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	son_n	substance_n	5,324	5	8.7187	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22853	An introduction to the loue of God. Accompted among the workes of S. Augustine, and set forth in his name, very profitable to moue all men to loue God for his benefits receaued	Simard, Marie Ange, attributed name.; Freake, Edmund, ca. 1516-1591.	1574 (1574)	STC 935; ESTC S108224	33,799	97

hath gotten them into hys handes and possession shall bee as well assured that he shall neuer lose them as he hath earnest desire neuer to forgo them ¶ The .xvii. Chapter ¶ Of the benefit of God his promise RIght highly therefore is God to bee loued in his promises in asmuch as he hath behight vs greater thinges then hetherto hee hath geuen vs For hee hath promised vnto vs rest from paine libertie from thraldome securitie from feare comfort from sorrow resurrection from the dead and after that our bodyes are raysed vp agayne suche full and perfect blysse as neuer shall haue ending Finallye he hath promised him selfe vnto vs euen as he sware to our fathers that hee would geue him selfe for vs Great therfore are the promises of God vnspeakable and for these and in these will God be loued of vs and in such sort and maner as it behoueth vs. But if thou wylt know in what sort it behoueth vs to loue God vehementlye to desire to haue the promise performed is onely the maner that in this our loue is of duty required The promise of God yet how soeuer it bee desyred is muche lesse desired then it ought for to be And howe soeuer the Louer of God profiteth and increaseth in louyng hym hee ought styll to profite and to encrease to more For the earnest and true longyng after God in some respect hath no mean nor measure when as it can neuer so exceede that it maye be thought to muche And where as in al other thinges impaciencie is euer blamed vehement impaciencie of the delay in the expectacion of gods promises that is to haue and possesse God deserueth laud and praise as a thing most commendable For the more a man loueth God and the more he longeth after hym the impatiencie in that delaye tormenteth the more the hope which is differred sore vexeth the soule But these precious iewels in this world promised are onelye had and enioyed in the heauenly palace And therfore of that good whych is chiefe of all goodnes what it is and how it is shal first be declared ¶ The .xviii. Chapter ¶ Of the consideration of the Deity ioyes of heauen LEt vs styrre vp therefore and aduaunce all our vnderstanding as far forth as the grace of God may assist it to waigh and confider how great the onelye and proper ioy of the chosen is there where the place is prepared for them That is to say that onely high soueraigne good which is lyfe lyght blyssefulnes wysedome eternitie and such other like and yet is but onelye one in nature most excellent and high good sufficing to it self in all thinges needing or wanting nothing and which all haue neede of not onely to be but also well to be Thys good is God the Father thys is the word that is the Sonne of the Father and this is that one and common loue to the Father and the Sonne namelye that holy Spirite which from them both equally doth issue and proceede And that which euerye one of these is in parson particularly the same is the whole Trinitie the Father the Sonne the holye Ghost For euery singuler parson of this Trinitie is doubtles nothyng els but that high soueraigne vnitie of the god-head I meane and the Deitie which can neither be multiplied encreased nor altered Moreouer this is that onely one thing which is needefull and necessarye And that onely is necessarye in the which all good is or which of it selfe is the onelye one and aloue good For if eche seuerall good thing be good and delectable then thinke with thy selfe how delectable that good is which containeth in it the pleasure and delight of all that is good and not suche as wee fynde or taste in Gods creatures but so far differing in al kinde of excellency as the Creator in worthynes doth excell the creature For if lyfe created be good howe good is that lyfe which did create it If health made or geuen be good how good is that health that made or gaue it If the wisedome amiable that consisteth in the knowledge of thinges that be made how amiable is that wisedome that made all those things of nothing Finally if in things delectable the delight be great and manifold howe great is the same in him that made and ordained what soeuer is delectable O how happye is that Soule which maye haue vse of that good What shall hee haue mysse of that hath it or what shal he not want that lackes it For who so hath that shall together haue the goodes both of body and soule and those suche also so passing and so excellent as neyther eye hath sene nor eare hath heard nor the hart of man hath thought or conceaued Why then wander we through so manye thinges to seeke the goodes of our bodie and soule Let vs rather loue that one God in whom is all that good is and it shall be inoughe and sufficient for vs Let vs longe after that simple good which of it selfe is all good and we shal be well and shall nede to seeke no further For what louest thou O my flesh or what desirest thou O my Soule There and in that same selfe good that is in thy Soueraigne Lord God is doubtles al whatsoeuer ye loue or desire To speake therefore of the goods of the heauenlye kingdome or to conceaue or vnderstād them no man cloathed in the flesh suffiseth or is able For in truth they are much greater better then eyther they are thought or perceyued to bee For the kingdome of God excelleth all fame passeth all praise surmounteth all cunning excelleth what soeuer glorye is thought most royall or famous The kingdome of god therfore is full of light and peace charitye and patience woorshippe and glory pleasure and delight euerlasting in ioy perpetuall in blisfulnes and replenished with all other goodes what soeuer are vnpossible to bee spoken or comprehended And yet ought I not therfore to be mute or silent but to say so muche as I can Bycause I cannot saye so much as I woulde For bycause we beleue that God is vnspeakable it is not forth with reason to thincke our selues not bounde to speake of him that we can or are able Neyther is this tollerable that we shoulde not beleue of that life euerlasting which God by his promise hath sealed vnto vs more a great deale theu is sette forth in wryting For neyther can the toung nor the pen expresse so much as the hart can comprehende and yet the hart which is of greatest capacity and of al things conceaueth most profoundly and depely is farre to light to comprise the Maiesty of God his ioyes and glory Of the lyfe to come therefore we must earnestly beleue that it is both euerlastiug in it selfe and euerlastinglye happy And that ther is assured security and secure tranquility peaceable pleasantnes blysfull eternity and eternall blisfulnes wher is perfytte loue no

