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	life_n	reap_v	6,710	5	11.2413	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14014	A sermon of Cuthbert Bysshop of Duresme made vpon Palme sondaye laste past, before the maiestie of our souerayne lorde kyng Henry the. VIII. kynge of England [and] of France, defensor of the fayth, lorde of Ireland, and in erth next vnder Christ supreme heed of the Churche of Englande.; Sermon made upon Palm Sunday	Tunstall, Cuthbert, 1474-1559.	1539 (1539)	STC 24322A; ESTC S118679	34,494	96

my bedde with wepynge teares And after that he saythe God hathe herde the voyce of my wepynge for god dothe regarde teares cōmynge forthe out of a sorowfull and contrite harte If thou saye thou canste not wepe thou doeste confesse thy folye For yf thou lese by example any substance of worldely goodes as yf thy house be robbed thy shyppe laden with marchandyse perysshed in the see thy wyfe that thou dyd loue departed thy sonne deade than thou canste weepe myche more thanne ynough and where thy sowle is by synne departed from almyghty god whiche departynge from hym is the very deathe of the sowle and lyeth stynkynge in synne not foure dayes as the body of Lazarus dyd in his graue but myche more than foure monthes ye thrise foure monethes canst thou not wepe Surely thou haste great cause to lament thy selfe For what exchaunge canst thou deuyse to make so dere to the as thy sowle is ¶ Wherfore lette vs with the sworde of the spirite whiche as saynt Paule sayth is the worde of god make a quycke sacrifice of our selfes with a sorowful hart bycause we haue broken goddis comman●●mentes applienge the sharpe worde of go●●o our synfull lyfe that we may therwith kyll our concupiscēces and al fleshly and worldly lustes and so makyng of our sorowfull hart a sacrifice to almyghty god obteyne his mercy thereby as he hath promised to vs by Dauid in the fyfty psalme sayeng The sacrifyce to god is a spirite troubled with sorowe and thou God wylte not despyse a harte contryte and mekened ¶ We must brynge forthe fruites of our penance and repentance by the amendemente of oure synfulle lyues as sayncte Iohn̄ Baptyste sayde to the Iewes in the thyrde of Mathewe For God canne not be deluded with the fayre wordes only of a synner sayinge I am a synner and yet wyll not amend For God loketh whether those wordes come fro the harte being contrite Whyche if they dydde amendement of the euyll lyfe shuld ensue good workes shuld springe out where the euyll dyd growe before whiche newe sprynge of good workes is the fruyte of penaunce ¶ We must also go forwarde in the way of our lorde and not stande styll for elles we can not come to our iourneys ende Dauid saythe in the Cxviii psalme The immaculate and vnspotted men be blessed that do go forwarde in the way of our lorde He that saithe that he dwelleth in Chryste muste walke after Christe in his way whiche is his commandementes as he hym selfe dyd As saynte Iohn̄ saythe in the .ii. chapiter of his fyrste epistle and therfore we maye not stand styll but go on in doinge good to our iorneys ende as he dydde Saynte Paule saythe to the Galathians in the .vi. chapiter Se that ye erre not god can not be mocked suche as a man dothe sowe suche shall he reape he that soweth in the flesshe shall reape therof corruption and he that soweth in the spirite shal of the spirite repe lyfe euerlastynge Lette vs not ceasse in good doing for we shall reape it not failynge whan the tyme commeth Therfore whiles we haue tyme let vs do good to all men and chiefly to the domestykes of our fayth And as we shulde study to be ryche in faythe for Christe dyd chose suche to be of his flocke thoughe they were poore in worldly goodes As saynt Iames saythe in the .ii. chapyter of his epistle so muste we studye to be ryche in good workes As saynt Paule saythe in the .vi. chapiter of the fyrst epistle to Timothe where he byddeth hym teache the ryche men of the worlde to be redye with their abundaunce of goodes to helpe the poore and to make therby a treasure in heuen and to studye to be ryche in good workes so for these .ii. rychesses the one the rychesse of faythe the other the rychesse of good workes we shoulde chiefly studye ¶ Also Chryste in the .vi. of Mathewe doth teache vs thre chiefe exercises whiche wyll conferre greatly to the amendement of our lyfe that is to saye fastynge to tame therby the