Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	corruption_n	reap_v	sow_v	6,631	5	10.6553	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15131	A godlie sermon preched before the Queenes Maiestie at Grenevvich the 26. of March last past by Doctor VVhitgift Deane of Lincolne.	Whitgift, John, 1530?-1604.	1574 (1574)	STC 25431; ESTC S3193	14,949	42

nisi nunc exaturati O incredible greedinesse and gluttonie Iesus did greater miracles than this and that a great number and yet did they neuer confesse thus muche of him but euen now when their bellies are filled Euen so may we say to suche like kinde of men O ye couetous persons and desirous of the spoyle we haue taught you more necessarie pointes of doctrine than these that are now preached vnto you we haue exhorted you to repentance and to amendment of life we haue taught you the true doctrin of iustification the true and right vse of the sacraments we haue confuted the erroneous and damnable pointes of Papisticall doctrine as transubstantiation the sacrifice of the Masse Purgatorie worshipping of Images praying to Saincts the Popes supremacie and such like and you haue not beleued vs nor harkned vnto vs But now that we begin to teach you these things that tende to your own commoditie and to contētion you magnifie vs you commend vs you make vs Gods nay you make vs Deuils for you so puffe vs vp with vaine glorie that we know not our selues O gulae incredibilem auiditatē O vnsatiable desire to spoile O couetousnesse non quaeritis Iesum propter Iesum c. you seeke not Iesus for Iesus sake ye seeke him for the fleshe and not for the spirite non quaeritis iustitiam propter iustitiam sed propter crapulā yee seeke not rightuousnes for rightuousnesse sake but for the bellies sake Therfore séeke Christ not for any temporal commoditie but for himself least it be as truly said of vs as it was of the Iewes yee seeke me not bicause ye haue seene the miracles but bicause ye haue eaten of the bread and are filled And thus much concerning the reprehension that Christ héere vseth Now foloweth his exhortation Labor not for the meat that perisheth but that remaineth to eternall life By the meat that perisheth our sauior Christ vnderstandeth al those things which pertaine to this life temporall by the meat that endureth to eternall life he comprehendeth all those things that be spirituall wherwith the soule is nourished to eternall life He doth not here forbid men to labour for these things that pertaine to this life tēporal but he admonisheth them to preferre those things that belong to the life eternall It is a negatiue by comparison which doth not simply denie but in the way of comparison So when he sayd to Martha Martha thou troublest and busiest thy selfe about many things but ther is but one thing necessarie c. he dothe not condemne in Martha hir diligence in receiuing of him or the office of ciuilitie whiche is to be exhibited towarde straungers for it was commended in Abraham Genesis .xviij. and is prescribed vnto vs Heb. 13. but he teacheth hir that she ought not so to be occupied about these externall offices of ciuilitie t●at in the meane time she neglect those wholesome exhortations that hir sister Marie attended vnto In like manner when Christ sayth If any man come vnto me and hate not his father and mother c. he cānot be my disciple His meaning is not that we shuld hate our Parēts whome we are commaunded to reuerence and to loue but he only speaketh in the way of comparison that is that we be so affected towards our Parents that we preferre the loue of God before them and that if the case so stand we rather forsake them for Christes sake than Christ for their sake Wherfore Chrisostome iustly reprehendeth those y abuse these words of Christ in this place to the defense of their idlenesse and slouthfulnesse and sayth that in so doing they doe but peruert the scripture wher also he proueth by sundry places of the scripture as 1. Thes. 4. 