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	spiritual_a	7,689	5	7.0313	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16278	The fortresse of fayth defended both by the Scripture, and doctors / gathered by the learned German Bodonius ; and translated out of Latine into English by Edward Crane.	Bodonius, Stephanus.; Crane, Edward.	1570 (1570)	STC 3195; ESTC S1817	30,160	80

theron crucified he was Buried and the third daye he rose againe assendinge into Heauen thether hath he lifte vp his body From whence he shall returne to iudge both the quicke dead and at this present there he is sitting one the right hand of God the Father then how is the bread his body and the wyne his bloud Bretherne therfore these are named Sacraments because in them there is one thing sene and another thing vnderstode therby that which you sée hath a corporall bodyly shape figure but that which is vnderstand hath a spirituall fruite and commoditie therfore if thou wilt vnderstand the Body of Christ harke what the Apostle sayth to the faithfull you are the Body of Christ and the members therfore if you are the Body of Christ and members therof then your mistery and Sacrament is set on the table of the Lorde and yet you take it for the Lordes Sacrament and you answere Amen to that which you are and by your answere therto you do subscribe therfore thou hearest the Body of Christ and in answering Amen thou art a member ther of if thy Amē be ture why thē is this done in the figure we take away nothinge of our owne then heare what the Apostle sayth againe for when he spake of this Sacrament he sayd We beinge many are made one Body and one bread vnderstand and reioyce godlines trueth charitie and vnitie in these beinge one bread we many are one Body consider that the bread is not made of one corne but of many when you were euill intreted then you were as it were ground when you are baptised you are as it were kneded put together When you haue receaued the sanctifiing of the holy Ghost you are as it were baked Therfore be that that you sée and receaue and take that that you are This the Apostle sayd astouchinge the bread euen so bretherne consider of the wyne wherof it is made wyne for many Berries and Grapes growe in one cluster but the Ieuise and liquor therof doth runne into one vnitie and substaunce so our Lord Iesus Christ hath sealed vs And hath made vs being a misterie of peace t'apertayne vnto him and the Sacrament of our vnion he hath consecrated in his moste blessed table Whosoeuer receaueth the Sacrament of vnitie and keapeth not the bond of peace receaueth it not to his profitte but as a ●itnesse against himselfe ¶ Augustine vpon Iohn tract 26. Cap. 6. HE that eateth my flesh and drinketh my bloud remayneth in me and I in him this is to eate that foode and to drynke that drinke to remayne and abyde in Christ and to haue Christ abiding in him And by this we sée that he that abydeth not in Christ and in whom Chryst abideth not without dout doth not spiritually eate Christ neither drinketh his bloud although carnally and visible with his teath he do receaue the Sacrament of the body and most precious bloud of Christ Christ entred not into the holy place made with handes which were examples of true thinges but he assended into heauen that now he might apeare in the fight of God for vs not that he shoulde oftentimes offer vp himselfe c. Thou wast afflicted with penury and scarsenes and god gaue thée Manna for meat with both thou fathers knew not that he might shewe vnto thée that not only by bread man liueth but by euery worde that commeth out of the Lordes mouth ¶ Augustine quinquam Psalme 89. WHen the Lord spake of his Bodye He sayd vnlesse a man eate my flesh he cannot haue lyfe euerlasting and farther sayth The wordes that I spake vnto you are spirite lyfe therfore vnderstand spiritually what I haue sayd vnto you You shall not eate this body which you sée neither shall you drinke that bloud that they will shed which shal crucifie me but I haue commended vnto you the Sacrament which being vnderstand spiritually shall gue you lyfe ¶ Libro sententiarum Augustine HE eateth the Bread of lyfe and drynketh of the cuppe of eternitie that abydeth in Christ for he that is disceuered from Christ neither doth eate Christs flesh nor drinke his bloud although dayly he receaueth the Sacrament to the iudgement of his great presumption ¶ Origen in Leuiti Homelie 7. VNderstand that they are figures that are written in the holy scripture and therfore as spirituall and not as carnall vnderstand and examine that that is sayd therin for it carnally you do vnderstand them they do hurte you and not nurrishe you There is both in the olde Testament a letter that kylleth as also in the new Testament if hit be not vnderstande spiritually for if thou dost followe the letter where as it is sayd vnlesse you eate my flesh and drinke my bloud This Letter kylleth you wilt thou that I shewe in the scriptures another Letter that kylleth he sayth he That hath not a sworde let him sell his coate and buye a sword behold this Letter is of the Gospell and yet it kylleth But according to the meaning and sprite you vnderstand it it killeth not but ther is therin contayned a quickninge spirite and therfore whatsoeuer is written either in the lawe or in the Gospel spiritually vnderstand as spirituall for he that is spirituall iudgeth all things is himselfe iudged of no man. ¶ In the same place Homeli 9. ANd thou that art come to the true Bishoppe that hath apeased Gods wrath to thée wardes by his owne bloud And hath reconsiled thée to the Father sticke not onely to the bloud of the fleshe But rather learne the bloud of the worde and heare what he sayth himselfe for this is my bloud that shal be shed for you in remission of sinnes ¶ Bernard vpon Qui habitat Verse 3. Sermond 3. VNlesse you eate the fleshe of the Sonne of man and drinke his bloud c. And they sayd this commaundment is hard and they al went backward But what is to eate his flesh to drinke his bloud but to communicate with his Passions and to follow that conuersation which he lead in the flesh which the Sacrament offered one the Alter doth signifie where we do receaue the Lords Body that as we sée the fourme of Bread enter into our bodies we knowe therby what conuersation he had one the earth that he doth enter into vs to dwell by fayth in our hartes For when righteousnes entreth into vs he entreth that of God is made our righteousnes c. ¶ Augustine of the Lorder wordes according to Luc. Sermond 8. GIue vs this daye our dayly Bread. When I spake of the Sacrament I tolde you that before the words of Christ that that is offered is called Bread but after Christes wordes be spoken then is it not called bread but the bodye where as he sayth our bread he sayth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye supersubstantially is it not the Bread that entreth

