Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	faith_n	life_n	5,642	5	4.7136	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00430	Catholique traditions. Or A treatise of the beliefe of the Christians of Asia, Europa, and Africa, in the principall controuersies of our time In fauour of the louers of the catholicke trueth, and the peace of the Church. Written in French by Th. A.I.C. and translated into English, by L.O.; Tradition catholique. English	Eudes, Morton.; Owen, Lewis, 1572-1633.	1609 (1609)	STC 10561; ESTC S101746	137,760	254

without them one cannot be saued and if there be no good workes a man falleth from the absolution already receiued and looke how much force confidence hath to put a man in possession of the merite of the passion of the Lord so much euill workes haue that is to say so long as they remaine and raigne in the soule to breake the vnion that faith had contracted In like manner good workes are causes sine quibus non of this iustification or else may be said to be causes per accidens Neither the Christian Churches of this time nor the fathers nor the holy Scripture doe set downe the order of euery one of these causes according to the termes of Philosophers neyther is it necessary It sufficeth that euery one haue faith and that euery one giue himself to good works and that he know that both the one and the other is necessary The difference betweene the foresaid people and the Protestants is that the Protestants seeing that the Latines doe not attribute enough to faith or rather doe not acknowledge this faith of confidence to the which they attribute so much cannot endure to haue this faith disgraced And other Christians hearing of the commendations of this faith doe perswade themselues that it makes to the preiudice of good workes for which cause they cannot by any meanes hold their peace Well then because that wee haue said that euill workes cause men to fall from iustification that is to say from absolution which is the beleefe receiued without any contradiction in all times and by all Christian people It may be obiected that amongst the Protestants there are some found for all doe not so as is to be seene in the confessions of Ausburg Bohemia Saxonie and Wirtenberg which say that he that hath this iustifying faith cannot fall From whence it followeth according to their sayings that hee which beleeueth himselfe to be iustified may giue himselfe to all wickednesse To this may be answered that those which hold this proposition eyther doe not explane themselues well or else their explication is not well vnderstood For they say not simply that euery one ought to beleeue that he is iustified but only he that is repentant ought so to beleeue Also that repentance whereof euery one may iudge in his owne soule sheweth whether his faith be a iustifying faith And that he that shall say I will doe euill is not at all repentant for these are quite contrary Moreouer those which are said to hold this opinion say ordinarily that none ought to commit sinn in hope to repent for none can or ought to promise himselfe that God will giue him time and meanes to accomplish it Those which doe haunt their Sermons can beare witnesse if this be not an ordinary lesson Well then what is this but to say that none can haue this confidence at such time as vice and sinne dooth raigne in him And if one cannot haue it is not this as much as to say that if one had it he may loose it in giuing himselfe to wickednesse But behold here how their saying is true forsooth because confidence of faith doeth coutaine in it Historicall faith which remaineth in him in whom vice doth raigne as the Councell of Trent also saith And this faith if he be elected will moue him to repentance which endeth not in dispaire as in the reprobate but in a full confidence and all by the assistance of God The Catholicke conclusion is That a man receiueth remission of his sinnes at the very instant that the assurance of faith is infused into his soule and that without any consideration of former or future workes QVESTION XV. Whether a man meriteth properly euerlasting life by his good workes THE EAST CHVRCH IEremie Patriarch Oecumenicke When we praise good workes we doe not pretend to exalt our selues by them or to put our trust in them for we should then sinne very much in so doing But we desire that men would giue themselues thereunto as to things that are especially necessary to saluation and the which euery one is bound to exercise according to his power following the commaundement of God But if we trust in that great and incomprehensible mercie of God and his onely grace in such sort that wee doe hope for saluation remaining vnfruitful and ingrateful that must not be by no meanes for it will bring vs no profite at all As for the rest let vs iudge of that which is in vs although that there is not any thing that is perfect Neuerthelesse the same doth profite and makes knowne what it is which we haue in our soules to wit that we are charitable and obedient to the commaundement of God and that we pretend not to be carried into heauen as people amased and without vnderstanding negligent and idle the which certainely we can neuer obtaine if we doe not conioine our owne power and endeuours with the grace and mercy of God for in sticking fast to sinne we are iustly to be esteemed fooles and senselesse as cleauing to those things that can helpe vs nothing