Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	grace_n	8,077	5	5.8830	4	false

Text snippets containing the quad

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

thou wylt saye vnto me is grace so dyfferēt more greater in hym than in me wheras is all one nature Truly God thou wylte say is no acceptor of persons What christian man yea what madde man woulde speake these wordes yea thinke any such thing Let vs therfore beholde the fountayn of grace in our head whēs he dothe power oute the same grace vpon all his members to euerye man accordyng to measure By the same grace euery mā whatsoeuer he be ye from the begynninge of his faith is made a christiā mā whiche grace dyd make that man from his begynnyng to be Christ Of the same spirite that he was borne of whosoeuer is a christian is also regenerated borne a new By the selfe same spirit we do obteyn remission of our synne which made hym to be without synne God verelye knew before that he woulde do all these thinges That same therfore is y ● predestinatiō of sayntes which doth shyne so cleare aboue all brightnes in hym which is the holy one of all holye whiche predestination no man can denye hauynge the right knowlege and vnderstandyng of the scryptures For we do se that he hym selfe which is the lord of glory in that he was made the sonne of god was predestinated The doctor of the gentiles S. Paul in the beginning of his epistels speaketh these wordes openlye sayinge Paul the seruaunt of Iesu Christe called to the rome of Apostelship put apart to preache the gospell of god whiche he promysed before by his prophetes in the holye scriptures of his sonne whiche sonne he made to hym self forthe of the seede of Dauyd after the flesshe beinge predestinated to be the sonn of god with power after the spirit which sāctifieth sinse the tyme that he dyd ryse agayne from the deade Christe then was predestinated that he which shold be the sonne of Dauid after the ●leshe shoulde be that notwithstāstanding the son of god with power after the spyrit of sanctyfication which is borne of the holi ghost and of the virgin Mary This mā Christ was after a meruaylous straung manner begotten of god by the worde that he shold be the son of god the son of man bothe togyther the son of man bycause of the manhod whiche he toke on hym the son of god bycause god receuyd hym and made hym to be his only begottē son that the nomber shoulde not excede the nomber of thre which is the trynyte to be beleued on of all men That this humayne nature was exalted so hyghe to be the only begotten son of god nothing being in y ● worlde that can be greater as ther was nothinge more basse and lowe wherto the godhede myghte submytte it selfe than to take vpon hym the nature of man susteininge and beating the infyrmite of man yea to the deathe of the crosse all this was by the predestination of god Wherfore lykwys as he only was predestinated of god to be our hed so we are many predestinated that we shold be his members Therfore in this matter let al humayne merytts be put asyde lett them not be spoken of For when Adam fell the merittes also of man decaied with hym were lost Lett the grace of god beare reule and raygne as it doth thorowe oure lorde Iesu Christe whiche is the only begotton sonne of god oure lorde Who so euer can fynde any merites in CHRYST our head whiche dydde precede this heauenlye and singular generation then lette him seeke also in hys members the merits of the regeneration of so many as are regenerated and borne a new in Christ For that byrth and generatiō was not geuen nor rewarded to Christ for any of his merits but frelye it was geuen to hym that he shulde be pure and cleane from all maner of contagion and bondage of syn and be borne of the holy ghost and of the vyrgyn Euen so it was not geuen to vs for anye of our deseruinges that we sholde be regenerated and newe borne oute of the water and the spirite but frely by the grace of god And therfore if faith dyd bring vs to the fountayne of our regeneration yet we may not thinke that there was any thinge of oure selfe fyrste whiche was the cause thereof For he dyd make vs to beleue in Christ whiche made Christ for vs in whom we shulde beleue Yt is he which worketh in men both the begynnynge and endinge of our faith in Iesu which did make man to be the head and fore of our faithe Christ Iesu So is he called by name as ye knowe in the epistell which is to the Hebrewse The .xvi. chapter FOr god doth call many whiche are his chyldren predestinated that he might make them to be the mēbers of his onely begotten sonne which was predestinated not with that maner of callynge as they were called which woulde not come to the mariage For with that vocation were y ● Iewes called to whome Christ crucyfyed is an effundicle and a cause of sclander also the gentyles to whom Christ crucified is taken for folyshnes But he doth cal thē which ar predestinated with that vocatiō which y ● Apostel speketh of seuerally from the other making a dyfference betwen them saynge that he doth preche Christ to be the poure and the wysdome of god to those Iewse and greks which ar called For thus he speaketh that he myght shew to them whiche are called those whiche are not called knowing y t ther is a certayn vocation of them whiche are called after y ● purpose of god whō he knew before predestinated to be lyke to the ymage of his son This vocation dyd he meane when he sayde Not of workes but of hym which doth cal it was said hym that the elder shoulde serue to the yonger Dyd he say I pray you Not of workes but of hym whiche beleueth-Nay he toke this thinge cleane from man that he myght geue altogether vnto god And therefore sayde he but of y ● caller and not that after euery maner of vocation but with that vocation whereby he is made faythfull This vocation dyd he consyder when he sayde The gyftes and callyng of god are without repentaunce For I woulde haue you marke and loke wel vpon it what thynge the Apostle wente then about when he spake these words For when he sayde I wold not haue you be ignoraunt brethrē in this secrete least ye should stande in youre owne conceyttes that that partely blyndenes is happened vnto Israell so longe tyll the fulnes of the gentyls be come in and so all Israel shall be saued as it is written ▪ Ther shal come forth of syon he whiche doth delyuer whiche wyll tourne awaye vngodlines from Iacob And this is my couenaunt with them when I shal take awaye their sinnes ▪ And after these wordes the Apostell sayde As concernynge the gospell they are enmyes for your sakes but after election they are

