Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	fulfil_v	law_n	6,597	5	5.9828	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

instructed in the lawe thou doest allowe that is best and doest truste that thou art a guyde of the blinde a light to thē which are in darkenes an instructour of the folyshe a mayster of the ignorante and that thou knowest by the lawe the fourme of sciens truth but yet thou that teachest other teachest not thy selfe thou that prechest against aduoutri art an aduoutrer thy self thou that dooest defye Idoles commyttest sacriledge thy selfe thou that doest glorye in the lawe through transgressing of the lawe doest dyshoner God for the name of God throughe you is blasphemed amongest the gentyles Thus it is euydente by the doctryne of Saynte Paule that nother by the common lawe of nature nether by the special knowledge of the law of Moises man was able to auoyde eternal dāpnation but that he neded besides such knowledge of some other helpe that is of amendes to be made for his sinnes and thereby to be reduced into the fauour of god agayne and to haue aboundaunce of grace geuen vnto hym by which grace he should both in his knowledg be the better established be able also according to knowledge of the truth to walke in the truth For this amendes to be made the second person in trinitie being god immortal became mortal man was made in all partes like vnto one of vs sinne only excepted and he did vnite vnto his godhead the body and soule of man in vnitie of person in such a meruelous sort that as in vs the body being of one nature and the soule being of an other nature doo make yet but one person so in hym the nature of God and the whole perfect nature of man doo make but one person Of this incomprehensible vnion of the godhed manhed in Christ Iohn 1. S. Ihon speaketh in the fyrst chapiter of his gospell saying Verbum caro factum est et habitauit in nobis the worde that is the sonne of God Was made fleshe that is man dwelt amōgest vs. he dwelt here on the earth as scripture declareth aboue .xxxiij. yeares and when he had fulfylled al thynges accordyng to the sayinges of the holy prophetes whiche were to be fulfylled of hym before his passion then he suffred death willingly yea the death of the crosse by suche payne wrongefullye procured of the deuil against him to raunsome mankynde oute of captiuitie whiche it sustayned vnder the deuyll moost iustly and that this raunsome shold be perfyt he suffred sondry sortes of mooste spytefull wronges and intollerable paynes tormentes in his most pure and innocent body as buffeting bindinge scourgyng plattynge on his head a crowne of thorne hanginge on the crosse pearcing of his handes and fete with nayles openynge of his syde with a speare and shedynge of his mooste precious bloude whiche passion of his as it is a moost parfyt myrrour and glasse for vs therein to beholde the excedynge great loue of god towarde vs whiche spared not his onelye sonne but for vs all gaue hym to dye so it is a sufficient occasion to brynge all men in extreme hatred of the deuyll and synne from daunger of whome mankynde coulde not be rydde but onely by so paynefull a death of the sonne of God What can we loke for at gods handes yf we synne from hence forth but wrath and vengeaunce seynge he hath once delyuered vs from synne by so merciful a meanes All that our sauyoure Christe suffered he wyllingely suffered for our synnes hym selfe hauing neuer deserued anye whyt of payne as who neuer synned And yet his passion though it be in it selfe a sufficiente raunsome for the synnes of the whole worlde yet it taketh not place in all men not for insufficiencie in it selfe but for defaute in them that shoulde condignely receaue the merites thereof For this you must know that God requyreth in vs certayne thinges to be accomplished by our owne wil and consent without the whiche we can not be saued no more than yf Christ had neuer dyed for vs. What thinges these are shal be hereafter declared vnto you In the meane season lyft vp your hartes and open them awyde to receaue in vnto them a great loue towardes God who so nobylye created vs and when we through our owne defaute were fallen into the estate of endles misery and wretchednes so mercyfully redemed vs by the passion and death of his onely sonne our sauiour Christ Remember that synne and nought els brought vs fyrst oute of Gods fauour and that to take awaye synne the sonne of God was incarnate and suffered mooste paynefull death on the crosse and therefore hereafter flee you all kynde of synne and fight incessantly agaynst your ghostly enemye the deuyll who being vanquished by Christ is not able now to ouerthrow vs if we in the right fayth of Christ valiantly withstande hym whiche to doo graunt vnto vs the blessed trinitie the father the sonne and the holy ghost to whome be all honour and glory worlde without ende Amen Io. Harpesfelde