Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40655	The church-history of Britain from the birth of Jesus Christ until the year M.DC.XLVIII endeavoured by Thomas Fuller.	Fuller, Thomas, 1608-1661.; Fuller, Thomas, 1608-1661. History of the University of Cambridge snce the conquest.; Fuller, Thomas, 1608-1661. History of Waltham-Abby in Essex, founded by King Harold.	1655 (1655)	Wing F2416_PARTIAL; Wing F2443_PARTIAL; ESTC R14493	1,619,696	1,523

blood of Christ unworthily shall be guilty of the very body and blood of Christ Vers 28 c. Wherefore let every man first prove himself and so let him eat of this bread and drink of this drink for whosoever eateth or drinketh it unworthily he eateth and drinketh to his own damnation because he putteth no difference between the very body of Christ and other kindes of meat Justification Fiftly As touching the order and cause of our Justification We will that all Bishops and Preachers shall instruct and teach our people committed by Us to their spiritual charge that this word Justification signifieth remission of our sins and our acceptation or reconciliation into the grace and favour of God that is to say our perfect renovation in Christ Item That sinners attain this justification by contrition and faith joyned with charity after such sort and manner as we before mentioned and declared Not as though our contrition or faith or any works proceeding thereof can worthily merit or deserve to attain the said justification for the onely mercy and grace for the Father promised freely unto us for his Sons sake Jesus Christ and the merits of his blood and passion be the onely sufficient and worthy causes thereof And yet that notwithstanding to the attaining of the same justification God requireth to be in us not onely inward contrition perfect faith and charity certain hope and confidence with all other spiritual graces and motions which as we said before must necessarily concurre in remission of our sins that is to say our justification but also he requireth and commandeth us that after we be justified we must also have good works of charity and obedience towards God in the observing and fulfilling outwardly of his laws and commandements For although acceptation to everlasting life be conjoyned with justification yet our good works be necessarily required to the attaining of everlasting life And we being justified be necessarily bound and it is our necessary duty to doe good works according to the saying of S. Paul s s Rom. 8. 12 c. We be bound not to live according to the flesh and to fleshly appetites for if we live so we shall undoubtedly be damned And contrary if we will mortifie the deeds of our flesh and live according to the spirit we shall be saved For whosoever be led by the spirit of God they be the children of God And Christ saith t t Mat. 19. 17. If you will come to heaven keep the commandements And Saint Paul speaking of evil works saith u u Gal. 5. 21. Whosoever commit sinfull deeds shall never come to heaven Wherefore We will that all Bishops and Preachers shall instruct teach Our people committed by Us unto their spiritual charge that God necessarily requireth of us to doe good works commanded by him and that not onely outward and civil works but also the inward spiritual motions and graces of the Holy Ghost that is to say to dread and fear God to love God to have firm confidence and trust in God to invocate and call upon God to have patience in all adversities to have sin and to have certain purpose and will not to sin again and such other like motions and virtues For Christ saith w w Mat. 5. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven that is to say We must not only do outward civil good works but also we must have these foresaid inward spiritual motions consenting and agreeable to the law of God Articles concerning the laudable Ceremonies used in the Church of Christ and first of Images As touching Images truth it is that the same have been used in the Old Testament and also for the great abuses of them sometime destroyed and put down And in the New Testament they have been also allowed as good Authors doe declare Wherefore We will that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge how they ought and may use them And first that there be attributed unto them that they be representers of virtue and good example And that they also be by occasion the kindlers and stirrers of mens mindes and make men oft to remember and lament their sins and offences especially the images of Christ and our Lady And that therefore it is meet that they should stand in the Churches and none otherwise to be esteemed And to the intent that rude people should not from henceforth take such superstition as in time past it is thought that the same hath used to doe We will that Our Bishops and Preachers diligently shall teach them and according to this doctrine reform their abuses for else there might fortune idolatry to ensue which God forbid And as for sensing of them and kneeling and offering unto them with other like worshippings