Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	mind_n	7,027	5	5.7568	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06512	A methodicall preface prefixed before the Epistle of S. Paule to the Romanes very necessary and profitable for the better vnderstandyng of it / made by the right reuerend father and faythfull seruant of Christ Iesus, Martin Luther ; nowe newly translated out of Latin into English, by W.W. ...	Luther, Martin, 1483-1546.; W. W.	1594 (1594)	STC 16985; ESTC S1353	22,201	55

it is that the Prophete sayth in the .115 Psalme All men are lyers Wherfore by nature they cannot fulfyll the Law For all men naturally are bent and inclined to euyll and therfore hate the Lawe Now whersoeuer there is not a cheareful and ready wyl to God and his lawe there is sinne and the wrath of God though by such hypocrisie thou doest the externall woorke Vppon these Paul inferreth in his second Chapter that all the Iewes although in externall workes they make semblance to fulfyl the Law are sinners and transgressors of the Law For saith he not the hearers of the law but the doers therof shal be accoūted iust before God Wherby he doth intimate vnto vs that no man can fulfyll the Law by doing the outward worke Thou sayst Paule speaketh to the Iewes that a man should not commit adultry and yet thou thy selfe committest adultry In this that thou iudgest another thou condemnest thyne owne self For thou that iudgest doest the very same thyngs As if he should say Thou in deede after a glorious kynd of hypocrisie walkest in the external works of the Law and thou iudgest others which walke not so In deede thou teachest other men and thou seest a mote in thy neighbours eye but thou seest not the beame which is in thine own eye For though thou seeme to fulfyll the Law in thy externall actions eyther for feare of punishment or for loue of thy self yet notwithstanding thou dost all these thyngs with an vnwillyng mynd with an hard stubborne hart without al loue and good affection toward God and his law Insomuch that thou haddest rather there werneyther Law nor law geuer at all that so thy lust and concupiscence might not be repressed Wherefore it is manifest that though in outwarde woorke thou dooest counterfeyt the Law yet in very deede thou doost hate and abhorre it So the Apostle speaketh What is thy righteousnes woorth saith he if thou teachyng other men not to steale yet in thy hart thou art inclined tostealyng which affection out of all doubt would breake out into the deede doyng but that thou art afrayde of punishment to ensue For the externall woorke for the most part wyll breake out at length though it be for a tyme dissembled this oftentymes foloweth in such hypocrites Wherfore as he sayth thou which teachest another teachest not thy selfe that is thou art ignorant thy selfe what thou teachest because thou art ignorant of the meanyng of the law how that it is not satisfyed but with the inward affection and motion of thyne hart The Law beyng done in the outward worke only is so farre from iustifying The Law oncreaseth syn that it rather increaseth and augmenteth our sinne as Paul saith in the .v. chapter of this Epistle Wherfore the better thou vnderstandest the Law the lesse thou louest the law because it dooth exact require of thee so many thyngs quite contrary to thy affections and altogether repugnant to thy nature Hereupon it is that in the .vii. chap. he saith The law is spirituall as if he should say If the law were carnall or moral doctrine only then it would be satisfied by the external worke But seeing that now it is spirituall that is requiryng the affect and spirit it foloweth that no man can fulfyll it vnles he doth those things which the law commaundeth with a chearefull hart with a certayne ardent feruencie of mynd and with all his affection Such a new hart and such a feruent and chearefull affection of the harte thou canst not obtaine of thyne own strength or by thyne owne merites but onely by the operation and secrete instinct of the holye Ghost For it is the spirit of God only that gyues a new hart that makes a man spirituall that so he beyng made spirituall he may loue the Law which is spirituall and may fulfyll it not for feare or loue of commoditie but with a chearefull and wyllyng hart and that he may be caryed violently as it were with a certayne force to doo those thyngs which the Law commaundeth freely and of his owne accord So is that saying to be vnderstood The Law is spiritual that is the Law is not fulfylled but by the spirit but by a hart