Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	word_n	14,376	5	4.0513	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00769	A sermon had at Paulis by the co[m]mandment of the most reuerend father in god my lorde legate, and sayd by Ioh[a]n the bysshop of Rochester, vpo[n] qui[n]quagesom sonday, concernynge certayne heretickes, whiche tha[n] were abiured for holdynge the heresies of Martyn Luther that famous hereticke, and for ye kepyng and reteynyng of his bokes agaynst the ordinance of the bulle of pope Leo the tenthe.	Fisher, John, Saint, 1469-1535.	1526 (1526)	STC 10892; ESTC S109701	31,994	64

be nat his wordes they be the wordes of Christe And if our sauiour Christ speke nat within the preacher the sede shal be but caste in vayne Therfore saint Paule sayth vnto the Corrinthies of hym selfe In me loquitur Christus Christe sayth 2. Cor. 13 he speketh within me Christe that spake in saint Paule was the veray sower and as he spake in saynt Paule so spake he ī the other blessed fathers whiche for their tyme dyd instructe and teache the people and minister this sede vnto them And nat only Christ dyd sowe this sede by their mouthes but also the spirite of god gaue his gratious influence vnto this sede by theyr mouthes in lyke maner wherfore of this spirite our sauiour saythe Nō vos estis qui loquimini sed spiritus partis vestri qui Mar. 10. loquitur in vobis Ye be nat the speakers he sayth but the spirite of your father speaketh within you Farther more bothe this sower this influēte cōtinueth in the churche vnto the worldes ende For the sower sayth of hym selfe Ecce ego vobiscū sum omnibꝰ Matt. 18. diebus vsque ad cōsuminationē seculi Trust assuredly that I am shal be with you vnto the ende of the worlde And for the spirite our sauiour also promest that he shuld abyde with the churche euerlastȳgly Vt maneat vobiscū in eternū This most holy spirite whiche Jo. 14. is the bountious fontayne of influence of all graces after the corporall ascention of our sauiour vnto the heuens was sēte downe vpon the churche accordyng to the promyse of our sauiour before made to th entent that the sowyng of this sede shulde neuer want the heuenly influence of al graces Nowe than to my purpose thus farre we be ye nowe conceyue I suppose that this spirituall sower all be it so 〈…〉 be corporally ascēded vnto his father yet neu●●thelesse he by his godhed by the assistence of his grace hath ben euer sens veryly presente with his churche to sowe therein the sede of his worde And also the heuenly influence that is to saye the influence of the holy gost is fauorably spred vpō the toward well wyllyng hartes to th entent that this sede may brynge forthe a plentuous encrease of good frute and in this gratious purpose they both I say bothe the sower and this holy spirite haue cōtinued and wyll so cōtinue vnto the worldis ende Who thā may dout but in this lōge time whiche is aboue fyftene hūdred yeres the true sede of the worde of god that is to say the scriptures of god haue bene truely taught vnto the people and the people hath truely beleued and gyuen true faithe vnto the same doctryne of the scriptures Who is so deuyllysshe that maye thynke that our sauiour Christe the whiche so derely beloued his churche that for the weale of hit wolde suffre so bytter so villaynous so horrible a deth● ▪ and shede his mooste precious blode in the cross● ▪ to prepare the hartes of his people for the receyuyng of this sede I saye who may thynke that euer he that dyd so moche for vs wolde breake his promyse vnto vs And if he haue nat broke his promyse than hath he ben with his churche all this longe tyme of fyftene hūdred yeres and hath sowen the tre●●e sede of his worde and his moste holy spirite also hath bene al this tyme present in the churche and hath gyuen vnto the towarde hartes his gratious influence both to receyue this sede and also to brynge forthe plentuous frute ¶ Nowe than if this sede were thus truely sowen than wolde I lerne who were the mynysters of this trewe sede Who but the preachers of this worde I say the holy doctours whiche taughte the people and to whome by the holy spirite was commysedde the gouernaunce of the flocke of Christe as saynt Paule sayth in the Actes of the Apostles Attendite vobis et vniuerso gregi in Act. 10. quo vos spiritus sanctus posuit episcopos ad regēdam ecclesiam dei quam acquesiuit sanguine suo Take hede vnto your selfe to the holle flocke of Christe where the