Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abase_v	flesh_n	seal_v	27	3	10.6405	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06863	A booke of notes and common places, with their expositions, collected and gathered out of the workes of diuers singular writers, and brought alphabetically into order. A worke both profitable and also necessarie, to those that desire the true vnderstanding & meaning of holy Scripture By Iohn Marbeck	Merbecke, John, ca. 1510-ca. 1585.	1581 (1581)	STC 17299; ESTC S112020	964,085	1,258

Godhead S. Iohn sayth not Caro verbum facta est as the Arrians expound it and say the flesh receiued the worde but hée sayth Verbum caro factum est The word was made flesh I. Proctour ¶ In that he sayth the word became flesh and not man hée sheweth how farre Gods sonne humbled and abased himselfe For the Scripture calleth man flesh when he will signifie the pouertie vilenesse and miserie of man As when it is said All flesh is grasse and he remembred that we were but flesh my spirit shall not euer striue in man for he is flesh But when y● Euangelist sayth The word became flesh we may not imagin that Gods sonne ioyned to his diuine nature flesh only and not mans soule as Appolinaris thought in his traunce that flesh and the Godhead made one person without mans soule For he imagined that the diuinitie was in steede of a soule But so it should follow that the Lord Iesus was not a very man For flesh is not a man For the soule is the formall part of a man namely that wherby a man is a man without which a man cannot be And that the Lord had a mans soule beside his diuinitie he himselfe testifieth where he saith My soule is heauy vnto y● death Neither can Appol 〈…〉 is aide himselfe with this place For when the Scripture calleth men flesh it meaneth not that they are without soule for then they were no men indeede Trahe●on What the Euangelist meaneth by the word in this place of Iohn In the beginning was the worde c. ¶ By the word the Euangelist meaneth the second person in the holy Trinitie namely our Lord Iesus Christ touching his diuine nature as it appeareth afterward when he saith And the worde became flesh Héere we must consider why Gods son is called a word Auncient writers consider a worde two wayes For they teach that there is an outward word and an inward word The outward word is that foundeth and passeth awaye The inwarde worde is the conceite of the heart which remaineth still in the heart when the sound is past So they saye that God hath an outward worde which is sounded pronounced and written in bookes And that hée hath an inwarde worde which remaineth within himselfe whereof the outwarde worde is an Image effect and fruite This inwarde worde euer remaining in him is called his sonne as the conceite of the heart maye bée called the ingendered fruite of the heart and the heartes childe They thinke also that he is called the worde of God because that as a worde is the Image of mans minde and representeth it vnto vs so the Lorde Iesus is Gods Image and most liuely representeth vnto vs his power his Godhead and his wisedome For whatsoeeuer is in the Father shineth in the Sonne Some other thinke that the worde héere is taken for a thing after the Hebrew manner of speaking For the Hebrewes vse Dabar which signifieth a worde for a thing When Esay the Prophet asked king Ezechias what the Babylonians had seene in his house he aunswereth thus They sawe all that was in my house Iohaial dabar there was not a word that is to say any one thing that I shewed not vnto them in my treasures The Prophet replyeth Behold the daies come that whatsoeuer is in thine house shall be taken away and whatsoeuer thy father haue laid vp in store vnto this day shal be carried to Babylon Ioij vather dabar ther shall not a word remain saith the Lord that is to say there shall not one thing be left behinde The Angel also in S. Luke when the virgin Mary meruailed how she shuld coceiue a childe without mans helpe sayd vnto her No word shall be impossible vnto God y● is nothing shal be impossible for him to do So that after this vnderstanding S. Iohns mening is that in the beginning ther was a diuine and heauenly thing with God Traheron How the word of God is called the light Thy word saith Dauid is a lanterne vnto my féet Psa. 119. 105 Againe the commaundements of the Lord is lightsome giuing light to the eyes Psal. 19. 7. Theophilact saith Verbum Dei est lucerna c. The word of God is the candle whereby the théefe or false preacher is espied How the word of God endureth for euer S. Hierome sayth Quomodo eternae erunt Scripturae diuin● c. How shall the holy Scriptures be euerlasting séeing the world shall haue an ende True it is that the parchment or leaues of the books with the letters and all shall bée abolished but forsomuch as the Lord addeth My words shal neuer passe doubtlesse though the papers and letters perish yet the thing that is promised by the same letters shall last for euer Of the nature and strength of the word of God For the word of God is liuely and mighty in operation and sharper then anye two edged swoorde and entereth through euen to the diuiding asunder of the soule and the spirit of the ioyntes and of the marrowe and is a discouerer of the thoughts and the intent of the heart neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome wée haue to doe Surely as the raine commeth down and the Snow from heauen and returneth not thether but watereth the earth and maketh it to bring forth bud that it may giue séed to the sower and bread to him that eateth so shall my word be that goeth out of my mouth it shall not returne vnto me in vaine but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it How the word of God hath sundrie names The word of God according to the sundry effectes and propertyes thereof hath sundry names as thus It is called seed for that it encreaseth and multiplyeth It is called a sword for that it cutteth the heart and diuideth the flesh from the spirit It is called a net for that it taketh vs and encloseth vs together It is called water for that it washeth vs cleane it is called fire for that it inflameth vs It is called bread for that it féedeth vs. Euen so it is called a key for that it giueth vs an entrye into the house The house is the kingdome of heauen Christ is the doore the word of God is the keye Iewel fo 144. How the word of God is the key ¶ Looke Key How the word of God is plaine They are all plaine vnto him that will vnderstand ¶ Meaning that the word of God is easie to al that haue a desire vnto it and which are not blinded by the Prince of this worlde Geneua The more that Gods word is troden downe the more it groweth The Pharesies sayd thus of Christ Videtis nos nihil proficere c. Ye sée we can doe no good lo the whole world