although the same hath entered by devotion and falne to custome yet the people ought to be diligently taught that they in no wise doe it nor think it meet to be done to the same images but onely to be done to God and in his honour although it be done before the images whether it be of Christ of the Crosse of our Lady or of any other Saint beside Of honouring of Saints At touching the honouring of Saints We will that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charges that Saints now being with Christ in heaven be to be honoured of Christian people in earth but not with that confidence and honour which are onely due unto God trusting to attain at their hands that which must be had onely of God But that they be thus to be honoured because they be known the elect persons of Christ because they be passed in godly life out of this transitory world because they already doe reigne in glory with Christ and most speically to laud and praise Christ in them for their excellent virtues which he planted in them for example of and by them to such as yet are in this world to live in virtue and goodnesse and also not to fear to die for Christ and his cause as some of them did And finally to take them in that they may to be the advancers of our prayers and demands unto Christ By these waies and such like be Saints to be honoured and had in reverence and by none other Of Praying to Saints As touching Praying to Saints We will that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge that albeit grace remission of sin and salvation cannot be obtained but of God onely by the mediation of our Saviour CHRIST which is onely sufficient Mediatour for our sins yet it is very laudable to pray to Saints in heaven everlastingly living whose charity is ever permanent to be Intercxessors and to pray for

Valuations it being truly to be said in that Age Quantum quisque sua Nummorum servat in Arca Tantum habet et Fidei Every ones Testimony in Law-cases in Courts was credited according to his Wealth 1. Ceorles whence our Northern word Carles and common word Churles being Countrey Clowns whose VVeer-gild was 200. shillings or 10. pounds the same with Villanes who held land in Villanage of others These if by Blessing on their Industry they rose so high as to have five Hides of Land of their own with a place in the Kings Court and some other Priviledges now hardly to be understood were advanced to be Thanes 2. The VVeer-gild or Value of a Thane was six times as much as a Churle or a Villane namely twelve times a hundred shillings therefore termed a twelve-hind-man whose Oath in Law was equivalent to six Oaths of Churles or Villanes as a Shilling passing in Payment countervaileth six two-pences Note that if a Masseer or Merchant pass the great Sea thrice understand the Mediterranian not the Narrow Seas betwixt us and France and not in the Notion of a Servant but on his own account he then was dignified with the reputation of a Thane These Thanes were of two sorts Meset Thanes Priests qualified to say Masse and VVorrould-Thanes that is secular or temporall Thanes 3. Of the first if a Scholar made such proficiency in his Studies that he took holy Orders he was reverently respected and though not valued as a VVorrould-Thane in Rates and Taxes Amends were to be made for any Wrongs done unto him equall to a Thane and in case he should be kill'd the Penalty thereof was the higher the more Orders the person had taken Observe by the way so far as we can understand the Saxon Laws that Man-slaughter was not then punished with Death but might be redeemed by the proportionable Payment of a Summe of Mony according to the Quality of the Person slain part thereof payable to the King part to his Kindred part to the Countrey thereabouts But the further prosecution hereof where the Footsteps are almost out-worn with Time we leave to more expert Antiquaries who will tell you that Alderman in that Age was equall to our modern Earle who with Bishops were of the same Valuation also that Comes in that Age sounded as much as Duke in ours Arch-bishops going along with them in all considerable Equipage 11. Now began S t. Dunstan to appear in Court Dunstan his first coming into favour at the Court. born at Glassenbury 933 of Noble Parentage as almost what Saint in this Age was not honourably extracted 10 Nephew both to Elphegus Bishop of VVinchester and Athelm Arch-bishop of Canterbury yea Kinsman remote to King Athelstane himself and being thus highly related he could not misse of Preferment His Eminencies were Painting and Graving two Qualities disposing him to be very usefull for Saint-worshipping either for Pictures or Images an excellent Musician Preaching in those dayes could not be heard for Singing in Churches an admirable Worker in Brass and Iron These Accomplishments commended him at Court to be acceptable to Company and for some time he continued with the King in great Reputation 12. But it is given to that Bowle which lyes next to the Mark Banished thence on suspicion of Magick to have most take aime to remove