Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	grace_n	holy_a	lord_n	14,167	5	3.6878	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01083	A godly and frutefull sermon, made at Maydestone in the county of Kent the fyrst sonday in Lent, in the presence of the most reuerend father in God Thomas archbishop of Canterbury. &c. / by M. Thomas Cole scholemayster there, againste dyuers erronious opinions of the Anabaptistes and others.	Cole, Thomas, d. 1571.	1553 (1553)	STC 5539; ESTC S124208	30,464	70

didde vnto them Audite coeli percipe auribus tuis ô terra quoniā Dominus loquutus est Hear O heauens harkē O earth ▪ hear ye that be riche and ye that be poore ye that be honorable ye that be miserable ye bothe good and badde Audite Audite But peraduenture so me man museth what I do meane thus earnestly to wyl you to heare declaryng nothing what you shuld heare Cum audire non possitis sine predicante If here were no manne to speake vnto then Rom. 10 although I should saye audite yet mighte I chose whether I wold speak furder bicause it is wrytten Auditus vbi non est non effundas Eccl. 32 sermonem I can make no such excuse seing here is so goodly an audience so learned an auditory so diligently bent to hear that that shal be spoken but am compelled for conscience sake to speak that that the lord wylleth to be spokē by me wherfore as it is written Qui habet aures ad audiendum audiat Speake on therfore what would you that we shoulde Mar. 4. heare Verely ye shall heare the wholsome comfortable and sweet exhortacion yea rather the humble supplicacion that the holye Apostle S. Paul made vnto the Corinthiās But I wold not haue you to heare for your belies sake or to satisfy the wanton lustes of your fleshe as dyd the Epicures neither to tryppe the preachers in their wordes as dyd the Phariseis or cursed Herodians least the Seyng plage I wold say the Synne plage of Aegypte fall vppon you as it dyd vppon theym for theyr so wylfulle enterprise Auditu audietis non intelligebitis vidētes Math. 13. Esa 6. Marc. 4. Act. 18. uidebitis non uidebitis But I wold wyshe you so to heare that ye myght learn so to attend that ye myght comprehende your dutie towardes our merciful god To this end do they heare that are either wyse or religious As Salomon witnesseth Auris sapientū Pro. 18. quaerit doctrinam non calumniā as those that be vndiscrete do to whō to speke of knowlege it auaileth not bycause they refuse to be lerned therin vnto whom Salomō forbiddeth to speake saying In auribus insipientiū ne loquaris despicient enim doctrinā eloquij tui hopyng Pro. 23. therfore that ye seke to knowe with the wise not to carp with the folish that ye seke to learn not to lurch to sauor the truth not to snare them y● seke the prosperitie of your soules I am bolde at this instant through the permission of god to open my mouthe in the truthe Beyng well assured that if ye disceaue me herein yet can you not deceyue the lorde who seeth clerely in the darkenesse Gen. 11. 17. Psal 7. Apo. 2. who knoweth the very secretes of all mens hertes vnto whom no thyng is hyd but knowen as it is written ●mnia nuda sunt illius oculis de quo agimus who can not be begiled Psal 93. bycause he made man and all that is in man As the prophete saythe Shall not he that made the eare heare or he that made the eie shall not he see and he that made the hert shall not he vnderstand and knowe yea verely Wherfore without all hypocrisy bowe your eares to the Lord and obediently lerne to serue hym that your soule maye lyue As the Lorde hym selfe sayth Aurem uestram inclinate Esa 55. uenite ad me audite uiuet anima uestra To this end sainct Paule made this supplication vnto the Corinthiās that they myght lyue Therfore to declare how carefull he was ouer theyr lyfe and fearefull lest thorow theyr owne foly they shoulde fall to death he sayde Quin adiuuantes obsecramus ne in uacuum 2 Cor. 6. gratiā dei receperitis Dicit enim in tēpore accepto exaudiuite in die salutis su●curri tibi Ecce nunc tempus acceptum ecce nunc dies salutis Ne quam demus offensionem ne reprehendatur ministerium nostrum sed in omnibus commendemus nos●psos vt Dei ministri c. After this humble and louely maner dyd saynt Paule exhort the Corinthians which were citisyns of the head citie of Achaia of whom they had theyr names and were called Corinthians wyllyng them as a tender father dooth his beloued chyldern that they shuld not receyue the abundant grace of god mynystred vnto them by his preachynge in vayne Wherfore he sayth We as helpers exhorte Rom. 11. 