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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22686	A worke of the predestination of saints wrytten by the famous doctor S. Augustine byshop of Carthage, and translated out of Latin into Englysshe, by Nycolas Lesse, Londoner. Item, another worke of the sayde Augustyne, entytuled, Of the vertue of perseueraunce to thend, translated by the sayd. N.L.; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Lesse, Nicholas.	1550 (1550)	STC 920; ESTC S108434	120,901	394

not into tentatiō When we do speke these wordes and such lyke whyther it be to a few in nomber or to a multitude of the churche wherfore dowe feare to preche predestination and the trew grace of god according as the holy scripture doth preche it vnto vs that is to saye whiche is not gyuen after our merytts Or shold we fear leste then a man shold fall in despeyre when he is taught to putte his hope in god and that he shold not despeire if he shold proudly wrechedly trust in him selfe And I wold to god that they which ar slow in hart and weake persons yet haue not the vnderstonding of the scripturs that theye sholde so here these our dysputations or els not here them that they wold giue more hede and loke better vpon those prayars whiche the church hath vsed from the begynning of the world and wyl styl euen to the ende The .xxiii. Chapter OF this matter of predestination whiche we are now fayne not only to speke of but also strongly to menteyn and defend against a sorte of new heretiques the churche of god maketh often mention in ther prayars and in ther sermons ye though ther were non aduersary which wolde gyue occasion to treat therof Was there euer any tyme when the churche hathe not prayed for the infidels those which are enemies to the fayth of Christ that they might be made faythful and beleue Ys ther any faythful man whiche hauing a frend or neyghboure being an in fidel or hys wyfe out of the trewe fayth but hath prayed to the lorde for to gyue an obedient mynde vnto them that they might be tornid and beleue What man hath not praied to god for him selfe that he myght be permanent and stedfast in the lord Or what man was euer so boulde y t wold ether by word or thought speke euel of a minister when he maketh his prayer ouer the faythful vnto the lorde saying Eyue to them lorde thy grace to perseuer and to abied styl in the to the end but rather at that his blessing wold make answer with a beleuyng hart confessing that same withe his mouth say So be it forsomyche as those whiche at the faythful and beleuing sort of men do desyre and praye for non other thing in that thei do say bring vs not into temptation but that they may continew and perseuer in holy obedience Lykewyse then as y e churche did fyrst begin w t thes petitions prayers so was it fyrst in thys faythe doth grow and hath growen from the begynning by the which faith we do beleue y t the grace of god is not gyuen after the merits of them which do receue it For y e church wold not prai to god y t faith might be giuen to y e vnfaithful except it beleued y ● god doth conuert and turn to hym the wylles of men which are not only out of the fayth but of those also whiche are aduersaris enemies to the faythe Nor yet wolde the church praye that it selfe might perseuer and continew stronge in the faith of Christ that it might not be deceuyd and ouer com with the tentations of the world except it beleued that god had our harts so in his power that the goodnes whiche we haue with our wyl we could nether haue nor kepe it except he wroughte that same wyll also in vs. For if the churche doth aske these things of him and yet doth thinke that god is not the gyuer therof but that it hath it of it selfe without his gyft then truly hath it no perfect and true prayars but sych as are lyke vnto the wynd which thing god kepe vs from For what man can sygh ▪ and sorow with his hart deliring to receue that thing which he asketh of god if he doth thinke that he may haue it of hī selfe and not of god And that specially sith we know not what to aske as we ought but the spirite doth make intercession for vs w t vnspekable gronings For he that sercheth the hart knoweth what the mynd of the spirit is For he doth pray for the