Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	act_n	faith_n	grace_n	4,482	5	5.9933	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20986	The principall points of the faith of the Catholike Church Defended against a writing sent to the King by the 4. ministers of Charenton. By the most eminent. Armand Ihon de Plessis Cardinal Duke de Richelieu. Englished by M.C. confessor to the English nuns at Paris.; Principaux poincts de la foi de l'Eglise Catholique. English	Richelieu, Armand Jean de plessis, duc de, 1585-1642.; Carre, Thomas, 1599-1674, attributed name.	1635 (1635)	STC 7361; ESTC S121027	167,644	376

iudgment He are therfore b Calu. 3. Instit c. 20. §. 11. Fiduciam non iu●●●go quae s●lutam omni anxietudinis sensu mentem suaeui perfecta quiete demulceat nam ita plaecide acquiescere eo rum est qui rebus cunctis ex voto fluentibus nullae tanguntur cura nullo desiderio viuntur nulo timore astuant Caluin and diuers others of your Authours Caluine I vnderstand not a confidence which doth flatter the soule freed from all sense of anxietie with a sweete and perfect repose for it belongs to them onely to inioy so perfect repose who are touched with no care possesse a with no defire agitated with no feare Faith saith the same in c 3. Instit c. 2. §. 37. Ffide varijs dubitationibus impellitur vt raro sedate sint eorum mentes saltem non fruantur tranquillo statu Et in Rom. 5. Nusquam est sic animus stabilitus quin multum haereat dubitatione another place is assaulted with many doubtes so that the myndes of the faithfull are rarely at rest at least they inioy not a seatled tranquilitie a Pet. Mart. tit de iustif a. dubitatio illa qua timemus supplicium aeternum in animis nostris vtrunque haeret Peter Martir in his comon places Those doubtes by which we dreade eternall paines doth still in a centaine sort sticke to our hart b Controu 4. de Iustif Non est fides in maxime fidelibus immunis a dubitatione Scarpius a scotish Minister who liued in France Faith in the most faith full is not freed from feare c In Cathol reform controu 3. c. 1. Docemus quod cum certitudine nostra salutis cōiuncta esse soleat aliqua dubitatio in cordibus nostris quodque nemo hominum tam sit securus salutis suae vt non aliquando dubitet de illa Parkins an English Minister we teach that together with the certaintie of our saluation a certaine doubt is wonte to inhabite our hartes and that no man is so sure of his saluation that he doth not sometymes doubt of it d Nullus viator sit certitudinaliter sine reuelatione sibi de hoc facta se esse praedestinatum nes se esse in gratia Iohn Hus No Pilgrime knowes certainly that he is predestinated nor consequently that he is in state of grace vnlesse he haue had a peculiar reuelation therof Noman sarth e Luth. Thesi 30. Nullus securus est de veritate suae contritionis multo minus de consequutione plenaria remissionis Et Tract 10. praecept incertum est homins num sit in statu salutis nec ne Et Epist ad Episc Mogunt Nec per gratiam Dei infusem fit homo securus desalute ●d s●mperin ●more ac tremore iu●e● salu●●m nostram operari Ap●stolus Luthere is assured of the truth of his contrition much lesse that it was follo wed with a plenarie remission of sinns and in another place man is vncertaine whether he is in state of saluation or no. Againe man is not assured of his saluation euen by the infused grace of God but the Apostle commands vs to works our saluation with feare and trembling f In Anti-Bellar Fatetur quod eorum certitudo non est absoluta quaelis est in historica fide aut quae nullam dubitationem patiatur Vorstius confesseth that they haue not an absolute certaintie such as is found in fide historica but a credible persuasion in historie which doth fight with that perpetu all disquiet and doubt of the soule Doth it not hence appeare that you are doubtfull of your saluation and consequently that you haue no diuine faith since that by the doctrine of your g 18 Sunday Catechisme Faith is a true certaine and firme knowledge of God's loue towards vs wheras that which you haue is nether certaine nor firme since it is obnoxious to doubt as your owne Authoursdoe grant But I will alleadge no more passages to proue that your selues confesse that you are not sure of your saluation it being enough to show that you teach that euen Iesus Christ himselfe ô abominable and detestable blasphemie was not sure therof Seing he did offere vp himselfe to God saith your Catechisme 10. Sund●● to satisfice in the name of sinners he was to feele in his conscience that horrible distresse as though he had bene abbandoned of God yea as though God had bene offended with him This abisse saith Caluine In Harmon Gall. Matth. 26. 