Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15434	Thesaurus ecclesiæ: that is, the treasure of the church consisting of the perpetuall intercession and most holy praier of Christ, set forth in the 17. chapter of the Gospel by S. Iohn: which in this treatise is plainly interpreted, with necessarie doctrines enlarged, and fit applications enforced.	Willet, Andrew, 1562-1621.	1604 (1604)	STC 25704; ESTC S102754	86,296	210

the eyes and affection of the wife ought to be setled vpō her husband and his likewise vpon her so in this spirituall businesse of prayer heauen and heauenly things should be a veile to our eyes to couer and keepe them from looking toward or attending vpon any thing else all worldly thoughts and earthly desires should be chased away from our prayers as Abraham droue away the birds from his sacrifice Gen. 15. We all are subiect to this temptation in prayer I remember Hierome thus complaineth of himselfe Creberrimè in oratione mea aut per porticus deambulo aut de foenore computo sic●ine putamus orasse Ionam sic Danielem Oftentimes in my prayer me thinke I am walking in galleries and porches or casting of an account and reckoning Do we thinke that Ionas prayed so or Daniel Father God is Christs Father after a more excellent manner then he is called our Father he is the Son of God by nature non factus sed natus not made the So●ne of God but so bo●ne from all eternitie Prou. 8. 23. I was set vp from euerlasting vers 25. before the hils was I begotten We are the sonnes of God facti non nati made not borne the Angels are the sonnes of God so made by priuiledge of their creation Iob. 1. 6. cap. 38. 7. and Adam also in the same sense is called the sonne of God Luk. 3. 38. being created in the state of perfection the faithfull are the sonnes of God so made by adoption and grace Rom. 8. 15. We haue receiued the spirit of adoption whereby we crie Abba Father From hence then this doctrine is concluded that Christ praying vnto God and calling him Father and he is his Father as he is God did execute his Mediatorship not onely as he was man but as he was both God and man This Saint Paule testifieth 2. Cor. 5. 19. God was in Christ and reconciled the world to himselfe Christ then reconciled the world wherein consisted the office and worke of the Mediator not as he was man onely but as God was in him that is as he was God for God to be in Christ is nothing else but to shew that Christ is God as Colos. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily Likewise Heb. 7. 28. The Law maketh men high Priests which haue infirmitie but the word of the oath c. maketh the Sonne which is consecrated for euermore if Christ be cōsecrated a Priest as he is the Sonne then as he is God for the Sonne is God A further proofe and experience hereof we haue in this Chapter vers 24. ●ather I will that they which thou hast giuen me be with me where I am c. Christ prayeth not here as an inferiour but as equall vnto God as whose will is one with Gods neuer any humble suppliant would thus pray I will this or I will that Againe another example we haue in the dispensation of the law which was giuen by the hand of a Mediator Gal. 3. 19. which most interpreters both old and new do vnderstand of Christ. There are onely two of the ancient Writers that I know Theodoret and Gennadius that expound it of Moses and Maister Beza of the New If Christ then did in some sort performe the office of a Mediator before his incarnatiō he did it then as God for whether we say he is called a Mediator onely Propheticè prophetically because he was then designed and appointed to be our Mediator or that the legall Mediation is one the Euangelicall which before his incarnation he entred not into another both which I willingly grant yet neither of these could be affirmed of Christ without a necessary relation to his diuine Nature This also is yet more euidently expressed in that vision of Iohn Reu. 5. 7. Where the Lambe taketh the booke out of the ri●ht hand of him that sate vpon the throne which was a worke of the Mediator this Lambe stood as though he had bene killed wherby his humilitie is signified and he had seuen hornes and seuen eyes which are the seuen spirits of God and he was in the midst of the throne by which three circumstances of his power his authoritie in sending the spirit his sitting in one throne with God his diuine Nature is insinuated The reason why both natures of God and man must concurre not onely in the constitution but in the execution of the Mediatorship Saint Paul sheweth Gal. 3. 