seincts acording to the pleasure of god What is ment by these words the spirit doth praye but that the spirit doth make hym praye with vnspekable gronyngs w t such I say as ar trew vnfeyned For the spirit is veryte That same spirit is it wherof y e Apostel speketh in an other place saying God sēt y e spirit of his sonne into our harts crieng Abba dere father What is ment bi this word crieng but that the spirit dyd make him crye in whom he is after that maner of speking as when we do saye a glad daye bycause the daye maketh men glade This manner of speking the Apostel maketh plain and open where he saith ▪ For ye haue not receuid the spirit of bondage in feate but ye haue receued the spirit of adoption of chyldren in whom we do crye Abba dear ●ather In the text before he sayde He sent the spirit crieng here in this part he saith In y ● which spirit we do cry expoūdyng thys worde crieng which he spake befor w t this interpretacion making vs to crye By that we do vnderstond that our crieng to him is the gyft of god that we maye with a trewe hart and spiritually crye vnto the lorde Let thē now marke wel how foule they are deceuid whiche do thinke that it is of our selfe and not giuē to vs of god that we sholde aske that we shold seke and knok And thus they do speke bycause theye wold haue the grace of god preched and taughte to be gyuen after our merytts that the same grace sholde be then thoughte to be giuē when we do receue that thing whiche we do aske and desire and not before when we do find that thing whiche we do seeke and not before and when the doare is made open after we haue knokte not before Nether wyl they vnderstond and beleue that that is the gyfte of god that we sholde praye whiche is as much to saye as that we mighte ask of god seke and also knock For we haue receuyd the spirit of the adoption of chyldern in whom we doo crye Abba dere father This thing the holy father Ambrose perceuyd wel For he sayde these wordes and to praye vnto god is a spiritual grace For as it is wryttē no mā doth say lord Iesus but in the holy ghost These thinges therfore which the church doth praye for and desire of god and alwaye hath done euen from the begynning that it was fyrst a church god knew before that he wolde gyue to them which are called of him euen so as he dyd giue them at the fyrst in his predestination as the apostel did openly manifest declare wryting to Timothy saying labor with vs in the ghospel according to the poure of god which saueth vs and callethe vs with his holy

of his faith to be of him self as though he wold be at a cōposition with god that he him self shulde haue the one part of faythe and y e other part shuld be for god and in that thinge which he wolde haue deuyded betwene them both he setteth him self before god behynde ascribing the beginninge fyrst part to hym selfe and the rest which foloweth vnto god The thirde Chapter THe godly lowly doctor I do meane blessed Cypryane was not of such iudgemēt mind as they are of whose sayeng was that we shuld not boast our self of any thing forsomuch as nothyng is out own And for the profe therof he toke y e apostle to wytnes sai-yng on this wyse what haste thou that thou hast not receiued if thou hast receyued it wherfore art thou proud as thoughe thou haste not receyued it By the whyche testimony I was lykewise ouercome when I was in lyke erour thinkinge y e faith by the whych we do begyn to beleue in god was not the gift of god but of our self with in vs y t by y t same faith of our self we do obteyn gifts rewards of god by the which gyftes we do lyue honestlye ryghtwisely vertuously in this worlde I dyd not then thinke that the grace of God dyd preuent go before our feith but I thought that we coulde not beleue without the knowledge of the veritie had declared before ▪ But to gyue consent and beleif vnto the gospell after it hath bene preached and declared vnto vs y e thinge I thought was oure owne proper and of oure selues in oure selues Whych myne error dyuers of my workes do declare beynge wrytten be●ore I was byshop in the which you shall fynde that also whiche you speake of in youre letters where I toke on me to expounde certayne propositions taken forth of the epistell to the Romaynes To be short when I went