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	see_v	son_n	12,108	5	5.6436	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

contrarie to No man can keepe the cōmandement● in thi● life the Scriptures Isa. 64. 6. We all haue beene as an vncleane thing and all our righteousnesse is as filthie cloutes Psalm 130. 3. If thou O Lord straitly markest iniquities who who shall stand This priuiledge to be without sinne is peculiar and proper onely to Christ as Augustine well saith Nullus existit homo de quo in haec vita constituto veraciter dici potest quod nullum habeat peccatum excepto vno mediatore There is no Contr. Pelag. lib. 2. c. 29. man of whome it may be truly saide in this life that he hath no sinne excepting onely our alone Mediatour Secondly seeing we doe hope one day to be presented vnspotted and blamelesse before God through Christ we ought now to endeauour to lead an holy life and with the Apostle to prease forward toward the marke as Saint Peter exhorteth Seeing ye looke for such things be diligent that ye may be found of him in peace without spotte and blamelesse 2. Pet. 3. 14. that although we can not while we liue in the flesh be freed from all infirmitie yet that we should pray to God to be preserued from iniquitie as Augustine saith writing against the Pelagians Op●andum est vt fiat conandum est vt fiat supplicandum est vt fiat non tamen quasi factum fuerit Contr. Pelag. lib. 3. c. 10. confidendum This which they say that some men haue liued without sinne in the world we are to wish it may be to endeauour it may be to pray it may be not to be confident as though it hath beene Uers. 25. To God onely wise our Sauiour Doct. 3. Christ one God with his father Here in that the Apostle calleth our Sauiour Iesus Christ the sonne of God only wise God the father is not excluded for he is also the onely wise God Rom. 19. 27. Like as the Apostle before v. 4. calleth Christ Iesus the onely Lord yet god the Father also is the onely prince king of kings Lord of Lords 1. Tim. 6. 15. By these scriptures then is euidently proued vnto vs the vnitie of the Godhead and that Christ with his Father and the Holy Ghost is one God one onely wise one Lord who onely hath immortalitie 1. Timoth. 6. 16. that although we beleeue the blessed Trinitie of the Father Sonne and holy Ghost yet these three are one onely wise immortall God they haue all one power one Godhead one wisedome one eternitie one essence as by these scriptures is euident And the Apostle Saint Paul further saith Philip. 2. 6. Who beeing in the forme of God thought it no robberie to be equall to God But if our Sauiour Christ had not beene one God with his father it had bin wrong and robberie to be made equall to him Here then we learne that God is the fountaine of all wisedome and that the wisedome of man is but foolishnes before God 1. Cor. 3. 18. The Lord knoweth that the thoughts of the wise be vaine v. 20. and the foolishnes of God as men count it is wiser then Testimon men 1. Cor. 1. 15. Examp. This was confessed by Pharao when he said thus to Ioseph Gen. 41. 39. For as much as God hath shewed thee all this there is no man of vnderstanding or of wisedome like vnto thee He acknowledgeth that Ioseph must needes be a prudent man because he had his wisedome from God Dauid also setteth forth the infinit wisedome of God when he sayeth Psal. 119. 98. By thy commaundements thou hast made me wiser then mine enemies the wisedome of the world was not like that wisdome which Dauid receiued from God Exornat Christ is then as the oliue tree that ministereth oyle to the candlesticke of the Church Zach. 4. 12. that giueth all grace and wisedome to his members and he is the stone with seuen eies grauen with the Lords owne hand Zach. 3. 9. Aitiolog For who can compare with God in wisedome who is the auncient of daies Dan. 7. 9. who was before all things from all eternitie his eies are as flaming fire Reuelat. 1. he seeth all things he dwelleth in light 1. Tim. 6. 16. He is light and in him is no darkenes 1. Ioh. 1. 5. If then antiquitie and knoweledge bring wisdome who is wiser then Christ who knoweth all things and was before all things Applicat First of all where the Apostle saith to God onely wise our Sauiour c. Error 65. a certaine erroneous opinion of the Papists is confuted as touching the god head Christ God of himself though not the sonne of himselfe of Christ for they say that he had not only his person but his substance of his father Rhemist Ioh. 1. sect 3. We contrariwise doe hold that Christ though as he is the sonne he be of the Father in respect of his person yet he is God of himselfe as the father is as the Apostle saith here he is only wise as Saint Paul calleth God the Father onely wise Rom. 16. 