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
A19650	An apologie, or defence, of those Englishe writers [and] preachers which Cerberus the three headed dog of hell, chargeth wyth false doctrine, vnder the name of predestination. Written by Robert Crowley clerke, and vicare of Sainct Giles without Creple-gate in London	Crowley, Robert, 1518?-1588.	1566 (1566)	STC 6076; ESTC S119169	136,938	214

the freewill men Here thou seest dearly beloued who they are that so odiouslie are noted with the name of freewyll men Not only the Papistes against whom he pretendeth there to wryte but namely all those that saye God hath not predestinate any man to cōmit murder or such like wycked abhomination These call they free-will men these cal they Pelagians In dede such as so maintayn freewil that a mā by freewyl wythout the grace and helpe of God may abstayne from euill or do good as the blinde Papistes doe and as before it is proued that Pelagius did holde or as before is rehenrsed that Willyam Samuell sayth that man maye deserue God those I saye might worthily be called Pelagians bicause they hold eyther al or some part of hys errours But those which teach that all murder and mischiese spryngeth out of Gods predestination or that any mansleaer is predestinate of God to kyll hys neighboure or any adulterer to lye with his neyghboures wyfe or any traytour predestinate of God to conspire against hys Prince or any rebell to ryse against his Soueraigne as these men most plainly assyrme they holde in thys poynt the errour of the Manicheans whych was as ye hearde before by the wordes of Austen Hominem peccatum vitare nòn posse That a man can not eschewe euill or can not choose but commit sinne These men I say whych affirme that Caine was predestinate to murder hys innocent brother Abell And as in the same boke and the same Article also he sayth that the most wicked persons that haue bene were of God appointed to bee wycked euen as they were They hold the errour both of the Stoikes and also of the Manicheans That is to say as Austen declareth in the ninth .xvi. chapter of the first boke of his Retractations that euil hath his original of Gods ordinance not of mans freewil For if murderers theues adulterers traitours Rebelles be of God predestinated and appoynted to be wicked euē as they are and can not choose but of mere necessitie by the ordinance of God commit al such wickednesse euen as they do then what is our lyfe but a mere destinie all our doyngs Gods ordynaunces and all oure imaginations braunches of Gods predestinatiō And I doubt not but the Stoikes and Manicheans would also temper the matter wyth a great discretion of wordes as these men wyll saye that we must speake more reuerentlie of the matter But seyng they plainely holde these principles and when they see theyr tyme speake plainely thereof them selues as you maye well perceyue by that whych hath alredy and shal yet be more largely rehearsed I see no cause why it should not of al mē be plainely declared Agayne if it be a trueth why should it not be plainly spoken if it be a truth that traitours be predestinate of God to conspire the destructiō of their Princes and Rebels predestinate of God to make insurrectiō against their soueraines If I say it be a trueth that God hath so predestinated thē that they must of necessity can not choose but commit such wyckednesse why shoulde it not be plainly spoken except a man should be ashamed to speake the trueth But in what Scripture is that written Or is it not rather written For thy lyfe shame not to say the trueth And surelye to say as it is I see not well howe any man can speake more plainely in thys matter than they them selues doe For what can more plainly be spokē thā that Gods predestination is the cause of Adams fall And that Caine was predestinate to slea his brother And that God is both the principal cause and also the author of all thyngs both on the one side and on the other appoynting al things to al men And whatsoeuer the Ethnickes ascribed vnto fortune that same we ought to attribute vnto the prouidence of God And that the most wycked persons that haue bene were of God appointed to be wicked euen as they were Crowley Here it appeareth that the chiese quarrell that Cerberus had when he wrate this aunswere to his friendes letter was against Crowley If the spirit of loue had led him he might haue had conference w t Crowley for belike he knoweth him well ynough not thus maliciously by setting out his answere in print haue gone about asmuch as lieth in him not only to discredit the doctrine y t Crowley preacheth but also to bring him in displeasure with his Prince as one y e teacheth theues murderers traitors rebells al other naughty persons to defend their wickednesse by Gods predestination ordinance But Crowley shal by Gods helpe be able to cleare him selfe of all this to make the malice of Cerberus so knowne to al men that he shal from henceforth haue little credit amōg such as doe not fauour the errour of our new Pelagians For answere to al y ● Cerberus hath in this his returne to Crowley written I might referre the Reader to that whiche I haue already written But least Cerberus should thinke that that were but a shift I will aunswere to his Taùtologie or repeticion of the same wordes and matter that is before written and answered and chiesly bicause he doth here inferre more playnely that which before he meaneth to conclude I haue saide that Gods predestination was the onely cause of Adams fall that Caine was predestinate to slea his brother Abell and that the most wicked persons that haue bene were of God appointed to be wicked euē as they were For the first I referre the Reader to that which I haue alreadie written thereof For the seconde I say that as God predestinated Abell to be a figure of Christ and his Churche in suffering so he predestinated Caine to be a figure of the cruell persecuting Iewes other that haue do shall persecute Christ his Church And as Caine in sleaing his brother Abell was a figure of the cruell persecutours so was not the murder euill but as it was the execution of Caines wicked will it was abhominable sinne and deserued no lesse punishment at Gods hand than it had in deede And as concerning the power of Caines will whereby he consented to do this deede it was altogether bound to the will of Sathan by the sinne that his Father Adam had first committed was not deliuered from that bondage bicause he was none of them whome Iesus Christ the sonne of God had deliuered and made frée as doeth well appeare by that he sayeth My sinne is greater than that it can be forgiuen He had not receyued the spirite of Adoption whereby he might cry Abba Father Wherefore it is manifest that whatsoeuer he did was abhominable in Gods sight for he lacked fayth whereby mennes workes are made acceptable before God For without it it is impossible to please God As it is written Sine fide impossibile est placere Deo Without fayth it is not possible to please