〈◊〉 and horrible confusion of damnation did rudely and to the quicke torment him with dread and anguish And againe ● In●tit c. ●6 〈◊〉 1● in Franc. Death he was necessarily to fight against the forces of Hell and as it were in a single combat to wrastle with the horrour of eternall damnation But to what pourpose doe you insinuate that we by meanes of Purga●●rie escape the horrour of hell at an easie rate and by temporall are freed from eternall paines since we nether teach nor beleeue that we are deliuered by those paines but by penance and Gods grace yea and we require far more then you to our deliuerie who by one onely acte of faith hold your selues to be absolutly freed both from faulte and paine that God exactes no other paines at your hands to satisfie his iustice To witt it is in your market that the saluation of soules is sold good cheape and where to saue them at too low a rate you loose them Againe what a kind of peace of conscience and certaine securitie of saluation is that which the expresse words of scripture doe not show albeit your principles exact the same which relyes vpon a humane principle and that knowen to one onely be he learned or vnlearned which also is gathered by humane inference and that by such men too as doe not knowor thinke of the lawes of a consequence which finally is contrarie to the scripture the Fathers yea euen your owne Authours Bolsecus in vita Caluini Arenius Seblusselbourg l. 2. Theolog. Caluin The chiefe wherof Caluine that your famous Prophete dyed in deepe desperation if we will giue credit not onely to the Lutherans whom you doe accnowledge for your bretheren and whose testimonies which is to be noted were neuer authentically refuted but euen to his owne followers yea those who did familiarly conuerse with him Dare you yet affirme that your religion doth teach men to dy in peace with infallible assurance of saluation while the scripture Fathers and your owne Doctours doe teach the contrarie Your peace of conscience is a true perturbation and your assurance of saluation is indeede a maine doubt what shall become of you after your departure The peace and tranquilitie which can be had in this life is placed in that confidence of hope which according to the counsell of the Apostle it behoues euery good christian to h●ue We are saued saith he by hope And this

it is not lawfull to giue it in such tearmes The Religion pretended to be reformed layes open the Gate to all vices CHAP. XVIII HAuing learned of the a Tertul. cont Valent. cap. 1. Nihil magis curant quam occultare quod praedicant Fathers that it is the ordinarie custome of those that are attaynted with erour to disguise their beleife and inuolue ād hide it in obscuritie nothing being more disgracefull vnto you then by your Doctrine to open the gate to all vices it may seeme à hard thing to proue you guiltie of this crime yet grounding my selfe vpon an obseruation which b Tertul. Furibus semper aliquid excidere solet ad iudiciū Tertullian made that such as you are may be discouered like as theeues who casually leaue some thing behind them which giues euidence to their condemnation I am not affrayd to vndertake it and I shall discharge my selfe of my vndertaking euen by the iudgmant of all the world if I make manifest that you teach that Adulteres Homicides deneyers of Iesus Christ and such as commit other most greeuious crymes remayne notwithstanding in the state of grace and saluation euery one knowing by experiēce that it is à maine allurmēt to the faithfull to yeeld to their passions and to abbādone and giue themselues ouer to vice if liuing neuer so deboystly they cannot be depriued of Gods grace or assurance of their saluation A Christian saith c Luth. l. de ecptiu Babylon de baept Christiauus siue baptizatus eciam nolens pptest perdere salutem suam quantiscunque peccatis nisi nolit credere Nulla enim paeccata eum possūt damnare nisi sola incredulitas Luther is so rich that he cannot perish yea though he would what sinne soeuer he commit if he will beleeue onely And in the same place there is no sinne that can damne him but onely incredulitie The holy Ghost saith the d Apud zancli l. 2. Miscellenū In Thesib●s In sanctis Spiritus perpetuo manet quamuis pondere carnis aliquando vnicuntur vniuersitie of Zurich and which is to be noted à Caluinisticall vniuersitie perpetually keepes his residence in Saints abbeit they be somtyme carried à way and ouerswayed by the waight of the flesh The e Apud Zanchiū l 2. miscell in Thesibus Labi electos atque etiam subinde sic cadere vt denuo erigēdi sint scimus id per refipiscentiam fieri non dubitamus rerum ista ratio seu via est admodum diuersa à prima illa vocatioce insitione per quam electi Christo incorporantur Tale inter vtramque discrimen slatui posse nobis viaetur quale est inter mortuum corpus illud quod morbo seu leuiore seu grauiore ac lethali affectum est illud sane vitali vt vt ita dicam opus habet hoc vero solum desiderat vt quae adhuc in eo residet vita nota labefactata ill quidem infirma inssauretur recreetur refocilletur vniuersitie of Hildeberg doth clearely teach that the Elect though loaden with haynous crymes