Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	adam_n	air_n	18	3	6.6073	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19076	Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne, entytuled: Of the vocation and callying of all nations. Newly translated out of Latin into Englyshe, for the edifiying and comfort of the single mynded and godly vnlearned in Christes Church, against the late sprong secte of the Pelagians ... By Henry Becher minister in the Church of God ...; De vocatione ominum gentium. English.	Ambrose, Saint, Bishop of Milan, d. 397.; Prosper, of Aquitaine, Saint, ca. 390-ca. 463.; Leo I, Pope, d. 461.; Becher, Henry, fl. 1561.	1561 (1561)	STC 549; ESTC S100123	79,647	298

the commaundement and faith should take no place whiche beleueth that all sinnes are forgeuen throughe baptisme yf it were taught that grace were not geuen vnto the euyll wicked men but vnto good and righteous men Therfore the beginning of true lyfe and ryghteousnes consisteth in the Sacrament of regeneration that where a man is renued there also the veritie of these vertues shoulde springe and they beginne to profyte by fayth vnto perpetuall glorye who coulde scarse come to the temporall rewarde of vayne prayse For whether he be a Iewe that swelleth throughe the knowledge of the lawe or a Greeke puffed vp throughe the studie of naturall wisdome before he be iustified by the faith of Christ he is shutte vp vnder sinne And yf he continue in his infidelitie y e wrath of God abideth vppon him euen that same which he had drawē vnto himselfe in the transgression of Adam wherof the Apostle speaketh saying And ye when ye were dead in your trespasses synnes wherein ye walked in times past according to y e tyme or course of this worlde after y e prince of the power of this ayre the spirite which worketh now in the chyldren of vnbeliefe among whō we also had our conuersation in tyme paste in the lustes of our fleshe fulfylled the wyll of the fleshe and of the mind and were by nature the chyldren of wrath like as other were And agayne ye were at that tyme without Chryst aliens from the common wealth of Israell and strangers from the Testamentes hauynge no hope of the promesse and were without God in this worlde And agayne ye were somtime darkenesse but nowe are lyght in the Lorde And againe geuing thankes to y e father whiche hath made vs worthy to be partakers of the inheritaunce of saintes in light which hath deliuered vs from the power of darknes hath trāslated vs in to y e kingdom of his welbeloued sonne And againe for we also wer somtime folish vnfaithful goyng astraye seruing diuers lustes plesures liuing in malice enuie hateful hating one another But whē y e benignitie gentlenes of our Sauiour apeered not for y e workes of righteousnes which we haue done but acording to his mercy hath he saued vs through the lauer of regeneraciō of the holy ghost whom he hath powred foorth aboundantly vpon vs through Iesus Christ our sauiour that we being iustified by his grace shulde be heires of eternall lyfe by hope VVhat the nature of man is vvithout grace ¶ The .vi. Chapter AND that it maye briefly apeere what the nature of man is without grace lette Iude the Apostle tel what eyther the ignoraunce of the vnlearned or the doctrine of the wyse can doe But they saith he what thinges soeuer they knowe not that do they blaspheme and what soeuer thinges they knowe naturally as brute beastes do therin corrupt they them selues Let also the Euangelist Luke vnder the wordes of zacharie tel in what a nyght mankynde doth wander before the illuminacion of grace and out of what a darknesse of ignoraunce the people of God is deliuered And thou childe saith he shalt be called the prophete of the hyghest for thou shalt go before the face of the Lord to prepare his wayes To geue knowledge of saluacion to his people for the remission of theyr sinnes Through the tender mercye of our God whereby the daye spryng from an hyghe hath visited vs. To geue light to them that sitte in darkenesse in the shadowe of death to guide our feete into the way of peace And this tender mercy hath the lord shewed not to the redemption of one people onely but vnto the saluacion of all Nacions as the Euangeliste saith For Iesus must dye for the people and not for the people onely but also that he myght gather together the children of god which were dispersed And that thing doth the voyce of the Lorde whiche throughe the trumpe of godlynes soundynge throughout all the worlde doth both