Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	prayer_n	6,254	5	6.1558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22702	Two bokes of the noble doctor and B. S. Augustine thone entiteled of the predestiuacion [sic] of saintes, thother of perseueraunce vnto thende, whervnto are annexed the determinaciouns of two auncient generall councelles, confermyng the doctrine taught in these bokes by s. Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester, very necessary for al tymes ...; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Scory, John, d. 1585.	1556 (1556)	STC 921; ESTC S100326	111,327	288

ascribed al vnto God lest paraduenture any mā myght glory or be extolled Wherfore the only maister and Lorde when he had said the wordes which I afore rehersed thys is the worke of God to beleue in hym whome he sente in the same his sermon he sayeth a lytle after I haue sayd vnto you that you haue sene me and not beleued al that the father geueth me shall come vnto me The .viii. Chapter VVhat meaneth thys that he sayeth he shall come vnto me but only that he shall beleue in me but that thys may be brought to passe it is the gyfte of the father In lykemaner a lytle after he sayeth murmure not amonge youre selues no man can come to me except the father which sent me drawe hym I shal rayse hym vp in the last daye It is written in the prophetes and they shal be all taught of God Euery one that hath herde of the father learned cōmeth vnto me What me aneth this euery one that hath herd of the father and learned commeth vnto me but only the ther is none which do heare learne of the father but that he cōmeth vnto me For yf euery one that haue herde of the father and learned cōmeth out of doubt euery one then which cōmeth not haue not herde of the father nor learned for yf he hadde herde and learned he should haue come For ther is not one that haue herde and learned that cōmeth not but euery one as the truthe sayeth which haue herde of the father and learned The subril worldly wyse dome wil not be a scolar in this scole cōmeth This scole wherin the father is herde and do teache to come to the sonne is farre aboue the vnderstandyng of the fleshe In this scole is the sonne hymselfe for he is the very worde of hym by whom the father do thus teache neither dothe he worke this in the ear of the fleshe but in the ear of the herte Ther is also together the spirite of the father the sonne for he dothe also teache together with the father and the sonne For we haue learned that the workes of the Trinitie are inseperable And thys is verely the holye Goost of whome thapostle speaketh but we hauyng sayeth he the same spirit of fayth 2. Corin. 4. But therfore chieflye is this attribute vnto the father because that the only begotten is begotten of hym and of him doth procede the holye Ghoste of whome to dispute more exquisytly woulde be very lōgerand further I do suppose that our labour of the Trinite which is God that is cōprehended in xv bokes is come into your hādes This scole I saye wherin god is herde and doth teache is farre aboue the reache of the wysedome of the fleshe We perceyue that many come to the sonne because we perceyue that many beleue in Christ but where howe they haue herde this of the father and learned The grace of thelccre is secret wherof hard hertes at not partalers ▪ we perceyue not For thys grace is verye secrete but that it is grace who douteth This grace therfore that is thorowe Goddes gyfte powred priuely into mens hertes is not receyued of any harde herte For to that ende is it geuen that the hardnes of herte myght fyrst be taken awaye Therfore when the father is herd within and teacheth to cōe to the sonne he taketh away the stony herte Ezech. 11. and. 36. and geueth a fleshy herte accordynge as he promysed by the preachyng of the Prophet For after thys maner dothe he make the sonnes of promyse and the vessels of mercy whych he hath prepared vnto glory Wherfore the doth not he teache al that they maye come to Christ Al are not taught to cōe to Christ but because that of mercye he teacheth all whom he teacheth but whome he teacheth not of iudgemēt he teacheth not For he hath mercy vpon whome he wyl whō he wyll he doth harden but he hath merci geuing that is good he doth harden recompensyng that is deserued Or els paradueture accordyng as some men thynke the distinction to be made these may also be the wordes of hym vnto who thapostle sayeth Rom. 9. Thou sayst then vnto me So that we maye