2. The. 3. Eph. 4. Act. 20. all whiche for breuities sake I passe ouer y it is lawful to labour for external things and in the end he concludeth that the true meaning of Christ in this place is nothing else but this that we prefer heauēly things before earthly things according to that which is writtē Math. 6. Firste seeke the kingdome of heauen and the rightuousnesse therof and then al these things shall be ministred vnto you Many reasons may be alledged why we should prefer heauēly things before worldly things First worldy things are but momentanie they haue no continuance Magna momento ruunt though they be neuer so precious yet are they soone decayed to daye as a beawtiful floure to morrow as the withered grasse now as the burning fire and by and by as the dead and quenched ashes Voluptas bonor finem habebunt pleasure and honour haue their end but heauenly thinges remaine and continue for euer Therefore saith Sainct Paule Gal. 6. Qui seminat in carnem de carne metet corruptionem c. he that soweth in the flesh shall reape corruption of the flesh but he that soweth in the spirit shall reape eternall life of the spirit That is those that laboure for such things as perteine to the flesh shall reape only that which is mortall and tarieth not but those that labor for things perteining to the spirit reape that that continueth for euer Secondly worldly things how pleasant soeuer they are and delectable yet in the end they ware lothsome Omnia mundana quantumuis dulcia amarescant All worldly things howe pleasant soeuer they be in the end waxe bitter Yea the perfectest pleasure that can be in worldly thinges is mixed with sorow Riches are gottē with labour kept with carefulnesse lost with griefe Therefore saith S. Augustine Si vana seculi huius inexperta cōcupisti experta contem●e fallaxest enim in eis suauitas infructuosus labor perpetuus timor periculosa sublimitas initium sine prudentia finiscū paenitentia Ita se habent omnia quae in ista mortalitatis aerumna cupidius quam prudentius appetuntur If thou hast desired the vaine things of this world before thou hadst experience of thē nowe hauing experience contemne them for there is in them deceitfull pleasure vnprofitable labour perpetuall feare daungerous dignitie or promotiō the beginning is without wisedome and the end with repentance This is the condition of all these thinges that in this miserable mortalitie are more greedily thā wisely desired But heauenly things are void of all suche gréefe and sorow Thirdly what will it profite a man to win the whole world and to lose his owne soule or what shall he gaine if he féeede and pamper his body with delicates and suffer his soule to perish for hunger To conclude we are but straungers in this world and therfore we must so behaue our selues as those that are in a straunge coūtrie who though they prouide for things necessary for a time yet their desire intēt is to retourne home to their owne naturall countrie againe euen so we though we inioy those things that are néedefull for thys presente life yet must we not so fixe oure minds vpon them that we be withdrawen from that earnest desire that we haue to returne to our own countrie These a great number reasons moe may be giuen why we shoulde prefer heauenly thinges before earthly things But how few are there that consider them It is reported of Pambo that when he sawe a woman decking hir selfe with costly aray he wept bitterly and being demaunded the cause of his wéeping he said that one cause was for that he himselfe was not so desirous to please Christ his sauior as this woman was to please mortall men nor he so careful for eternal things as she was for earthly and corruptible things But what would he say if he liued in these dayes when not one or two women but almost all mankind do only labour for thys that they may please men and prouide for those things that perteine to the bellie Necessary therfore is this exhortatiō of Christ laboure not for the meate that perisheth but that remaineth to eternall life the whiche the sonne of man will giue vnto you to whome with the father the holy Ghost three persons and one God be all honor and glorie now and for euer Amen FINIS Iohn Chryso 6. Ioan c. 27. Iohn ● 8. ●h 21. Gal. 4 1. Cor. ● 4. Basil. ● ad ado centes 〈…〉 〈◊〉 3. Math epb. 〈…〉 Clrill in Ioan. Eccles. 1. Tim. ● ●m 2. ●im 6. ●tullian Idem Chrysos● Chrisost 1. Rom. Rom. 1. 〈◊〉 26. Chrysos● 2. Tim ▪ Tim. 5. Amb. De. offic lib. 1 ct 8. Tim. 4. Math. 1. Aug. lib e● ciui● ● cap. 7. Math Augu●● 〈…〉 〈◊〉 〈◊〉 8. 〈◊〉 3. 〈◊〉 14. 〈◊〉 20. Chriso● Ioan. Mat● ●ost epist. Mat●