Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	mind_n	7,027	5	5.7568	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02563	The olde religion a treatise, wherin is laid downe the true state of the difference betwixt the reformed, and Romane Church; and the blame of this schisme is cast vpon the true authors. Seruing for the vindication of our innocence, for the setling of wauering minds for a preseruatiue against Popish insinuations. By Ios. Hall, B. of Exon.	Hall, Joseph, 1574-1656.	1628 (1628)	STC 12690; ESTC S117610	79,903	246

power to make a fundamental point of faith It may explane or declare it cannot create Articles Thirdly Only an errour against a point of faith is Heresie Fourthly Those points wherein wee differ from the Romanists are they which only the Church of Rome hath made fundamentall and of Faith Fiftly The reformed therefore being by that Church illegally condemned for those points are not heretickes Hee is properly an Hereticke saith Hosius who being conuicted in his owne iudgement doth of his owne accord cast himselfe out of the Church For vs we are neither conuicted in our owne iudgement nor in the lawfull iudgement of others We haue not willingly cast our selues out of the Church but howeuer wee are said to be violently eiected by the vndue sentence of malice hold our selues close to the bosome of the true Spouse of Christ neuer to bee remoued As farre therefore from Heresie as Charitie is from our Censures Only wee stand conuicted by the doome of good Pope Boniface or Syluester Prierius Quicunque non c. Whosoeuer doth not relie himselfe vpon the Doctrine of the Romane Church and of the Bishop of Rome as the infallible rule of faith from which euen the Scripture it selfe receiues her force he is an Hereticke Whence followes that the Church of Rome condemning and eiecting those for Heretickes which are not is the authour of this wofull breach in the Church of God I shall therefore I hope abundantly satisfie all wise and indifferent Readers if I shall show that those points which wee refuse and oppose are no other then such as by the confessions of ingenuous authors of the Romane part haue beene besides their inward falsity manifest vpstarts lately obtruded vpon the Church such as our ancient Progenitours in many hundreds of successions either knew not or receiued not into their beliefe and yet both liued and dyed worthy Christians Surely it was but a iust speech of Saint Bernard and that which might become the mouth of any Pope or Councell Ego si peregrinum c. If I shall offer to bring in any strange opinion it is my sinne It was the wise Ordinance of the Thurians as Diodorus Siculus reports that he who would bring in any new Law amongst them to the preiudice of the old should come with an halter about his necke into the assembly and there either make good his proiect or die For howeuer in humane Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the later orders are stronger then the former yet in Diuinity Primum verum The first is true as Tertullians rule is The old way is the good way according to the Prophet Heere wee hold vs and because we dare not make more Articles then our Creedes nor more sinnes then our Ten Commandements we are indignely cast out Let vs therefore addresse our selues roundly to our promised taske and make good the noueltie and vnreasonablenesse of those points we haue reiected Out of too many Controuersies disputed betwixt vs we select only some principall and out of infinite varieties of euidence some few irrefragable testimonies CHAP. V. The newnesse of the Article of Iustification by inherent righteousnesse TO begin with Iustification The Tridentine Fathers in their seauen moneths debating of this point haue so cunningly set their words that the errour which they would establish might seeme to be either hid or shifted Yet at the last they so far declare themselues as to determine that the only formall cause of our Iustification is Gods Iustice not by which he himselfe is Iust but by which he makes vs iust wherewith being endowed by him wee are renewed in the spirit of our mindes and are not only reputed but are made truly iust receiuing euery man his owne measure of Iustice which the Holy Ghost diuides to him according to each mans predisposition of himselfe and cooperation And withall they denounce a flat Anathema to all those who shall dare to say that wee are formally iustified by Christs righteousnesse or by the sole imputation of that righteousnesse or by the sole remission of our sinnes and not by our inherent Grace diffused in our hearts by the Holy Ghost Which termes they haue so craftily laid together as if