inordynate lustes of the fleshe Almesse dede to refrayne couetousnesse and to helpe to redeme our synnes therwith as Daniel saithe in the .iiii. chapiter And prayer to almyghtye god therby to abate our pryde and outrequydaunce and arrogance that we not trustynge of our selfes but of his helpe may aske of hym thynges necessarye for vs from tyme to tyme. And that we shoulde ofte praye Christe teacheth vs by the parable of the wydowe whiche by her importunitie and ofte cryenge to the wicked Iudge that feared neither god nor man obteyned at the laste Iustyce of hym As it is written in the .xviii. chapiter of Luc. ¶ We rede also of Christe that he some tyme prayed all night to god as it is writen in the .vi. chapter of Luke And saint Paule sayth to the Colossians in the ii●i chapiter Gyue you to prayer beinge vigilant in it And to Timothe he wryteth in the .v. chapiter She that trewely is a wydowe lette her giue her selfe to prayer nyght and daye And to the Thessalonicense he writeth in the .v. chapyter of the fyrste epistell sayenge Pray without any day leauynge of not that we shoulde doo nothynge elles but that we shoulde ofte amongest other thynges that we do pray to almighty god lauyng him callynge hym to remembraunce that he may helpe vs puttynge in all our dedes our confidence in hym Whiche we myghte easely do briefely sayinge diuerse tymes on the daye thoughe it were but one Pater noster at one tyme. soo that Christe thereby shuld be not far from our remembrance nor we shulde not by worldely pleasures or busines straye abrode farre from hym nor the deuyll shoulde not so boldely approche vs seinge vs alwayes vnder the wynge and protection of our heauenlye father And surely if we coulde thus dyspose our selfe our affaires shuld prosper th● more in this worlde and we shulde also thereby please almyghty god and come to the glorye euer lastynge Whervnto our sauyour Iesu Christ who hath redemed vs bryng vs all Qui viuit regnat cum deo patre in vnitate sancti spiritus per omnia secula seculorum Amen LONDINI in aedibus Thomae Bertheleti typis impress Cum priuilegio Ad imprimendum solum ANNO. M.D.XXXIX

primates archebyshoppes byshoppes priestes and all of the clergie And all noble men of what degree so euer they be being within their gouernaunce with all the people also And therfore the byshop of Rome oweth lykewyse to his souerain and superiour like subiection by the word of god taught vnto vs by Peter and Paule as other bishoppes do owe to theyr princes vnder whom they be And therfore Agatho the byshop of Rome in whose tyme was the vi synode counsell general after his election sent to themperour then beinge at Constantinople to haue his election alowed before he wolde be consecrate after the olde custome at that tyme vsed And an other byshoppe of Rome called Uitalianus dyd the same as it is wrytten in the decrees in the .lxiii. distinction in the chapitre begynnynge Agatho and as saynte Gregory and saydte Ambrose had done before theym as it is written in the chapiter Cum longe in the same distinction the byshops of Rome at that tyme folowed the doctrine of sayncte Peter and saynte Paule lefte vnto them to be subiectes and to obey theyr princes ¶ The gospelle also teacheth vs in the xxii chapiter of Luce howe the apostels fell at contention amonge them selfes the nyghte before the passyon who amonge them shulde be superiour and aboue the other Whyche theyr contention Chryste discussed sayeng on this wyse The kynges of people and nations haue dominion ouer them and those that haue power ouer them be called benefactors of them But so it shall not be amongest you but who so euer amongest you is the greater shall be as the yonger and who soo euer amongest you shall be chiefe shall be as a seruant and a minister For who is superiour he that sytteth at the table or he that serueth at the table is not he superiour that sytteth But I am amongeste you as he that mynystreth and serueth And ye be those that haue bydden with me in my temptations and I ordeyn for you as my father hath ordeyned for me a kyngdome that ye shall eate and drynk at my bourde in my kyngdome and shal sytte vpon seates iudgyng the .xii. tribes of Israel Here we doo see that Chryste wolde haue the mekeste and moste humble to be chiefe in his flocke by humilitie and by seruyce done to other As Chryste by example had washed the fete of his apostelles the