about to retracte all my workes putting the same re●ractatiō into writing I had made an ende of two bokes therof before your letters beynge somewhat prolyx and longe didde come to my handes And when I came to this boke whiche I promysed to retracte in my fyrste volume I spake after this maner ▪ saiinge Also as I was dysputyng reasonynge what god had elected and chosen in hym whiche was not yet borne to whome he sayde the elder shulde do seruyce and what thynge likewise he dyd reproue in the elder before he was borne of whom it was rehersyd thoughe it were longe after or the prophet dyd speake the wordes saing I haue louyd Iacob but Esau I haue hated I brought my reason to this that I sayd then god hath not electid the works of any mā in his prescyence and foreknowledg but the fayth of a man that whom he knewe by his foreknowledge y ● wolde beleue hym he hath chosen to whom he wold giue y ● holi ghost that by wel and good working he myght com to euerlasting lyfe I had not yet well sought nor foūde out what election of grace that is wherof the Apostel doth speak saying The remnaunt is sauyd thorough the election of grace whiche is no grace if any merytts do precede or go before lest y t thīg which is geuē not of grace but of deseruinge sholde be giuē as a rewarde for oure merits not frely Therfore as I haue alwaye sayde for so saythe the same Apostel ther is but on god which worketh al ī al. Whervpon by the which words I dyd conclude say y t our faith beleffe is our own proper of our selfe but to worke that thing whiche is good is his of hym which doth gyue the holy ghost to them which do beleue yet I wold not haue so sayd if I had not knowen perfectly that the same fayth also is found to be among the gyftes of god which is gyuen in the same spirit It foloweth then that bothe to beleue to worke wel ar our owne as toching our wyl yet bothe are gyuen to vs by the spirit of feythe charite For charyte is not giuē alone but as it is wrytten charite w t fayth frō god y e father our lord Iesu christ And as to●●īg y e ●●yd a lyghtel after speaking these words for to beleue and to wyl is our own but god doth gyue vnto them which do beleue and ar wyllinge the pour to doo well by the holi spirit by the which spirit loue is poured in our hartes my words ar trew but as I sayde that the pour to do well is of god euen so do I saye by the selfe same rule that both the one as wel as y e other is his bycause he doth prepare the wyl And so lykwyse bothe ar our own bycause they are not done agenst our wyl but with our wyll And by this reason which I dyd speke afterward saing bycause we can not wyl except we be called also whē we do shew our self willing after we are called nether our wyl nor yet our endeuor in ronnīg do suffyse or preuayll except god doth giue strenght vnto thē which do ron and bring them also whyther he doth cal them I concluded after this wyse saying It is manyfest that it is nether the wyl of hī which willeth nor the ronnyng of y e ronnar that we do worke good things but it is the mercy of god which maketh vs to do well This saing is trew But as touching y e vocatiō which is after the porpose and plesure of god I haue not much dysputed For that vocatiō perteyneth not to al men which are called but to thē only which are electid So y t which I dyd say following lykewyse as faythe is the begynnyng of meryt and deseruyng in those which are electid and not workes that it mai be the gyfte of god that they doo worke euen so infydelyte and impyete agenst god is the beginning of that we do merytt and deserue pain y t by y e same payn we sholde worke euel is right truly and wel spokē of me And in an other place I sayde Of whom he taketh mercy he maketh hym to worke wel whome he doth obdurat and harden hym he doth relinquish leue that he can worke nothinge but y ● which is euyl Yet that mercy is attributed ascribed to the meryt of fayth preceding this obduration or hardenyng vnto infidelite impitie which precedyd Whiche thīg is trew it can not be denied But yet this question ought to be demaūded whither y ● merit of faith doth preuent go before the mercy of god that is to saie whyther god is merceful to man for that onli bicause he is faithful or els whither he shewed his mercy to mā for y t he shold be faythful For we do rede the saing of the Apostel which is I haue obteyned got mercy

