Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	speak_v	word_n	18,876	5	4.5025	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01331	A sermon preached on Sundaye, being the .17. of March Anno. 1577. at S. Alpheges Church within Creplegate in London, by William Fulke doctor in diuinitie. Seene and allowed, accordyng to the order appoynted in the Queenes Maiesties Iniunctions	Fulke, William, 1538-1589.	1577 (1577)	STC 11454; ESTC S112799	25,975	72

much as no man was euer able to obserue it except our sauiour Christ no man euer was or shall be iustifyed by it but by Christ onely And as the couenant of Iustice doeth require perfect righteousnesse and geueth no pardon so the couenant of mercy giueth righteousnes freely admitteth no satisfactiō These are those two Couenants that GOD hath made with mankynde concerninge their iustifycation saluation more then these two he hath not made so that he which wil be iustifyed by the law must looke for no mercy and hee that wyll be iustifyed by grace in Christe must not thinke of any merit worthynesse or satisfaction of his owne but only in Iesus Christ. What place then haue these mongrels that make a confusion of grace and merites of Fayth and Workes of the Law and the Gospell They haue no place in neyther of the two Testamentes the olde nor the new If they wyll haue a thyrde way of Iustifycation they must shew a thyrde Couenaunt yf they cannot shew a thyrde Couenant they cannot haue a middle way of Iustifycation Wee haue shewed good euydence for the two Couenants the one of Iustice the other of mercye and how the one Couenaunte neyther beareth wyth anye transgressyon nor alloweth anye pardon the other admitteth no dignity of the person nor alloweth any satisfaction of his for his vnworthinesse Let the Papistes which wil bee iustified partly by the grace of God and partly by their owne merites let them I say nowe stande foorth and shewe vs the Tables of suche a couenante if euer God made any such with men that he would forgyue them halfe their sinnes and allowe them to make amends for thother halfe let them shewe their euidence if they haue any if they haue none as there is none mentioned in the Scripture but the two Testamentes the two Couenantes the lawe and the Gospell what tytle or clayme can they make to the heauenly inherytance whereof they haue no promyse no Testament no couenāt but only a carnal perswasion of their owne fleshely reason an earthly Imagination of humayne wysedome yea an hellishe presumption of their prowde worldly affection whereby they shewe themselues to bee nothing els but Agarens and Ismaelytes Children of the bondewoman and borne after the fleshe as Ismaell their Father was whose tytle and clayme vntoo the spirituall inheritance was altogether earthly and carnall vtterly voyde of the promise and woorde of God. But let vs heare the Apostle descrybing the two Couenantes The one sayeth hee is from mount Sinay gendrying into bondage which is Agar The Lawe therfore which is the fyrst couenāt is cōpared to Agar bycause it begetteth into bondage as shee dyd yea mount Sinay from whence the Lawe was published is compared too Agar And then the Lawe is as it were the seede by which of Sinay that is the Church of Hypocrites are begotten no Children but vntoo perpetuall bondage But here nowe aryseth a doube howe of the lawe of GOD which is holy and good suche wycked and vngodly Chyldren shoulde bee conceyued For answer vntoo thys doubte wee muste vnderstande that not of the lawe rightely vsed suche vnhappie Children are begotten for wee knowe that the lawe is good if a man vse it lawfullye But when righteousnesse is soughte by obseruation of the lawe which is not attayned by any man but through grace only then is the lawe abused and of the Lawe so abused are begotten no Children but hypocrites vnto euerlasting bondage The Lawe is vsed rightly when it is made our Schoolmaster vnto Christe that wee may be iustified by Fayth But when Iustification is not sought by Fayth without the deedes of the Lawe but eyther by the deedes of the Lawe onely or by the deedes of the Lawe and Fayth then is the lawe which is holy of it selfe by this abuse made a corrupt seede of which is conceyued these bastardly Hypocrites that falsely chalenge to bee the Sonnes of god whereas they are in deede the sonnes of eternall sclauery and bondage You will say they seeke lyberty by this meanes and not bondage but certayne it is they fynde nothyng but bondage what soeuer they pretende too seeke For such is the nature of the lawe that it bryngeth all men intoo bondage that are not set at lybertye by the onely meane which GOD hathe appoynted for theyr