1. Cor. 8. Eph. 1. 2. Cor. 3. Apoc. 17. you not that he ment by those wordes to helpe god which needeth not the helpe of men bycause he is a perfect God holy iust and good vnto whom nothing can be added nor any thyng diminished but that he holpe the Corinthians in this that he slacked not the ministration of the worde toward them neyther behaued hym selfe vnfaythfully towards God by whom he was chosen to be an instrumente to beare his name vnto the Gentiles No neither vnkyndly toward the Corinthians whom he had conuerted vnto the truthe from their gentilitie and vngodlynes For as it appeareth by auncient and godly wryters he lyued among the Corinthians one hole yere and sixe monethes in the which he laboured with all diligent preachynge to bryng theym from all lettes that hyndered Christes religion vnto the obedience of the fayth wherwith before his commyng they were not a lyttell infected What mischief was there to be sene amōg any people that coulde not be bothe sene and founde among the Corinthians before his prechyng Were they not deuout ydolaters execrable blasphemers vnmercifull oppressers violent exactours beastly aduoutters full of enuy pride dronkennes gluttonye strife sedition and vnspeakeable villanye agaynst God and his dere son Iesus Christ Dyd they not through ignorance the chiefe enemy to knowledge abuse all the good giftes of god But the Lorde entendyng to set forth mercy towardes them lyke as he hath doon to all the hole worlde dyd moue saynte Paule by his holy spirite to go preache vnto them the glad tydynges of saluation call theim to repentaunce that they myght by grace through faith in Iesus Christ obtein the crowne of immortalitie and euerlastyng lyfe whyche thynge whan he lyued familiarly among theym thorough the spirite of grace in preachyng he performed Wherefore by trewe preachyng he layd a sure foundation among them vt sapiens archytectus 1. Cor. 3. namely the Lord Iesus y● they beyng buylt vpon hym myght grow to an holy temple in the Lorde Howbeit the dyuel the anciēt enmy of God endeuouryng to destroy that that God worketh labouryng to euert that that God buyldeth and to roote vp that that God planteth bycause he may not abyde the creatures of God to tourne from synne and faythefully to serue their God Therfore soone after saynct Paules departure from Corynth the dyuell woorkyng in the children of vnbelefe styrred the Corinthians to theyr old vomite agayn that they myght peryshe

principall medicine to theym that by faithe cleane to Goddes promyse made in Christ sayenge Benedictus deus et pater domini nostri Iesu Christi qui benedixit nos ī omni benedictiōe spirituali Eph. 1. in coelestibus ī Christo sicut elegit nos in ipso ante mundi constitutionem ut essemus sancti immaculati in conspectu eius in charitate Qui praedestinauit nos in adoptionem filiorū per●●sum Christum c. If there had ben no predestination then wold not S. Paul haue giuen thanks to God for it But out of doubt ther is a predestynation the whych is certayn in God although it be vncertayne in vs and none otherwyse knowen but in that we fele the spirite of grace workyng fayth and obedience in our hartes vnto the word of god and that is the true token wherby the spirite of god certifieth our spirites that we at the electe sonnes of God Let no man therfore rashely iudge of gods holy predestination but let euery man submyt his iudgement to the word of God without curiositie sekyng that ende in predestination whiche sayncte Paul wylled the Ephesians to lerne namely Elegit nos in ipso ut sancti essemus immaculati in conspectu eius in charitate That felyng this mynde and desyre in theim selues they may reioyce in theyr election and geue thaiskes with saint Paul Who so euer than ther be that is faythfull and coueteth rightly to vnderstande predestination let hym attende vpon Christ that he may fynde hym selfe in hym without whom there can be found no worthy tokē of Predestinatiō beware that no man be so blynde that he shulde deny the predestination of God for so shoulde he declare hym selfe to be infected with this stynkyng floure of the dyuell Nowe as it is a wycked errour to deny the Predestination of God and our election in Christ and a floure not to be found among christen men so it is a moste damnable heresy and an execrable flowre of hell wherein may be smelled the poyson blasphemy of the dyuell agaynste the sonne of God Iesus