and a rewarde vnto them Lette theyr eyes be blynded that they se not and bende thou downe their backe alwaye Here may you se both mercye and iudgemente mercy in election which election hath obteyned mercye iudgemēt vpon those whych are blynded yet they whiche wolde dyd beleue the other because they woulde not dyd not beleue I do conclude here by that mercy and iudgement are wroughte in the wylles For thys electiō is of grace not of our deseruynge For the Apostle sayde a lyttell before so then is it in thys tyme the remnaunt are saued thorowe the eleccion of grace But if it be of grace then is it not of our workes For if it shold be of our worke then grace wer no grace Frely therfore without deseruing of our workes hathe election obteyned that thing which it hath ▪ There was nothinge which dyd precede or go before that election of there owne whiche thei mighte gyue first and afterward be rewarded again for that which thei dyd giue For he hath sauid them without any reward frely The other ▪ whiche are blinded to them it was gyuen as it is wrytten for a rewarde All the ways of the lord ar mercye and veritie His wayes are inuestigable and vnable to be serched out It doth folowe then that hys mercy by the whiche ●e dothe giue saluation frely and his veritie whereby he iudgeth rightwiselye are vnsearcheable The seuenth Chapter BVt paraduentur they wyl say that the apostle dothe seuer and deuyde faith from workes The Apostle saye they dothe saye that grace commeth not of oure workes he saythe not saye they nor denyethe that grace commeth of fayth It is so in deede but Iesus hym selfe doth saye that the same faith also is the worke of god And this worke doth he commaunde vs forto worke For the iewes sayde vnto hym what shall we doo that we may worke the workes of god Iesus aunswered to theym and sayde This is the worke of god that ye do beleue in hym whom he hath sent After that same fashyon dooth the Apostle separate fayth from workes makyng thē as two seuerall thynges after that sorte as in the two kyngedomes of the Hebreus ye do rede that Iudas was separated frō Israel althoughe that Iudas him selfe was Israel But the Apostel doth say that man is iustified by fayth not by workes bicause that fayth is first giuen to vs wherby al other thinges are obteined and got which ar properlye called good workes in the which workes we do lyue iustly and godly For he doth say by grace are ye made safe thorowe fayth and that not of oure selues but it is the gyfte of god that is to saye that whiche I sayde thorough faith is not of oure selues but it is the gyft of god And now fayth is not of woorkes sayth he● lest some mā paraduenture wold be proude therof For it hath bene a common sayenge amonge men he hath deserued to beleue and to be faithful because he was a good man ye before he beleued Which thyng myght be sayd and spoken of Cornelius whose almes dedes were acceptyd and hys prayers herd before he beleuyd in Chryst But yet he did not giue his almes and praye wyth out al faythe For howe dyd he make inuocation in whom he had not beleued But if he myght haue byn sauyd without the fayth of Christ the great work master and Apostel peter shold not haue bene sente vnto him that he myght be edefied and buylded vp by hym For except that god doth buylde the house the buylders do spende their labour in vayne And you saye faith is of oure selfe but al other thinges part●yning to the workes of rightwisnes are of god as thoughe faith dyd not parteyn to this buyldynge as thoughe I saye the foundacion parteyne the not nor were parte of the house But yf it doeth partaine vnto the buyldynge then doth he labour in vayne in buyldynge vp fayth by his preachynge excepte the lorde shewynge his mercy and compassion doth inwardly buyld it Therfore what soeuer Cornelyues dyd worke before he bleuyd in Christ 〈◊〉 and afterward also al to gyther is to be ascrybed vnto god lest any man peraduentur wold reioyce be proud in hym selfe Ther fore y ● same onli master and lord when he seyd th●s words whiche I rehersyd before This is the worke of God that ye shulde beleue in hym whome ●e hathe sente at the selfe same tyme sayde