Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04920	An answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God	Knox, John, ca. 1514-1572.	1560 (1560)	STC 15060; ESTC S108122	364,871	458

whō he knew to be predestinate so that they coulde not fall In the congregation of Pergamus were two most detestable sectes that is Balaamites and Nicholattains whom the Lord did hate then were they not beloued and so consequently were they not elect after your opinion yet willeth he them to be conuerted and to receaue a new name written in whi●e stone In the cōgregation of Thiatyra was the fals prophetesse Iesabell to whom he gaue space to repent ▪ and as Peter saieth the long suffering of the Lord is saluation then might she haue repented not withstanding she did not repent then was she reprobate likwise vnto them which committed fornication with her that is idola●rie is repentance granted The congregation of Sardis thogh in name she did liue yet in dede she was dead And that of her which was yet a liue was in danger of death wherefore he willeth her to call to remembrance what she had heard and what grace she had receaued and to repent her of her imperfect workes and watch lest the Lord shoulde like a thief come vpon her Vnwares If the congregation of Sardis was elect then in vaine doth the Lord threaten her after your opinion and if she was reprobate what auaileth it to watche and repente The congregation of Philadelphia he commandeth to holde fast that which she hath that no man take away her crowne as Peter saith Beware lest ye with ▪ other men be also plucked away through the err●r of the wicked fall from your owne 〈◊〉 what shoulde they feare the losse of that which as you say they can not lose The congregation of Laodicia which was n●●her hote nor colde but wretch●ed miserable and poore and blynd and naked if ye say it was elect yet the Lord threatned it that he wolde spew it out of his mouth if you say that they were reprobate yet might they bene saued gr●we ●eruent and repent And where they were poore they might haue boght of Christ tried gold in the fier to make them rich and where they were naked they might be clothed with whyte raym●nt ●f right●●●snes to couer their filthie nakednes Moreouer they might haue gotten the salue of true kn●wledge by the spirit of God to an●●t their blynd eyes b●re we se how that there is none of these cōgregatiōs so elect but they might fall therefore haue nede of exhortations to be consiant vnto the 〈◊〉 Le●t perchance as Paul the elect vessel of God feareth him self they shoulde become cast aways reprobates againe there be none so reprobate but they be here cōforted space of repētance granted thē to turne frō their wickednes liue So wolde I exhort you to repent and turne from your errors and to seke for this salue of true knowledge to anoint your blind ignorant eyes ▪ that ye might porc●●ue how ye be partakers of all the f●ltes which were found among the seuen congregations by that ye are infected with this poysoned error of mere necessi●●e and stoicall destinie more then they God grant that ye may be also partakers of the mercie and grace offred to the said congregations first ye participate with the congregation of Ephesus in that there is of you which call them selues Apostles are liers with the cōgregation of Smirna in that there be among you which call them selues Iewes 〈◊〉 spirituall Israelites and are of the congregation of Sathan with the congregation of Pergamus in that Sathan dwelleth among you and ye are become persecuters of Antipas that is of the faithfull and in that ye mainteine the doctryn of Balaam giuing the people occasion of sinne with the congregation of Thiatira in that ye haue the spirit of the prophetesse Iesabell teaching a careles and liberti● life with the congregation of Sardis in that ye haue a name that ye liue and yet are dead and in that your workes are not perfect for ye teache that by no meanes can they be perfect in this world● with the cōgregation of Philadelphia in that as is afore said ye are become the cōgregatiō of sathā where as ye wold be estemed faithfull lewes of Christes cōgregatiō with the cōgregatiō of Laodici● in that ye are wretched miserable blynd naked and nether hote nor colde for ye thogh ye exhort your disciples to do wel yet to pull all earnest feruentnes from them ye say they can neuer at●eine to any perfectiō during this world Take hede therefore that Christ spew you not out of his mouth Behold I stād saieth the Lord at the doore knocke if any mā heare my voice opē the doore I wil come in to him wil suppe with him he with me Open the doore in time refuse him not which calieth by his voice And so you shal be certein of your election but if you shut your doore and refuse him which calleth and if you do not obey his voice then are ye cast awayes without ye repent in time Thus it becometh vs all to talke reueren●●y of gods