renued by the Spirit Therfore where there is not that renouation of the hart by the spirit there remayneth that greeuous hatred of the lawe which law neuerthelesse of it selfe is iust holy and good so farre is it from fulfilling it Wherefore accustome and acquaynt thy selfe with this Phrase and manner of speaking which the Apostle here vseth It is one thing to doo the worke of the lawe and another thing to fulfill the law For it is a worke of the law when without grace 1 workes of the Lawe without the Spirit we begin to worke well and when we labour to fulfill the lawe by our owne proper strength and power of our free will But seeing that there alwayes remayneth in the hart certayne seruile feare and a most deadly hatred of the law sure it is that such workes are sinne haynous factes agaynst the lawe and so doo not please God So the Apostle saith in the .iii. Chapter By the workes of the law shall no flesh be iustified in his sight Here therefore we may knowe and acknowledge how the Sophisters and schoole doctors are farre wyde from the the truth who teach and affirme this wicked and blasphemous assertion that by our workes we may prepare the way vnto grace But how can I prepare for my selfe a way to grace by that worke which I doo with a stubborne frowarde and vntoward harte and with a repugnant affection How can that worke be acceptable to God which I doo not willyngly but with great greefe of harre yea with extreme hatred of the lawe To fulfill the lawe 2 Fulfyllyng of the Lawe is to doo those things which the lawe commaundeth with a cheerefull and willing harte that is freely and of thyne owne accorde to lyue vnto God and to worke well though there were no law at all Such a cherefulnes readines willingnes and ardent affection cannot come into our hartes but by the quickening spirit and his lyuely impulsions and agitations in our hart as the Apostle sayth in the .v. Chapter Chap. 1. vers 16. Now the Spirit is geuen only by fayth in Iesus Christ as the Apostle sayd in the beginning Fayth commeth through the hearing of the Gospel through which worde Christ is preached vnto vs to haue dyed to haue bene buryed and to haue risen agayne from death for vs as he sayth in the .iii. iiii and .x. Chapters Therefore our whole iustification is of God Fayth also and the Spirit are of God they come not of our selues Wherefore let vs conclude that Fayth alone iustifyeth and that Fayth alone fulfilleth the lawe For Fayth through the merit of Christ obtayneth the holy Spirit which spirit dooth make vs newe hartes dooth exhilarate vs dooth excyte and

vs wyth the loue of the lawe Wherfore we being iustified haue no more the lawe agaynst vs VVhat it is to be vnder the Lawe but agreeing wyth vs. To be vnder the law is to woorke wythout grace and not to be able to fulfill the lawe where there cannot chose but be sinne And this nowe at length is the true libertie and freedome from the lawe and sinne of whiche the Apostle here disputeth euen vnto the ende of this Chapter As for this libertie it is such that we may willingly from our harts doo good wythout any exaction of the lawe Therefore it is a spirituall libertie which dooth not take away the lawe but giueth and imparteth a certayne power and spirit to fulfill the lawe namely a cherefull mynde a readye will and feruent desire to woorke well whereby it dooth then satisfie the lawe iusomuch that it hath not any thing to exact at his hand or to charge him wythall A fyt and apt similitude Euen as if thou were endebted to a certayne creditour of thyne and didst owe hym a great Summe of money thou mightest after twod wayes satisfie hym and so discharge thy debt First by a free forgeuenes of the debt and cancelling of thy handwriting Secondarily by suretie of another mā who will geue his fayth and trueth for the promising to stand to the payment of all the foresayd money and so by his woorde and Fayth giuen for the obligation wherewith thou wast bound may be blotted and cancelled as voyde and of none effect Lykewyse Christ hath delyuered vs from the lawe as from a creditour Wherefore that liberty is not carnall whereby it is lawfull to doo what thou wilt but is altogether laboursome and paynefull which willingly doth good works so that it needes not any exaction of the lawe In the Seuenth Chapter Chap. 7 he confirmeth this by a certaine similitude of marriage betwene the husband the wyfe A similitude to proue the libertie from the Lawe For euen as the woman if her husband be deade is delyuered from the lawe of the man not so freed that she may