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A16577 A frutefull treatise and ful of heauenly consolation against the feare of death Wherunto are annexed certeine sweet meditations of the kingdom of Christ, of life euerlasting, and of the blessed state & felicitie of the same. Gathered by that holy marter of God, Iohn Bradford. Bradford, John, 1510?-1555. 1564 (1564) STC 3481; ESTC S106823 29,063 104

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ioyful together If sinne the lawe the deuyll or any thinge would crepe into the bed and lie there then complaine to thy husband Christ and forth wyth thou sahlte see hym playe Phinees parte Thus my dearly beloued I haue geuen you in fewe wordes a summe of all the Diuinitie which a christian conscience can not want ¶ A Prayer whiche Ihon Bradford sayd a little before his death in Smithfelde MErcifull God and Father to whom our sauiour christ approched in hys feare and nede by reason of death founde comforte gracious God most bounteous Christe on whō Stephen called in hys extreame neede receiued strength moste beninge holy spirite which in the middest of all crosses death diddest comfort the apostle s Paule with more consolations in christ then he felt sorrowes terrours in the worlde haue mercy vppon me a most miserable vile wretched sinner which nowe drawe nere the gates of death deserued both in soule body eternally by reson of my manifold horrible old newe transgressions which to thine eyes O lorde god are opē and kuowen Oh be merciful vnto me and forgeue me for the bitter death and bloud sheddinge of thine onely sonne Iesus Christe And thoughe thy Iustice do require in respect of my sinns that nowe thou sholdest not heare me contemning thy dayly callinges yet let thy mercy which is aboue all thy works and wherwith the earthe is filled let thy mercy I say preuayle towardes me thorow the merites mediation of christ our sauiour for whose sake it pleaseth thee to bringe me forth now as one of his witnesses a record bearer of thy verity and trueth taught by him to geue my life therfore To which dignity I do acknowledge deare god that there was neuer anye so vnworthy and vnmeete no not the thefe that hāged with him on y e crosse I humbly therfore pray thee that thou wouldest accordingly ayde helpe assist me with the strēgth and heauenly grace y t with christ thy sonne I may finde comforte with Stephen I may see thy presence and gracious power wyth Paule and all others whych for thy names sake haue suffred afflictious and death I maye finde so present with me thy gracious cōsolation that I may by death glorify thy holy name set forth ratify thy verity comforte y e hartes of the heauy confirme thy church in thy truth cōuert some that are to be conuerted and so depart out of this miserable world wher I do nothing but dayly heape sinne vpon sinne and enter into the fruition of thy blessed mercy wherof now geue increase in me a liuely taste sense and felinge wherthrough the terrour of death the torments of fier the pains of sin y e darts of Sathan the dolours of hell may neuer ouercome mee but may be driuen away through the working of that most gracious spirite whych now plēteously endue me withal that through the same spirite I maye offer as nowe I desire am redye to do in christ by him my self wholy soule and body to be a liuely sacrifice holy acceptable in thy sight deare father whose I am alwaies haue ben euen frō my mothers wombe yea euen before y e world was made to whō I commende my selfe faith name familye frendes countrey and al the whole church yea euen my very ennemies accordinge to thy good pleasure besechinge thee entierly to geue once more to this realme of Englande the blessinge of thy worde againe with godly peace to the teaching and settinge forth of the same Oh deare Father now geue me to come vnto thee purge so purify me by this fier in Christes death and passiō thorowe thy spirite that I may be a burnte offeringe of swete smel in thy sight which liuest raygnest with the Sonne the holy ghost nowe and foreuermore worlde without ende Amen Ephe. v. ☞ Awake thou that slepest and arise from the Dead and Epriste shal shew light vnto thee Certein faults escaped In the 7. leafe first side reade in the margent thus By loking on our olde faulles In the 13. leafe and second syde adde to y e later note ī y e margēt Felicitie which we obtain by Death In the 43. leafe in y e title of the Introduction read Diuinitie And in the other titles for Instruction read Introduction iiij kindes of death Spiritual death what it is 2. Tim. 5 Temporal death Cols 3. Sinne is the cause of death By what meanes death came into the world Roma 8. Naturall death Death what it is to christians Philip. 