Christe to affirme and holde that by predestination God is the author of syn where as we may learne in scripture that the holy Predestination of God neuer passeth but alwayes continueth within the boundes of Godlynes and ryghteousnes where by all myghty God at no tyme moueth any man to sinne Vniuersae enim viae domini misericordia veritas Saynt Iames therfore to declare Iacob that God is not the author of synne sayth that God tempteth no man to euyll Satan is the cause of synne and synne the cause of our punyshemente what bryngeth the wrathe of God vpon vs and maketh his anger so fierse ouer vs Syn. What is the cause that Gods truthe taketh no place in vs and that we receyue the grace of god in vayne Synne Therefore it is written In cor maleuolū non introibit sapientia nec habitabit ●ap 1. in corpore subdito peccatis c. Esai cōfirmeth the same saying Your sinnes haue separate you frome god Sainct Paule also teachīg the Romains wherwith God was and is displeased sayd Reuelatur ira Dei de Rom. 1. coelo super omnem iniustitiam impietatem hominum c. If God bee than displeased at synne as his word doth declare hym to be than is he not the authour of syn onlesse we shuld grant as God forbyd that he is both a mutable god or a dissembling God which coueteth or alloweth that which he saith by his word he doth hate For he is the author of nothyng but of that whiche he aloweth As he therfore is good only and goodnes it selfe contrarye to all iniquitie so is he author of all godlynes and vertue and no syn For this cause hath he cōmanded vs to flee from all syn as from a serpent declaryng in his blessed testament that they be blynd as concernyng the knowlege of god yea strangers from al truth that say thei haue felowship with the light yet walke in darkenes 1. Ioan. 1. Therfore he willeth al men to absteyn from syn wherof he is not the author but the hater not the cause but auēger with a liuely faith to withstand the diuel the author only Ioan. 8. cause of syn as it is writen Diabolus mendax est pater eius Awai therfor with this pestilent floure creping pestilēce in the dark wherby the diuell busily sekīg our destruction laboureth to persuade vs litell to regard the lawe of God to neglecte our conscience to eschue no euyll to folowe all mischiefe lyke vnbrideled horses and that bicause God is displeased at no synne whiche is the author of all as the dyuell teacheth But lette vs buylde our fayth vpon the word of god sanctified and sealed with the bloud of Christe wherby we are taught that God is holy iust and good and the cause of no synne as it is wryten Quoniam non Deus uolens iniquitatē Psal 5. tu es Neque habitabit iuxta te malignus neque permane bunt iniusti ante oculos tuos Odisti omnes qui operantur iniquitatem c. Therefore by predestination god doth not prouoke or allure any man to synne bycause he is god and playeth not the part of the dyuel but he hath predestinate his iudgement wherwith he wyll reward euery man as he hath done either lyfe or death vnto whose predestination nothyng appertayneth but iust condemnation to the vnbeleuers and vndeserued mercy to the faythfull Christe came to take away our synne and there was no synne in hym As there was no synne in hym so was there no synne of hym that that was not of hym was not his woorke that whiche was not in his work was not in his predestination a damnable floure of the diuels orchard But if this flowre serue not he hath an other ready in store the smell whereof no lesse infecteth than thother That is Christ died for his owne synnes as well as for the sinnes of the people How the diuel hath wrought by this flour ye haue an exāple before youre eies that ye may learn to eschew the sauor of so perillous a flour For the poisonyng of this ought to be to you a perpetuall warnyng to beware the engins of the diuel that he at no time bewitch you to fall into such an errour so farre against the truthe By this blynd suggestiō the dyuel goth to appeach Christs innocency righteousnes death and to make hym an insufficient Sauiour whereby he myghte make vs opynion that the law were not satisfied for vs neither yet God contented towardes vs. For God coulde not bee pleased towardes vs vntyll his lawe were satisfied And the lawe coulde not bee satisfied vntyll one that had not transgressyd the law shuld be propitiation for their synnes that were condemned by the law Seyng therfore that none could be found of the synfull generation of Adam that hadde not in