Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	jesus_n	15,155	5	6.0417	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18588	A substantial and Godly exposition of the praier commonly called the Lords Praier: written in Latin by that reuerend & famous man, D. Martine Chemnitivs. Newly translated out of Latine into English	Chemnitz, Martin, 1522-1586.	1598 (1598)	STC 5117; ESTC S110811	53,422	146

the same in both places the comparing of them together in this exposition will not be vnprofitable And here we must obserue that some latin books omitting some things do repeat this form of praier more briefly in S. Luke then it is described by Mathew For in the beginning it is only said Father and this which followeth in S. Matthew which art in heauen is omitted The third petition also is omitted thy wil be dōe in earth as it is in heauen This also is omitted But deliuer vs from euill And Austine saith expressely in his Enchiridion cap. 115. 116. that the lords praier in Mathew containeth seauen petitions but in S. Luke it hath not seauen but fiue petitions onely And he sheweth that that petition thy wil be done is contained in the two former this but deliuer vs in that which went before it Lead vs not into temptation Whence I gather that the Latin bookes euen in Austins time had the Lords praier according to Luke as it is now read But the Greeke bookes doe set downe that whole prayer euen so with Luke as it is in Mathew saue onely that with Luke doth wāt that conclusiō for thine is the kingdome Now it might seeme that such things as were wanting with Luke in this place haue beene added from the Greeke bookes out of Mathew But Austine in his booke of the words of the Lord vpon Luke cap. 28. And Ambrose in his fift booke of the Sacraments cap. 4. doe so rehearse that whole praier out of Luke as it is extant in Mathew Whence I gather that the latin bookes differed at that time and some of them read it so in Luke in this place as it is in the greeke others read it so as it is now in the vulgar latin translation As for the differēce which is in some words that we wil note in the exposition And that very diuersity of some wordes doth shew that we are not bound to a superstitious rehearsall of wordes in prayer This praier containes three parts the entrance or preface petitions and the conclusion of each whereof I will speake in order Our father which art in heauen The Preface Austine saith whereas in euery earnest sute we ought to procure his good will to whome we make our request and that is most conueniently done by the praise and commendation of his benefites to whome we praie therefore seeing we neither can nor ought to boast of our owne merits before God Christ in the beginning of this praier hath commanded vs to say nothing else but Our father Hugo saith that Christ like a good oratour before the petitions prefixeth a short preface wherin fauour is sought for from the person asked when we say Father from the person asking when we say Our And surly these aduertisments haue their vse But because it hath beene declared before that we are to vse words in praier not so much to mooue the minde of God by rhetoricall insinuations as by rehearsing and meditating on the wordes to stirre vp in our selues attention deuotion confidence and care to frame our praiers aright that we may shew our selues to be such suiters as the Lord would haue therefore those words are principally to be imploied for this ende and purpose We will briefly note out in seuerall points those things which are principally to be thought vpon by occasion of these words As first these words Our father doe giue vs to vnderstand that praier ought not to be such a bare desire in a wishing manner as men are woont to say would God this good might happen vnto me oh that this danger or this euill might be remooued God blesse it and prosper it God forbid and such like but we must expressely name him of whome we desire to haue our request graunted vnto vs. And not in generall tearmes onely as when we say God graunt God forbid but we must by name speake vnto and call vpon him that our praier may be directed vnto him our father as it were in communication And whereas the psalmes doe speake in the third person God be mercifull vnto vs God blesse vs we must vnderstand that praier to be directed either to the mediatour that for his sake God would be mercifull vnto vs and blesse vs or else the deuotion of the mind is to be referred to the second person For it is the Scripture phrase to speake vnto a person present in the third person as Gen. 33.14 Let my lord goe before his seruant 1. King 16.16 Let my lord the King command and chap. 25.25 Let not my lord the King I pray thee set his heart against Nabal And in that vsuall phrase of Scripture let the king liue is vnderstoode I pray God the King may liue And therefore in what words soeuer the prayer be framed the minde must alwaies thinke vpon God and behold him that our desires and requests may be directed vnto him For this is the forme and rule of our prayer to say our Father Secondly these wordes doe admonish vs that prayer or invocation is not to bee directed to any creature but onely to the heauenly father so as we may not direct our prayer to them of whome we are sure their spirits doe liue with God For the name Father is also opposed vnto thē Isay 63. v. 16. Doubtles thou art our Father though Abraham be ignorant of vs Israell know vs nos thou Lord art our Father and our redeemer Thirdly those wordes doe teach vs that we must so conceiue of God and speake to god in prayer as he hath revealed his essence vnto vs in his word For the heathen when they goe to pray they thinke of a God that is eternall the Creatour almighty but who that God is they knowe not But we are taught by these wordes to make a difference betweene our calling vpon God and the praiers of the heathen and to thinke that we call vpon that God who hath thus made knowne his beeing vnto vs in his word that he is the Father the sonne and the holy Ghost to witte the Father of our Lord Iesus Christ who sendeth the spirit of his sonne into the hearts of the faithfull whereby we crie Abba father For so the word Father is to be vnderstood essentiallie in this place for God or for the Diuine Maiesty or for the whole Trinity which is the Father the Sonne and the Holy Ghost as it is written Deut. 32. v. 6. Is not he thy father that hath bought thee which hath made thee and proportioned thee Isaie 63. v. 16. Thou Lord art our father and our redeemer or he that dischargeth vs from bondage The Sonne also is called by this generall title Father of Eternity Isay 9.6 And the holy ghost is called the Father of the poore This title therefore doth admonish vs when we are about to pray to settle our minde against all levity inconsideration pride in such deuotion reuerence and humility as those which