also I haue sayde vnto you bycause you haue sene me and haue not beleued me all that my father doth gyue vnto me shall come to me The .viii. Chapter WHat is meante by these words shall come to me but this shall beleue in me But to beleue in the sonne is the gyft of the father And afterwarde he saide Murmor ye not amonge your selues no man canne come to me except my father whiche sent me doth drawe hym and I wyll rayse him vp againe in the lattre day It is writtē in the prophetes and all shall be taughte of god Al whiche haue harde and be taught of the father and haue also learned that whyche they haue bene taught doo come ▪ vnto me What is that to saye euerye man whiche hathe harde of the father is learned of hym but this that there is no man which doth heare and is learned of the father but dothe come vnto me For yf that euery man which hath herd of the father and is also learned of hym doth come then he which doth not come hath neither harde nor is learned of the father For if he had hard and had lerned he shold haue com For there is no man which euer harde was lerned of the father that is not come But eueri man as wytnessethe the veryte yt selfe whiche hath hard is lernid of my father doth com This scholl is very straunge and far from the sensis of the flesh in y e which schol the father is hard wherin he teacheth how a man mai com vnto his son In y t same scholl is the son also for he is the worde of hym selfe by whom the father doth so teach that thing he doth not with the eares of the flesh but with the eares of the hart In that schol is also the spirit of the father and of the son for the spirit is not ydel but teachīg also and that not seuerally from the other but iointli wyth them For as we haue sayd the workes of the trynite ar inseperable And that same spirit is the holy ghost of whom the Apostell speaketh these wordes hauing the selfe same spirit of faith But therfore this dede of teaching is namly and princypally ascrybed to the father bycause the son was begotton of hym his only begotten son from whom also procedyd the holy ghost wherof it were to long to dispute euery thing at large for as much as I haue wryttē fyften bokes of

both Christ and vs bycause he knewe before in Chryst those workes ▪ which he wold work him selfe not that he knew ani meryts of his which shold precede y e heuenly grace and that bycause Chryste shold be our hed and we hys members Those whych do red thes thinges if they do vnderstond them let thē rendar thankes vnto god therfor but they ▪ whiche doo not vnderstonde them let them praye that God maye be theyr inwarde and spyritual teacher from whose face commeth al knowledge and vnder stonding But if there be anye which do thinke that I doo erre and that I am oute of the ryghte waye lette hym looke my sayinges twyse ouer and weye them well leaste peraduenture they be deceyuyd them selfe And as for my selfe when I doo fynde that I am the better instructyd by other mennes readyng of my workes I saye bothe in lerninge and in lyuinge I doo thanke god hartelye for it and so doo knowledge that he is good and mercifull ▪ vnto me which thinge I doo not doubte but I shall be by the good iudgemente of the doctoures of the churche if my woorke doeth come into theyr handes and they lykewyse do vouchsafe to reade thys thinge whyche I haue wrytten FINIS ❧ Imprinted at London in Aldersgate strete by the wydowe of Ihon Herforde for Gwalter Lynne and are to be soulde at the sygne of the spred Eagle in Poules church yarde by the schole Cum priuilegio regali ad impridum solum Philip. 3. Galathi ● the grace of god he temmende● them for ther good desyr towarde the amendment of them whiche wer in error he meaneth of the fre grace of god Iieremy ● Philip. 