election so far onely as we fele by experi●nce the spirit of God worke in vs So that when we fele the spirit of God increase in vs. we may be assured that we are in his fauor but when we be led away frō one vice to an other as Dauid was in abusing Bear seba killing Vrias letvs not presume then to be beloued of him which hated all workes of iniquitie ANSWER When I did first read this your blasphemous rayling I did wonder to what purpose ye wolde rehearse the aduertisementes admonitions and exhortations giuen to the seuen Churches in Asia vnto all other churches in their names and conditions seing that nothing in the same can serue your purpose yea altogether the holie Gost through y t hole worke doth manifestly fight against your pestilent errors and therefore I say at the first sight I did wonder to what purpose ye wolde trauail where ye were assured tolose your labor But when I came to your cōclusion which ye make in maner of exhortation to vs I did perceaue that easie it is to fynd a staf as the prouerbe saith to beat the dogge which mā wolde haue killed But to the matter Ye boldely affirme how so euer ye be able to proue that the Apostle vseth no such maner of doctrine as we teach c. If ye vnderstand that because he teacheth not in those seuen epistles or letters in expresse and plaine wordes that from the beginning som be elected to life euerlasting others be reprobate that therefore he teacheth it in no place ye are not ignorāt of y e answer and therefore I omitt it But I aske if you do not think that the Apostle doth dedicat this his hole worke to those seuen congregations so doeth him self witnes as in the first chapter is euident then what so euer is conteined in this hole vision apperteineth to the instruction exhortation admonition comfort and before

it proceded that God did send the Prophete Nathā to Dauid the offender that by the fiction of an other person he letteth him se the horror of his sinne that he did first terrifie and beate downe his conscience and after most tenderly did erect and lift it vp from the pitt of desperation All these graces say we proceded frome gods immutable loue which did remaine cōstant both towardes the one and towardes the other euen in the tyme of their greatest vnthank fulnes And that because they nether were beloued nor elected in them selues but in Christ Iesus their head who nether did transgresse nor offend in any iote against the wil of his heauenlie father But Adam and Dauid transgressing and horribly falling from God were so hated in them selues and for their sinnes that first behoued the innocent Sonne of God by his death to make a satisfaction ▪ for their sinnes ▪ as also for the sinnes of all gods children And secondarely we say preache write and maintein that the sinne was so odious before God that his iustice could do none other but inflict vpon Adam and his posteritie● The penaltie of death corporall the punishemētes and plagues which daily we do se apprehend gods children that vpon Dauid he did execute his iust iudgement which in these wordes he pronounced Now therefor y e sworde shall neuer departe from thyne house because thow hast despysed me and taken the wife of vriah the Hittite to be thy wife Thus saieth the lord behold I wil raise vp euill against the oute of thyne own house and I shall take thy wiues before thyne eyes and giue them vnto thy neighbour and he shall lye with thy wyues in the sight of sunne for y u didest it secretely but I shall do this thing before all Israel and before y ● sunne This sentence I say most iustly pronounced was after most sharply and yet most iustly for sinne commited put in ▪ execution And so do we affirm that none of gods children be they neuer so deare shall escaip punishement if contempteously they transgresse I suppose y t this our confession nothing doth offend you except in this one thing y t we affirme that God still loued Adā and Dauid after their sinne before y t his holie Sprit wroght in their heartes any true repentance And yet I wonder why this should offend you seing y t we assigne the cause not to be them selues nether any vertue with in them selues but Christ Iesus in whom they were elected and chosen The signes of gods loue we haue euidētly proued and y ● end and issue did witnes y t gods loue was not mutable If you require scriptures for the probatiō of y e same Behold they are redie if whē we were enemies we were recōciled vnto God by the death of his sone much more we being recōciled shal be saued by his life And a little before in the same chapter Whē we were sinners Christ died for vs c. And y e Apostle Iohn herein appereth the loue of God towardes vs y ● his onelie begotten sonne hath he sent in to the world that we may liue by hym herein is loue not that we loued God but that he loued vs. And hath sent his Sonne in the mercieseat ▪ for our sinnes These are verey plaine and we think that no