and which hauing no beeing in themselues are nothing the which we ought aboue all things to hate and eschew because that they doe prouoke Gods wrath against vs and doe draw vs backe farre from him Therefore when we are euen at the point to offend God let vs prostrate our selues before the iudgement seate of Christ which is very terrible whereon he shall sit in a high and glorious place as a iust iudge before whom shall appeare all creatures beholding his glory and maiestie for to render an account of all their words and actions The King of Moscouia As concerning that which thou writest of Iesus Christ the mediator and of his onely name through the which wee are saued and of the remission of sinnes and life euerlasting wee beleeue the very same THE SOVTH CHVRCH ANaphor Cophit Forasmuch O Lorde as wee are thy poore seruants strangers and vnprofitable whom thou hast vouchsafed to make administrators of the holy mysteries of the passion of thy Christ not for our iustice for we haue not done any good vpon the earth but for thy mercy and clemencie which thou hast aboundantly powred vpon vs wee doe now approch with confidence to touch thy holy Alar And we which haue offered the figure of the body and blood of thy Christ doe adore and most humbly pray thee that thy holy spirit doe come vpon vs and vpon these gifts which we haue offered and that thou wouldest sanctifie them THE REFORMED CHVRCH THe Confession of Saxonia Euerlasting life saith Saint Paul is a gift of God through Iesus Christ our Lord and those which are reconciled or iustified are likewise Coheires with the Sonne of God for his sake and not for their owne merits in like maner those that repent are accounted iust by faith by the onely meanes of the Son of God and are quickened through him and for

againe declare it that through the consecration of bread and wine all the substance of the bread is conuerted into the substance of Christ our Lord and all the substance of the wine into the substance of his blood And this conuersion hath the Catholicke Church conueniently and properly called Transubstantiation THE REFORMED CHVRCH THe Confession of Wittenberg We beleeue that the Eucharist is a Sacrament instituted by Iesus Christ himselfe and the vse thereof was recommended to the Church vnto the end of the world But because that the substance thereof is one thing and the vse another we will speake in order of them both Touching the substance of the Eucharist we beleeue and teach that the true body and blood of our Sauiour Iesus Christ is distributed in the Eucharist do reiect those that say that the bread and wine in the Eucharist are but signes of the body and blood of Christ being absent We doe also beleeue that the Almightie power of God is so great that hee may eyther bring to nothing the substance of the bread or change it into the body and blood of Christ but it cannot be proued by the manifest word of God that God exerciseth in the Eucharist any such absolute power and it appeareth that no such matter was knowne to the auncient Church But as when he speaketh of the Citie of Ierusalem portrayed vpon a bricke this same is Ierusalem it was not necessary that the bricke should be chaunged into the Citie of Ierusalem In like manner when he speaketh of the bread this is my body It is not necessary that the substance of the bread should be changed into the substance of the body of Christ But it sufficeth for the veritie of the Sacrament that the body of Christ be truely present with the bread yea rather the verity of the Sacrament requireth that the true bread remaine with the true presence of God For euen as for the truth of the Sacrament of Baptisme it is necessary that in the vse therof the water should be and remaine true water In like manner it is necessary in the Lords Supper that the bread in the vse therof be and remaine true bread because that if the substance of the bread were changed the veritie of the Sacrament remained not in his true nature The Confession of England We say that the bread and the wine are sacred and celestiall mysteries and that by them Iesus Christ the true bread of life eternall is offered vnto them that are present that doe receiue his body and blood through faith Neuerthelesse we say not that we beleeue that the nature of the bread and wine are wholly changed and reduced to nothing Liturgia Gall. Let vs lift vp our spirits and our hearts where Iesus Christ is in the glory of the father and from whence we looke for our redemption And let vs not dwell vpon these earthly and corruptible Elements which we see with our eyes and touch with our hands to seeke for it there as though it were inclosed in the bread or wine For then our soules shall be fit to be nourished and reuiued by his substance when they shall be eleuated aboue all terrestiall things to obtaine heauen and to enter into the kingdome of GOD where he dwelleth The Confession of the French men We do confesse that the holy Supper of the Lord is a testimony vnto vs of the vnitie which wee haue with Christ Iesus because that he is not onely dead and risen againe for vs but also nourisheth and feedeth vs truely with his flesh and blood to the end that we should be one with him and that his life should be our life And albeit that he be in heauen vntil such time that he shal come to iudge the world yet neuerthelesse we beleeue that through the secret and incomprehensible power of his