infranchismente whiche is the Redemption of the Sonne of god Now when these men that seeke too bee vnder the Lawe refuse the onely charter of infranchismente which almightye GOD dooth most mercifully offer to gyue them freely they are intangled wyth double bondage and thraldome both that which is by nature whereunto all the sonnes of Adam are subiecte that are not set at libertie by the sonne of GOD and also that which groweth by theyr omne confession while they refuse the freedome offered and voluntaryly put their neckes vnder the yoke of the Lawe which promiseth no lybertie but vpon the keeping of an impossible condition and threatneth certein and perpetual bondage for euery voluntary yet necessary transgression So that it is impossible for al thē that are vnder the Lawe eyther to obteyne the reward which it promiseth or to avoyd the punishment which it threatneth Wherfore mount Sinay which is Agar the law thus abused begetteth no childrē but hipocriticall sclaues vnto euerlasting bondage For Agar is mount Sinay in Arabia and answereth in figure too that Hierusalem which is now is in bondage with her children First let vs here obserue that manner of speeche whyche the Apostle vseth when hee sayeth that Agar is the mount Sinay whereas it is euydent that he meaneth that Agar dooth figure or signifie the mount Sinay The Papistes make great exclamation agaynst those Interpreters which in the woordes of consecration as they cal them This is my body doo expounde est for significat This is my body that is this bread dooth signifye my body And a great matter they make of the verbe substantiue est as though that when soeuer it is vsed is Scripture it declareth a substaunce and no fygure or sygne of a substaunce Howbeyt there bee infynite places of Scripture where thys verbe substantiue est can not bee otherwyse interpreted then for significat and thys our Texte is one very manifeste place Agar sayth hee is the mount Sinay in Arabia What was Agar nowe chaunged into the substaunce of a Mount who is so vayde of reason or sense but he must needes confesse that hys meanyng is that Agar dooth sygnifye Mount Sinay or is a fygure of Mount Sinay in Arabia Yea but I knowe what will bee replyed Sayncte Paule speaketh not here of the Sacramentes That is true but when the holy Ghoste speaketh of Sacramentes which are holy and Heauenly signes it were more probable too vnderstande hys speache fyguratiuely and not litterally Yea it is most vsuall in the Scripture when the spirite of God speaketh of the Sacraments to say they bee those

coulde not bee hydden exhorting them therefore to gyue good example of lyfe and doctrine bycause their place was such as their example could not bee secret but open and manifest and therfore eyther very profitable or very hurtfull But this place which euery man must confesse to bee vnderstood of the Catholyke Church doth most clearly declare that the Catholike Church neither is nor can be visible and subiecte too the eyes of any man but onely them that are indewed with the eyes of Fayth For hee sayth that Hierusalem is aboue shee is in Heauen euen shee that is the Catholyke and vniuersall Mother of vs all and therefore shee is not to be seene but by the eye of Fayth Let the Papists still glorie in their visible Church let them acknowledge none other Mother but their visible Church of Rome we will boldly defy them and the whoore their mother for the Heauenly and Spirituall Hierusalem that is aboue is the mother of vs all And thys the Apostle proueth by the Testimonie of Esaye taken out of the. 54. Chapter that the Church bryngeth foorth lawfull sonnes and heyres too God accordyng too the promyse euen of the gentiles For in as muche as the Galathians were Gentiles hee bringeth foorth the comfortable promyse made vntoo the Church of the Gentyles that although of long tyme shee were barreyne and had no husbande and therefore brought foorth no Children too GOD yet the tyme should come that God woulde ioyne her as a chaste virgyn in mariage vntoo Chryste and then shee shoulde bee more fruitfull and brynge forth moe Children vntoo God then euer dyd the Church of the Iewes when shee was the spouse of God so many hundred yeares all which time the other was barren desolate and had no husbande So brethren sayeth he we are after Isaac Children of the promise Not only those that are the carnall seede of Abraham by Isaac but all those that take holde of the promyse of God by fayth For what prerogatiue of dignity had Isaac too bee the Sonne of God more then Ismaell bycause hee was the carnall leede of Abraham so was Ismaell Bycause hee was the firste begotten of Abraham that was hee not but Ismaell