spirite of god hath ordeyned you bisshoppes to gouerne his churche the whiche he so derely purchased by his owne moste precious bloode Ye herde in the tellyng of the miracle howe the fyrste meane for the blynde man to come vnto his sight was heryng For as saynt Paule saythe Fides e● Rom. 10. auditu Faith cometh by heryng by the preaching of the holy doctours the people herde the worde of god beleued it For as saint Paule sayth Quomodo credent ei de quo non audierunt Howe shall the people beleue if they here nat Et quomodo audient sine predicante And howe shall they here without it be preached vnto them This is than the ordre and the holle cheane the blyndenes of our hertes can nat be put away but by true faith true faith can nat be gotten but by herynge of this worde The heryng of this worde shal nat be had but by the meanes of preachynge prechynge can nat be ministred without the preacher the preacher can nat profitte onles Christe Jesu whiche is the veray sower speke within hym and also the spirite of Christe gyue his influence vnto the same It is manifest than that these preachers were the true ministers of this sede It is also nat to be douted but the true christen people alwayes hitherto hath gyuen faithe to the doctrine of the catholicke preachers and so dyd beleue the scriptures as they dyd expounde them that were in tymes paste And it is farther more certeyne that these catholicke doctours ministred this sede in lyke maner as they haue lefte writen vnto vs in theyr bokes Wherfore if the preachers dyd erre in teachynge the scriptures of god the people dyd erre in beleuyng their doctryne And if bothe the preachers and the people dyd erre where was the true sowynge of this sede Where was the doctryne of the faithe where was bicome the promyse of our sauiour Christ O cursed Luther O mischeuous Apostata O moste execrable hereticke that denyest and dispisest all the fathers that euer were before vs For in so denyeng thou must nedes affirme that neither the doctrine of true faith nor any trewe sowyng of this sede was in the churche of Christe by so many yeres and that our sauiour Christe Jesu nothyng regarded his promyse all this long tyme either as concernyng his owne presence to be continually with his churche or as concernȳg the presence of his holy spirite for to gyue his influence with the sowynge of this sede It is therfore clere and euident as I suppose by this collection that the fathers whiche vnder our sauiour Christe and this holy spirite haue hitherto gouerned the churche catholicke haue also truely ministred this sede vnto the people truely haue interpretate the scriptures of god vnto them and that our

to the goodnes of the erthe or better or lesse diligence in preparyng of the same In lyke maner it is of the sede of the worde of god and of the harte of man An harte that is nat sowen with the worde of god but lefte vntyll his owne nature bryngeth nothyng forthe but the weedes of carnalitie carnall thoughtes carnall affections and carnal workes But whan the worde of god is sowen and the spirite of god gyueth the influence of his grace than that sede of the worde of god by his supernaturall vertue and by the gratious influence of the holy spirite of god worketh in that harte and chaungeth the carnalitie therof in to a spiritualnes accordynge as the harte is better or worse disposed by thre maners of degrees The lowest degree of this spiritualnes is in the state of matrimony where though there be many weedes yet there is moche ēcrease of frute if this sacrament truely be kepte there the encrease of frute is thyrtyfolde The myddell degree is in the state of wydowheed the whiche hath fewer weedes more frute Here the encrease of frute is thre skore folde The thyrd is ī the state of virginite whiche hath The state of virginite veray fewe weedes or none at all but all is frute and this encrease is an hundred folde so moche Fyrst than let vs begynne to speake of this high state of virginite The worde of god with the influence of grace so worketh in the hartes of true virgins that in maner it leaueth no carnalitie there but chaungeth all in to a spiritualnes that it maketh them to dispise all thoughtes all affections al workes that be carnall saue only these whiche be necessarily requisite vnto the bodely lyfe that is to say to kepe the soule and the body together Of this virginite our sauiour gaue example hym selfe the same folowed his blyssed mother and saynt Johan