20. For a Mediator is not of one but God is one the Mediator then is not God onely nor man onely but he must partake of both and exercise his Mediators office in both First then by this doctrine is refuted the opinion of the Papists who affirme and hold that Christ exercised the office of his Priesthood and Mediatorship onely as man not as God because the Apostle saith There is one God and one Mediator between God and man the man Iesus Christ which words as they vrge them would as well conclude the Mediator not to be God as not to exercise his Mediatorship as God And whereas the Apostle saith the man Iesus Christ though he say not God and man Iesus Christ yet this name Iesus which signifieth a Sauiour includeth the Godhead also as the Apostle saith vers 3. God our Sauiour Secondly whereas the Arrians obiected that Christ was inferior and lesse then God because he that prayeth is lesse then he to whom prayer is made the answer is readie that all the parts of the Mediators office which do betoken seruice or subiectiō vnto God Christ performed as man but the power of the worke perfection glorie he executed as God though he prayed as man he could not preuaile by the merit of his prayer but as both God and man and as Bernard saith ad hunc miseria ad illum pertinet potentia to the manhood belongeth the sufferings and sorrowes of the Mediator to the Godhead the honor and power and as Augustine Diuina humanitas humana diuinitas Mediatrix his diuine humanity and humane Diuinitie is the Mediator Thirdly as Christ in his prayer saith Father so he teacheth vs to pray Our Father that is with confidence and full assurance like as there is no father which if his child aske him bread will giue him a stone Mat. 7. 10. much more will our heauenly Father giue good things to those that aske him Our Sauiour promiseth that whatsoeuer we desire when we pray if we beleeue that we shall haue it it shall be done vnto vs. Mark 11. 24. No maruell then if when we pray doubtfully and vncertainly we obtaine not our requests Therefore when we want any grace and wold haue any necessitie relieued let vs go with a chearefull resolution vnto God as the prodigall sonne did when he was readie to die for hunger I will rise saith he and go to my father c. then shall we find mercie at our heauenly fathers hand as

onely they which are giuen vnto Christ and elected of God haue part in the mediation and intercession of Christ. 1. So the Apostle saith He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. 25. He maketh intercession then onely for them that by him shall be saued 2. Thus our Sauiour prayed for Peter that his faith should not faile Luk. 22. 32. Thus he prayed for Lazarus Father I thanke thee that thou hast heard me Ioh. 11 41. Thus still he prayeth for his owne but for the reprobate world he no where prayeth 3. Like as Zacharie saw in that heauēly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his prayers which are as the pipes but to those that belong to the golden candlesticke of his Church And as the precious oyntment vpon Aarons head ranne downe vpon his beard and to the borders of his garments Psal. 133. 2. so Christ our head giueth influence of grace and spirit of life onely to his members 4. For seeing the prayers of Christ are alwaies effectuall and he is alwaies heard of his Father I know that thou hearest me alwaies Ioh. 11. 42. It followeth that the reprobate haue no part in Christs holy prayers because they receiue no benefite by them Christ also is the Sauiour of his bodie Ephes. 5. 23. he guideth it by his grace and preserueth it vnto saluation They then which are not of his bodie haue no interest in his death nor part in his prayers 5. First by this doctrine their errour is discouered which affirme that Christ died for all men as well for the reprobate as for the elect as well for Iudas as for Peter and Paule because Saint Iohn saith that Iesus Christ is the propitiation for the sinnes of the whole world 1. Ioh. 2. 2. But seeing that our Sauiour vouchsafeth not to comprehend the world in his prayers much lesse doth he extend vnto them the fruite of his death he would not offer himselfe to death for those for whom he offereth not his prayers neither can they be admitted to his redemption that are excluded from his intercession And further wheras Christ is said to take away the sinnes of the world here the world onely that is the vniuersall companie of the elect which are taken from all degrees and callings in the world is to be vnderstood as where our sauiour saith Iohn 14. 31. That the world may know that I loue the father he meaneth the world of the faithfull for vnto the rest of the world Christ doth not shew himselfe Iohn 14. 