vnderstande that the aduersary had said therfore he hath mercy on whome he wyl and whome he wyl he doth harden and so forth that is why dothe he yet blame vs For who tan resyst his wyl Dyd thapostell answere this aduersarye thus O man it is false that thou hast said no forsoth But he answered O man what arte thou that disputest with God shall the worke saye to the workeman why haste thou made me on this fashion hath not the potter power ouer the claye to make euen of the same lompe and so forth as ye knowe very wel And yet notwithstādyng after a certein maner the father do teache all to rōe to his sonne For it is not written in vayne in the prophetes and they shall al be taught of God the which testimony as sone as Christ had first recyted he added by and by euery one that haue herd of the father and learned commeth vnto me As we therfore speake trulye when we speake of any one scolemaister which is only in the cytie this scolemaister teacheth all in this cytie not because al do learne but because none that learne there any letters lerne of any other but onlye of him euen so we say truly God do teache al to come to Christ not bycause al do come but because no man do come any other waye But why he doth not teache al the Apostle hathe opened so muche as he thought mete to be opened because sayeth he God willynge to shewe his wrath and to make hys power knowen Rom. 9. suffred with longe pacience the vessels of wrath ordeyned to damnacion that he myght declare the ryches of his glorye on the vessels of mercy whiche he had prepared vnto glory Hereof it commeth that the worde of the crosse is folyshnes to them that peryshe 1. Corin. 1. but to them that are saued it is the power of God All these do God teach to come to Christ Whyche al are those that god wyll haue saued 1. 11. 2 al these wyl God haue saued and come to the knowlege of the truthe For and yf he would teache them to come vnto Christ which esteme the worde of the Crosse as folyshnes without al doubt they also should come For he neither deceyueth nor is deceyued that fayth euery one that hath herde of the father and learned Ioh. 6. cōmeth vnto me God forbid therfore that any mā should not come whiche hath herde and learned of the father Wherfore saye they dothe not he teache al yf we shal saye be cause they whome he teache not wyll not learne we shal be answered what meaneth that then Psal 84. The lord maketh of vnwillīg willyng Math. 5. that is sayd vnto hym

can not be expressed wyth tonge For he that searcheth the hartes knoweth what is the meanyng of the spirite for he maketh intercession for the saintes accordyng to the pleasure of God What meaneth thys the spirite maketh intercession but onely that he maketh vs to make intercessiō with vnspeakable gronynges but yet which suche as are true because the spirite is the truthe For the self same is he of whome he speaketh in an other place God sent the spirite of his sonne into our hertes cryeng Abba father And what meaneth this cryeng Gala. 4. but makyng vs to crye by the same fygure of speache that we vse whē we call that a merye daye that maketh mē meri The which ī an other place he declareth where he sayeth For ye haue not receiued the spirite of bondage to feare any more but ye haue receyued the spirite of adoptiō wherby we crye Abba father Rom. 8. There he sayd that the spirite dothe crye but here he sayeth by whome we cryer declaryng certeinly what he mente when he sayd cryeng True spiritual prayer is goddes gyfte that is as I haue nowe expowned makyng vs to crye Wherby we do vnderstand that it is also the selfe gyfte of God to praye vnto God with a true herte and spiritually Let them therfore consyder howe farre they are deceyued whych thynke that to aske to seke and to knocke come of our selues are not gyue vnto vs. And thys they say vnto thys end that grace might be preached to folowe oure merite when we in askyng do receyue and in sekyng do fynde and when it is opened vnto vs knockyng Neither wyl they vnderstande that to praye that is that we maye aske seke and knocke is also the gyfte of God For we receyue the spirite of the sonnes of adoption by whome we crye Abba father The which the blessed Ambrose perceyued to be true for he sayeth to pray vnto God appertaineth to spirituall grace as it is written 1. Cor. 12. no mā sayeth that Iesus is the Lorde but in the holy Gost These thynges therfore whyche the churche askethof the Lorde and whych she hath alwayes asked syns her begynnyng The same God