sacrae theologiae professor Arch. London ¶ An Homely declaryng how the redemption in Christ is appliable to vs. ALthough the death and passion of our sauiour christ be in value a sufficient raunsome for the synnes of the whole world yet in effect it taketh not place in the whole world For neyther Turke Iew nor infidell wāting beleif in Christe can take good by the death and passiō of Christ the scripture most manifestly affyrming in the .xvi. Mar. 16. chapter of S. Marke that Whosoeuer doth not beleue shall be dāpned Agayne euyll lyfe bryngeth to the euyl lyuer eternall death beleue he neuer soo wel As S. Paule witnesseth in the .v. chapiter of his Epistle to the Galathians Gala. 3. where he sayth Walke after the spirite and fulfyll not the lustes of the fleshe For the flesh lusteth contrary to the spirit and the spirit contrary to the fleshe These are cōtrary one to another so that you do not what ye woulde But and yf ye be led of the spirit then are ye not vnder the law The dedes of the fleshe are manifest which are these aduoutry fornicatiō vnclennes wātonnes ydolatry wytchcrafte hatred variaūce contencion wrath stryfe sedition sectes enuye murder dronkennes glotony and such like of which I tel you before as I haue told you in tyme past that they which commit suche thinges shal not inherit the kingdō of heauē Thus you perceaue that to the enioying of the death and passion of Christe these two poyntes are requisit of our behalf the one to beleue rightly the other to lyue vpryghtlye whiche two poyntes no man is able otherwyse to knowe except it be by speciall reuelation from God but onely by the catholike churche whiche catholyke churche our sauioure Christe hath appoynted to be the onely scoole for all men to come and repayre vnto to learne suche truth as is mete for them to know for the attayning of euerlastyng life This catholike church and no other company

knowledge of good and euyl And lyke as in a most maruelous sorte he made Adam the fyrste man so in as marueylous straunge a sort he made Eue the first woman euen of a rybbe taken out of Adams lefte syde and her he made parfytte and furnyshed her with like gyftes as he had done Adame the first man What canne we then thinke or deuyse that God might haue don more for vs in our creation then herein he dyd He made the soule immortall that is such as shulde continue for euer without ende He furnished it with moste singuler gyftes both of nature and of special grace also The body of man in the estate of originall innocencie had in it helth strength cumlines and other like qualities in the highest degre of perfection it had in it selfe then no fond lust or concupiscens no pronitie or inclination to euyl no lothsumnes in doing good no infirmitie or wekenesse no lacke or want of any qualitie fyt and decent for it The body of man was then obediente to the soule the soule altogether obedient to God So that on Gods parte oure maker and creator there is nothyng towardes vs but all perfection all great kyndnes al fatherly loue fauour Holy scrypture most euydently affyrmeth that al creatures were made good in their creation saying Vidit deus omnia que fecerat et erant ualde bona Gene. i. Genesis ● That is God sawe al things which he had made and they were very good Which thyng as it is generally true in all creatures concerning their creation so is it in a certen degre of excellencye to be verified in man touchyng the estate of his originall innocency Thus we may perceaue that in the creation of man al was excellent parfytte whiche oughte greatly to inflame vs the more to loue and serue almighty God our most louynge creator But for asmuche as that blessed estate is lost mankynd by the losse thereof fell into extreme miserie and wretchednes it is consequently to be well considered of our part by what meanes man was brought from soo good and blessed a case to so euyll and miserable an estate whiche poynte well wayed is a sufficiente grounde to cause vs on the other syde vtterly to detest abhorre al synne For that greuous fal of man came of synne Synne it was for which God thrust man oute of paradyse synne it was that caused the fleshe to striue agaynste the spirite and the spirite agaynst the fleshe synne it was that broughte vnto mankynde necessitie of bodyly death and all the infirmities and diseases which man in thys transitory lyfe sustayneth synne fynally it was that caused all the posteritie of Adam and Eue to be borne in state of dampnation But some perchaunce are desyrous fardar to knowe by what meanes man was fyrst brought to commytte synne For the vnderstandyng whereof Genes 3. lette vs haue recourse to the iii. chap. of Genesis where it is wrytten how that the wyly serpent the deuyll came vnto Eue and sayde vnto her Why hath God gyuen you commaundement not to eate of euery tree in paradyse where vnto the woman answered and sayde of the fruyte which is in