yet loose they not the grace of the holy Ghost for it makes the same difference betwixt them and infideles as betwixt à sicke and deade man because euen as the dead man to liue againe must recouer à new life so he that is depriued of Faith must receaue the life of the soule which he hath not And as the sicke man stands not in need of à new life but à strengthning of that which he alwayes conserued in him so he who is defyled with sinne hauing faith hath no need of new to receaue the grace of the holy Ghost but onely to be confirmed in that which he alwayes conserued in his soule But let vs heare a In antidoto Co. Trid. in Canon 21. Semen aliquod fidei manere in hominelicet suffocatum etiam inter grauissimos lapsus non nego Id quantulumcunque est particulam fateor esse verae fidei adde etiam viuae Caluin vpon this subiect There remayne in man yea euen amidst his greatest transgressions certaine seedes of faith and afterwards he saith that these seedes are à parcell of the true and liuely faith Wherby it is euident that man in this estate is in grace before God seeing he saith that his faith is liuely And he teacheth in another place b 3. Instit c. 2. §. 19. Vbi primum vel minima fidei guttae mentibus nostris instillata est iam faciem Dei placidam serenam nobisque propitiam contēplari incipimus That as soone as the least droppe of Faith dothrun into our soule we begin to discouer the face of God calme sweet and propitious vnto vs. Which Beza c Beza in Confess c. 4. art 20. Vera vel sola fidei scintillae hactenus est efficax vt vere nos de nostra salute securos reddat confirmes saying that one sparke of liuely faith though sole yet is it of such efficacie that it giues vs à true assurance of our saluation The same Authour being demanded in his Colloq whether Dauid committing adulterie lost the holy Ghost d In Colloq Mōbell Thesi de Baptis Nequaquam amisit sed retinuit Iterum ego dico Dausdem in adulterio perpetrato retinuisse Spiritū sanctū quod similitudine declarabo Ebrius nō amittit intellectū seu ratio nō etsi ratio sese nō exerceat ignis cinerib tectus minime extinctus est sed latet ita gratia Fides Spir. S. in lapsibus Sāctorū ad tēpus tegūtur vt non sentiātur quod in Dauidis adulterio factum est in quo gratin Dei ad tempus tecta sed non amissa fuit makes answere that he did not loose but conserue it Which he declares by the similitude of à drunken man who looseth not his reason though it be not then perceaued and by the example of fire which though couered in the ashes yet is it not extinguihed Wherupō he with whom he discoursed replying that if he might gain the whole world he would not teach that Fornicatours and adulterers conserue Faith and the Holy Ghost in their adulterie But I replyes a Beza ibid Ego vellem perire si aliter docerem Beza should be damned if I taught any otherwise Nor is it to the purpose to alleadge that in b Respons ad act Colloq part 2. his answere to the actes of this Conf he deneys in expresse tearmes that euer he said that Dauid in his adulterie retayned Faith and the holy Ghost because this doth onely proue that being conuicted of his owne turpitude he contradicted himselfe but not that he said not what I obiect and that in tearmes so expresse that possibly I cannot put them downe in clearer words And whilst he reprehends himselfe in this answere be it that in words he deneys that Dauid conserued the holy Ghost in his sinne in deede ād effect he

Iesus-Christ being as well vnder one kind as both and the signification of the Mysterie remayning intire the people receaue Iesus Christ as truly vnder one kind and with as great beneciction of heauen as vnder both Nor doe we iniure the Sacrament because the essence therof doth not absolutly require the two kinds but that it may subsist vnder one onely without loosing any essētiall part sithēs it doth possesse in one the body and blood of Iesus Ch. and innoyes all the significatiōs which belong to its essence the species of bread most fitly signifying the nourishment of the soule by grace and the vnion of the faithfull in one bodie together with their head for as much as it nourisheth and its masse is composed of many cornes of wheate Now hauing shewen that the communion vnder one onely kind is nether iniurious to the people nor to the Sacrament I will not stay there but further I will make manifest that it is profitable and honorable to both To the Sacrament because it preserues it if not from iniuries at least from indecencies contrarie to the honour and reuerence due to the Sacramēt and yet are most obuious for it is manifeste that if the species of wine were cōmunicated to all men they could not auoyd sheding of it To the people because if it were still necessaire to giue both the kinds it could not easily be keept to communicate the people at all tymes all momēts all occurences for besids that à sufficient quantitie of wine is not euery where found to communicate the faithfull ther are also some that doe so loath wine that they cannot onely not drinke it but not so much as smell it Whence we may well gather that Iesus Christ did not establsh the necessitie of communicating vnder both kinds 〈◊〉 Brentius in ●polo confess ●itemb Martyr 〈◊〉 Corinth 10. 