they would cast an aspersion vpon their aduersaries of separating the necessitie of sanctification from the pretended Iustification by faith wherein all our words and writings will abundantly cleare vs before God and men That there is an inherent iustice in vs is no lesse certaine then that it is wrought in vs by the Holy Ghost For God doth not iustifie the wicked man as such but of wicked makes him good not by meere acceptation but by a reall change whiles hee iustifies him whom hee sanctifies These two acts of Mercie are inseparable But this Iustice being wrought in vs by the holy Spirit according to the modell of our weake receit and not according to the full power of the infinite agent is not so perfect as that it can beare vs out before the Tribunall of God It must bee onely vnder the garment of our elder Brother that wee dare come in for a blessing His righteousnesse made ours by faith is that whereby wee are iustified in the sight of God This doctrine is that which is blasted with a Tridentine curse Heare now the historie of this doctrine of Iustification related by their Andrew Vega de Iustif l. 7. c. 24. Magna fuit c. Some ages since saith hee there was a great concertation amongst Diuines what should bee the formall cause of our Iustification some thought it to be no created iustice infused into man but only the fauour and mercifull acceptation of God In which opinion the Master of Sentences is thought by some to haue beene Others whose opinion is more common and probable held it to bee some created qualitie informing the soules of the iust This opinion was allowed in the Councell of Vienna And the Schoole-doctors after the Master of Sentences deliuered this not as probable only but as certaine Afterwards when some defended the opposite part to be more probable it seemed good to the holy Synode of Trent thus to determine it So as till the late Councell of Trent by the confession of Vega himselfe this opinion was maintayned as probable only not as of faith Yea I adde by his leaue the contrary was till then most currant It is not the Logick of this point we striue for It is not the Grammer it is the Diuinitie What is that whereby wee stand acquitted before the righteous Iudge whether our inherent Iustice or Christs imputed Iustice apprehended by faith The Diuines of Trent are for the former all Antiquity with vs for the latter A iust Volume would scarce contayne the pregnant Testimonies of the Fathers to this purpose Saint Chrysostome tels vs it is the wonder of Gods mercie that hee who hath sinned confesseth is pardo● secured and suddenly app●●st Iust

in the Councell of Lateran Anno 1215. fully plumed in the Councell of Trent and now lately hath her feathers imped by the moderne Casuists SECT II. Romish Confession not warranted by Scripture SInce our quarrell is n●t with confession it selfe which may bee of singular vse and behoofe but with some tyrannous straines in the practice of it which are the violent forcing and perfit fulnesse thereof It shall be sufficient for vs herein to stand vpon our negatiue That there is no Scripture in the whole booke of God wherein either such necessitie or such intirenesse of Confession is commanded A truth so cleare that it is generally confessed by their owne Canonists Did we question the lawfulnesse of Confession we should be iustly accountable for our grounds from the Scriptures of God now that we cry downe only some iniurious circumstances therein well may wee require from the fautors thereof their warrants from God which if they cannot show they are sufficiently conuinced of a presumptuous obtrusion Indeed our Sauiour sayd to his Apostles and their successours Whose sinnes yee remit they are remitted and whose sinnes ye retaine they are retained But did hee say No sinne shall bee remitted but what yee remit Or no sinne shall be remitted by you but what is particularly numbred vnto you Saint Iames bids Confesse your sinnes one to another But would they haue the Priest shrieue himselfe to the penitent as well as the penitent to the Priest This act must bee mutuall not single Many beleeuing Ephesians came and confessed and shewed their deeds Many but not all not Omnes vtriusque sexus they confessed their deeds Some that were notorious not all their sinnes Contrarily rather so did Christ send his Apostles as the father sent him He was both their warrant and their patterne But that gracious Sauiour of ours many a time gaue absolution where was no particular confession of sinnes Only the sight of the Paralyticks faith fetcht from him Sonne be of good cheere thy sins be forgiuen thee The noted sinner in Simons house approuing the truth