdome of heauen giuen vs and that which is giuen cannot be said to bee bought or merited and if it were either bought or merited it cannot be said properly nor rightly to be geuen Then being geuē vs we by the works of the law and grace haue not merited it And so are we not iustified by them before God so the proposition that the workes of grace or the deedes of the law doe merit or iustifie before God is false though they be wrought through faith by the power of the holy Ghost and by grace because it is the proper office of Christ immediatly that is to say without any o ther mean or cause to purchase mans saluation and not the office of the holye Ghost by grace working in man for saluation coulde not bee purchased but by death and the holy Ghost coulde not die but Christ only by taking our flesh was lead as a sheepe to be slaine and made a sacrifice for sinne Therefore Christ is the onely purchaser of our saluation Neither doe the workes of the Law iustifie vs before God nor merite saluation for vs though they bee done after grace receiued But with what face can you O

plaine woordes of Christ how he ouerthroweth all the workes of man as meritorious to deserue anye thankes from God He sayth playnelye to all the world aswell as to his Apostles When you haue done all those things which are commaunded you yet say you are vnprofitable seruants and deserue nothing for that which we do is but our bounden duetie being bound to do the commaundement of God vpon paine of damnation As if a maister commaund his seruant to do a thinge and the seruant doeth not that which he is commanded to doe doeth not the mayster lay him on with stripes Then must the doing of his maisters commandement be not onely for obedience due according to the duety of a seruant towards his master but also to saue him from many stripes which hee should deserue according to the saying of our Sauiour Christ He that knoweth his masters will and doeth it not shal be beaten with many stripes Now not that the seruant in doing his masters commādement should therfore deserue to haue his masters inheritance as the Papists do maintein that by their good works they merite the kingdome of heauen And so standeth it with vs towardes God yea much more for no earthly master coulde euer doe for his seruants that our master Christ hath done for vs and therefore though we doe all that euer we are able to doe to the vttermost of our power yet are we still vnprofitable seruants and deserue nothing at the handes of God And behold the wisdome of the lord what person he hath chosen by whome to make this similitude touching this matter A ploughman a seruant plowing or seruing his cattle which kinde of people of all men in the world best deserue their hire and yet vnprofitable seruants deserue nothing For the Lord saith Doth he thank that seruant because he did that which was commanded vnto him I trowe not Here is a question demaunded by the Lord whether thanks be to be geuen to a seruant that doth his masters commandement the Lord making the answere himself said I trowe not Then is it thus much to say if a temporal master is not to geue thāks vnto his seruant for doing his commandement much lesse our Lord and God vnto whome no temporal master is to be compared is to geeue thankes to any person that is bound to do his commandement But if there be no thankes to be geuen by god to man for doing his com maundement which man in duetie is bound to doe then is it cleere that man doeth not merite heauen by his good workes nor deserueth thankes for the same And thus hath the Lord him selfe ouerthrown the popish error of meriting heauen by workes done after grace And now for finall conclusion if to much obstinate wilfulnes do not remaine within the brestes of the aduersaries that if the Lord haue not vtterly cast them of as reprobates it is not possible but that these wordes so plainely set down and written with the pen of the holy Ghost by the hand of the holy Apostles and saintes of God and here incerted must needes perce their flinty hartes and mollifie the same which if grace be allotted vnto thē wherby they may haue fleshie hartes and yeelding spirites to Gods truth It can not be possible for them to hold out against this truth but will yeeld them selues vnto Christ acknowledging him to be the only sufficient sauiour of all the elect without any helpe of man And so reposing their whole trust and confidence onely in Christ and casting off their good works as not meritorious and thinke that if they could fulfill the lawe in greater perfection then the best that liueth is able to doe that yet they should do no more but that which in dutie they ought and are bound to do No doubt but as the Lord is altogither mercifull so will he in mercy receiue them and bring them into