paradise we eate but of the frute of that tree that groweth in the myddest of paradyse GOD hath charged vs not to eate or touche it leste perchaunce we dye Then sayde the serpente to the woman Naye you shall not dye For God knoweth that whatsoeuer daye you shall eate thereof youre eyes shal be opened and you shal be like Gods knowynge good and euyll The woman therefore saw that the tree was good to eate of and beautifull to the eye and pleasaunte to beholde and she tooke of the fruyte thereof and dyd eate and gaue part to her husbād who also dyd eate Thus through the prouocation of the deuyll man first fell into synne Wherefore as we must alwayes abhorre synne and forbeare it bycause of the greate misery it brought vs vnto so should we no les hate and to the vttermost of our power fly the deuyl and all his suggestions knowing that thereby we were fyrst induced to commytte synne For as thys oure aduersary was busye at the begynnynge with oure fyrst parentes so is he no les i. Peter 5. but rather more busye with vs at thys present as wytnesseth Saynt Peter in the .v. chapiter of his first epystle saying Youre aduersary the deuyl as a roryng lion goeth about seking whom he may deuour Thys aduersary of mankynde disdaynynge at the greate felycytye that Adam and Eue were in neuer ceasyd questionynge and craftyng with the woman being the weker and trayler vessell vntyll he had made them disobey gods commaundement by which their doyng they lost the orygynall great innocency which they had at there creation which being lost nether the body woulde be obedient to the soule nor the soule to god but al was in man turned vpsidoune yea therby they fel also into necessitie of temporall death of body and which is worst of all into the estate of eternall damnation and euerlasting death both of body and soule But now because it maye paraduenture seme in some mans iudgement that seyng the thing that Adam and Eue did was but the eatynge of an appell therefore their faut was not great nor deserued so greuous punishment let vs consider the circumstaunces and we shall sone perceyue the offence not lyght but verye sore and heynous Fyrst the thyng which god commaunded man to forbeare was a thyng most easye for hym to forbeare and so much was his faute the greater Besides this whan a man is tolde before of great peryll and daunger that shall lyght vpon him if he doo this or that in case after such warnyng he offende therein his fault is thereby made the greuouser Thyrdly the lesse inclination a man hath to any synne the more he synneth yf he doo the same Nowe Adam and Eue had in them no inclination at al nother to one vice nor to other Fourthly when a man hath late receyued great benefites at hys soueraygns handes if he incontinently breake his expresse wyll the contempt and disobedience is made therby the greater The thyng that Adam and Eue dyd eate was in dede but an appell yet the eatyng thereof in that case was an high disobediēce against god and the corrupting of all mankynd for as much as they two were the very route whereof all men must ryse and the route being once naughte howe can the tree or braunches cummynge of that route be good Therfore S. Paule in his Epistle to the Romaines in the .v. chapiter thereof saieth Roma 5. By the offence of one man synne came vpon all men to condempnacion and in the same chapiter immediatly after he sayeth to lyke purpose throughe the disobedience of one man manye became synners And within a lytle after he saieth Sinne came into this world by one man through synne came death so death passed

when good men receaue the sacrament that they receaue the bodye and bloude of Christ both sacramentally and spiritually to but when euyll men receaue it that they receaue the body of Chryst sacramentally only not spiritually because they come vnto it vnworthely and therefore do they procure thereby to theim selues dampnation But nowe to open fardar the very meaning of those wordes of Chryst It is the spirit that geueth lyfe the fleshe profiteth nothing you shal vnderstande that these wordes are taken of the catholyke church in two most godly senses the one is to meane by the spirite the godhed and by the fleshe the nature of man as yf he had sayd it is the godhed that causeth my fleshe to be able to gyue lyfe nether is my fleshe the fleshe of a bare man for then it beyng eaten coulde not profyt you but my fleshe is vnited in vnitie of person to the godhed so that it is thereby able to brynge lyfe to the worthy eater therof Thus doeth Cyryll Cirill vpon the .vi of Saynte Iohn expounde these wordes And to lyke purpose saincte Augustyne Augustine sayeth vppon the .vi. of Ihon that as knowledge beyng seperated from charitie maketh men proude but beynge ioyned with charytye doth edyfye euen so mans fleshe not vnyted to the Godhed and beyng eaten doth not profytte but the fleshe of Chryst which is in him in vnitie of