call and gather together al mē For whē he had said I thank thee oh father lord of heauen and earth because thou haste hydde these thinges frō the wise prudent haste reueled thē vnto babes Euen so O father for so was it thy good pleasure he added All thinges are geuen to me of my father no man hath knowen the sonne but y e father neyther hath any man knowen the father but the sonne he to whō the sonne wyll reuele him And thē he added Come vnto me all ye y e labour are laden and I wyl refresh you Take my yoke vpon you learne of me for I am meke and humble of harte and ye shal finde rest vnto your soules for my yoke is sweete my burden is light Iohn Baptist also in the Gospel of Iohn protesteth in y e spirit of prophesie saying He y t came frō heauē is aboue al mē he doth testify that y e he hath sene hard and no man receiueth his witnesse howbeit he y t receiueth his witnes hath set his seale that God is true Therfore in somuch as perteineth to y e blindnes of mākind gotten with y e long night of ignorance pride the creator of y e world came into this world the world knew him not the lyght shyned in the darknesse but the darkenesse comprehended it not He that is aboue all testified that that he had seene and hard and no man receaued his testimonie But because the sonne of God came not in vain into the worlde but gaue hym selfe for all men he dyed not onely for the people but also that he myght gather into one the children of God which were dispersed And he said vnto all men Come vnto me all ye that labour and are laden I shall refreshe you And he maketh him selfe and his father knowen to whom he wyll reuele it reseruing vnto him selfe the libertie of the election vnable to be knowen All the chyldren of lyght the chyldren of promesse the sonnes of Abraham the sonnes of God the electe generation the kyngly priesthood the true Israelites foreknowen and fore ordeyned to the kingdome of god who hath called them not onely out of the Iewes but also out of the gentiles do receyue the testimonie of hym that came downe from heauen and sette theyr seales that God is true that is to say they declare in that thei are saued that GOD is true that he kepeth touch and perfourmeth that that he promysed vnto Abraham the father of all nations Who when God promysed him that he should be the heyre of the worlde doubted not by mistrust But beinge comforted in faith gaue glory vnto God knowing moste certainely that he was able to perfourme the thynge that he had promysed And who is so enstraūged from the fayth of Abraham who is so farre growen out of kynde from the father of all nations that he will say eyther that the promyse

whom when diuers of our company chaunced to meete in the time of persecution we hadde more to do then we had with al the rest of our enemies And because deare Reader thou shouldest not be ignoraunt of theyr errour I haue noted some parte of it in certeyne perticulers here folowyng 1. First they holde and affirme that the doctrine of predestination and election as it was taught of the Christen Clergie of this Realm in the reigne of kyng Edwarde the syxte and agreed vpon in the Synode of London Anno. domini 1552. is not a doctrine meete or necessary to be taught in the Church of God 2. Secondly that they that hold the sayd doctrine do erre dampnably 3. Thirdly that God hath predestinated or elected man none otherwyse then vpon the condicion of the kepyng of the lawe the whiche yf man on his part do not obserue he loseth his predestination and election 4. Fourth that no man is so reprobated but that he maye escape it and become an elect and be saued nor any man so elected but that he may lose his election become a reprobate and be dampned by godly or vngodly lyuyng 5. Fyfth that Esau was no more reproued then Iacob nor Iacob anye more elected then Esau before the one of them had lyued godly and the other vngodly 6. Sixth that all men vniuersallye are called with one the same callyng the wicked aswell as the godlye and Iudas aswell as the Apostles 7. Seuenth that yf Gods predestination purpose in election were certeyne and absolute and God resolued and immutablye determined what to do with mankynde his creature then shoulde the preachyng of repentaunce be in vayne because the elect could neuer mysse heauen nor the reprobates escape hell and so a great part of the Scriptures of the holy Byble namely so much as concerned repentaunce and godly lyuyng shoulde serue to no purpose but to fyll vppe the booke with wordes and leaues 8. Eyghth