his fold euen vpon his shoulders as he did the strayed sheepe and imbrace them as hee did the forlorne sonne if they can departe from their errors and imbrace this truth which leadeth to eternall life And for that the Lord God hath made prayer a meanes to obtaine any thing that shall be asked of him by faith and according to his will And also for that prayer may be made for such as we know not but may yet stande in the state of grace whereby the Lord maye drawe them to him selfe And for that also manye numbers of papistes haue willinglye departed from their popish religion and turned to the gospell of Christ Iesus And hoping that a great number of them by prayer and by reading the word of God and such good bookes as be agreeable to the word of god may be brought to the acknowledg ing of their errors to fall frō the same I pray and desire al Christians to pray to the eternall almighty God for their good conuersion and reformation and that they may haue the spirite of GOD to guide them into the way of trueth that they may cast off their heresies and vaine popish opinions either of merit by works or whatsoeuer els not agreeable to the word of God and so to cleaue to Christ Iesus our only Aduocate Mediator Intercessor Sauiour and Light of eternall life Vnto whome with God the father and the holy ghost be all honor praise and thanks for euer and euer Amen Rom. 5 12. 18. 1 Cor. 15 22. Rom 5 19 Ro. 6 23 2. Cor. 5 21. 1. Pet. 2 24. Esai 53. Mat. 8 17 Rom. 8. 29. Mat. 25. vers 12. Galat. 4 4. Esai 53 9●… 1. Pet. 2 23. 1. Pet. 2 24. Esai 53. 5. Ioan 17 4. 17 30. Luk. 24 26 27. Ioh. 17 4. Esa. 25 8. Cor. 15 54. Osee. 13 14 Ephe. 1 4. R. 9. 11. Ro. 11 29. Sam. 15 29 Ioh. 17 12. Nom. 23 19. Cor. 1 7 10 13 Thes. 5 24. Ephe. 4. 1. Ephe. 1 4. Ioh. 3 16. Luk. 17 10. Heb. 11 6. Esai 64 6. Luk. 23 42. Luk. 10 28 3 ●… Pet. 2 ●… 1. ●…oh 13 15 Ephe. 5 1. 4 Gen. 1 26. 27. Mat. 4 9 August contra Adamantū Cap. 12 5 Mat. 3 17. Mat. 5 16. Phil. 2 1●… Cor. 3 2. epist. 2 5. Phil. 2 12. Deu. 7 13. 14 Aug. conf li. ca. 13. Greg. cap. 9 of Iob. Barnar in festo om sanct ser. 1. Mat. 9 20. Mar. 5 25. Mat. 9 22. Phil. 2. 13. Ioh. 1. 29. 36 Esa. 53. 7. Act. 8. 32. Esa. 53. 9 1. Pe. 2 22 Esay 53 6. 2. Cor. 5 21 Luk. 12 32. Esay 53 7●… Rom. 3 2●… Psal. 14. 〈◊〉 53. ver 2 〈◊〉 Rom. 3 10 ●…1 12. Gal. 3. 10. 11 12. Deut. 27 2●… Abac. 2 4. Rom. 1 17 Heb. 10 3●… Le. 18 5. Eze. 20. 11 Rom. 10. 5●… Rom. 3 12. Rom. 3 20●… Rom. 3 10 22. 23. 24. 25. 26. Rom. 3 19. I●… v. 2 10. Rom. 3 27. Rom. 3. 31. 1. Pet. 2 22. Rom. 2 13. Luk. 10 18. Iam. 2 10. Deut. 27 26. Iam. 2 21. 22. Answere to the obiectiō Ia. 1 26. 27 Iam. 1 27. Iam. 1 17. Rom. 3 20. Rom. 2 6. Rom. 2 13. Iam. 1 22. 23. Answere Ro. 2 17. Rom. 3 10 12. 13. 14. Rom. 4. 2. 3. 4. 5 Gen. 15. 6 Gal. 3. 6 Iam. 2. 23 Obiection Rom. 6. 2. Answere 2. Tim. 4. 14 Rom. 2. 7 Rom. 3. 2●… Rom. 8. 21. 22 Act. 13. 38. ●…9 Rom. 8. 3●… Rom. 9. 11 Aug. can 1 ●…m 1. 17 ●…ph 1. 4. 5 Rom. 9 16. Rom. 9 31. 32. 33. Esai 28 8. 14. 16. 1. Pet. 2 6. Gal. 2 15. 16. 21. Iob. 25 4. Gal. 5 4. 5. Tit. 3 3. 4. 5. 6. 7. Tim. 2 1. 9. Ephe. 2 9. 10 Phil. 3 8 9. Phil. 3 7. Phil. 3 8. Rom. 7. 24 Gal. 3 19. 〈◊〉 22. 23. ●…4 Luke 17. ver 7. 8. 9. 10. Luk. 12 47

fute in his booke of Predestination of Saints where in his 18. chapter he allead geth saint Paul in the first to the Ephesians to confute them saying He chose vs that we should be holy Not for that wee would be holy But S. Paul in this place is very plain against you scā the words wel he tels you that before the childrē of God had done either good or euil that the pur pose of God might remain according to election Gods wil purpose then is the first chiefest cause of electio reproba tiō the wil purpose of god as touching saluation being once past stands firm for euer There is no shadovv of turning in God And election reprobation resteth not only vpon Iacob Esau but it stretcheth ouer the whol world man womā and childe S. Paul saith as he hath chosen vs in him before the foundations of the vvorld c. and vvho hath predestinated vs c. Here he includes al the elect not Iacob alone And as the good wil purpose of God is the first cause so the free mercie of Cod in Christ Iesus being also a first cause in the second person is the meane an inferior cause of our saluation bicause the wil purpose of god was first in God before election and to cut you off from your opinion that the works of grace to come and past which you say doe merit was and is the cause of election and saluation Saint Paules sword is redy at hād for he saith that the purpose of God might remaine in prede stinating he meaneth according to electi on not by works but by him that calleth And may it be doubted that the workes done by Iacob the elect vessell of God which Saint Paul speaketh of here were not wrought by grace