was nothyng then but the promyse of GOD made Isaac the Sonne of GOD and the same promyse extendeth too all nations of the worlde as largely and in as ample manner as too the carnall seede of Abraham Isaac or Iacob In thy seede shall all nations of the worlde bee blessed Therefore Brethren wee are after Isaac not by carnall generation but by spirituall regeneration Children of the promyse For the onely Pryuyledge that made Isaac the Sonne of GOD was the promyse of GOD and that also maketh vs the sonnes of god What made Iacob too bee preferred before Esaw who was the Sonne of Abraham and the Sonne of Isaac yet Iacob was loued and Esaw was hated Whereby I saye was Iacob preferred to bee the heyre of Isaac his Father but by the election of GOD It is therefore of the election grace mercy and promyse of GOD that any man is aduanced to this honour to bee the Sonne of GOD and not of any meryte dignity or worthynesse of a man. But euen as then hee that was borne after the fleshe persecuted hym that was borne after the Spirit euen so is it nowe By these woordes the Apostle comforteth the Galathians and all other that were true Children of the Church and armeth them to patience assuryng them that of the Hypocryticall Churche of meritmongers they should looke for nothyng else but persecution For it is no marueyle if those proude sclaues the Chyldren of the Earthelye Hierusalem dyd vntoo the Sonnes of the Heauenly Hierusalem as Ismaell theyr Father dyd to Isaac the true heyre boastyng of hys byrth righte For suche is the swellyng pryde of that slauysh generation that although they bee altogether bondemen and thrall vnto perpetuall distruction yet doo they moste arrogantly contemne and despyse all other that professe not the same waye of Iustification that they doo Therefore our Sauiour Christe telleth a parable agaynste them that trusted in them selues that they were ryghteous and desprsed other For they that be once so proude as to iustifie them selues they will also contemne and despyse others Of this contempte aryseth their cruell mynde whereby they doo also persecute them Thus the false Apostles that preached iustification partly by Christe and partly by obseruation of the Lawe raysed persecution agaynst the true Apostles that taught iustification by grace of Christe only embraced by Faith alone without the deeds of the law and al them that receyued the same moste cōfortable doctrine And their successours the Papistes are nothyng behynde for they neuer cease to the vttermost of their power too persecute and afflicte the true Children of promyse with all kynde of tormentes that they can deuyse to maynteyne the proude perswasion of their owne righteousnesse and too deface the glorye of the mo●te free and plentyfull Redemption of Christe But for as much as the Apostle here sayeth that hee that was borne after the fleshe persecuted hym that was borne after the spirite wee haue to see what kynde of persecution this was by which Ismael persecuted Isaac For in al the story of Ismael there is no mention of persecution but onely in the 21. Chapter of Genesis where it is written that at such time as Abraham made a great feast at the weaninge of his sonne Isaac and there was great ioye and reioycing on euery syde for Isaac that was Abrahams sonne by Sara according to the promyse of GOD Ismael which was then in the house a prowde Ladde of syxteene or seuenteene yeares olde scorned and mocked his younge Brother Isaac This derysion and skorninge the Apostle compteth for persecution and not without great cause for it shewed the prowde stomacke of Ismael that contemned and dispised hym whom GOD had chosen secondlye it declared his inwarde hatred and cruell minde that hee bare against his Brother whom he so contumelyoustye deryded workynge hym all the spighte and villanye that hee could and durst And chiefely it deserued to bee called persecution because he scorned and mocked the grace and election of god Wherefore though hee dyd not persecute hym with the Sword which he coulde not yet hee persecuted him with his scornefull reproches which is worse because he contemned and trode vnder his feete the promise of GOD whereof Isaac was made an heyre by the mercy and grace of god And verely there ought no persecution to be so greeuous vnto vs as when wee se the grace of GOD vpon which our vocation is grounded to be trodden vnder foote and defaced with the prowde tauntes scornes of the vngodly yea it is the fountayne and beginninge of all persecutions when the wicked doe hate and despise the grace of GOD in his chosen as appeareth moste playnly in the story of Caine and Abel yea our Sauiour Christe hymselfe no doubte was