yf God shoulde predestinate some and not other some electe one not another geue greater grace to one then to another that it shoulde folowe that God were not indifferent but parciall 9. Nynthlie that all and as many arose agayne in Adams loynes when Adam beleued the promyse as fell in Adams loynes by the transgression and that assone as Adam beleued they were all restored to the former integritie that Adam had before he sinned and that they lost nothyng there by but the free accesse or commyng to the tree of lyfe 10. Tenth that the chyldren come or borne of christen parentes or of one chrysten parent at the least are cleane borne that is to saye voyde of synne both original and actuall and therfore a superfluous worke to baptize them in that case and that they do fyrste receiue sinne by the outwarde sences as by hearyng seeyng and imitacion of others 11. Eleuenth that there is but one onely grace which is equallye and indifferently conferred and geuen to all men in their creation and that al men haue naturally the election and choyse of a free wyll to come to GOD when they be called or to refuse to beleue or not to beleue to loue and to chose or to hate refuse eyther good or euyll 12. Twelth that all men be regenerate before they be borne hauyng the spirite of Godde in theyr mothers wombes as had Iacob Ieremye and Iohn Baptist and the regeneration that foloweth the naturall birth is eyther alway or for the moste parte vnto euyll Because it is wrytten in the booke of Psalmes psal 58. Assone as they are borne they goe astray speake lyes The which cannot saye they be vnderstand of Infantes of theyr naturall byrth who assone as they are borne of their parentes can neither go nor speake 13. Thirtenth that it is to be thought that the yonge chyldren of Turkes and Infideles neyther baptized nor professinge Chryste or Christian religion yf they die in theyr infancie are saued 14. Fourtenth that the luste or concupiscence remayninge in the fleshe of men regenerate and yonge children is not sinne Because that somtimes men haue luste to eate and drinke and also to do the nedefull offices of the bodye whiche of themselues cannot bee saide to be synne 15. Fiftenth that Iesus Christ the soone of god had also such motions and temptacions vnto euyll as other mortal men haue though he consented not nor gaue ouer himself vnto them And that the temptacions that he hadde in the deserte and the conflicte there had with Sathan were altogether suche inwarde motions and temptacions and not by any extreme or outward deuyll as Tom painter fayneth 16. Sixtenth that all Christian men hauinge the talent and feelinge themselues to be moued thereto maye lawefully and also ought to vtter the same by the waye of publique teachinge or preachyng to others without any further loking for admission by man And though that the preachinge of the Gospell and the administracion of the holy Sacramentes be called an offyce and an ordinaunce of god in the scriptures Yet that euery man indifferently may attēpt to do the same so that he thinke hymselfe to bee moued thereto of God and haue a mouth to speake 17. Seuententh that mens workes commentaries and iudgementes vpon the Scriptures ought not to bee receyued read nor alleged in matters of religion but to be vtterly refused because ●hat menne maye haue and doe oftentimes erre 18. Eightenth that men godly geuen may and do lyue in this world without sinne because it is wrytten He that sinneth is of the deuill c. but all men are not of the deuill for many there are that are borne of GOD ergo there are many that sinne not And though they haue sinne in them yet committe they none like as a man may haue weapon about hym though he fighte not therewith 19. Nintenth though the orthodoxe faith according to the diuine scriptures doth confesse God to be a spirite without partes passions or mutabilitie yet say thei that God is verely angry doth repente doth sometymes alter and change his purpose hath a very hand a bosome a sword a scabberd a whetstone bowe and arrowes and suche other lyke members and instrumentes These present Articles yf thou compare them to the aforesayde Articles of Pelagius as they bee moe in number so are thei more abhominable and diabolicall But these and such other like pernicious errours doe they holde good Christen reader whereof I receyued the more part at the said Hartes hand wrytten with hys owne fyngers at Caunterbury The residue were gathered of theyr owne assertions that were of that secte with whom when in the late tyme of persecution we dyuers and sundry tymes did meete had conference and communication thone partie with thother could not agree because that on the one part we might geue no place to erroure and on the other parte they woulde not allowe no mannes iudgement in the matter but their owne rackinge