22. So Ambrose well saith Est in electis praescitis specialis quadam vniuersitas vt de toto mundo totus mundus liberatus de omnibus hominibus omnes homines assumpti videantur there is in the elect and foreknown a speciall kind of vniuersalitie that the whole world out of the whole world and all men frō all men seeme to be taken vnto life Secondly it may be doubted whether herein we are bound to follow this forme and president of Christs praier to exclude some out of our prayers and not to remēber the wicked in our requests vnto God I answer that there is a speciall consideration to be had of this prayer which here our Sauiour maketh which in all respects cannot be folowed of vs nor made a patterne of our prayers for here our Sauiour prayeth as God and man hauing the perfect foresight knowledge of euery man and according to that knowledge he directeth his prayers In this his prayer as Ambrose saith Et aduocatus est iudex in altero pietatis officium in altero insigne potestatis He is both an aduocate and iudge in the one he sheweth his pietie in the other his power and maiestie That prayer rather of our Sauiour is set forth herein for our imitation which he made vpon the crosse for his enemies so we in charitie and pietie ought to pray for all seeing now that gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning of spirits whereof the Apostle speaketh 1. Cor. 12. 10. is ceased by the which S. Peter could say to Simo Magas thy mony perish with thee And vnlesse we did see a man sinne a sinne vnto death that is to sinne against the holy Ghost for the which the Apostle would not haue vs to pray 1. Iohn 5. 16. which case is very rare and hard it is to say who is guiltie of that sinne otherwise then in these cases we in Christian charitie which thinketh not euill and hopeth the best of all may pray for the conuersion of all yet making a difference preferring alwayes the Church of Christ in our prayers Thirdly this doctrine giueth vnto worldly minded and carnall men a fearful caueat that they looke vnto themselues and in time turne vnto God for as yet while they are of the world that is profane persons irreligious without the feare of God they are out of Christs protection and barred from his prayers and depriued of the vertue and efficacie of his holy mediation To them therefore be that saying spoken in the Psalme Kisse the sonne lest he be angry and ye perish in the way Psal. 2. 12. Kisse the sonne and embrace him by faith which is the kisses of his mouth Cantic 1. 1. and so by Christs powerfull mediation and almightie protection we shall be preserued from perishng Verse 9. For they are thine and all mine are thine and thine are mine Hence we learne that they which are giuen to Christ belong vnto God his Father the whole blessed Trinity taketh charge of them and careth for them 1. So the Apostle saith Ye are Christs and Christ Gods 1. Cor. 3. 23. Al then that is Christs is also Gods and as Christ is the head of euery faithfull man so God is Christs head 1. Cor. 11. 2. 2. Thus our sauiour saith to his Apostles The Father himselfe loueth you because ye haue loued me and haue beleeued that I came out from God Iohn 16. 27. 3. Like as the father in the parable saith to his sonne Thou art euer with me and all that I haue is thine Luke 15. 31. So Christ being the heire of all whatsoeuer his father hath is his and whatsoeuer he hath is his fathers Like as Iacob saith concerning the two sonnes of Ioseph Ephraim Manasses They shall be mine as Reuben and Simeon are mine Genes 48. 5. and let my name be named vpon them v. 16. so all the children of Christ are his fathers 4. Our sauior sheweth the reason hereof that they may be one as we are one I in them and thou in me Iohn 17. 22. 23. Because Christ is equall to his Father and they are one God of one power eternitie wisedome

heauen the Prophets and Disciples supposed he had bene conueyed to some other place and sought him three dayes but were deceiued so they which suppose to find Christ in the earth are erroniously seduced 4. Diuerse reasons of Christs absence in the flesh in the Scriptures are alleadged first because of the present expediencie for the Church of God Ioh. 16. 7. It is expedient for you that I go away for if I go not away the comforter will not come Secondly because of the future vtilitie I go before to prepare a place for you Ioh. 14. 2. Thirdly the Angels said to the women Why seeke ye the liuing among the dead Luk. 24. 5. It was not conuenient for our immortall and euerliuing Sauiour to be conuersant still among mortall and sinfull men and to cōuerse with those which are dead in sinne 5. First the Popish fantasie is here discouered concerning Christs carnall presence in the Eucharist For if the heauens must still receiue and containe him how can his bodie be out of heauen if it be alwaies in heauen vnlesse they will make Christ to haue many miraculous bodies for his naturall bodie it cannot be which is but in one place at once The words also of this text are euident that Christ in his flesh is no more in the world so that it is neither visible nor inuisible here for if either then it were vntrue that Christ saith I am no more in the world And therefore Origen soundly writeth Secundum diuinitatis suae naturam non peregrinatur Christus sed peregrinatur secundum dispensationem corporis c. sicut homo ergo peregrinatur Christ is not a stranger or a pilgrim in his diuine nature but he is a stranger in the dispensation of his bodie c. therefore as a man he is a pilgrime and a stranger fr● vs. 2. We are taught that seeing Christ is gone out of the world we in affection and desire should follow after him and as the Apostle saith Seeke those things that are aboue where Christ sitteth at the right hand of God Coloss. 