Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	ghost_n	holy_a	25,488	5	5.6892	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15703	A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25977; ESTC S120280	46,530	114

to passe in all ages that Errors springing vp haue bene paynted vvith goodly colours vvhereby manye haue bene sedused and deceyued But ignorance and blindnesse bred in man naturally is not altogether remoued out of his minde The reason therof is because in this life mans restitution is not perfected but attempted only and the disease of originall sinne remayneth after this spirituall Regeneration The olde nature or olde man remayneth albeit some mortification be begon For so the Apostle sayth We knowe in part we prophesie in part but vvhen that vvhiche is perfect is come that vvhich is vnperfect shal be done away And heereof it commeth to passe that ignorances of God and spirituall thinges not knovven vnto vs by nature do oftentimes exceedingly encomber and vnquiet euen the man regenerate So that lighte and darknes in mans minde doo contende and striue one with another as the Apostle moste grauely teacheth in these vvordes The fleshe coueteth agaynst the spirite and the spirite agaynst the fleshe these are contrarie one to another And nowe and then the ignorance darknes of the minde doth extinguish the small light kindled eyther vvith grosse securitie or curious philosophie or carnall reason as vve knowe it came to passe in Aaron Salomon and Hieroboam vvho vvilfully shooke of this diuine light and gaue them selues to the vvorshipping of Idols Let vs not maruell therfore that there is yet remayning suche great imbecilitie in those that be regenerate neither yet because some excellent men accompted lightes of the Church doo often times erre fall very grossely seeing the cause thereof is so apparant to vvitte first the sicknes of originall sinne remayning yet in the posteritie of Adam and secondly the craft furor and power of the diuell vvho vvithout gods especiall vvōderfull grace is able to doo muche agaynst seely and vveake man. As the minde hath receyued certayne seedes or nourishments of regeneratiō in this life by gods grace euen so vvill is partaker of some povver and abilitie to apprehende diuine and spiritual things to couet after them assent vnto them which promptnes facultie it had not before regeneration as the Apostle most excellently vvriteth after this maner It is God that worketh in vs the vvill and the deede according to his good will. And elsewhere he freely confesseth that he hath will in diuine thinges and as a spirituall man to be delighted with gods law But yet the vvill is not perfectly restored in this life For the filth dregges of originall sinne albeit they are forgiuen by Christe are yet abyding in vs and can not wholly bee rooted out of this our Nature First therefore let vs consider the vveakenes of Will euen in those that be regenerate vvithout Gods speciall and peculiar assistance as vve see dayly in the confessions afflictions and deathes of the godly Secondly our vvyll is by our ovvne malice and the subtiltie of Sathan bothe letted deformed and ouercommen Whiche imbecilitie and vveakenes so deepely and daungerously fastened vnto vs the godly doo both taste and feele and also bevvayle and lament praying still vvith earnest groning that they may bee ridde oute of this thraldome into blisse and peace euerlasting The voyce of the Apostle is vvorthy to bee hearde which sayth Wyll is ready vnto mee but I am not able to doo it For I doo not that good thinge vvhiche I vvoulde doo but that euill which I vvould not that I doo If I doo that which I vvoulde not it is not nowe I but sinne dwelling in mee And a little after I see annother Lawe in my members resisting the lawe of my Minde and leading mee captiue vnder the lawe of sinne vvhiche is in my members O vnhappie man that I am who shall deliuer mee from the body of this death I geue God thankes throughe Iesus Christe our Lorde Therefore in my minde I serue the lawe of God but in my fleshe the lawe of sinne In the vvhich vvords the Apostle affyrmeth that he had a good will stirred vp by the holy ghost But he addeth that the old Adam sticking in him did alwayes plucke him avvay to sinne and wickednes He further shevveth the author of regeneration in this life and the perfecter therof in the life to come euē Iesus Christ our sauiour redemer And yet God hath vvith his spirite of strength and fortitude assisted many thousandes of his martyres in giuing testimonie to the truth vvith vvonderfull patience and boldnesse vvhiche is the proper and peculiar worke of the holy ghost vvho is thereof called a Comforter And that voice of the Apostle is most sweete and delectable God is faythfull who vvill not suffer you to be tempted aboue that ye are able to beare but in the middle of your temptation he will prouide that you shall be able to beare it God is always present with his seruants in their agonies and doth most gratiously and plentifully giue them corage strength in cruell torments that they become victors and conquerors