true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Val●ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture ● according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of

the effect which he causeth in vs when he proposeth vs saluation by the lawe with an impossible condition who also doth seale our saluation in our hearts by Christs frée adoption that we consider not God now as a rigorous Lord but as a most mercifull father Gal. 4. 5. Geneua Into the Adoption of children ¶ Whereas we were not the naturall children he receiued vs by grace made vs his children Geneua Men do call children adopted those which be not naturall children to them which doe choose accept them for their children but they are it onelie by the loue fauour of him which taketh them for his children giueth them such right as he might giue to his naturall children The like is with vs towards God séeing the of nature we were the children of wrath it doth then follow we be not Gods naturall children but that he maketh vs his children and counteth vs for such by his onelie grace which he sheweth vs because of the loue wherewith he hath loued vs in his welbeloued sonne Iesus Christ without anie of our deserts but whollie the contrarie Viret The same spirit beareth witnesse with our spirit ¶ Whereas the Apostle saith beareth witnesse together he signifieth after a sort that there are two testimonies of this adoption The one is our spirit and the other the spirit of God For it is no small or light signe of this Adoption that we haue a quiet conscience and that we doe beléeue that we are now reconciled vnto God and doe now féele that we are refreshed and recreated with manie other good gifts Although these things are not sufficient for our incredulitie and infirmitie For there is none of vs which hath his conscience so quiet as we ought to haue and which putteth so much confidence in God as we ought to doe Wherefore séeing the testimonie of our spirit is weake infirme God would put to a confirmation of his spirit For he it is which testifieth together with our spirit that we are the sonnes of God Pet. Mar. vpon the Rom. fol. 208. ADORATION ¶ Looke Worship ADVLTERIE What a damnable sinne Adulterie is before God ADulterie is a damnable thing in the sight of God and much mischiefe followeth thereof Dauid to saue his honour was driuen to commit grieuous murther also It is vnright in the sight of God and man that thy childe should be at another mans cost and be another mans heire Neither canst thou nor thy mother haue lightlie a quiet conscience to God or a merie heart as long as it is so Moreouer what greater shame canst thou doe to thy neighbour or what greater displeasure What if it be neuer knowne or come anie child thereof The precioust gift that a man hath in this world of God is the true heart of his wife to abide by him in wealth and woe and to beare all infirmities with him Of that hast thou robbed him for after she hath once coupled her selfe with thée she shall not lightlie loue him anie more so trulie but happelie hate him and procure his death Moreouer thou hast vntaught her to feare God and hast made her to sinne against God For vnto God promised she and not to man onelie For the law of matrimonie is Gods ordinance For it is written Gen. 29. when P●tiphars wife would haue Ioseph to lie with her he answered how could I do this wickednesse sinne against God yea verilie it is impossible to sinne against man except thou sinne against God Finallie read chronicles and stories and sée what hath followed adulterie Tindale fol. 205. God plagued both Pharao and Abimelech with all their housholdes for taking of Abrahams wife from him although they neuer committed anie euill with her The Leuits wife was sore plagued for plaieng the whoore with the Sodomites Dauid for committing of adulterie with Bethsabe the wife of Vrias was sore plagued with pestilence The two Iudges that would haue defiled Susanna were both put to death Herod for kéeping his brother Philips wife was rebuk●d to Iohn Baptist and afterward as stories saith sore punished of God Adulterie bringeth a man to deffamation beggerie and vtter destruction How the adulterer repenting is forgiuen It is sufficient for the same man that he was rebuked of manie c. ¶ We must beware that we doe not vse too much rigour in the ecclesiasticall discipline For that should be to turne that most comfortable salue wholsome phisicke vnto poison wée ought to excommunicate to this end that the open sinner maie acknowledge his sinne repent And so be reconciled againe and that by times least Satan do get his praie and driue the poore miserable man thus banished from the congregation to vtter dispairing It is said that the Church forgiueth when either it doth comfort them that are troubled in conscience or receiueth the repentaunt into fauour againe Sir I. Cheeke How this adulterer or fornicator was first deliuered to Satan Looke Satan ADVOCATE How there is no mo aduocates betweene God and man but Iesus Christ. In all the whole Bible is not this word Aduocate found but onelie in the first Epistle to Saint Iohn the second Chapter in the which place it is said that Christ is our aduocate to the Father Tindale ¶ Babes if anie man doe sinne we haue an aduocate with the Father Iesus Christ the righteous ¶ Saint Austine vpon the place of Saint Iohn saith Iohn dranke the secrets of hid mysteries out of the Lords brest Hée for all he was such a man saith not you haue an aduocate with the Father but we haue an aduocate He said not you haue me nor you haue Christ but he put in Christ and not himselfe and he said we haue and not you haue He rather put himselfe in the number of sinners to haue Christ his aduocate then put himselfe an aduocate in Christs stéed and be found among the proud damned Brethren we haue Iesus Christ the righteous an aduocate with the Father he is the mercie seate of our sinnes He that hath holden this hath done no heresie he that hath holden this hath done no scisme nor sedition ¶ Christ is our onelie aduocate and attonement for the office of intercession and redemption are ioined together Geneua Looke more in Mediatour AFFLICTION How and by whom our afflictions are measured vnto vs. LIke as when a Phisition giueth his patient such quantitie as he thinketh good the patient must be faine to receiue the drinke in such portion as the Phisition shall haue appointed or like as a Father in cherishing his children cutteth euerie of them their pitaunce giueth them to eate drinke after his owne pleasure euen so must God dispose of vs and haue the authoritie ouer vs to charge vs and to giue vs such portion of miseries as he shall thinke good c. Caluin vpon Iob. fol. 100. The difference betweene the afflictions of the godlie and vngodlie