spirite he nourisheth and quickeneth vs by the substance of his body and blood ANNOTATION ALl Christian nations do with one consent agree that the bread and wine of the holy Sacrament are conuerted into the body and bloud of the Lord. It is true which Alphon. de Castro saith that the Armenians haue heretofore otherwise beleeued but he sheweth not whether it was their auncient manner or whether any particular man brought it in amongst them As touching the Abyssins there is mention made oftentimes of transmutation in their Liturgie which they referre to the Apostles according to the subscription thereof But the Historiographers doe say that the said Abyssins were not Christians so long agoe as they make vs beleeue They report themselues to haue receiued the Christian faith by the Eunuch of Queene Candace and by Saint Matthew and Saint Philip But it is thought in these parts that in the fifteenth yeare of Iustinian Emperor of Constantinople Adad King of the Auxumites made a vowe to become a Christian if he got the victory against the King of the Omerites which hauing obtained he sent Embassadours to the Emperour Iustinian to haue Bishops sent to him which being come thither conuerted his people to the faith Both opinions may be true that is to say that Adad would haue receiued the faith and yet not after the forme of the other Ethiopians but rather after the East Church In like manner the French men receiued the faith vnder king Clouis the which faith notwithstanding was in Fraunce three hundred yeares before Likewise Great Britaine is said to haue receiued the Gospell by Ioseph of Arimathea Yet neuerthelesse the Romanes doe bragge that they conuerted the English men fiue hundred yeares after Howsoeuer it be the Liturgie of the Ethiopians came vnto them from the Sea of Alexandria as appeareth by the Greeke names which are inserted therein Aluares saith that they haue another so briefe that it was no sooner begun but it presently ended One might doubt whether this were not the auncientest If we had the bookes which the said Aluares saith that they haue in great number one might know whether they differ But howsoeuer it be it appeareth not that this beleefe of Transmutation was receiued in any place of the world as a new thing Now a daies it is a question whether the Fathers haue beleeued it or whether it be slipt in by little and little If the Latines and Greekes do alleadge proofes out of the Fathers the Protestants doe thinke them to be Hyperbolicall tearmes for to lift or moue mens soules to the worshipping of the Sacrament If the Protestants doe bring on the contrary side other proofes some will answere them that the Fathers did keepe close that beleefe for feare of giuing occasion to the Pagans to mocke them We will leaue these difficulties the Fathers are not in the worlde now to resolue vs But the Churches scattered through the vniuersall world are as yet to beare witnesse of the Tradition in this point as well as in others and to declare and explane their meaning to those that vnderstand it

mentioned is gathered that the Churches of the East and South and many of the Catholike Church of Rome doe hold with the Reformed contrary to the Councell of Trent That the faith which God giueth to the repentant is a firme assurance of saluation and consequently that whosoeuer hath this assurance hath the faith which God giueth QVESTION XIII Whether a man may attaine faith or confidence by his free will or doe workes proceeding from faith and such as are profitable vnto saluation by the same THE EAST CHVRCH IEremie It is of vs to chuse and will but it is of God to performe and bring it to effect And beeause that which is most excellent is of him S. Paul attributeth all vnto him imitating therein the custome of men As when we see a house built we atttribute all to the chiefe builder yet neuerthelesse all is not done by him but by the workemen and by the owner that prouided the stuffe but we attribute all vnto him because he hath layed the foundation and is the chiefeth builder In like manner is it here for so saith S. Paul also It is not in him that willeth neither in him that runneth which saying preuenteth two mischiefes the one that no man exalt himselfe for graunt saith he that thou runnest or that thou doest endeuour yet thinke not that which is well done is thine for if thou art not inspired from aboue all is in vaine It is neuerthelesse confessed that thou shalt attaine vnto the end of that which thou desirest because that thou runnest and because thou labourest For he said not simply that wee runne in vaine but that we runne in vaine if we thinke that all is of vs and make not God the principall partie for God would not that all should be from him least he should seeme to crowne vs for no seruice neither that all should be of our selues least we should happen to fall into a foolish opinion of our selues for if we be proud of the least part thereof because it is in vs howe much more should we be if we had all in our selues Item in recyting of S. Chrysostome To the end that the greatnesse of his benefits exalt the not behold how he doth humble thee that is saith hee by giuing grace through faith On the contrary side to the ende that free-will haue no preiudice hee hath also added that which is of vs And againe he hath taken it away for the same saith he is not of vs nay faith it selfe is not of our selues For if he had not