In thinges externall conioyned vvith vertue and honesty mannes will after regeneration is vvithout all doubt more pliable then it was before For the man regenerate hath the light of Gods word shining in his minde wherby he perceiueth and embraceth more readily both things diuine and humaine It is a great vertue in Scipio that hee conteyneth him selfe frō Endibilis But it was without the light of the liuing god his vvyll vvas therefore vntovvarde in spirituall thinges he was an idolator and in his accions onely respected externall honesty that hee might not doe any thing against comelynes But in Ioseph refusing vnlawfull company with his maisters wife there shineth a more excellent and diuine vertue For he had the knowledge of the lyuing god and a vvil regenerate whereby hee did more commodiously practise things externall he had the holy ghost his guide and leader hee feared God and was loth to deface his honor glory hee assuredly beleeued that God vvould be with him and comfort him in perilles and daungers There is also a greate difference betweene those that be not regenerate in thinges external for one excelleth another in vertue in discipline in exercises Moreouer there is often tymes seene great imbecilitie in the godly vvho doe horribly deforme thēselues in externall vices the cause is the sinne yet remayning in their nature which is no smal or light euill Wherevnto the diuill addeth his poyson and malice especially against the godly Whereby it commeth to passe that no man Christe excepted be he neuer so learned or godly is pure and cleane from foule spottes and offences And hereof come so many offences and faults of the best most excellent men in the church of God in their externall accions as Loth vvho defiled him selfe with dronkennesse and incest Dauid with adultery and murder Hely with negligence in the education of his children c. So

that many are choked oppressed with the thornes of this world and very fewe ridde them selues oute of the same All godly men ought to acknowledge this their great infirmitie and to pray continually that God of his mercy woulde vouchsafe to gouerne our pathes and steppes in this slippery way of the worlde that eyther we may not fall at all into foule offences or at the least that we may not be drowned vtterly perish in the same The newnes of mās hart regenerat is al so such that some diuine motiōs are lightened and as it were kyndled So there beginneth both a certen harmony of affections in the harte and also a certaine consent of the mynde will and harte And so it conceyueth by the ayde of the holy ghoste and not of it selfe some sparkes and seedes of a reuerende and childish feare of god a loue of God and godly thinges a wonderfull tollerancy and patience in afflictions and a lothsome detestation of sinne and vvickednesse It beginneth to restraine brydle raging affections and embraceth hys ●auen Christiā with loue and charity Albeit not so perfectly as the lawe requireth Thou shalt loue the Lord thy god withall thy harte thy neighbour as thy selfe For the perfect exact fulfilling of the law belongeth to perfect incorrupt nature There remayneth therfore in the harts of men regenerate not onely a greate infirmitie coldnes dulnesse to all good motions but the same motions are confounded tumbled together as it were with a certaine whyrlewind And moste commonly corrupt affections beare rule and burst out with great shame and infamie as flames of lust desire of reuengement malice hatred either too much or preposterous feare or loue of externall and temporall thinges And many in these stormes and tempests are vtterly caste oute of Christes shippe and other some with muche adoe aryue in the hauen in a bote all to rent and torne as experience in all ages maketh manifest The hart therefore is muche lyke a roring sea of furious affections subiect to diuerse stormes and tempestes which if it be not made calme and quiet with the holy ghoste it will make greater shipwrackes in sinne then saylers do in Scylla and Charibdis The fountaine origine of these stormes tempestes is originall sin as I haue often already repeated so deepely rooted in oure nature Which the foule feend with his craft furor and power ouer miserable men meruelously augmenteth and increaseth And therefore Dauid beeing regenerate prayeth after this maner Create in me O God a cleane harte and renewe a right spirite within me He felt no doubt in him selfe these raging fluddes of the hart wherewithall hee vvas tost and almost oppressed diuersly and with great daunger neither was he able to resist the same withoute the ayde and assistance of the holy ghost The man regenerate then by Gods grace beginneth nevv obedience internall and externall whiche is acceptable to god through Iesus Christ who sayeth vnto vs I am the vine you are the braunches he that abideth in me and I in him that man bringeth forth much fruite for without me ye are able to doe nothing When wee are therefore ingraffed in Christe by regeneration and made good vve may doe good vvorkes as the Apostle euidently declareth We are his vvorkmanshippe created