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

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

that shuld be faythful ●he dothe not say bycause I was faythful It is gyuen therfore to the faythful man ▪ But how Truly bycause he shold be faythful Wherfore in an other place of y ● same boke I spake these wordes very wel as followeth for if we be called to fayth beleffe by the mercy of god not by works the same mercy is giuen to them whiche do beleue that they sholde worke wel no man ought to be greuyd offendyd bycause the gētils haue y e same merci And yet I dyd not so dylygently handell that vocacion whiche is of the porpose mynd of god as I ought shold haue done The fourth Chapter NOwe verely you do se what mynd I was of then cōcerninge fayth works although my cheife studye and labour shulde haue ben to set forth the grace of god in the which opinion these our brethren I perceaue are nowe because they haue ben more diligent and desyrous to rede my workes then to take anye fruyte or profit by them as I did ▪ For if they hadde they shuld haue founde this question opened and made playne to them in the fyrste boke of those twayne which I did wryte when I was fyrst made bysshop vnto the blessed father Simplician byshoppe of the church of Milan which succeded in the said office to holy father Ambrose except paraduenture they haue not sene those woorkes ▪ If they haue not se that you cause them to loke on them Of this fyrste boke of the twaine which I dyd wryt to Symplician in my seconde booke of retractations I saide these words folowing Of al the workes whiche I did wryte after I was byshoppe the fyrste twayn were made and dedicated vnto Symplician the heade father and minister of the churche of Millā which was byshop there next to Ambrose about diuerse questions taken forth of the epistel of Paule vnto the romaynes About two of the sayde questions I spent all the fyrst booke Of the whiche the fyrst question was vpon thys place of Paule where it is writen What shall we then saye is the law synn god forbyd continuing to that place where the Apostle doth saye who shal delyuer me frō the body of this death The grace of god thorowe Iesu Christ oure lorde Vpon the whiche wordes of the Apostell the lawe is spiritual but I am carnall and suche other words where the flesh is declared to fight against the spirit I made myne exposition as thoughe man was there described to be yet vnder the lawe and not vnder grace But a good whyle after I perceaued founde that it perteyned yea also to the spyrytuall man whyche is the more probable and true opinion ▪ The seconde question of that fyrste booke beganne from that place where Paule doth saye not onely that but also Rebecca was gotte with chyld by one who was our father Isak contynuynge to that saying where he doeth saye except the lord of Sabaoth had left vnto vs sede we had bē as Sodō lyke vnto Gomor In the solution of this question I toke on me to proue fre wyl to be in man but the grace of god went beyond me and ouercam me I was broughte to this poynt and farther I could not go that the words of the Apostel shoulde be founde verye trew where he sayde who doth dyscerne or prefer●e the what haste thou that thou haste not receaued yf thou haue receaued it why doeste thou boaste thy selfe as thoughe thou haste not receaued it The holy martyr Cypryane wyllynge to shewe him selfe to be of thys mynde dydde prefyxe and set thys tytule folowynge before a certayne booke which he made conteynynge this whole matter that is we ought to boste vs of nothīg because we haue nothinge of oure owne Beholde for what cause I sayd that I was ouercome by the testimonye of the Apostle when I was of a contrarye minde in the boke whiche I wrote to Symplycian otherwise thā god hath now made open vnto me This testimonye of the Apostle when he spake those wordes to plucke in y e proud harte and great boasting of man wyll not suffer that any faythfull man shulde saye I haue fayth of my selfe whiche I receiued not This proud aunswer is put aside by the wordes of the Apostell Yea and that also is wiped away clene by the selfe same wordes that they cannot saye although I haue not a perfecte faith of my self yet haue I the beginninge therof by the whiche I do beleue fyrst in Chryste ▪ for therto answere is made where the Apostel saythe what hast thou that thou hast not receuid if thou haste receuyd it wherof doest thou bost the as though thou haste not receuyd it ▪ The v Chapter BVt whereas they do say that these words what hast thou whiche thou hast not receuyd doo not pertayne nor are to be vnderstāded spokē of this fayth bycause it doth abyed and remayn styll in y ● same nature now being corrupt●d whiche nature was at the fyrst gyuen to vs whole and perfect these ther wordes do make no thing for their pourpose that they wolde haue them make for if they do consyder and marke well for what intent purpose the apostel dyd speke thē For his mynd and pourpose was that no man sholde be proude or bost him selfe of ani man For ther were rysen dyssentions and varyances among y ● Corinthians whiche were christians newe come to y ● faith so that one sayd I hold on paule an other sayd I am Apolos dyscyple ▪ an other I take part w t Cepha For this cause said he god hath chosen the folysh of the world to confound the wyse men therof and the weake to confound y ● strōg myghty the abiects moste vyle p●rsons and that which is nothīg for to euacuate make voyd nought worth those things which d●●pere to be of great pryce valew y ● no flesh shold bost it selfe of any thing in this present lyfe Here euery mā may se the mynd of the apostel y t he ment nothing ells but to pluck in to destroye the pryde of man y t no man shold be proud 〈◊〉 any mā and so by that nether ī him self Furthermore when he sayde that no flesh shold be proud before god that he might shewe to vs also in whom man ought to reioyse and be proud he added these wordes Of hym saythe he are ye in Christ Iesu which is made vnto vs the wysedome it selfe by god whiche is made our rightwysnes our sanctificatiō our redemp●●ō y t as it is wrytten who so reioiseth let him reioise be proud in y ● lord● Hervpō had he occasion to rebuke them saying for yet ar you carnal For somuche as there is emulatiō stryfe contention among you are not ye fleshly and carnal and walk ye not after the maners of men men For when any of you do say I am Paules disciple or

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