the Scriptures to theyr owne purpose I for my part saw no nerer remedy then to vse the same artillerie and weapons that thys learned and auncient father had prepared to our handes already and that he vsed to the ouerthrowynge of theyr predecessours the olde Pelagians nowe 1200. yeres past or therabout Nowe haue I shewed thee gentle reader the occasion of thys my present trauayle and enterpryse whiche I beseche thee to take in good part wherein GOD I take to witnesse I seeke nothynge but that the sincere trueth may hereby bee knowen from errour and falshed that God thereby may be glorified and the godly reader hereof be edified And as for those men agaynste whose folly and errour this worke is attempted I hartely desyre of GOD the father of oure Lorde Iesus Chryste that it woulde please hym of his infinite goodnes to haue mercy vppon them and once to open the eyes of their vnderstandynge so that they maye see theyr errour and faute and acknowledge the same and that they may nowe at the laste be won vnto the pure and sincere trueth whervnto they so longe time haue bene vtter enemyes that we altogether maye be gathered into one shepefolde vnder one onely sheepeheard Iesus Chryste whose holy spirite bee thy leader and guyde gentle reader in the readynge hereof Amen Marueyle not gentle reader I desyre thee that I haue put dovvne their articles and haue not aunsvvered the same For the vvorke it selfe folovvinge doth sufficiently aunsvvere them or the most part of them as thou shalt vvell perceiue in the readinge of the same FINIS ¶ The fyrst booke of Saint Ambrose Byshop of Milleine Intituled Of the vocation of all Nacions Of the questions that are proponed and had in controuersie betwene the maynteyners of free wyll and the preachers of the grace of God the mynde of the aucthore also and hys order in entreating thereon according wherto it must fyrst be disputed of the motions and degrees of mans wyll furthermore he reproueth certaine men that discerne not a right betwene the wyll of man and the grace of God ¶ The. 1. Chapiter THere hath bene of late season a greate and a difficult question had in dysputacion betwene the defenders of free wyll and the preachers of the grace of God for the questiō is whether god willeth all mē to be saued And because this cannot be denyed they demaunde why the wyl of hym that is almyghtye is not fulfilled And whē that semeth to come to passe accordynge to the wyls of men it semeth that grace is excluded which if it be geuen for merites it foloweth that it is not a free gyfte but a due dette Whereupon they demaunde againe why he which wylleth al men to be saued geueth not that gyfte to all men without the which no man can be saued And so is there none ende founde of contrary disputacions whyle they discern not what thing is manifest what is hydben and not knowen Therefore I wyll doe doe my diligence to search out so farre as it shall please the lorde to helpe me with what measure temperancie men ought to iudge of this contrarietie of opinions exercising diicussing the little measure of my knowleage in those thynges which I trowe haue sticked soberly in my remēbraunce so that if the style shal procede acording to those rules whiche can haue none offence nor falshod in them it shall redounde not only to our profite but also to the profite of other vntyl that we are come to some doole or marke beyond y e which it shall not be lawfull for vs to wade I must then first of all dispute of the mocions and degrees of the wyll of man Betwene the whith wyll the grace of God some men make not a perfecte distinction thinkyng that thorow the preaching of grace free wyl is denied not considering that by the same rule it may be obiected vnto them that they denie grace when they wyl not haue it to be the guyder of mās wyll but the folower of it For if the will be taken away wher is then the original beginning of true vertues yf grace be taken awaye where is the verye cause of good merites That there is in all mankynde by nature a certeyne wyll such a one as it is Also of the deuiding of this wyll into a naturall reasonable and spirituall Also although God by his diuine prouidence by certaine speciall