the Euangelist lykewyse whiche for his clennes was singularly beloued of our sauiour and for the same he cōmysed the custody of his mother vntyll hym And lykewyse to saint Paule he gaue example hȳ selfe of clennes and continency of his body And therfore he dothe wisshe that other wolde do the same and persuadeth ther vnto sayeng thus Velim omnes homines esse sicut et ipse sū And a litel after 1. Cor. 7. Bonsi eis est si manserint vt et ego Of suche also our sauiour speketh in the gospell and preyseth them sayeng Sunt enuchi qui se castrauerunt propter regnum Mat. 19. cesorū There be some whiche haue splayde them selfe spiritually that is to saye haue cutte from theyr hartes the carnall affections of theyr bodi es for the loue of the kyngdome of heuen A trouth it is all wyll nat do thus and so our sauiour sayth in the same place Non omnes capiūt ver●● hoc This worde worketh nat in euery harte Yet neuerthelesse he doth exhorte ther vnto sayenge Qui potest capere capiat He that may take this worde and kepe his virginite let hym take it But thus dyd a great nombre of christen people in Alexandria whiche by the preachynge of saint Marke consecrate their virginite vnto Christe both men and women as Philo the Hebrewe telleth Suche were also great nombre of women the whiche in Hierusalem lykewyse vnto Christe dyd consecrate their virginite as telleth Euseby ī his story And these thus dyd by the prechynge of the apostles Innumerable suche also both men and women were in the desartes of Eyry of Egypte Ethiop All these by watche fastyng prayer contempned theyr flesshe chastised theyr bodies and kepte them lowe to th entēt that they myght kepe their soules clene vnto Christe And it is nat to be douted but that there is in Christēdome at this day many thousandes of religious men and women that full truely kepe their religion their chastite vnto Christ. For whan Hely the prophet had supposed that so great a persecutiō was made agaȳst the true seruauntes of god that he was lefte alone it was answered vntyll hym by almyghty god as saith saint Paule Adhuc reliqui mihi septē milia Ro. ●● qui non curuauerunt genu ante Baal I haue yet reserued vnto me seuen thousande the whiche hath done none idolatry before Baall And if almyghty god dyd reserue in that lytell porcion of Jury so great a multitude beyonde the estimation of this prophet Hely what nombre suppose ye doth yet remayne in all Christēdome of religious men and women nat withstandynge this great persecution of religious monasteries bothe of men and of women done by these heretickes by this moste execrable doctryne It is nat to be doubted but in all Christendome be lefte many thousandes whiche at this houre lyue chaste and truely kepe theyr virginite vnto Christe Nowe let vs se whether the sede of god worke this The frute of Luthers doctrine high frute amōge the Lutherans or nat No. no. nothȳg lesse Halas it will make a true christē mās harte to blede blody teares within his breast for to here their lyuȳg The prestis of his sect which shulde kepe theyr handes and hartes clene for to mynister the blessed sacrament folowe the luste and carnalite of their flesshe The religious men forsake their religion and retourne vnto the world and take them queanes The virgins that were consecrate vnto god had promysed to kepe them selfe selfe as true spouses vnto Christ nowe gyue their bodies tyll all wretched pleasure and suffre them selfe to be stuprate and abhomynably defyled and soused in all carnalite O Jesus this is the frute that commeth of the wicked sede whiche this vngratious hereticke hath sowē amōge them Howe far is this from the example of Christe and from the other blessed fathers innumerable whiche both lyued chaste them selfe procured likewyse that other shulde do the same If the deuyll haue nat excecate our eies we may se by this euidently that this doctryne commeth nat from aboue For than it shulde nat be contrary vnto the counsayles of Christe and of saint Paule and of the other scriptures of god but it cometh playnly from the deuyll And yet he is nat ashamed to write that al his doctryne he hath of god Thus moche for the fyrste frute By this fyrst ye may iudge what his mynde and The frute of widow ●ed sentence is concernyng the seconde frute that is to say as touchȳg wydowes He that calleth virgins to forsake their virginite wyll but a lytell regard the state and frute of wydwohed And herein also he teacheth contrary vnto the counsaile of saint Paule whiche coūsaileth wydowes to kepe them sole and specially to th entent that they may in a more liberte serue god For as he saith Innupta 1. Cor. 7. curat ea que sunt domini vt sit sancta quum corpore tum spiritu Contra. q̄ nupta est curat ea que sūt mūdi quomodo placitura sit