27. wherefore Christ is God himselfe wise of himselfe immortall of himselfe as God the father is if that his wisdome power Godhead should be begotten of god then he should be wise not as he is God but as he is the sonne then could he not be onely wise for the sonne cannot be said to be sole or onely because he is neuer without the Father as Ambrose well noteth Audeo dicere primus est fillus sed solus non est primus quia cūpatre semper solus non est quia sine patre nunquā est non ego hoc dico sed ipse dixit non sum solus quia pater mecum est solum diuinitas facit quod vnum est solum est I dare say the sonne is first but the sonne is not alone he is first because alwaies with the Father not alone because he is neuer without the father I say not this but himselfe said it I am not alone because my father is with me the Godhead maketh him alone for that which is one is alone Wherefore Christ is onely wise as his father is he is wise of himselfe and God of himselfe as his father is and so our Sauiour Christ saith that as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Ioh. 5. 26. Secondly seeing we haue a Sauiour who is onely wise in whome dwelleth the fulnesse of the Godhead bodily Coloss. 2. 9. to whome God giueth not his spirit in measure Ioh. 3. 34. but in great aboundance beyond all measure and of whose fulnesse we haue receiued grace for grace Ioh. 1. 16. We are taught nowe to whome we may haue recourse if we want any spirituall grace as Saint Iames teacheth if any man lacke wisedome let him aske of God who giueth vnto all liberally Iam. 1. 5. Wherefore the carnall securitie of all worldly minded men is here

seruant to Christ. Reasons 1. In regard of our Masters high protection Heb. 13. 5. He will neuer leaue nor forsake vs. 2. In regard of his prouision Luk. 15. 17. They haue bread enough that is God prouideth all necessarie things for his 3. In regard of the great reward of Gods seruice Mat. 19. 28. Use 1. We lay open the hypocrisie of the pope who calleth himselfe a seruant Error 1. of seruants yet taketh vpon him to be a king of kings who professing himselfe a seruant doth his own will and not his masters like vnto that euill seruant which smiteth his fellowes Mat. 24. 48. Secōdly we are taught that euery man in his place should seeke to doe some acceptable seruice vnto Christ in setting foorth his truth that no man be an vnprofitable mēber as they are which spend their time in ryot and wantonnesse Called and sanctified Here are set down three parts of our iustification and incorporation Doctrin 2. into Iesus Christ vocation by God the father sanctification by the holy Ghost preseruation by Christ so that it is in vaine to be called first vnlesse we be sanctified and to be sanctified vnlesse we be kept and preserued not to loose our sanctification Doctrine that it is in vaine to be called that is stirred and mooued to receiue the faith vnlesse we be sanctified Probat Math 20. 16. Many are called but few are chosen that is truely sanctified Iam. 1. 14. it auaileth not to be so called to the faith Demonst Mark 6. 20. Herod seemed to be called and somwhat in wardly touched but he was not sanctified he would not forsake his sweete sin of incest in keeping his brothers wife Simon Magus was baptized and so called Act. 8. but he was not sanctified to leaue his gaineful sin of couetousnesse Exornat Like as the Israelites were called out of Egypt into the wildernesse but there they murmured against God did not sanctifie him in his workes Confirmat I am 1. 22. Deceiuing your own selues that is they think it enough to heare the word onely another cause is forgetfulnesse v. 24. The loue of the world their owne pleasure putteth from them the desire of sanctification Vse 1. The papists slander vs that say we preaching faith destroy good workes Error 2. whereas we affirme with the Apostle that our calling is fruitlesse without sanctification 2. Let no man content himselfe to come to heare the word but labour to amēd your liues your drūkennes extortiō Reserued or preserued by or to Christ that is that he should keepe and continue them in their holy profession Doctrine That they which are giuē vnto Doctrin 3. Christ and truely called shall be preserued Faith neuer lost to the end Phil. 1. 6. Testim 1. Pet. 1. 5. which are kept by the power of God through faith Exampl 2. Tim. 4. 18. God will deliuer me from euery euill worke preserue me to his kingdome Like as Zachar. 4. 9. Zerubbabel did both lay the foundation of the temple and finish the worke so God will establish and make perfect the worke begun in vs Psal. 68. 28. Reason The cause of this continuance and perseuerance is not in our selues because we are subiect to mutabilitie and are readie to fal like water as Reuben that lost his birthright Gen. 49. 5. but the cause is in Christ that holdeth vs Ioh. 6. 39. Use 1. Against the papists that say faith Error 3. faith may be lost and that a man may fall away from his election for Christ looseth nothing that is his and Gods word decree is immutable Heb. 6. 