1. Luke 2. This liffe is not to be loued in respect of the pleasures ther of beinge nothynge else but vanitie What this lyfe is marke here and learne This life is more to be loched for the myseries thē loued for the pleasures ther of The myseries of this life concernīg the body The miseries of this life concernīg the soule Bylokīg on our olde falts tēptatiōs and other mès falts we maye see what daunger we are al wais ready to fall into Great weighty causes for vs to be sadde and heauy lyttle to ioy in the pleasures of this lyfe An apte cōparison betwene a ship on the sea the lif of man for what daungers are so great what so like Beholde the greate miseries mischiefs that this life is in danger of on euerye syde 1. Cor. 2. Iob. 5. Iob 8. Iaco. 4. Iohn 8. Psal 91. How short transitory and misera The life of man is the scriptures doe euerie where declare The breuitie vanitie and miserie of this life shoulde cause vs little to regarde it 1. Pet. 7 Apoc. 7. The commodities wherto death bringeth vs shoulde make vs wylling to forsake this lyfe The commodities of this lyfe mixed with discommodities lest we should loue them to muche The pleasures of this life what they are in cōparison of the pleasure of the life to cōe The blessed state of the life to come 1. Co. 2. Psal 84. The vehement desire and lōging of Goodes sainctes to be dissolued and to be with god Psal 24. Psal 63. Roma 8. Apoc. 22. Philip. 1. Math. 24. 1. Thes 4. Math. 2● Apoc. 7. The glory and felicitie of Gods children in the kingdom● of God Death y e Hauen of eternall life The miseries and dangers we passe and the Phil. 3. Mat. 13. Dan. 12. Mat. 17. Cor. 15. Io. 3. 1. Cor. 15 Now folish sensles are thei which in respecte pect of so glorious a state will not gladly forsake so miserable a lyfe 1. Cor. 2. Apo. 44. The claritie and brightnes of Gods children in his kingedome aboue the seuen told brightnes of the sū● Apoc. 22. Apoc. 21. Lacke of fayth is y e cause whi we do so lyttle desire to be out of this synfull lyfe An obiection procedinge of the sense of synne reason whiche is an aduersary to fayth 1. Iohn 1 Iob. 25. Psal ●●● Psal 141 Thre thinges wher by the afflicted consciēce may be assured of pardon forgeuenes Esay 43. Esay 1. Ezech. 33 Iohn 3. Philip. 2. Math. 11 Iohn 3. Luke 5. Iohn 15. Heb. 5. 1. Tim. 1. Act. 16. Heb. 9. Act. 8. Mark 6. Luke 17. 1. Iohn 1 1. Iohn 2 Luke 1. Rom. 5 Rom. 8. Rom. 10. 1. Thes 4. 1. Cor. 15. The greatest dishonor to god is to dout of his mercy Luke 1. in y e word only wee beholde gods loue fauoure towardes vs therfore wee shold geue credit to it against al our sense reasō and iudgmēt * Iohn 12 Psal 130 Deathe what it is by y e word of god 2. Cor. 5 whi death oughte to be premeditate and thoughte often vpō Iob. 14. Luke 12. Luke 11. The .iiij. last Artycles of the fayth oftē to be meditate and thoughte vpon No synne or wante of anye thynge what so euer it bee shoulde cause vs to dispaire of Gods finall fauour and mercy That we are partakers of this communion felowship wee maye not doubt beinge receued ther vnto by baptysme None so greate or grenous a sinner but there is mercy for him wyth the Lord. Cantic 5 Philip. 3 1. Cor. 15 Exod. 34 1. Cor. 13 Roma 6. Iohn 18. Iohn 17 Rom. 8. Esay 12. Esay 11. Psal 44. Iohn 16. 2. Tim. 3 2. Thes 2 1. Peter 2 1. Dan. 7 Psal 45. Luke 17 Math. 13 Esay 53. Daniel 9 1. Cor. 16 Where this eternal life is 1 Iohn 4 1. Tim. 6 Act. 8. 7 What maner of thing this euerlastīg life is 1. Cor. 2. Iob. 19. 1. Cor. 13 Heb. 11 1. Iohn 3 1. Cor. 19 Psal 16. Psal 17. Apoca. 5. Apoc. 21 Rom. 7. Luke 2. Psal 142 1. Cor. 2. Apoca. 4 Apoca. 5. Psal 84. Psal 24. Psal 13. Roma 8. Apoc. 22. Philip. 3. Math 14 Math 25 Math. 12 Math. 13 Apoc. 7. Psal 77 ☞ 2. Pet. 1. ☞ Math. 26 Actes 7. 2. Cor. 1.