〈◊〉 ●mo Buce●●s in colloq ●atisbonensi cō●sist esse indif●rens sumere ●●am vel vtrāquespeciē idemque concesserunt Thcologs Protestantes in Colloq Augustano Vade Hospin●an part 2 histo an 1536. Et in concordiae discordi cap. 41. Coccium lib. 6. do Eucharist c. 3. since he cannot oblige vs to impossibilities And therfor diuers of your authours doe grant that this hath place and is true in abstemious persons But it is you indeede who iniure the Sacrament and people while you deptiue them both of the reall and true body of Iesus Christ which we doe carefully preserue for them and you giuing onely the appearrences to the people vnder the species of bread and wine are iustly by Luthere cōpared to one who hauing supped vp the meate of the egg doth carefully gather vp the shell to the people to eate Further you are most iniurious to the institution of Iesus Christ Beza Epist. ● Rite celebrabitur Coenae Domini siquod panis aut vini vicem vel vsu communi vel pro tēporis ratione supplet pan●s aut vini l●●o adhibeatur in that you sustayne that albeit he instituted his Sacrament in bread and wine yet nether the one nor the other of those kinds are necessarie so that it maybe administred in other matters Let the Reader now iudge whether of vs are more iniurious to the Sacrament and more preiudiciall to the people and cōsequently who are to be cōdemned Without all doubt you will be held faultie in the iudgement of any Reader yea which is more euen in your owne iudgment For albeit you contēne the authoritie of the Church Hospinian l. 1. histo sacram lib. de concord dis● c. 41. Luther in declarat Euchar ●l●bi yet by Gods speciall prouidence Luther deferrs so much vnto it in this point that by the relation of your owne Caluinsts he confesseth that it is not necessarie to giue both the kinds that the Church had power to ordayne one onely that the people are to be satisfied therwith Further he approues the Rule made by the Councell of Latran to that effect which being done so he would find it verie strange saith he if one Bishope of his owne authoritie should opposeit CHAP. VII MINISTERS YOur Maiestie should also see that our religion is disciphered vnto you quite otherwise then it is indeede for if the things which are imposed vpon vs to witt that we are enemyes of saintes and of the Blessed Virgine Marie and that we hold that good workes are not necessarie vnto saluation and that we made God authour of sinne were true we were abominable creatures vnworthy of the societie of men but they are forged calumnies to bring vs into hatred and are refuted by our writings sermons and our verie manner of life ANSWERE If you be men of your word Ennemies of Saintes it is high tyme for you to begin to trusse vp your baggage and to remoue your selues out of the societie of men since you haue sentenced your selues to that punishment in case you be guiltie of à crime of which you will neuer be able to cleare your selues Is it not to be enemy to the Saints to ascribe contumelious names vnto them which the Diuell Pagans and the old Heresiarkes condemned by the primitiue Church gaue them names I say which the Fathers doe disalowe and reiect by the authoritie of Scripture And yet witnes a Kemnit●us Exam Conc. part 3. p 228 Vsitat vocantur mortus Ho● 58. de S. Babyl Kernnitius one of your prime Authours you doe ordinarily tearme them deade no otherwise then the Diuell according to S. Chrysostome Iulian the Apostata in S. Cyrille b lib. cōt Iulias Vigilantius in S. Hierome c lib. cont Vigilantium who together with the rest of the Fathers reprehend that manner of speach They are not deade saith S. Ambrose d Serm. 10. d. ss Pet Paul Non enim mor tui sunt quor curamus nata lem hodie sed renati viuūt c. we doe not tearme them deade saith S. Damascene e 4 de Fide c. 16 Eos qui in spresurrectionis si deque erga eun diem extremun clauscrunt mor tuos haud qua quā appellamus He is not the God of the deade but of the liuing saith S. Hierome f l●b cont Vigit Non est Deu mortuorum se● viuorum Item sancti non appel lātur mortui se● dormientes following the Gospell The Saints are not said to be deade but to sleepe saith he againe Is it not to be enemye to the Saints to depriue them of all care and all charitie towards men making them who are in the state of perfection aboue lesse perfect then those that are here below subiect to worldly defectes and yet this you doe They doe not saith Caluine g Calu. in 1. Cor. 13. Charitatem praesent●b us offie●●s min● me exercent nō sunt pro nobis soliciti charitatis perpotuitas nihil pert●net ad tempus intermedium Et in cap 1 Zachar officia charitatis scimus restring●