by Christ Iesus in good workes which God hath prepared that we should walke in But we muste alwayes remember that the good workes of men regenerate are not perfect in this lyfe according to the declaration of the law Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy strength and thy neighbour as thy selfe And therefore man regenerate hath not remission of sinnes and inheritance of eternall lyfe by meanes of his ovvne iustice which is vnperfect but onely by iustice imputatiue which is deriued vnto him by the iustice of Christe yet the mā regenerate hath this solace and comfort that his newe obedience is acceptable and pleasant vnto God Because he is reconciled to God by faith in Christ and all his vvorkes accions and obedience springeth of fayth And moreouer almighty God of his greate and abundant mercie doth recompence and crovvne this nevve obedience both in this lyfe and in the life to come This punnishment continueth all the dayes of mannes lyfe in this vvorlde that the greate dignity authoritie and rule which our parentes had before the fall ouer other liuing creatures is not restored vnto him againe The pleasure of God is that some signes of our corruption and transgression shoulde alvvayes be obiect vnto our eyes That we might the rather thereby feare and obey his maiestie And yet we may also see Gods blessing in making many beastes not onely tame but also as it were familiar and domesticall seruantes vnto vs and that more willingly and prosperouslye they serue vs then they serue the wicked and vngodly And in lyke maner the fertilitie of the earth is not perfectly restored in this lyfe to man regenerate and yet by the blessing of god all liuing creatures are fed as the Psalmist saith There is no scarsitie to those that feare him There yet remaineth also in the mariage of man regenerate certen signes and admonitions of his transgression as in that childrē are borne with paine peril of their parent are all by nature the sons of wrath And yet notwithstanding God is present with his seruants in their mariages and mitigateth the karkes cares thereof but also conserueth prouideth peace sendeth some Halcions dayes And often tymes for one good mans sake he blesseth whole regions and countries as the examples of Ioseph Danyell and many others do sufficiently declare The godly also haue this prerogatiue that because they be true and lyuely members of Christes church they onely may assure them selues that they bring forth seedes and plants of the heauenly Ierusalem and are as it were Nurceries bringing foorth as Plato called them worshippers of the diuine power and maiestie The tyranny and furor of the diuyll againste menne Regenerate ceasseth not in thys lyfe because sinne remayneth yet in oure nature And Gods will also is that the enemie of mankinde shoulde bee perfectly knovven that both the greate benefites of Christe mighte more clearely shyne and shevve them selues and also that the excercyse of fayth and confession might be more frequent and common amongst his faythfull seruantes and louing children For albeit the prince of this world be iudged already and hys power and weapons made dull and broken yet he is not altogether remoued out of this vvorld separated from the Sainctes for that shall not be absolued and finished before the last day And because mention hath oftentimes bene made of men regenerate and not regenerate to ●●ende their differences may be more manyfest I vvil put downe certayne

then by the vewe and contemplation of brute beastes that they had in the beginning and yet retayne that inclination vvhiche is apt and conuenient to their natures in procreating in cherishing and in defending them selues and their young ones The oxe the sheepe the henne vvith many other beastes and birdes doo knovve their peculier foster and frend they make nestes and dennes for them selues and their issue And if we beholde the nature or rather the cōmon wealth of Emets and Bees we shall without any great difficultie perceyue that god hath inspired into them a farre more excellent nature All vvhich thinges the Scripture oftentimes incultateth to our confusion shame sending vs to them that vve may the rather knovv our corruption and rebellion The Oxe sayth the Prophet knovveth his ovvner and the Asse his masters cribbe but my people hath not knovven mee And agayne The Storke and the Svvalovve haue knowen their tyme and goo thou sluggard vnto the Emmet By the comparison then of very brute beastes vnto vvhom God hath giuen in eche of their kindes an apte conueniencie to execute those qualities miraculously infused vnto thē by God we may in some part perceyue the heauenly and diuine nature of Man to bee muche more noble and excellent vnto whom the mighty God gaue power and dominion ouer all earthly creatures and made him lorde and ruler ouer the workes of his hands breathing into him a reasonable soule and fashioning him after his ovvne similitude and likenes These blessings so plentifully povvred vpon man by almightie god hath caused men vveerie of this vvorlde and greedie gaping after heauenly thinges to breake