you to vnderstand and perceaue other hid secretes of the Scriptures and by thenstruction herof you maye easely iudge the scismes and subtelities of the damnable companye This Boke shall wake them that sleepe shall spurre forward them that runne and shall conuerte you withall your harte vnto the liuing God shall after one vnspeakable sorte where as nowe you see as it were in a glasse in the darke make you see the troth face to face Thus gentle Reader farwell take in good parte I besech thee these my simple doinges ¶ Of the fall of Adam and of originall sinne liber Gene. 20. WHerfore as by one man sinne entred into the worlde and death by the meanes of sinne And so death went ouer all men in so much that all men sinned c. By a man came death and by a man came the resurrection of the dead for as by Adam all dye euen so by Christ shall all be made alyue c. ¶ Augusti lib. against fortunate in the disputation I Say that ther was frée will in him that was first made and created he was so made that nothing could resist his will if he would haue kept the preceptes and cōmaundements of God But afterwarde of his owne frée will and mind he sinned but we be cast into a necessitie that come of his séede and stocke therfore so long as we do beare the image of an earthly man that is so long as we walke after the flesh which is called the olde man we haue a necessitie of our custome that we do not that that we would But the grace of God hath inspired his loue into vs and hath made vs subiect vnto his owne will to whom it is sayd you be called into libertie and the grace of God hath deliuered me from the lawe of sinne and death the lawe of sinne is that whosoeuer sinneth should dye we be deliuered from this lawe when wée beginne to be iust the law of death is by the which it is sayd vnto man thou art earth and in to earth thou shalt returne For of it we men are so made because we be earth in to earth we shall returne againe for the desart of sinne in the first man but by the grace of god which doth deliuer and make vs frée from the lawe of sinne and of death being turned to righteousnes we be so deliuered that afterward that flesh that dyd torment vs in paines remayning in sinne shal in the resurrection be geuen vs againe and shall by no aduersitie or contraritie trouble or hinder vs to kepe Gods commaundements and precepts God made man from the beginning left him in the hande of his owne counsell he gaue him his commaundements and precepts if thou wilte obserue the commaundements and kepe acceptable faithfulnes foreuer they shall preserue thée He hath set water and fyre before thée reach out thine hand vnto which thou wilt Before man is lyfe and death good and euel loke what him liketh shal be geuen him ¶ Augusti lib. of the newe soinge cap. 8. WHat fréewil can do not being helped in Adam it is declared vnto euell it is sufficient but not vnto good vnles it be helped of God for the first man receaued fréewill fully and the Lord set before him as the Scripture sayth fyer and water and sayd put thine hande vnto which thou wilt he dyd chuse fyer and left the water Behold the iust Iudge that hée chose being frée he had He woulde haue euell and euell folowed him behold farther that iust Iudge doing mercie For when he dyd sée that man by th' abuse of his fréewill had in himselfe as in a Roote had damned all his progenie and stocke he beinge not requested or desired came downe from Heauen and with his humilitie healed mankinde which perished through his owne pride those that went astraye he brought vnto lyfe straungers he brought and lead vnto a countrey therfore let not man glory in himselfe but let him glory in him that made him The beginning of mans pride is to fall away from God and why his harte is gone from his maker for pride is the oraginall of all sinne ¶ Augusti lib. of correption and grace Cap. 10. IT is demaunded of vs what our opinion is as touching the gift that was geuen vnto the first man which certainly was made perfect without any vice Therfore we do surely confesse and rightly beleue that God the Lord of all which created all thinges verie good and forknew that euel would come of good and that it wold be more honour and glory vnto himselfe to make of euell good againe then not to suffer euell to be dyd so ordayne and appoynt the lyfe both of Angell and man that in it he might first shewe what their fréewill could do without grace secondly what his great mercy was of it selfe thir●ly what his iust Iudgement could would do not being restrayned by mercye ¶ Cap. 11. The first man had not this grace that he should neuer haue a will to be euill but he had that grace in which if he would haue remayned he shoulde neuer haue bene euell without that grace for all his frée will he could not be good But by his frée will he might leaue that grace therfore God would not haue him to be without his grace whom he left in fréewill because fréewill is sufficient to euell but not vnto good vnlesse it be helped of the euerlastinge goodnes which helpe if man had not forsaken of his fréewill he had euer bene But he forsooke and was forsaken the helpe was such that he might leaue it when he would and in which he might remaine if he would this is the first grace that was geuen vnto the first Adam but it is of more strength and efecacie in the second Adam the first is that man might be iust if he would But the second is more for by it man is made to haue a will and such a will as is ioyned with a feruent loue so that volupteousnes of the flesh wishing and desiring contrary to the spirite we do ouercome and conquer be the spirite by this grace giuen of God we haue not onely a power and strength ▪ but also a will and desire both to receau● good and to remaine in good so that we haue both will and power which was not in the first man God gaue him a helpe without which he could not remaine if he would but for to haue a will he left 〈◊〉 in his owne power and fréewill therfore he might haue remayned if he would because he gaue him an helpe by the which he might and without which he could not but because he would not remaine by thée liuing god It was his faulte whose reward should haue bene if he would haue remayned he had power if he would But he had not will to his power for if he had he had still remayned if he