reasonable man wil denie to Adam and to Dauid that which the holie Gost maketh common to all gods elect children to witt to be beloued of God ▪ euen when they were ennemies dead in sinne drowned in idolatrie and polluted with all filthines as witnesseth the Apostle in these wordes And you when ye were dead by sinne in the which ye somtymes walked according to this worlde accordīg to y ● prince to whom power is the ayre which is the spirit now working in the rebellious children amongest whom we all had somtymes conuersation in the lust●s of our flesh doing those thinges which pleased the fleshe and the mynd and were of nature the sonnes of wrathe like as others But God who is riche in mercie for his own great loue by the which he loued vs euen when we were dead by sinnes marke and if ye be offended complein vpon the holie Gost hath qwickened vs togither with Christ by grace ye are saued and hath raised vs vp togither with him and to gither with him hath caused vs to sit amongest y ● heauenlie by Christ Iesus to shew in y e ages to com his most rich grace in his liberalitie by Christ Iesus God open your eyes that you may se the light and mollifie your heartes that ye may magnifie with gods children his superaboundant loue and mercie bestowed euen vpon the most vnworthie If ye think y t this loue hath onelie place before that man offend you se the holie Gost plainely repugneth to your sentēce for he speaketh to them that had bene polluted defiled with all sinnes If yet ye replie but that was during the tyme of their ignorāce and not after they were illuminated by grace ye haue said nothīg against our confession for we affirme that God loueth sinners being wrapped in death and damnatiō by sinne and y t we haue plainely proued But yet for your satisfactiō and instructiō for I take to record the Lord Iesus y ● I wold bestow my own life to ioyne you fully to Christ Iesue I will procede a litle further with you ▪ Do ye think that the sinne of Dauid touching the nature and qualitie of y e sinne it self was more horrible and odious be fore God then were all the sinnes committed in Ephesus by those to whom the Apostle writeth yea then the ●innes which were done amongest y e hole Gētiles I trust ye will not think it and we clerely see that God loued y ● elect in Ephesus and amongest the Gentiles when they were drouned in all kynd of iniquitie If still ye replie Dauid was vnthankfull who after so many benefites receaued so traterously declined frome God followīg his own appetites and of purposed coūsell murthering his innocent seruant and y ● with great ignominie of God This nether do nether yet euer did we denie but yet as y ● question is other so is not our cōfe●●ion proued fals Albeit Dauid was vnthankfull yea and after Adā most vnthankfull of any of gods children to his daies for herein standeth the doubt whether y ● the vnthankfulnes of gods childrē after they haue once receaued mercie grace and large benefites from gods hands doth so alienat the mynd of God from them that he beareth to them no maner of loue till they turn to him by repentance The contrarie hereof we hold and affirme not fearing to auowe that repentance as it is ioyned with faith which is the fre gift of God so is it the effect of gods cōstant loue toward them and no cause of the same And for the more ample declaration

most feareful end and I suppose that none wil be so peruerse of iudgement as to denie that none other was appointed to be the salt of y e earth and the light of the worlde except those twelue I verilie beleue that Paule is nothing inferior to any of the chiefest Apostles in that case And so yet I affirme that nether were those wordes spokē of all the twelue nether yet of thē onely If this can not satisfie your curiositie labor you to proue that Iudas was elected to life euerlasting in Christ Iesus before the fundacions of the world were laid I haue before proued that the elect can not finally refuse nor deny Christ Iesus their head and therefor I will not trouble the reader with the repetition The place of Ezechiell serueth nothing your purpose for there doth he onely intreat of such righteous men as in the beginning of the same chapter vsed this prouerbe The fathers haue eaten soure grapes and the childrens teeth are set on edge signifying thereby as before we haue declared that they were iust and innocēt and that yet they did suffer punishement for the offenses of their fathers Against whom y e Prophet speaketh most sharpely affirming that the soule which did sinne shoulde die in this praising gods iustice that he wolde suffer sinne vnpunished in none of his creatures supposing that some for a time had a shew of righteousnes The prophet doeth further accuse and conuict their consciences for they knew them selues criminall in all crimes which the prophet there recited And therefore to prouoke them to repentāce w t this exhortacion Cast