feare no dread no want of day But cherefull motion and one spirite among all assured of the sight of God there to abyde in his ioy where that cytye is which is the blessed congregation of all Aungels and Saintes glistering shyning in the righteousnes of Christ There I say wher euerlasting saluation aboundeth where truth reigneth where no man deceaueth nor can bee deceaued where no happye man can bee cast out or exiled nor whither anye wretch may bee drawen or aduaunced This is the blyssefull contemplatiue life to the which such as come by faith fruitfull and charitable shall be made lyke to the blysseful spirits and raigne in Gods kingdom with them for euer For what they beleued here that shal they see there and beholding the substance of their Creatour wyth pure hartes and innocent eyes shall triumphe in ioy euerlasting and through the possession of gods loue in mutuall charitie shall be eche together with other ioyned with their God in vnitye concord And hauing receiued the priuiledge of the heauenlye countrye as perpetuallye enfraunchized into the same shall enioy the benefit long before promised There shall be such gladnes and suche plenty and store of heauenly solace aboūding in the fulnes of gods goodnes and grace that to their Lord god soueraygne geuer of such giftes they shal incessantly yelde thankes and prayse wythout anye kynde of yrksomnes conceaued in the vsing or hauing of gods so manyfold blessinges For the hartes of euery one shall there be open eche to other as corporall thynges are here sene with the syght of our bodelye eyes And so perfect and so cleane shall mens consciences bee there that they shall haue continuall cause to thanke God for their puritie not blush nor be ashamed for their former offences in as muche as neither synner nor synne shall be there wher power is taken from all men to synne any more Neither shall they which be perfectly blessed bee ignorant of anye mysterie of secrete for they shall see him in whom all secretes are opened that face to face as them selues are sene For then shall mankynde in all perfection be made so absolute that from thence foorth it shall neuer bee altered or chaunged but of that substance of Man by glorification transformed into the likenes of his most blessed Maker al the naturall goodes earst receiued of God and disfugured by mans synne in this wretched worlde shall there in that blysse bee repaired to better that is to say vnderstanding shall be without errour memorye without obliuion thought without wandering charitie wythout fayning sense wythout offence health wythout sicknes myrth without sorrow pleasure without paine life without death agility wythout impediment fulnes wythout lothsomnes and soundnes without dysease For whatsoeuer in this life eyther the violence of beastes or rage of misfortune hath impaired in mans body what soeuer sycknes hath feebled or crueltye wasted or dysease putrified or age in it selfe combersome hath benummed or cōsumed shall all againe in the glorious resurrection be renued restored and the whole bodies with all their lymmes and members vnited to their soules shall together be endued with incorruptible nature And therefore who soeuer in that blyssefulnes is blysfully possessed shall by no distance of place difference of merite nor any other meane what soeuer it be at any tyme bee seperated from the full fruition of God in the fulnes of hys glory FINIS Roma 1. Iohn 17. 1. Cori. 2. 1. Iohn 4 1 ▪ Cor. 12. Math. 8. 1. Iohn 3. Deut. 6. 1. Cor. 3. Heb. 1. Tobi. 12. Sapi ▪ 3 Roma 5. Iohn 18. Iohn 21. Actes 8. 9. Math. 9. Luke 1. Luke 1. 1. Cor. 4. Psal. 32. Roma 5. Hebr. 4. Actes 14. 1. Cor. 2. Luke 1. Luke 10. 1. Cor. 2. 1. Cir. 13. ¶ The table of the matters contained in euery chapter of this booke ¶ That the loue of god and thy neighbour cannot be seperated Chap. 1. Why hovv god is to be loued 2. cha The cause of the creation of Aungels men and all other creatures 3. chap. Of the loue of god towards vs. 4. chap. Of the fruition of god 5. chap. Of the free gyftes of creation and regeneration 6. chap. Of the benefit of god in callyng vs to the faith 7. chap. Of the gift of vertues 8. chap. Of the gyfte of vnderstandynge and knowledge 9. chap. Of Gods prouident care ouer vs. 10. Of the gift of the senses and preseruation of lyfe 11. chap. Of the patience and long sufferyng of God. 12. chap. Of the gift of continencie 13. chap. Of the gift of hope 14. chap. Of God his bountie of our inquitye and of thankes geuing 15. chap. Of the benefit of Christ hys d 〈…〉 passion 16. chap. Of the benefit of God his promise 17 Of the consideration of the Deitye and ioyes of heauen 18 chap. Errata In the first lyne and the 3 page of the 3 Chapter for as well hee reade as well as hee In the same page for he could reade he would For consenting reade consultinge In the 4 page of the 4 Chapter for remayneth reade wanteth In the 4 page the 2 lyne of the 11 chapter for sounds reade languages In the 5 page of the 16 Chapter for abscure reade obscure In the 1 page of the 17 chapter for haūe reade haue ¶ Imprinted at London by Thomas Purfoote dwelling in Paules Church yarde at the signe of the Lucres 1574.