many great errours One errour suffiseth to spill and to distroye any mannes faithe but moche rather many great errours and specially suche as here before haue bene condempned by many generall counsayles had in the churche At the whiche counsayles were present great noūbre of honorable fathers assembled to gether by the holy gost men of singular lernȳg and excellent holynes the whiche was confirmed by many great miracles Wherfore the faithe of the Lutherans and the faith of the churche can nat agree but be clene repugnant one agaynst an other And therfore if they bothe be true faithes than shall there be two faithes the whiche saynt Paule vtterly denyeth sayng Dnus dominus vna Ephe. 4 fides Wherfore also they want this seconde condiction that is to say honestie and beautie of faithe The thyrde condition is bono that meaneth the The thyrd condition towardnes of a good wyll to brynge forthe the frute of good workes For withouten that all fayth is nought as sayth saint James Fides sine operibus Jac. 2. mortua est It suffiseth nat for a christen man to beleue the doctryne of the churche but he muste also worke bringe forthe some encrease of good frute This frute they bryng nat forth as it more playnly shall appere here after Wherfore they want also this condition of the good erthe But what thā be they Surely they be the trodde erthe in the high way and the stones and the thornes wherof the gospell here speketh Saynt Peter in his seconde Epistole where he prophiseth of suche heretickes hath ● Peir●● expressedly discribed the Lutherans and telleth iij. conditions of them Wherby they Howe the Lutherās maye be knowen may be clerery knowen The fyrst is this Qui carnem sequentes in cōcupiscentia polutionis ambulant That is to say they folowe the wayes of theyr flesshe walke in the vnclene disires of the same Thus Luther doth withoutē doubt and they all whiche be of his secte for he sayth it is necessary for euery man and woman to haue the carnall vse of their body as it is to eate or to drynke But where this carnalite reigneth there the wicked spirites haue full dominatiō and there they kepe their haūte and make that soule and herte as cōmune a trodde as is the high way These be the byrdes of the ayre whiche eate vp the sede of the worde of god they leaue nothynge but the veray hulle of that sede the vertue o● it they conuey away The fayre speche the eloquece the knowlege of languages these be but the veray hulle of the scriptures This hulle these heretickes haue But the veray pithe and substance of the sede is piked out of theyr hartes by these euyll spirites that kepe them in this carnalite The seconde condition is Dominationem contenmūt audaces prefracti That is to say they dispise al gouernours and them that be ī auctorite they be stiffe heedy in their wayes be nat the Lutherans thus who is more styffe yea more furious than Luther is For he dispiseth kynges princes popes bisshoppes and all auctorite both spirituall and temporall And what is this but a veray stonynes indurate of pride and obstynacie The thyrde condition is this Qui gloria precesientes non verentur cōuitus incessere That is to say they drede nat nor be a shamed to skoffe and checke and to rebuke yea to teare scratche and rente the fames and lyues of noble men And this the Lutherans also do and Luther hym selfe principally and thus they shewe them selfe to be very thornes and briers whiche as the gospell sayth doth strangle the good sede Nowe thā to you my bretherne whiche be abiured I must direct my speche For as moche as by this collectiō ye perceyue that the erthe ment in this parable is the true christen people whiche haue Christe amonge them accordyng as the gospel of the miracle telleth and that this people hath continued their succession hitherto fro the see of Peter and that also they haue in them iij. conditions that is to say they be of one harte by true doctryne they be of one honesty by the brightnes of faith And thyrde they be of one good wyll to brynge forthe ēcrease of good frute The Lutherans wāt these iij. conditions they be nat of one harte and of one doctryne with this multitude Nor they haue nat one