not marry but rather contrary nowe first of all she is freed in deede and truly that she may marry another man which she could not doo before shee was delyuered from her former husband so also our conscience is deade to the lawe as long as olde Adam lyueth in vs. But when this olde Adam is mortified by the sctirit there is then liberty for both parties lyke as I haue sayd there was betwixt man and wyfe But the conscience is not free so that it cannot at all doo any woorke but rather so that nowe hee beginneth to cleaue vnto another euen vnto Christ that it should bring foorth fruite vnto God After this he dooth at large explicate the nature of sinne and of the lawe sheewing the lawe to be the force and power of sinne For the olde Adam or nature The nature of synne howe muche more it is pressed down by the law which of his own strength he cānot fulfill so much the more it dooth fret and fume agaynst it And no maruayle seeing it can doo nothing of it selfe but sinne Therefore the lawe is vnto it a punishment and death not that the law is euil but this is done through the faulte of our owne nature which taketh it greuously that any good should be exacted of it whiche shee cannot fulfill not vnlike a sickely and weake man who is heauely displeased if any man require of him to doo those woorkes or that mayne strength which is in a sound and strong man Wherfore Paul here inferreth The nature of the Lawe that the law the more exactly and throughly it is knowen dooth woorke in vs nothing els but this that it dooth the more shew our sinne and increase it by which it dooth slaye vs and make vs guiltie of eternall death and of the wrath of God But of this matter no man can dispute better then he whose conscience hath felt had trial of the terror of the law whose conscience hath fele that shaking and quaking as it were the very foūdations of the earth and who hath wel perceyned it at some time or other to haue caused a great tumult in hys hart Therfore we haue neede of a more effectual and myghtier force in our harts to iustifie vs than the law is Truely they that haue not so knowen the lawe they are altogether blynd and walke in this lyfe in a certayne bolde confidence thinking that they can fulfyll the lawe by their woorks not considering at all howe that the lawe dooth imperiously requyre the whole hart and all the affection Wherefore these men behold not the end of the lawe onely they vewe the couered and hid face of Moses wythout grace who are lyke perpetually to perishe in theyr vayne woorks After these matters The strife betwixt the flesh and the spirit euen in the regenerate the Apostle setteth foorth howe the fleshe and the Spirit in one and the same man dooth stryne and wrastle together and he exhibiteth hymselfe vnto vs as an example thoughe he was instifyed Whereby we myght learne this mortification of the remnaunts of sinne Nowe hee calleth both the Spirit and the fleshe a certayne lawe I haue found sayth he a lawe in my members contrary and repugnant c. For lyke as the lawe of God doth vrge and exact those things to be done of vs which God woulde haue done so the Lawe of the members or of the flesh dooth incite and compell vs to carnall things contrary to the spirit Agayne on the other side the spirit doth labour myghtely agaynst the fleshe mouing vs to spirituall things And this conflict combate dureth so long as we are clothed wyth this fleshe In this man the stryfe is stronger and myghtier in that man more remisse and fainte in euerye man accordingly as the spirit or fleshe is in hym stronger or weaker notwythstanding one and the same man is that fleshe and spirit which so stryueth and wrastleth wyth himselfe vntill Sinne being quyte abolished hee become spirituall In the eight Chapter Chap. 8 he comforteth those which fight so wyth their owne fleshe A comfort for the afflicted conscience of the godly Also he declareth that the reliques of sinne cannot hurt vs that there is no cōdemnation to those which are in Iesus Christ which walke not after the flesh but according to the spirit Furthermore he dooth explicate at large the nature of the flesh and the spirit shewing that the spirit is geuen to man onely by Christ He that hath not the spirie of Christ saith he the same man is none of his Agayne as many as are led by the spirit of God they are the Sonnes of God For it is the Spirite alone whiche dooth innouate and renewe our hartes which dooth make them spiritual which dooth incourage vs with sweete and louing affects and motions lastly which dooth geue testimonie