called vs how could wee haue beleeued It is the gift of God The Anaphor of the Cophites And therefore O Lord wee thy vnprofitable seruants and miserable strangers whom thou hast vouchsafed to make administrators of thy holy mysteries not by reason of our righteousnesse for wee haue done no good on the earth c. Liturgia Ethiop Giue vs thy holy spirit to the ende that with a pure heart perfect loue and firme hope wee may be bold with confidence and without feare to pronounce that prayer which thy dearely beloued Sonne hath taught his holy Apostles THE LATINE CHVRCH THe Councell of Trent If any one say that the free-will of a man being moued and stirred by God doth not cooperate at all in assenting to God which moued and called it to the end that hee dispose and prepare himselfe to obtaine the grace of iustification and that he cannot consent if he would nay rather that he doth nothing at all as a thing without a soule and that he is onely a patient and no agent let him bee accursed Item If any one say that the freewill of a man hath beene so lost and razed out after the fall of Adam that it is a thing without a name or rather a name without a thing and to conclude That it is a fiction that Sathan hath brought into the Church let him be accursed THE REFORMED CHVRCH THe confession of the Saxons Those men that were well instructed haue alwaies distinguished outward discipline from the regeneration of the spirite which is the beginning of eternall life and haue taught that in man there is such a freedome of will to rule the externall motions of the body that those which are not regenerate may in some fashion accomplish that discipline which is an externall obedience according to the law But a man cannot deliuer himselfe from sinne and from eternall death by his naturall strength For this deliuerance conuersion of man to God is wrought by the Sonne of God which doth quicken vs through his holy spirit and the will hauing once receiued the holy spirit is neuer after idle or voide The confession of Ausburg Touching freewill the Churches doe teach that mans will hath some liberty to worke ciuill righteousnes and to chuse that which is conformeable vnto reason But it hath not the power to worke spirituall righteousnesse which is the righteousnes of God We confesse that all men haue free-will which haue the iudgement of reason neuerthelesse not such as that they are sufficient of themselues either to begin without God or to end without him in that which concerneth God but onely in the workes of this present life as well good as badde ANNOTATION SOme men doe thinke that the difference touching free-wil consisteth all in wordes which may be graunted because that the Romane Catholikes doe not hold any thing to be in a man that is regenerated which the protestants doe not confesse with them that is that it proceedeth either in all or in part from free-will But the difference is in this that the Protestants doe thinke it necessary that a man should haue an assured faith the which say they proceedeth in no wise from free-will nor by consequent from the workes that doe proceed from this faith for if it proceede totally from God it followeth that the effects ought to be imputed to him onely If the Latines would confesse that God giueth this confidence they should approue the opinion of the Protestants and indeede many doe so and therein are true Catholickes The Churches of Asia and Affrica which affirme that it is necessary to saluation to haue this confidence do also confesse that it commeth from God and therefore begge it of him and consequently denie therein free-will as the Protestants doe and are contrary to the Latines although that they doe not debate with them about it and though they know it not agree with the Protestants those Protestants I say which beleeue that the Grecians do contrary them as much or more then the Latines and so it is certaine that the fault is for want of vnderstanding the matter Now to comprehend well this thing a man must marke the propositions of the Patriarch Ieremie and explane them to the end he may gather his meaning by his owne discourse First he saith that a man hath power or ability to chuse the good as well as the euill

punished by the Magistrate or dishonoured for euer But to shew how the Churches of the East doe proceed in pronouncing absolution without any confession made we are aduertised that the Popes that is to say the Priests doe it in particular But because that in that Church of the East there is a Patriarch which gouerneth it seemes vnto them hauing regard vnto all the Churches to whom the keyes were giuen that if hee declareth that absolution it is more authenticke and giueth more consolation to the conscience to content the curious reader we will insert here the forme or manner of a Synchorisme translated out of Greeke Theophanes by Gods mercy Archbishop of Constantinople new Rome and Oecumenique Patriarch Our mediocrity by the grace gift and power of the holy and liuing spirit which our Sauiour Iesus Christ hath giuen to his Diuine Disciples and the holy Apostles for to bind and loose the sinnes of men saying receiue the holy Ghost to whom you remit sinnes they shall be remitted and whose sinnes you shall retaine they shall be retained and those that you bind on earth shall be bound in heauen likewise and those you loose in earth shall be loosed in heauen Wee hauing by a successiue