faithe with them And as for any frute they care nat as shal be clerely shewed in the fourthe collection Wherfore they be nat this good erthe but they rather haue the conditions of thornes and stones and of the clonge erthe as it manifestly appereth by the prophecy of saynt Peter as ye haue herde Wherfore it shal be expedient that ye from hensforth fle their company adioyne you with the good erthe with the catholike people and folowe the doctryne of Christis churche that I may repete vnto euery of you the wordis aboue rehersed Respice fides tua te saluum fecit Open thyn eies this thy faith nowe beleuynge as the churche beleueth hath made the safe The fourth collection concernynge the encreace of good frute THe fourthe and the laste thyng to be marked in this parable is the encreace of frute ▪ the whiche in the gospel of Mattheu is tolde more expressely ▪ Aliud quidē centuplam aliud sex●●●agecuplum Mat. 1● aliud trigecupsum In some erthe this sede bryngeth forthe an hundred folde encreace in some sixtyfolde in some thyrtyfolde This diuersite of encreace betokeneth vnto vs diuerse degrees of spiritualnes whiche the sede of the worde of god workethe in our hartes more or lesse accordynge as our hartes better or worse be disposed The hart that is more towardly disposed is made more spiritual and the hart that is lesse towarly is lesse spirituall The same diuersite of frute was signified in the gospell of the myracle For there all that multitude that folowed Christe was nat elyke nygh vnto Christe euery one of them Wherfore tho that were nexte vntyll hym betoken the most perfect tho that were farther of lesse perfecte and tho that were farthest of the leaste perfecte But we shall nowe speke of the diuerse degrees of encrease of frute Conceyue me what I meane Ye se that though the grounde in the feeldes by the dylygence of men be neuer so well broken and seasoned yet if there be no good seede sowen in it it bryngeth nothynge forthe of it selfe but weedes and all his naturall moysture tourneth in to weedes But whan some good sede is caste in to hit than that sede by his naturall vertue and by the influence of the heuens so myghtily draweth that erthely moysture of the grounde and chaungeth it and assembleth it in to his owne substaunce in so moche that in some well prepared erthe there spryngeth nat one weede but all the moysture of the grounde is tourned in to corne In some other be fewer or mo weedes accordyng

all these bokes be so fully agreed by the expositiōs and interpretations of the holy doctours that they make but one boke and one body of scripture and haue in them all but one spirite of lyfe that is to saye the spirite of Christe Jesu Euen as in the body of man there be many partes and many membres yet for as moche as in euery of them is but one lyfe and one soule therfore the body is but one This thynge was figured in a vision shewed vnto the prophet Ezechiell he sawe one roundell and many roundels and eche of them in the myddis of other but in all these roundels was but one spirite of lyfe So euery parte of scripture is lyke a roundel For it hath no corners Trouth is roūde and hath none angles The psalter of Dauid is a roundell of trouthe and eche of the gospels is a roundell of trouthe The gospelles be in the psalter and the psalter is in the gospelles and the spirite of Christe maketh one roundell of them all The newe testament is a roundell and the olde testament is a roundell and either of them is in the other but there is but one spirite of lyfe in them bothe and so in euery roundell of scripture and this spirite maketh one roundell of all And with these also the expositiōs of the fathers whiche were inspired by the same spirite make one roundell with the same The doctrine of Luther can nat be thus nor yet partiner of this spirite of lyfe bicause it is repugnant and deuyded frome the holle corps of the doctryne of the churche Wherfore we maye necessarily The doctrine of Luther is nat one with the doctrine of Christe conclude that the doctryne of Luther is nat one with the doctryne of Christe nor hath in it the spirite of lyfe For as moche as it is repugnant and contradyctorily dyuerse from the doctryne of the churche Whiche thynge we maye proue by iij. reasons The fyrst is this The doctrine of the churche wherin all the fathers agree is spoken by Christe and inspired by the holy spirite of Christe as it doth appere of the fyrste collection But Christe and his holy