person inseperably vnited to the godhed being worthelye receaued must nedes hyghly profyt The other sēse of those wordes to meane by the spirit a spirituall vnderstandyng of Christes promyse made in Capernaum when he sayde Iohn 6. the foode that I wyl giue vnto you is my fleshe which wordes be then vnderstanded spiritually whē they be taken to meane that thing which passeth the power of nature to doo and mans wyt by naturall reason to comprehende lykewyse by the fleshe is to be ment a fleshely vnderstandynge of the sayde promysse as to vnderstande without fayth in Christes deitie as the Capernaites did which toke Chryst but for a bare man so conceaued no otherwyse of the eatyng of his fleshe then of commen meat bought in the shambles Thys sense hath S. Chrysostome Chrisostome wryting vpon the .vi. of Iohn and S. Augustyne wryting vppon the same Chapter ¶ Obiection An other obiection is ther by occasion that this truth is not expressed in the commē crede ¶ Which obiection doth procede of an ignoraūce Aunsvver lacke of knowledge of the fyrst institution of the crede For in the primatyue church when men of all ages dyd sodenly turne from gentility to the christiā religion and yet then were not by and by vpon suche there turne admitted to any sacramente but fyrste were instructed in artycles necessary for them to beleue before they were baptised this common crede was taught them and they were for that tyme called Catechumini that is younglynges in Chrystes religion and begynners admytted but to the fyrste principles of the chrystian faythe durynge whyche tyme they were not suffered so muche as to be present at the masse but after the gospel were quyte excluded from the same as by the vndoubted wrytynges of the auncient fathers in christes church maye most euidently appeare So that this reason is fōd and to no purpose to say that because it is not in the commen crede expresly set fourth that in the sacrament of the aultar is the very bodye and bloude of our sauiour christ therfore no christian man is boūd to beleue it so to be S. Chrysostome Chrisostome and S. Augustyne Augustine hauyng occasion many tymes in their sermones made by them to speake of this Sacrament for asmuch as amōg theire audience were as wel yonglynges not yet baptysed as other faythfull already christened did vse oft to say Quod fideles norūt that is which the faithful or they that be al redy baptised know or such lyke thing and would not then expreslye declare the trueth touching the sacramente of the aultare for that it was not the maner to reueyle such misteries to those yonglinges but to them was in general as sufficient for saluation prescribed in that common crede that they should beleue the catholike churche which not onely was sufficient thā for thē beleuynge the other articles of there crede but is sufficient at this present also for vs cōfirminge oure selues in all poyntes to the common belefe of the catholyke church which is the surest pyller that men may lene vnto be they learned or vnlearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe ¶ There are other obiections obiection vppon .iii. particuler artycles of our crede which are that Christ is ascended and sytteth at the right hand of God the father from thense shall come to iudge the quicke and the deade ¶ Which articles yet being rightly vnderstanded Aunsvvere should rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a mans bodye to ascende and aboue the worthynes of mans nature to syt at the ryghte hande of God the father that is to be of equall power and glory with God the father and fynally as it is aboue the aucthoritie of mans nature to gyue sentence of eternal death and lyfe vpon all mankynde and yet euerye good manne stedfastly beleueth al these supernaturall powers in Christ touching his manhed bicause he is both God and man and to god nothing is impossible euen so shuld we with like belefe knowing that Christ is omnipotent credite al other thynges done or spoken by Christ and be moost certen that how so euer they seme in appearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd .iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacrament also yet they must nedes be both beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the visible fourmes of bread and wine hys wysedome so ordeyning that with our hartes we shoulde beholde hys glory as he sytteth in heauen at the ryghte hande of the father and wythall should fede on his very body in the sacrament to receaue the more grace and thervpon so to be gouerned with his spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutions mighte sufffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all other common obiections made agaynste the Sacramente of the Aultare troublynge moche the heades of the simple people by their folye in crediting euill and pernicious scholemaysters to theyr destruction wher giuing credite