rules and lawes had once ordered vnto hym selfe a certeyne people chosen vnto Godlynesse yet neuerthelesse he neuer withdrewe from any nacion of men the gyftes of his goodnesse ¶ The second Chapter BVt now through the helpe of Christ I wil enter into the matter that I haue taken in hande to entreate of There is in euery lyuyng man naturally a wyll such a one as it is in as much as it is geuen hym to vnderstand and to haue experience By the which wyll he ether desireth the thing that pleaseth hym or refuseth the thing that displeaseth him Of this wyll as perteynyng to the naturall motion being weake through the faulte of the firste transgression there are twoo kindes according to the which twoo the wyll of man is either sensuall or els reasonable But when the grace of god hath his accesse then through the gifte of the spirite there is added therto the thirde kynde that it myght become spirituall And by this more excellent motion it might discerne by the lawe of heauenly wisdome all affectes whereof soeuer they sprynge Therfore the sensual will whiche we may also call the carnal wil is not lifted vp aboue that motion that spryngeth of the sences of the body Like as ther is in the myndes of yonge chyldren who though they haue no iudgement of reasō yet do they shew plainly that thei wil some thing nyll some thing when by seeing hearyng smellyng tastyng or touchyng they both loue the thynges wherein they delyte hate the thinges wherwith thei ar displesed For what is it to loue but to wyll or what is it to hate but to nyll These therfore haue theyr wyl the which though it be both vnable also ignoraūt to foresee and to consult yet delighteth it to be medlyng with those thinges that please the sences of the fleshe vntyll the tyme that the strength of a reasonable discretion be stirred vp in them thorough more riper workynge of the body vntil it be moued or applyed to the vse of the membres who do serue them selues not by any straunge mouynge but by theyr owne lawe Therfore frō this sensual wyll or appetite wherin those do styll remaine whō we see also in more age to be diserdes fooles they aryse vp to a reasonable wyll the which before it be gouerned by the spirit of god although it can lyfte vp it selfe somewhat aboue the sensuall or carnall motion yet is it occupied but in earthly trāsitorie thinges forgoeth not the loue of it self In this wyll

planteth any thing neither he that watreth but God that geueth the encrease He that planteth and he that watreth are one neither of them better then other yet shall euery man receiue his rewarde according to his labour We are gods labourers ye are gods husbandry ye are goddes buyldynge Therefore euerye man is so farre forth an helper a workeman and a minister of this husbandry and buyldyng as the Lord shal geue vnto euery man And those whiche are tylled through the laboure of the ministers do encrease vnto that measure whereunto the aucthour of the encrease shall aduaunce them For in the field of the Lorde there is not al like and one maner of plantynge And though the buyldyng of al an whole temple do agree into one beautie yet haue not al the stones therof one place nor one vse Lyke wyse also in a bodye euery membre hath not one office as the Apostle saith But nowe hath God disposed and ordered the membres and euery one of them at this owne pleasure And wherof these sayde membres become apte wence they become profitable and whence they become so beautiful the same doctour declareth saying Therefore I do you to vnderstande that no man speakinge in the spirite of God defieth Iesus and no man canne call Iesus the Lord but by the holy ghost And there be diuersities of graces and yet but one spirite and there are differences of administrations and yet but one Lorde and there be diuers maner of operations and yet but one God which worketh al in all The gyft of the spirite is geuen to eueri man to edifie with al For to one is geuen through the spirite the vtteraunce of wisdome To another is geuen the vtteraunce of knowledge by the same spirite to another is geuen fayth by the same spirite to another power to do miracles To another prophecie To another iudgement or trial of spirites To another diuers tongues To another the interpretacion of languages And al these thinges worketh one and the same spirit deuiding them to euery man euen as he wyll Seynge that the teacher of the Gentyles hath shewed these thynges with so great a lyght and suche a playnesse by what reason or for what cause should we