spirite can nat teache and inspire two doctrynes the whiche be clene contrary Wherfore the doctryne of Luther is nat the doctrine of Christe and of his most holy spirite Seconde Christe Jesu sayth of hym selfe that he is the veray trouth Ego sum veritas But one trouth can nat be deuided at ones to two contradictories And why If that one of them haue the trouth that other muste nedes want it For one trouth can nat be commune vnto them bothe Thyrde the holy goste is the spirite of lyfe vnto the doctryne of the churche But the sprite of lyfe can nat be deuided but it must go holle As we se that whā a mannes arme is cutte from his body the lyfe is nat deuided parte vnto the arme and parte vnto the body but the holle lyfe gothe with the body and the arme hath no parte therof So for bicause that Luther by his intricate expositions maketh one parte of scripture to be repugnāt agaynst an other as he confesseth hym selfe that he can nat frame his other expositions with the Epistole of saynt James and with the gospell of Luke Therfore it is manifest ▪ that his doctryne is deuided from the holle corps of scripture and is nat one with the doctryne of the churche nor hath nat in it the spirite of lyfe ¶ But nowe by your sufferance I wyll speke a fewe wordes vnto these ꝑsons which be abiured My bretherne ye may perceyue by this that I haue sayd that the sede of the worde of god that is to say the doctrine of Christis churche for these iij. considerations afore rehersed is one And that the doctryne of Luther is by the same iij. considerations nat one Wherfore ye may sufficiently cōclude that the doctryne of Luther is nat the gratious sede of the worde of god nor hath in it the spirite of lyfe but is an euyll sede a sede of corruption a sede of pestilent infection a sede that bly●●deth mēnes hertes a sede that enueougleth their sight a sede that extincteth in them the true faith ▪ a sede that distroyeth their soules finally the veray sede of the deuyll whiche is inspired by the wicked spirites Therfore good bretherne I wold aduise both you euery other true christen mā to eschew this sede And if it be sowen ī your hartes to plucke it out by the routis to receyue the gratious sede of the worde of god and fully to assent to the doctrine of Christis churche that the wordes aboue rehersed may be sayde to eche of you Respice fides tua te safu●i fecit Open thyn●ies this is the faithe that may make the safe The thyrde collection THe thyrde thynge to be marked is The good erthe the good erthe by the whiche our sauiour vnderstandeth in this parable one certayne maner of people For he so declareth it hym selfe sayeng Quod autem in terram bonam hi sunt qui corde honesto et bono That is to say this good erthe betokeneth them whiche be of one hart honest good I meane the people of whom we spake in the gospell of the miracle before the multitude I saye whiche had Christe amonge them Soone after that our sauiour had begonne together this people to giders whiche we calle the christen people he sayd vn them that than were present Amen di●o ●obis non preteribit generatio ●ec donec ●ec omnia fucta Mat. 24. fuerint I tell you for a certayne this generation shall nat passe vnto than all these thynges that I nowe haue spoken of shal be perfourmed He ment nat here any carnall generation No. for that carnall generation to whom he than spake were deed many hūdred yeres ago And also tho thynges that he than spake of be nat yet perfurmed but shal be perfourmed about th ende of the worlde Wherfore doubtles he ment a spiritual generation that is to say the generation of christē people whiche hitherto in dispite of all theyr ennemies haue contynued and shall continue vnto the worldis ende Great malice and persecution hath ben vsed agaynst this generation bothe by the Jewes and by the gentiles by the tyrantes by the philosophers and the heretickes but all they myght nat preuaile agaynst this generatiō accordyng as our sauiour Christe hath promised Et porte inferi non preuasebunt aduersue ●am And al the Mat. 16. malice of helle shal nat preuayle agaynst this generation nor interrupt it ¶ The wonderfull continuance of this generation was one thyng specially that kepte saynt Augustyne as he reportethe hym selfe and helde hym in the catholicke faith In the boke contra ij thinges did establishe saynt Augustyne ī the catholyke faith Manichesi he remembreth ij thynges concernyng this matter That one is this Tenet me ab ipsa