2. That seeing many doe fall away as Demas did 2. Tim. 4. that we pray continually that Iesus Christ may hold vs. Vers. 2. Mercie peace loue be multiplied Mercie frō God the father in forgiuenesse Doctr 4. of sin peace in Christ in feeling our conscience setled loue in the holy Ghost in beeing more and more assured of Gods loue towards vs. Multiplied doctrine that we endeauour Assurance of saluation to increase in the graces of Gods spirit in inward feeling and assurance Probat Phil. 1. 9. Coloss. 1. 10. The Apostle wisheth that they may increase and abound in all graces Demonst. 2. Cor. 1. 5. Saint Paul sheweth concerning himselfe that as his sufferings increased so his consolation much more in Christ such an one was Marke at the first weake and fearefull Act. 13. 39. but afterward strong and profitable 2. Tim. 4. 11. In this respect Iudg. 5. last verse the righteous are compared to the sunne that still from his rising encreaseth Reason The cause of this increasing 1. Cor. 15. 10. The grace of God in vs is not in vaine but maketh vs abound Vse 1. The papists are confuted who thinke a man can not grow vp to an assurance Error 4. of saluation seeing that the children of God may increase till they come to a perfect growth in Christ Ephes. 4. 11. 2. They are reproued that either loose their first loue or increase not but continue in one state The second lecture v. 3. Here beginneth the second part of this epistle wherein is propounded the whole argument matter namely to exhort them to striue and contend for the faith wherein we haue these foure things to consider 1. The cause which mooued him to write not onely his owne desires but the present necessitie 2. Whereof he writeth of the common saluation 3. To what ende to exhort them to striue for the faith 4. A reason of this ende the faith which was once giuen once for all that they are not to expect a new faith but it was giuen once to continue for euer When I gaue all diligence c it was needfull These two ioyne togither as the generall and speciall causes of his writing the generall cause is his diligent desire to profit the sepciall this necessarie occasion because of seducers and false brethren Doctrine That all which are called to Doctrine 1. be dispensers of the word should vse all diligence in preaching of the same Probat 2. Tim. 4. 2. Preach the word be instant in season out of season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is let him take all occasion fit or vnfit either in respect of the time or of the opinion of the people Demonst. Act. 20. 7. S. Paul continued the preaching till midnight he taught thorough euery house v. 20. at all seasons v. 18. S. Peter 2. Pet. 2. 15. I will endeauour alwaies c. Exornat 1. Cor. 4. 2. As stewards and disposers of their masters goods should be faithfull so also Ministers which are disposers of the secrets of God and as shepheards are diligent to know the state of the flocke Prou. 27. 23. Confirmat 1. Cor. 9. 16. Necessitie is laid vpon me and woe is me if I preach not the gospel Ezech. 33. 6. God will require his blood that perisheth at the watchmans hand if he doe not warne

Act. 17. 28. 1. Cor. 15. 33. Tit. 1. 12. the answer is readie 1. the Apostle is very sparing in such allegations he vseth them but thrise 2. He doth it not with vaine ostentation of their names or producing of long sentences in a strange language but in the same wherein he wrote and spake 3. He doth it vpon iust occasion in confuting the heathen by their owne writers which we denie not but is a lawfull and commendable vse of prophane authours for so Origen against Celsus Cyprian against Demetrianus Methodius against Porphirie Hilarius against Vioscorus beeing Gentiles doe vrge the authorities and testimonies of their owne wise men But Saint Paul vsing such testimonies sparingly not with vaine ostentation neither superfluously but vpon iust occasion is no warrant to our greene Diuines to doe it ordinarily vainely vnprofitably and so I conclude this point with Origen who reading according to the Septuagint that Ioshua made kniues of stone or of the rocke to circumcise the people thus writeth Esaxo non ex ferro artificis opere fabricatos hoc Hom. 26. ●● Ios. ostendit quod s●rmo hic Dei qui circumcidere de animis auditorum immunditias potest non ex arte grammatica vel rhetorica veniens neque doctorummalleis edomitus aut studiorum incudibus climatus sed ex petra illa descendit quae de monte sine manibus abscissa est They were made of stone not by the worke of the artificer because that speach vvhich may circumcise the vncleannesse of the hearers proceedeth not from the art of grammar or rhetoricke ●ined with the hammers of the learned and polished with studie but descendeth from that rocke which was cut out of the mount without hands Lastly the curiositie of the people is here restrained that they should not fansie nouelties or delight in vaine wordes desiring to haue their eares rather tickled with curious speech then their hearts edified with comfortable doctrine who admire those that for Prophets alleadge poets for Apostles Philosophers for holy Scripture humane conceits such hearers also Saint Paul prophecied of that hauing itching eares should after their owne Against itching eares lusts get them an heape of teachers and the reason is there alleadged because they will not suffer wholesome doctrine 2. Tim. 4. 