out into these vvordes Examine I hartily pray you vvhat is that image of God in man It is Gods good pleasure that mans mind should be as it vvere a glasse vvherein vve may beholde him His vvill is that man should bee like bookes vvherein he vvould vvrite his wisdome vvith his owne fingers These vvonderfull thinges vve learne and consider in the consideration of mans mind Neither is there any eloquence eyther of men or of Angels that is able condingly to expresse that great honor and dignity wherwith God hath adorned beautified vs in imparting to vs his owne similitude and likenesse Whereby he had power to thinke and vvill of all thinges especially of his creator which gods pleasure was to haue him vvill thinke hauing as Tertullian writeth the same senses motions which god himself had which things vvere so naturall in our firste parents as mans eye doth see behold obiects In the vvhich vvords albeit fewe short vve haue an euident and plaine description of perfitte nature vvhereof the philosophers did rather diuine and dreame then knovve any thing effectually to vvitte that it vvas the sincere eye of the soule alvvayes fixed vppon neuer dazeled or dimmed vvith errors but poynting vnto man alvvayes as it vvere vvith a finger both the maiestie of god and persvvading him to followe his precepts and commaundements The doctrine therfore of the image of god in mā is very needfull in the church of god both because it proposeth vnto vs euident testimonies of gods fauour loue tovvarde mankinde and declareth the excellent estate of mā before his fall in the which god did as it were stampe imprint the radiant beames of his wisedome rectitude and liberty of will that man might be his mancion place and temple Vnto vvhom as he purposed to cōmunicate blessednesse and felicitie so he required at his hands againe to be reuerenced and vvorshipped Moreouer it doth not onely describe the estate cōditiō of the first mā but it doth also expresse the abominablenes of sin how the image of god was corrupt in mans nature therwithall sheweth holsome remedies by the son of god who is the very perfect substantiall image of god the father restoring to those that be regenerate through the holy ghost the created Image of god blemished in thē Of the which image of god created I meane to write some thing at this present if not so much as the mater requireth yet so farre forth as in this imbecility of our nature we may by the helpe of gods spirit select out of the holy scriptures And for that through ignorance of words as Aristotle saith men often times erre in the truth of matters I vvill first examine the propertie of the vvorde that my Treatise may be lesse intricate for my Reader to conceyue and more facile for my selfe to prosecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago in Englishe an Image signifieth generally a representation or purtrature of any thing which is made eyther by creation or cogitation or generation or propagatiō eyther in paynting or grauing or by any other meanes expressed after the example of an other matter Moses sayth that man was made after the image and similitude of god Almightie God then is the liuely example after whom man vvas created that he might in certayne properties of hys whole substance expresse him The sonne of God vvas not made after the image of his father as the auncient Fathers haue right well obserued but he was begotten of God the father and is the coessentiall the eternall Image of the euerlasting father The Hebrewes vse the worde Zelem for an Image and Demuth for a similitude the whiche the Grecians expresse in eikona kai omoiosin But the lerned Diuines doo vse these vvordes indifferently For in the same text where this worke of God is repeated Moses speaketh after this maner And God created man after c. And agayne he vseth onely one of the words God created man after his ovvne similitude By this repetition of one and the selfe same thing whiche is expressed onely in one vvorde one and the selfe same thing is described Notvvithstanding I will not hide from my louing Reader the difference whiche certayne notable and famous expositors of the holy Scriptures haue put betwene the vvordes Image and similitude Saint Augustine sayth The Soule is like vnto God for it is made immortall and indissoluble The worde Image therefore apperteyneth vnto the forme and similitude vnto nature And an excellent man of our time An Image is an outworde bodely forme or fashion expressing or representing any man but a similitude is a qualitie of the minde whiche we imitate and followe And that famous clarke Luther vvriteth thus Albeit almost all the learned doo take the wordes Image similitude for one thing yet in reading of things I haue noted some difference betvveene those vvordes For Zelim signifieth properly an image or figure As vvhen the scripture sayth destroy the aulters of your images In that place the word signifieth nothing els then pictures and images which were set vp But Demuth vvhich is a similitude is the perfection of the image as for example When vve speake of a deade image stamped in coyne or