descent receiued from them this Diuine grace doe absolue N. aspirituall sonne of the same in all things wherein he hath erred or sinned as a man and offended God in word deede or thought and in all his senses if he be vnder the cursse of the Bishop or Priest or of his father or mother or if he bee fallen into any of his owne sinnes hauing sworne by an oath and not performed it or if hee hath transgressed as a man in other sinnes and hath confessed them to his spirituall fathers and hath receiued of them the Canon exactly of all those things and others whereby he is bound wee doe vnbind and loose him by the power and grace of the most adored and holy Spirit and also of all things which he hath left vnconfessed whether they be by forgetfulnes or Shame All which be pardoned him of the most mercifull God which is blessed eternally Amen The Latines otherwise called the Romane Catholikes say that our Sauiour comaunded euery one to confesse particularly euery sinne and all the circumstances thereof to imploy all possible diligence to remember them and that hee that confesseth not all those memorable sinnes cannot be saued If their opinion be true the Apostolicke Churches of the East South North and the Reformed or Protestants in the West are damned and the gates of hell shall preuaile against the Catholicke Church He that list let him beleeue them so many there be that doe hold with one consent That our Lord and Sauiour Iesus Christ hath not comaunded any particular confession by numbring our sinnes but that it is an ordinance of the Church which neuerthelesse constraineth no man to confesse those sinnes which he is ashamed to declare QVESTION XXII Whether the Bread and Wine in the holy Sacrament are changed into the body and blood of the Lord. THE EAST CHVRCHES THe answere of the Patriarch Ieremie The tenth Chapter doth treat of the Lords Supper yet not amply but if we may so say obscurely For amongst you men vnderstand many things touching the same the which agree in no wise with vs. The Catholike Church therefore beleeueth that the bread after the sanctification is changed into the body of Christ and the wine into his blood by the holy Ghost prouided that the bread bee leauened not without leauen For the Lord in that night in which he was betraied hauing taken bread and giuen thankes broke it and sayd Take eate this is sayd he not bread without leauen or the figure of my body but my body and my blood Neuerthelesse at that time the flesh of the Lord which he carried about him was not giuen to the Apostles to eate nor his blood to drinke nor now in the diuine celebration of those mysteries as if the body of the Lord descended from heauen for it were a blasphemie to say so but both then and now by the inuocation and grace of the Almighty Spirit the beginner or Author of this mysterie the bread is conuerted and changed into the body of the Lord and the wine into his blood And in another place he sayth thus And from thence it commeth that the Masse or Lumpe of bread is broken in peeces it is not offered entyer or whole which figureth the passion of our Sauiour And at the time that this bread is offered it is Common Bread offered onely to God but afterwards it is made extraordinary bread and is chaunged in deede but if wee would by reasons causes and effectes debate and resolue thereof we should neede a thousand tongues and yet they would not bee sufficient But our Sauiour hath commaunded to doe this in remembrance of him And a little after he saith that the Church is signified in mysteries and not as in Symboles but as the members depend on the heart and as the boughes on the roote of the plant and as the Lord said in that fashion that the branch is in the stocke of the vine For here is not only a Communion of name or a similitude of Analogie but the identitie of the things themselues For the body and blood of the Lord are true mysteries which are not changed into any humane bodie but we are changed into them for the better things haue euer the preheminence Euen as Iron being vnited with fire becommeth fire but the fire neuer becomes Iron And euen as whe the Iron is glowing hot wee see not the Iron but only the fire the properties of the Iron not being apparant euen so also if a man might see the Church of God as it is vnited to him and participates of his body hee should see nothing else but the onely body of our Sauiour by reason whereof Saint Paul writeth Yee are the body of Christ THE SOVTH CHVRCH LIturgia Ethiopica O our Lord Iesus Christ whose substance was not created but art the pure word thou art the Sonne of the Father thou art the bread of life descending from heauen who wouldest come in the figure of a Lambe without spot for the redemption of the world Now O thou louer of mankinde wee doe most humbly beseech thy bounty praying thee that thou wouldest shew the light of thy countenance vpon this bread and vpon this portable Altar blesse sanctifie purifie and translate this bread into thy spotlesse flesh and this wine into thy precious bloud and let it be made an ardent and an acceptable sacrifice and the saluation of our soules and bodies for thou art our King THE LATINE CHVRCH THe Councell of Trent Forasmuch as our Lord and redeemer Iesus Christ hath said that it was his true body which he offered vnder the forme of bread for this cause the Church of God hath alwaies had the same perswasion and this holy Councell doth