olde man therefore is more stronger iusty and stirring then is the new man because the birth of the newe man is but begonne now and the olde man is perfectly borne And as the olde man is more stirringe lustye stronger thē y e new man so is y e nature of him cleane cōtrary to y e nature of y e new mā as being earthly corrupt w t Satans sede y e nature of y e new mā beīg heauēly blessed with the celestial seed of god So that one man in as much as he is corrupt with the seede of the serpente is an olde man and in as muche as hee is blessed with the seede of God from aboue he is a new mā And as in as much as he is an old man he is a sinner an enemy to god so in as much as he is regenerate he is righteous and helpe and a frende to God the seede of God preseruīg him from sinne so that he cannot sinne as the seede of the serpente wherwith he is corrupt euen frō his cōception inclineth him yea enforceth him to sinne nothing els but to sinne Soo that the best part in man before regeneration in Gods sight is not onely an enemie but enmitie it selfe One man therfore wich is regenerate well may bee called alwaies iust and alwaies sinfull iust in respect of Gods seed and his regeneration sinfull in respect of Satans seed his firste birth Betwixt these two men therfore there is continuall conflicte warre most deadly The flesh and olde man by reason of his birth that is perfect doth often for a time preuaile againste y e new man being but as a child in comparison and that in suche sorte as not onely other but euē the children of God themselues thinke that they bee nothing els but olde and that the sprit seed of God is lost and gone away wher yet notwithstandinge the the truth is otherwise the spirit and the seede of god at the length appearing againe and dispelling away the cloudes which couer the sonne of gods seed from shininge as the cloudes in the ayer do y e corporal sonne so that some times a man cannot tell by anye sense that there is any sonne the cloudes and windes so hiding it frō our siht Euen so our cecitie or blindnes and corrupte affections doe oftē shadow the sight of Gods seed in Gods children as though they were plaine reprobates wherof it commeth that they praying accordinge to their sense but not accordinge to the truth desire of god to geue them againe his spirit as though they had lost it he had takē it away Which thing God neuer doth in deede althoughe he make vs to thinke so for a time for alwayes he holdeth hys hande vnder hys childrē in their faules that they lie not stil as other do which are not regenerate And this is the difference betwixte Gods Children which are regenerate and elect before all times in Christ the wicked cast awayes that the elect lie not still continually in their sinne as do the wicked but at the length do returne againe by reason of gods seed which is in them hid as a sparkle of fier in the asshes as we may see in Peter Dauid Paule Marye Magdalin and others For these I meane Gods Children God hath made all things in Christ Iesu to whom he hath geuen this dignity y t they should bee his inheritance spouses This our inheretour Christ Iesus GOD with God light of light coeternal and consubstanciall with the father and with the holy Gost to the end that he might become oure husband because the husband and the wyfe must be one body and flesh hath taken our nature vppon hym communicating with it and by it in his owne person to vs all his children his diuine maiestie as Peter saith and so is become flesh of our flesh and bone of our bones substancially as we are become flesh of his flesh and bone of his bones spiritually all that euer we haue pertaining to him yea euen our sins as al that euer he hath perteineth vnto vs euen his whole glory So that if Satan should sōmon vs to aunswere for our dettes or sinnes in that the wife is no sutable person but the husband wee may well byd him enter his action against our husband Christ and he wyll make him a sufficient answere For this end I meane that we might bee coupled maried thus to Christ and so be certein of saluatiō at godly peace with god in our consciences god hath gegeuen his holy word which hath two partes as now the children of God do consiste of two men one part of gods word beīg proper to y e old man the other part of Gods word beinge proper to the new man The part properly perteining to the old man is the law the part properly perteining to the new man is the gospell The law is a doctrine which cōmaundeth forbiddeth requiring doing and auoiding Vnder it therfore are cōteined al preceptes threatnings promises vpon condicions of our doing auoyding c. The Gospell is a doctrine which alwaies offreth and giueth requiring on our behalfe not as of worthines or as a cause but as a cerificat vnto vs therfore vnder it is conteined al the free and swete promises of god as I am the lord thy god c. In those that be of yeres of discretiō it requireth faith not as a cause but as an instrumēt wherby we our selues may be certeine of our good husband Christ and of his glorye and therfore when the conscience feleth it selfe dysquieted for feare of Gods iudgement agaynst sinne she maye in no wise loke vppon the doctryne perteyninge to the olde man but to the doctrine only that perteyneth to the newe man in it not loking for that which it requireth y t is Faith because we neuer beleue as we should but only on it which it offreth which it geueth y t is on gods grace eternal mercy and peace in Christ So shall she bee in quiet when she loketh for it altogether out of her self in Gods mercy in Christe Iesu in whose lappe if she laye her heade with saiut Iohn then is she happy and shal find quietnes in deed when she feleth her selfe quyete then in Gods name let her looke on the lawe vpon such thinges as it requireth therby to brydel and kepe downe the olde Adam to slay that Goliath from whom she must nedes keepe the sweete promises being the bed wherein her spouse and she mete and lie together as the wife will kepe her bed only for her husbād although in other thinges she is contented to haue fellowship with others as to speake sitte eat drinke go c. So our cōsciences which are Christs wiues must nedes kepe the bed that is Gods swete promisses alonly for our selues and our husbande there to meete together to embrace and laugh together and to be