3. 1. Where a mans treasure is there will his heart be and where the carcasse is thither will the Eagles be gathered together If Christ be our treasure if Christ be our desire our affections must be set vpon heauenly not vpon earthly things that we may say with the Prophet The desire of our soule is to thy name and to the remembrance of thee with my soul haue I desired thee in the night and with my spirit within me will I seeke thee in the morning Isa. 26. 8. 9. I come vnto thee Christs comming to his Father here is by prayer so then by faithfull prayer we draw neare vnto God 1. So our Sauiour saith Where two or three are gathered together in my name there I am in the midst of them Mat. 18. 20. Christ cometh to vs in prayer and we come vnto him then specially is our conuersation in heauen as the Apostle saith Phil. 3. 20. when our minds and affections in prayer are set vpon heauenly things 2. Thus Peter while he prayed fell into a traunce he was rapt in the spirit and saw an heauenly vision Saint Paule was taken vp in spirit to the third heauen 2. Cor. 12. But these examples may seeme to be extraordinarie but that of Hanna is vsuall to all the faithfull who is said to pray before the Lord 1. Sam. 1. 12. And Salomon when he had made an end of that effectuall prayer made at the dedication of the temple said These my words which I haue prayed before the Lord be neare vnto the Lord our God night and day 1. King 8. 59. 3. Like as when the woman that had the bloudie issue came in the preasse behind and touched Christs cloathes and Christ asked who had touched him that woman onely is said to touch Christ because she did it in faith wheras al the multitude did throng him and many touched his cloaths beside outwardly Mar. 5. 30. 31. So although in respect of his power he be present to al yet they which draw nere vnto him in faith are specially said to come into Gods presence 4. Because God is a spirit and will be worshipped in spirit and truth Ioh. 4. 24. they therefore do come vnto God which draw neare in spirit God being a spirit is onely discerned and appoched vnto in spirit and they onely see him whose eyes are annointed with the eye-salue Reuel 3. 18. which is faith 5. This doctrine reproueth two sorts of men first prophane persons that haue no care nor desire to enter into Gods presence which very seldome remember to pray vnto God When we heare in Scripture that Dauid praysed God seuen times a day and Daniel notwithstanding the great affaires of so large a kingdome yet could find time thrice a day to pray vnto God what shall we thinke of those men that pray not seuen times in so many daies nay some not thrice in so many weekes O good God how is the Christian exercise of prayer neglected as though men neither knew any God to pray vnto nor had any Mediator to pray by The Euchites were condemned because they did nothing but pray but men now adayes are more to be misliked because they neuer pray If they which call vpon the name of the Lord shall be saued I doubt whether they that call not vpon God can be saued How should a man thinke his labour can prosper which beginneth not with prayer how should a mans meate do him good that is not blessed with prayer How can a man thinke that wife children and seruants should do their duties not being exercised and trayned vp in prayer Secondly the prayer of hypocrites is condemned which pray with their lippes but draw not neare vnto God in their hearts As the Lord by his Prophet complained of the old Israelites This people honoureth me with their lippes but their heart is farre away from me Isa. 29. 13. such are the superstitious prayers of ignorant Papists praying vpon their beades in Latine without vnderstanding such are their prayers that haue an ordinarie stint morning and euening to runne ouer hauing no deuotion or holy feeling at all Augustine saith well Ad Deum acceditur fide sectando corde inhiando charitate currendo we come vnto God following by faith desiring in heart and running in charitie these are the feet which the Preacher biddeth vs to looke vnto when we come into the house of God Eccl. 4. 17. Keepe them in thy name euen thē whom thou hast giuen me c. Then we haue no power of our selues to be kept from euill but our strength and preseruation must proceed from God 1. So the Prophet saith Thou ô Lord hast wrought all our workes for vs Isa. 26. 12. Saint Paul saith The Lord will deliuer me from euery euil worke and preserue me to his heauenly kingdome 2. Tim. 4. 18.