it 935 Eminency occasions Envy 12 which made Dunstan's Enemies endeavour to depresse him He is accused to the King for a Magician and upon that account banished the Court It was brought as Evidence against him that he made his Harp not onely to have Motion but make musick of it self which no VVhite Art could perform S t. Dunstan's Harp fast by the Wall Vpon a Pin did hang-a The Harp it self with Ly and all Vntoucht by hand did twang-a For our part let Dunstan's Harp hang there still on a double Suspicion twisted together first whether this Story thereof were true or false secondly if true whether done by Magick or Miracle Sure I am as good a Harper and a better Saint then Dunstan was hath no such Miracle reported of him even David himself who with his Harp praised God pleased men a 1 Sam. 16. 23 frighted Devils yet took pains with his own right b Psal 137. 5. Hand to play not lazily commanding Musick by Miracle to be made on his Instrument 13. Banish'd from Court He retires unto his cell-prison at Glassenbury Dunstan returns to Glassenbury 937 and there falls a puffing and blowing in his Forge 14 Here he made himself a Cell or rather a Little-ease being but four foot long two and a half broad enough to cripple his Joynts with the Cramp who could not lye along therein whilest the height thereof was according to the stature of a man Wisely and vertuously he would not confine himself upwards that the Scantness of the earthly Dimensions in his Cell Breadth and Length might be enlarged in the Height thereof and liberty left for the ascending of his Meditations But it matters not how little the Prison be if a man with Dunstan be his own Gaoler to go in and out at pleasure Leave we him at the Furnace in Smithery-work excelling Alexander the Copper-smith therein whilest we find such Monks as wrote his Life at another Forge whence they coined many impudent Miracles pretended done by Dunstan and this among the rest 14. Dunstan was in his Vocation making some iron Trinkets Takes a devil by the nose when a Proteus-Devil appeared unto him 938 changing into Shapes 15 but fixing himself at last into the form of a Fair Woman Strange that Satan so subtil in making his Temptations most taking should preferre this form belike shrewdly guessing at Dunstan's Temper that a Fair Woman might work upon him and Vulcan might love a Venus Dunstan ●●reeiving it pluckt his Tongs glowing hot out of the Fire and with them kept him or her shall I say there along time by the Nose roaring and bellowing This false miracle canvased till at last he brake loose by what accident it is not told unto us 15. I have better imployment then to spend precious time in confuting such Follies Anno Regis Athelstani 15 but give me leave to admire at these new Armes against Satan Anno Dom. 938 * Eph. 6. 16. Take the shield of Faith faith the Apostle wherewith ye may quench all the fiery Darts of the VVicked Dunstan found a new way by himself with fiery Tongs to do the deed But let us a little examine this Miracle The Devil himself we know is a Spirit and so impatible of materiall Fire Now if it were a reall Body he assumed the Snake could slip off his Skin at pleasure and not be tied to it much lesse tormented with it Besides did Dunstan willingly or unwillingly let the Devil go If willingly Mercy to so malicious an Enemy incapable of being amended was

posterity except they shut their coffers on purpose because there was nothing in them Sure I am there is no dashing on the credit of the Lady nor any the least insinuations of inchastity in that Instrument Praeclara Domina Serenissima Regina being the worst titles that are given her therein 25. Men may justly marvell what King Henry meant by this solemn and ceremonious Divorce What might be the King's designs in this divorce which the edge of the Ax Ann. Dom. 1536. or Sword was more effectually to perform the day after Ann. Regis Hē 8. 28. Her death being then designed Was it because He stood on this punctilio or criticisme of credit that He might not hereafter be charged with cruelty for executing His Wife that first He would be divorced from Her and so cannot be said to put His Queen but Anna Bollen to death Or did He first but barely intend Her divorce and afterwards suspecting this would not make sufficient avoidance in His bed to clear all claims took up new resolutions to take away Her life Or was it because He conceived the execution would only reach the root the Queen Her self and not blast the branch the Lady Elizabeth whom by this divorce He desired to render illegitimate Whatever His aimes were He got Her divorce confirmed both by Convocation and Parliament interesting all equally therein that hereafter none should accuse Him of this act but first they must condemn themselves However after-ages take the boldnesse to conceive that the greatest guilt of Anna Bollen was King Henry's better fancying of another which made Him the next day after Her death to mourn so passionately for Her in the embraces of a new and beautifull Bride the Lady Jane Seymour 26. But The Convocation bucksome to please the King in all things to return to the Convocation That Instrument of Divorce was no sooner tendred therein but all subscribed it The Papists willingly the Protestants faintly but all publickly Yea in this Convocation nothing was propounded in the King's name but it passed presently Oh the operation of the purge of a Praemunire so lately taken by the Clergie and an hundred thousand pounds paid thereupon How did the remembrance thereof still work on their spirits and made them meek and mortified They knew the temper of the King and had read the Text k Amos 3. 