of her repentance by the humble and costly testimonies of her loue without any enumeration of her sinnes heard Thy sinnes are forgiuen thee SECT III. Against reason IN true Diuine Reason this supposed dutie is needlesse dangerous impossible Needlesse in respect of all sinnes not in respect of some for how euer in the cases of a burdened conscience nothing can bee more vsefull more soueraigne yet in all our peace doth not depend vpon our lips Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Dangerous in respect both of exprobration as Saint Chrysostome worthily and of infection for delectabile carnis as a Casuist confesseth Fleshly pleasures the more they are called into particular mention the more they moue the appetire I doe willingly conceale from chaste eyes and eares what effects haue followed this pretended act of deuotion in wanton and vnstayed Confessours Impossible for who can tell how oft he offendeth He is poore in sin that can count his stocke and hee sinnes alwayes that so presumes vpon his innocence as to thinke hee can number his sinnes And if hee say of any sinne as Lot of Zoar is it not a little one as if therefore it may safely escape the reckoning it is a true word of Isaac the Syrian Qui delicta c. Hee that thinkes any of his offences small euen in so thinking falls into greater This doctrine and practice therfore both as new and vnwarrantable full of vsurpation danger impossibilitie is iustly reiected by vs and wee for so doing vniustly eiected SECT IV. The noueltie of Absolution before Satisfaction LEst any thing in the Romane Church should retaine the old forme how absurd is that innouation which they haue made in the the order of their penance and absolution The ancient course as Cassander and Lindanus truly witnesse was that absolution and reconciliation and right to the Communion of the Church was not giuen by imposition of hands vnto the penitent till hee had giuen due satisfaction by performing of such penall acts as were enioyned by the discreet Penitētiary yea those works of penance saith he when they were done out of faith and an heart truly sorrowfull and by the motion of the holy Spirit preuenting the minde of man with the helpe of his diuine grace were thought not a little auailable to obtaine remission of the sinne and to pacifie the displeasure of God for sinne Not that they could merit it by any dignitie of theirs but that thereby the minde of man is in a sort fitted to the receit of Gods grace But now immediately vpon the Confession made the hand is layd vpon the penitent and he is receiued to his right of Communion and after his absolution certaine workes of pietie are enioyned him for the chastisement of the flesh and expurgation of the remainders of sinne Thus Cassander In common apprehension this new order can bee no other then preposterous and as our learned Bishop of Carlile like Easter before Lent But for this Ipsi viderint it shall not trouble vs how they nurture their owne childe CHAP. XIV The newnesse of the Romish Inuocation of Saints OF all those errours which we reiect in the Church of Rome there is none that can plead so much show of Antiquitie as this of Inuocation of Saints which yet as it hath beene practised and defended in the latter times should in vaine seeke either example or patronage amongst the Ancient How euer there might be some grounds of this deuotion secretly muttered and at last expressed in Panegyricke formes yet vntill almost fiue hundred yeeres after Christ it was not in any sort admitted into the publique seruice It will be easily graunted that the blessed Virgin is the Prime of all Saints neither could it be other then iniurious that any other of that heauenly societie should haue the precedencie of her Now the first that brought her name into the publike deuotions of the Greeke Church is noted by Nicephorus to be Petrus Gnapheus or Fullo a Presbyter of Bithynia afterwards the Vsurper of the See of Antioch much about 470 yeeres after Christ who though a branded heretick found out foure things saith he verie vsefull and beneficiall to the Catholike Church whereof the last was Vt in omni precatione c. that in euerie prayer the Mother of God should bee named and her diuine name called vpon The phrase is verie remarkable wherein this rising superstition is expressed And as for the Latine Church we heare no newes of this Inuocation in the publique Letanies till Gregories time about some 130. yeeres after the former And in the meane time some Fathers speake of it fearefully and doubtfully How could it bee otherwise when the common opinion of the Ancients euen below Saint Austens age did put vp all the soules of