Was elected Iacob without grace when hee did those good workes He was not for the Lord had chosen him and therefore hee could not be without grace And Iacob was elected but not by works saith he I praie you marke it well for hee saith not by workes Is the election not by workes Paule By whome then By him that calleth And who is he that calleth Euen God the Father through his mercie in Christ Iesus his sonne Then election wherein saluation is included resteth not in our workes and wil but in God who for Christ his sonnes sake by suffering passion and death for vs hath in his free mercie chosen called and appointed his elect to saluation And then resteth it not in our wil workes wrought by grace For Saint Paule in the same Chapter saith So then is it not in him that vvilleth nor in him that runneth but in God that sheweth mercie You shall further see how Saint Paule in this Chapter if you please to reade it proceedeth still to mainteine election and reprobation of which he maketh a further discourse frō the sixteenth verse to the one and thirtie and then he saith But Israel which followeth the lawe of righteousnesse coulde not atteine vnto the lawe of righteousnesse Wherefore Because they sought it not by Faith but as it were by the workes of the law c. You may see now that our workes can neither atteine righteousnesse nor iustification But Christ onely doeth iustifie vs by Faith without workes For it is written Beholde I put in Syon a stumbling stone and a rocke of offence and whosoeuer beleeueth in him shall not bee confounded Againe VVee which are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the woorkes of the law but by Faith in Iesus Christ. Euen vvee I saie haue beleeued in Iesus Christ that wee might bee iustified by the Faith of Christ and not by the woorkes of the lawe Because that by the workes of the lawe no flesh shall be iustified I doe not abrogate the grace of God For if righteousnesse be by the lawe then Christ died in vaine But Christ died not in vaine for our sins were the cause of his death therefore righteousnesse is not by the lawe Saint Paule himselfe hath so largelie and so plainlie laide abroad this matter of iustification by Faith without the works of grace that there needeth not any more to be saide of anie other for better vnderstanding of the matter then himselfe in plaine termes hath set downe But this is the malice of Satan in his impes to impungne the truth and by the deuils sophistrie to peruert whatsoeuer hath been set downe by the Saints of God to the glory of Christ Iesus But make what blind distinctions soeuer you wil vpon S. Paules wordes his wordes are plaine inough to ouerthrow your iustification by workes wrought by grace And Saint Paul speaketh plainlie to the whole world Iewe and Gentile of the whole lawe of Moses as well morall as ceremoniall that it iustifieth not before God And it doeth appeare that Bildad in the 25. Chapter of Iobe was of Saint Paules minde That a man cannot be iustified before God his wordes be these And how may a man be iustified vvith God Or hovv can he be cleane that is borne of a vvoman The meening of these wordes may thus be taken that if a man or the best life of man be compared with God it is so base so vile and so vncleane in the sight of God that it is impossible that he should be iustified before God And yet you Papistes will be so pure that by good workes you wil be iustified But will you heare what Saint Paule saith to the Iewes and so cōsequently to you Papists that will be iustified by the lawe hee saith whosoeuer are iustified by the lavv ye are fallen frō grace for vve through the spirit vvait for the hope of righteousnesse through Faith Though the circumcised were the cause that Saint Paule wrote these wordes and telleth them that they are bound to keepe the whole lawe that they were abolished from Christ. Then as in the former wordes plainely appeareth he telleth all iusticiaries That whosoeuer are iustified by the lawe or that will be iustified by the lawe they are fallen frō grace And in what state you stād that are fallen from grace I doubt not but you know euen frō saluatiō And I trust that in this place you will not saie but that Saint Paule speaketh as well of the morall lawe as of the ceremoniall lawe if you will not be too blinde or twoo wilfull And because you shall the better vnderstand that he speaketh here of the morall lawe he saith in the 14. verse of the same Chapter thus For all the lawe is fulfilled in one worde which is this Thou shalt loue thy neighbour as thy selfe And so going on still vpon the morall lawe telling them that if they bite or deuoure one another they shall be consumed one of another signifying vnto them that if they walke in the spirite they shall not fulfill the lustes of the