8. The lyon hath roared who will not fear Gardiner the fox durst not so much as bark to oppose the King nor the proudest in the place As for Edmond Bonner Arch-deacon of Leicester present and active in this Convocation I may say Bonner was no Bonney yet but a perfect Cromwellist and as forward as any to promote his designes 27. On the Friday following A Catalogue of erroneous opinions complained of in the Convocation Mr. Gwent the Prolocutour July 23. brought to the Upper House of Convocation a Book containing the Mala dogmata those erroneous doctrines then as he complained publickly preached printed and professed requesting reformation thereof that order might be taken against the future propagation of such dangerous positions Behold them here transcribed out of the Record partly for novelty-sake because to my knowledge never printed before and partly because though many wilde and distempered expressions be found therein yet they contain the Protestant Religion in oare which since by God's blessing is happily refined 28. The Protestation of the Clergie of the Lower House Erroneons opinions as then accounted complained of in the Convocation within the Province of Canterbury with declaration of the faults and abuses which heretofore have and now be within the same worthy special reformation IN very humble and reverent manner with protestation That we the Clergie of the Lower House within the Province of Canterbury nother in word deed or otherwise directly or indirectly intend any thing to speak attempt or doe which in any manner of wise may be displeasant unto the King's Highnesse our most dread Sovereign Lord and supreme Head of the Church of England but in all things according to the command of God to be most obedient to His Grace to Whom accordingly we submit our selves minding in no wise by any colourable fashion to recognize privily or apertly the Bishop of Rome or his usurped authority or in any wise to bring in defend or maintain the same into this noble Realm or Dominions of the same but that the same Bishop of Rome with his usurped authority utterly for ever with his inventions rites abuses ordinances and fashions to be renounced forsaken extinguished and abolished And that we sincerely addict our selves to Almighty God his laws and unto our said Severeign Lord the King our supreme Head in earth and His Laws Statutes Provisions and Ordinances made herewithin His Graces Realm We think in our consciences and opinions these errors and abuses following to have been and now to be within this Realm causes of dissention worthy speciall reformation It is to were 1. That it is commonly preached taught and spoken to the slander of this noble Realm disquietness of the people dammage of Christian souls not without fear of many other inconveniences and perils That the Sacrament of the Altar is not to be esteemed For divers light and lewd persons be not ashamed or aferde to say Why should I see the sacring of the high Masse Is it any thing else but a piece of bread or a little predie round Robin 2. Item That they deny Extreme Unction to be any Sacrament 3. Item That Priests have no more authority to minister Sacraments than the Lay-men have 4. Item That Children ought not in any wise to be confirmed of the Bishops afore they come to the age of discretion 5. Item That all Ceremonies accustomed in the Church which are not clearly expressed in Scripture must be taken away because they are mens inventions 6. Item That all those are Antichrists that doe deny the Lay-men the Sacrament of the Altar sub utrâque specie 7. Item That all that be present at Masse and doe not receive the Sacrament with the Priest are not partakers of the said Masse 8. Item That it is preached and taught That the Church that is commonly taken for the Church is the old Synagogue and that the Church is the congregation of good men onely 9. Item It is preached against the Letany and also said That it was never merry in England sithence the Letany was ordained and Sancta Maria Sancta Catharina c. sungen and said 10. Item That a man hath no Free-will 11. Item That God never gave grace nor knowledge of holy Scripture to any great estate or rich man and that they in no wise follow the same 12. Item That all Religions and Professions whatsoever they be are clean contrary to Christs religion 13. Item That it be preached and taught That all things ought to be commune and that Priests should have Wives 14. Item That Preachers will in no