doubte of it Doth not the budde and beginning of al vertue springe to vs from GOD Also who except he be to mad wil complayne of the difference of Gods giftes Or thinke that it is to be ascrybed vnto vnlyke merites that it is not equallye geuen of the heauenly liberalitie For yf thys distribution shoulde come from hym according to the merites of any workes that went before the Apostle woulde neuer haue knitte vp the cataloge and rehearsall of those giftes with such a conclusion as to say Al these thinges worketh one and the same spirite deuidinge vnto euerye man as he wil where no doubt yf he woulde haue the causes to be vnderstande of merites he would haue said deuiding vnto euery one as they deserue Like as he promised a rewarde of deuotion to the planters waterers saying Euery mā shall receiue hys owne rewarde according to his worke therfore it is geuen to eueri mā w tout merite wherby he mai come to merite And it is geuen afore anye labour whereby euery man may receyue rewarde accordynge to his laboure The which thinge to be euen so is also knowen bi the testimonye of the euangelicall trueth whereas by a certayne comparison it is sayde that a certayne man goinge into a farre countrey called hys seruauntes and deliuered vnto them his substaunce and vnto one he gaue fiue Talentes and to another two and to another one to euery man according to hys abilitie that is to say according to theyr proper and naturall possibilitie and not according to theyr proper merite For it is one thynge to be able to worke and another thynge to worke and it is one thing to bee able to haue charitie and another thing to haue charitie and it is one thynge to be capacious of Charitie of iustice of wisedome But it is another thing to be chast iust and wise Wherfore euery thinge that is repayrable is not repayred nor euery thinge that is curable made hole For it commeth of nature to be repayrable and curable but to be repayred and cured is of grace And to conclude those to whō an vnlyke number of Talentes was geuen vnto accordynge to the measure of the capacitie that the distributour of the substaūce foresaw in them they did not receiue the reward of merite but the matter or substaunce of the woorke in the whiche the vigilant diligence of the two seruauntes is not only honorable rewarded with gloryous prayses but also is commaunded to enter into the euerlastyng ioy of theyr Lorde But the dul ydelnes and slouth full wickednes of the thyrde is no suche wyse punyshed that both is he dyshonored with an opprobrious checke and also is dispatched of the porcion or talent that he hadde receyued for worthye was he to lose his vnprofitable fayth that had not exercised charitie Wherfore in the wordes folowing wherin moste euidently is declared the maner of the iudgement to come when the sonne of man shall sytte in the seate of hys maiestie all nations beinge fyrst gathered together some are led to the ryghte hande and other some shall bee set on the lefte hande When he hath praysed those on his right hand for the workes of charite nothing is els obiected to them on the left hande but the neglectinge of mercy and louynge kindnes These therefore hadde also receyued fayth but they had not folowed loue Neyther shall they bee dampned because they haue not kept the gift but because they haue not encreased it For although that all good giftes are of god yet some of them are geuen of God vnasked to the intente y t by those whiche are receiued those may be sought which are not yet geuen The sede y t is sowen in the ground is not sowen to y t intēt it should remaine only y e same but y t in bringing forth fruit it shuld become manifold great nomber the prosperitie wherof commeth from hym that geueth the encrease But nowe a ground beyng lyuely and fruitfull through the raine of grace hath that that is looked for of it accordyng to that that it receiued to be increased ¶ The .iii. Chapiter THese thynges as I suppose and as far as the Lorde hath geuē me knowlege beyng rightly handled let vs retourne vnto that from whence oure disputacion made digression that is to say to the consideration of the differences wherby the workes and gyftes of gods grace are variated and made diuerse The high nesse of the rychesse of Goddes knowledge and wisdom whose iudgementes are vnsearchable and his wayes paste fyndynge out hath alwayes in such wise moderated his merci and iudgement that in the moste secrete wyll of hys eternall counsayle he wold not that the measures of his giftes should be