same nyghte a lyttell before And it appereth also that he wolde not leaue amongest his apostelles a worldly kyngdome wherby they shulde worldely reygne ouer other but that he ordeyned for them a heuenly kyngedome to reigne with hym in heauen and to sytte with hym in iudgement to iudge the .xii. tribes of Israell that is to say by thexample of their fayth who beleued in Christe to condemne the infidelite of the Iewes that wolde not beleue in hym but shamefully put him to deth So that herby it is proued playnly that Chryste lefte to his disciples no worldely kyngedome here in erthe to haue princis vnder them A lyke dyscussynge of this contention of superioritie whiche an other tyme rose also emonge the apostelles is conteyned in the tenth chapter of Mark and the .xx. chaptre of Mathewe and by lyke wordes absolued that mekenes and not superiorite shulde be regarded amonge them for the apostels before the commynge of the holy gost after the tyme of the resurrection euen at the tyme of Christis ascention asked hym whether he wolde restore again the worldely kyngedome of Israell for whiche kyngedome at that tyme they dyd loke as Cleophas sayd in the last chapitre of Luce vnto Christ apperyng to hym and his felowe goinge in to Emaus we trusted that he was the man that shulde haue redemed Israell And yet vnto this daye the iewes do loke for theyr Messias to come and to reigne amonge them by a worldely kyngedome in Hierusalem as Dauid dyd but Christe lefte to his disciples no suche worldelye kyngedome but sayde it shulde not be so emong them as it was emongest the princis of the world ¶ And where Christe in the laste chapyter of Mathewe sayde after his resurrection All power is gyuen to me in heuen and in erthe so that both in his godheed and in his manhode also inseparably vnite in one persone that is to saye in one Christe and two natures god and man he had all power gyuen to hym as man whiche from the begynnynge he euer had as the sonne of god with god his father Yet neuer the lesse he neuer chaunged the auctoritie of worldly kinges and princis but by his owne word commanded them stylle to be obeyed by theyr subiectes as they had ben before his incarnation sayinge in the .xxii. chapyter of Matthewe whan the Iewes axed hym whether they shulde paye tribute to Ceasar or noo he bad theym gyue to Cesar those thynges that be his and to god those thinges that be his sygnifyenge vnto theym that tribute was dewe to Cesar and that theyr sowles were due to god And in the .xvii. chapiter of Mathewe it appeareth that Christe bad Peter paye tribute for hym and his disciples whan it was demaunded of hym And Christe as man wolde not chaunge the order of obeysaunce to worldly princis by their subiectes Whiche he as god with his father had ordeyned before his Incarnation as sayncte Paule testifieth sayenge Worldely powers be ordeyned of god therfore who so euer resysteth them dothe resyste god ¶ And that Christe hym selfe wolde not reigne here in erth by a worldly and temporall kyngedome it appereth in the .vi. chapiter of Iohn Where after he hadde fedde fyue thousande Iewes besydes women and chylder with fyue barley loues and two fyshes and the Iewes wold haue taken hym and made hym theyr kynge he fledde from theym and wolde not consent vnto them For the kyngdom that he came to serche here in erthe was not a worldly and temporal kyngedome but a heuenly and spyrituall kyngedom that is to saye to reygne spirituallye by grace and faythe in the hartes of all christen and faithfull people of what degree or of what nation so euer they be and to tourne al people nations whiche at his cōming were carnall lyued after the lustes of the fleshe to be spiritual to lyue after the lustes of the spirite that Christe myght spiritually with his father of heuen reigne in the hartes of all men whiche heauenly kyngedome sayncte Iohn Baptist in the deserte preached ofte to the Iewes sayenge Repent you and amend your lyues for the kyngedome of heauen is at hande After whose death Christ intendynge to manyfeste hym selfe to the worlde beganne his prechyng lykewyse sayenge Do penaunce for the kyngdom of heuen is at hand And it is plainly expressed in the .xiii. chapter of Matth. in the parable lykening the kingdom of heuen to a man which dyd sowe good sede in his field and after whyles he slepped his enmy dyd sowe euyl sede in the same for Christ expoūdyng that