3 A●l men are borne gyltye of synne 〈…〉 ther A●am The graci● of god preuē●teth our will begynnynge and endyng oure 〈◊〉 workes Prayer 〈◊〉 weapen age●inst errour ● blyndnes fayth is the gyft of god Agenst thot which saye that faythe is of oure selfe but y ● encreas the● of 〈◊〉 god Pelagians errour condemned in the counsell at Palestyne Roman 〈◊〉 〈◊〉 1 No man cā 〈◊〉 ●xcept it 〈◊〉 giuē to hym that he shold beleue psal ▪ 84● ● Corin ● 4. By the antecedēt he proueth ●he con●●uene The thou●●ht is the begynnynge of beleife but the thought is the 〈◊〉 of god 〈◊〉 the beginnīg of beleue is the gyfte of god what is 〈◊〉 beleue The conclusion of hys argument A preparation to an other argument prouīg by ●ge promyse of god that faythe is y ● worke of god Roman 4 ▪ ●●ma 1 〈…〉 S Ciprian Augusti cōfesseth 〈◊〉 This was the iudgmēt of 〈◊〉 augustin ī his er●or befor● 〈…〉 it S Augusti 〈…〉 the wordes wherin he erred in 〈◊〉 kyng faithe to be the work of 〈◊〉 ●alach 〈◊〉 〈◊〉 11 ● Corinth 12 In those wordes of y ● ap●●t●l ▪ 〈◊〉 worketh he 〈…〉 ephes 〈◊〉 Bothe the wyl and the power of y ● wil are the gyftes of god two kynds of vocatiō vocation ● election ●● not on thi● Fayth Infid●l●te A question He doth not cal him m●lord of myla● as we saye my lorde of ●ondon my lord of wynchester 〈…〉 on at the 〈◊〉 〈◊〉 For god dyd ▪ gyue that grace ●●to them that they wold plant and water 〈…〉 The dyffer●nce of gra●●● man 1. Thessa ▪ 〈◊〉 He preuenteth the obiection with wolde pr●● feyth to be of man and dispro●●th it 〈…〉 psal ▪ l●viii Testimonies of the scriptures conteyning the doctrine of the merci and iudgement of god He reherseth another of ther ob●●tione re●re●yth it Ihon 〈◊〉 The reason whye we ar iustefyd by fayth So faythe 〈◊〉 gardene ●who by th●● e●ample p●oueth that a man before fayth maye be 〈◊〉 and ●od 〈◊〉 by his goodnes to be rewarded of god To com to the son is to beleue in the son Ihon. vi 〈…〉 There commeth none to the son but whome the father teachyth ▪ the cause then why they do not come is because god both not teache them The father the sonne the spirit of them bothe d●o ●ea●h a● in our scole Wherefore is it called the dede of the father ▪ when we 〈◊〉 whom the father teacheth syth that y ● sonne and y ● holy ghost as also present in tha● dede of teachyng he referreth the reader 〈◊〉 the 〈◊〉 whiche he 〈◊〉 of the 〈…〉 what thing doth grace work in the hart of man an ob●ection w●th the answere Aunswere By this 〈…〉 teacheth the vnderstanding of these w●rdes ▪ all m●n are taughte of Another 〈◊〉 lection Aunswer● psalme ●4 math 6. * th● vnderstandinge of the seconde petition of the lordes prayer A other obie●●on Answer● Ihon. vi The vnderstonding of these wo●ds to be drawen of the father ●e concludeth that 〈◊〉 also 〈◊〉 to the gyft of god If all men ●oulde 〈◊〉 it were 〈◊〉 of rye●● are if 〈…〉 not of 〈◊〉 but of me ●ye Hieremy ● mans igno●rance cann not after n● to the dep● wisdom of god ▪ Whereby is men worthy to receue 〈◊〉 whiche is by the faith of christe of his own● 〈◊〉 or otherwyse ▪ The differēce betwen predestinatination and grace The prescyence of god may be without predestination b●● predestination cannot 〈◊〉 without the prescience * the 〈◊〉 of syn Grace i● 〈◊〉 of predestination * god maketh men to worke well an obiectiō * thei sayde that faith 〈◊〉 ●he worke of man ▪ and all 〈…〉 workes are of god The answer to the obiection This is a soule and 〈◊〉 noble 〈◊〉 that god shoulde be bounde to oure workes ●●dedes ● corinth 〈◊〉 Obiecti●● aunswer● Rom. 8. To mortifye the dedes of the 〈◊〉 is the gifte of god 1. cor 1● Wherfore be we commaūded to doo this or that of we cannot do it 〈◊〉 god giuethe ●t to vs. Hezethi● 11 Al humayne meryts are condemned by the worde of god and 〈…〉 them as 〈◊〉 So fayeth in other sort yf we be sa●uid by faith 〈…〉 shulde we worke what meryts do men finde in youge chyldren by the whiche they are sau● 〈◊〉 ●omano 14 He makethe an obiection againste the wordes of the apostell whereto hee aunswerethe shewyng the vnderstondynge of the apostles sayyng Of this sa●yeng there cā be no purgatory proued Answe●● This 's the reasō of the whiche say that 〈◊〉 are saued ▪ or codmened for that whiche god knw they woulde doo yf they had lyued He vseth y ● test●mony of Cyp●ane to proue that no man is ponished for any thynge that he hath not 〈…〉 though 〈…〉 haue done it if he had lyued By these questiō● be proueth the sent●nce of the boke of wysedome to be true that death is profitable to the good 〈◊〉 persō● that so departīg they shulde o●●end no more the prescyence of god is of thīges tha● shal be an●●ot of that which shal not be Thus do they 〈…〉 dyd to Augustyn wyllynge all thyng to be tryed by the doctors Roma 19. Sap● 〈◊〉 Cypriane would haue vs reioyse when we 〈…〉 sithe that we shall depart from mys●●y and synne no