3. Such hearers make such teachers that now men waxing wearie of the plaine doctrine of faith affect nouelties like sicke stomackes that must haue their meate relished with some new deuised sawce as the Israelites that loathed Māna lusted for the fine and daintie quayle flesh but while it was between their teeth they died so they which forsake wholesome Manna for mens quailed queazic fansies doe starue their owne soules vers 18. How that they told you there should be in the last times mockers The Apostles called all those the last time Doctr. 1. from the first comming of Christ to the latter day and his second comming Saint Iohn agreeth with this our Apostle Babes it is the last time 1. Ioh. 2. 18. Saint Paul also saith These things are written to admonish vs vpon vvhome the latter endes of the world are come 1. Corinth 10. 11. Yea the Prophets speaking before of the age wherein the Apostles liued calleth them the last daies as Saint Peter applieth the prophesie of Ioel Io●l ● ●● Act. 2. 17. where he sheweth by euident demonstration the accomplishing of these things which the Prophet foretold should fall out in the last daies as that God would powre out of his spirit vpon all flesh their sonnes and daughters should prophecie c. which was then presently fulfilled before their eyes when the Apostles and brethren beeing filled with the holy Ghost began to speake with diuerse tongues This is expressed in the parable of the eleuenth houre Math. 20. All the time of the last calling of the world by Christ is called by the Apostle novissima hora the last houre 1. Ioh. 2. 18. For like as after the sunne beginneth to decline we count it the latter part of the day though yet there are some houres to night so this is the latter age of the world though many hundred yeares thereof are alreadie past Saint Iohn giueth this reason why it should be accounted the last time euen then when he liued As ye haue heard that Antichrist shall come euen nowe are there many Antichrists whereby we knowe it is the last time 1. Ioh. 2. 18. Another reason may be gathered from the wordes of our Sauiour Math. 11. 14. If ye will receiue it this is Elias which was to come from whence we reason thus Elias was to come in the last times euen immediately before the great and fearefull day of the Lord Mal. 3. 1. But Iohn Baptist was that Elias therefore the time wherein Iohn Baptist preached and euer since are the last times First then if the last times began in the Apostles daies and there are now runne of these last times 16. hundred yeares and Error 45. Antichrist is come long si●ce by the scriptures we finde that Antichrist was to be reuealed in the last times here agreat error of the Papists is discouered who imagine that Antichrist is not yet come neither can they tell when he shall come which their opinion is contrarie to the scriptures for if the mysterie of iniquitie beganne to worke in the Apostles time 2. Thess. 2. 6. and if then many Antichrists were in the world the forerunners of the great Antichrist howe can it be that a way hauing beene prepared for Antichrist aboue a thousand and halfe of yeres that he should not yet come And further seeing that which was the onely let of Antichrists comming is taken out of the waie which was the Romane Empire which hath beene many yeares since changed and altered why should not Antichrist be reuealed there beeing nothing to hinder him And as touching the Romane Empire we say it is remooued out of the way both in respect of place name order Error 46. authoritie iurisdiction the place and seate of the Emperour was in Rome frō thence it was translated to the Greeks from them to the French from them to the Germans neither hath nowe the Emperour his name of the Romās but of the Germans the order is changed the Empire went by succession now it is conferred by election his authoritie was before the Bishop of Rome now it is inferiour the Emperour did sometime confirme the election of the Pope nowe the Pope confirmeth the election of the Emperour and as for his iurisdiction sometime all the West parts were obedient and subiect to the Emperour but nowe all kingdomes are fallen away from him his imperials are limited to certaine free cities in Germanie Wherefore seeing that which letted Antichrists comming is taken out of the way as the Apostle saith Onely he which now withholdeth shall let till he be taken out of the way 2. Thess. 2. 7. We conclude that Antichrist is alreadie and hath