knewe aforehande that he wolde gyue to suche as are hys called according as he had now already geuen in the self predestinacion whych thapostle declared with out all maner of doubte For he wrytynge to Timothe sayeth 2. Tim. 1. suffer thou aduersitie wyth the Gospel thorow the power of God whych saued vs and called vs with an holy callyng not accordyng to oure dedes but accordyng to hys owne purpose grace whych grace was geuen vs thorowe Christ Iesu before theternall tymes but is nowe declared openly by the cōmyng of our sauiour Iesu Christe Let hym therfore saye that sometyme the churche beleued not the truthe of thys predestination grace which is nowe more diligently defended agaynst these new heretikes let him I saye thus saye whiche dare afferme that some time she prayed not at all or els that she praied not truely both that the vnfaythfull myght beleue and also that the faythful myght continue The whiche good thynges yf she alwayes prayed for she dyd vndoubtedly alwayes beleue that they were the giftes of God It was neuer lawfull for the churche to denye the truthe nether was it at any tyme lawful for her to deny that the same were euermore knowen of hym And thus it appeareth that the churche of Christ haue alwayes beleued thys predestinacion whych against newe heretikes is now wyth a new trauell defended The .xxiiii. Chapter BVt what shal I say more I suppose that I haue sufficiently taught or rather more thē nedeth that both to begyn to beleue in the Lorde and also to continue in hym vnto th ende The true worshippīg of God are the gyftes of God But as for other vertues that belōg to a godly lyfe wherby God is truly worshipped they also for whome we wryte these do graunt that they are the gyftes of God Furthermore they can not denye bothe that God knewe aforehande all hys owne gyftes and also that he knewe afore to whome he wolde gyue them As other gyftes therfore ought to be preched that he whych preacheth them may be obediently heard euen so also predestinacion ought to be preached that he whych obediently hear these thynges shulde not glorye in man and therfore shulde not glorye in hym selfe but in the Lorde because also thys is Goddes cōmaundement that we shulde obedientlye heare that is that he whyche glorieth myght glory in the Lorde is the gyft of God in lyke maner as other gyftes be To glory in the Lorde is goddes gyfte The whych gyfte whosoeuer wanteth I am not afrayde to saye that what so euer gyftes he hath besydes he hath them in vaine Thys gyft we wyshe vnto the Pelagians that they maye haue but vnto these our brethren we wyshe that they may haue it more fully Let vs not be therfore readye to dispute stoo to praye Let vs pray moste derely beloued let vs praye the God maye also gyue grace to our enemies and namely to our brethrē and louers that they maye vnderstande and cōfesse that no man after that great and vnspekeable ruyne wherby all we fel in one man can be delyuered but by the grace of God and that the same grace is not recompensed as dewe True grace for the merites of them that receyue it but is frely gyuē as true grace for no merites sake goyng before it For there is no clerer ensample of predestinacion then Iesus hym selfe wherof I haue nowe disputed both in my fyrst boke and the same I haue also chosen to cōmend in th ende of thys for there is no ensample I saye of Predestinacion more cleare then the selfe mediator What so euer faythfull man is desyrous truely to vnderstande predestinacion let hym beholde hym and in hym he may also fynd hymselfe Let the faythfull I saye do thys whyche do beleue and confesse that the true nature of man that is oure nature is in hym notwythstādyng that it be syngulerlye exalted to be the onelye sonne of God by that that God the worde dyd take it so that bothe he that dothe take and it that was taken myght be one persone in Trinitie For by the takyng of man there was not a quaternite made but the Trinite continued when the truthe of one persone in God and man was vnspeakeablye wrought by the takynge of mans nature For we saye not that Christe is God onely as the hereticall Manicheis saye neither that he is Man onely as the hereticalle Photinianes saye neither do we saye that he is man after suche sorte that he shoulde haue anye thynge lesse then other haue as touchyng that whyche is certaine to belonge to mannes nature whether it be the soule or in the selfe soule the reasonable mynde or the fleshe not taken of the woman but made of the worde beynge