away from you saieth he all your transgressiōs whereby ye haue transgressed and make you a new heart and a new spirit for why wil you die ô house of Israel for I desire not the death of him y t dieth saith the Lord God Cause therefore one another to returne and liue ye Of this co●clusiō I say it easely may appere of what sort of righteous men y e Prophet speaketh not of such as being ingrafted in Christes bodie by the true sanctification of his spirit do daylie studie to mortifie their affections but of such as hauing an outward appearance or shew of holines did notwithstāding lowse y e bridle to all impietie In very dede God can not remēbre y e iustice of any such w c is not but their sinnes must craue iust vengeance y t the rather because by thē y e name of God is blasphemed Now to y e rest of y t w c foloweth in yo r book THE ADVERSARIE This say you with many other manifest testimonies of the Scriptures ye ●osse and turne vpside doun● seking shiftes to maintein your errors where by you declare your self to be of the nombre of them of whom it is written in the same place which do say tush the way of the Lord is not indifferent ye will not that the Lord iudge according to this way set furth in his word but of necessitie by an immutable 〈◊〉 saue a certē of necess●tie to cōdēne all the rest ye must not so read gods word studying rather to teache the holy Gost then to learne your duetie of him seking meanes rather to cōfirme your preconceaued error then to auoid it what true●● can he learne at the word of God which worshippeth the idoll of his own phantasie and hath alredie forsaken the mynd of the trueth Remēbre that the first less●̄ of wisdom is to be willing to learne wisdom ▪ Cast away therefor the ●doles of your heartes which made you st●mble in your wayes submit your selues to the word as humble and meke lābes for the lambe onelie was found worthie to open the seales of the book Trust not your error to be the-better because it hath many fauorers specially of thē which haue the name of learning for such haue bene alwaies in all ages ennemies to the trueth inuenters of sectes errors such like as Iannes and ●ambres resisted Moises so do they the trueth as the learned scribes Pharise●s blasphem●d the word of God and persecuted Christ the trueth it selfe so do they yet in hu membres And euen as the pharesies said do any of the reulers or of the phareseis beleue in him this comō people which know not the law is cursed so say they nowdo any of our learned doctors teach so these vnlearned felowes are cursed for they cā not vnderstād gods word they vnderstād onely the english tōgue yet wil they medle with 〈◊〉 as thogh the gifte 〈◊〉 the giftes of prophecying were so boūd together that God coulde not minister the one without the other but this is no new● thing for this was laid to Christ his Apostles charge ▪ that they were vnlearned ▪ But the holie Gost wille● vs not to iudge so marke saith Paul your calling how that not many wyse mē after the fleshe not many migthie not many of hieght degre are called but God ha●h chosen the weake things of the worlde the vile things of the worlde thinges which are despised of 〈◊〉 reputaciō to confound the mightie to bring to naught things of reputaciō how cā such great mē beleue seing they seke tobe praised one of an other and to be preferred for their knowledge in the tongues for the multitude of their bookes which they writ such learned mē are more mete to be in Herodes hall thē in Christes stable the dore is to lowe ●hey 〈◊〉 stout they may not stowpe so lowe for the disgracing of their graui●ie onely poore shepherds which are accustomed to stables are foūd mete to haue Christ reueled to them not that I disp●se learning or learned men for I knowe that learning is the good gift of God ye● as S Paul saith knowledge maketh a man to swel and many in our tyme as in all ages paste do abuse this good gift of God yet not all God forbid for som I know I prayse God to whom it hath pleased God to reuele the trueth of this mater which in perfect knowledge of the sōg●es are to be compared with any of your Rabbes Be not deceaued therefore with vaine 〈◊〉 of learning or of worldlie wisdome ifye seke Christ seke him where he is in the poore stable and not in Annas and Caiphas pallasses wi●hout ye will se and heare Christ accused to such a banket peraduenture Christ may be called of the learned If you wil haue Christ ye must not go to seke him in ●he vniuersities where you may be praised for your sharp wittes and eloquent tongues but you must go forth vnto him out of the tentes and suffer rebuke with him ▪ knowe ye not that the learned phareseis and lawers coueted to talke somtime with Christ not to learne but to dispute and trap him in his sayinges and so did the learned Philosophers of Grecia with Paul Awake therefore in time be no longer deceaued with he●r auctoritie examyn your selues examyn