Selected quad for the lemma: spirit_n
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A04622
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A sermon preached at Henly at the visitation on the 27. of Aprill, 1626 Vpon those words of the 9. Psalme, vers. 16.
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Barnes, Robert, 1576 or 7-1639.
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1626
(1626)
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STC 1474; ESTC S114149
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18,363
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40
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but yet they would not 500 a day were thus hanged vp till there were neither trees to be gotten whereon to make crosses nor any more space lest to set them vp in Fearefull was the execution when certaine of them getting meate from the enemies campe for compassion sake were yet so pursued with Gods anger that when they hoped their liues were in safety suddainely in the night the bloody souldiers imagining they had swallowed downe their gold and iewells for their owne vses slew them slitting their bowels raking in for that which was not there to the number of 2000 in one night What should I speake of those cruell persecutors Nero Domitian Decius Dioclesian with others or of our home-papists who perished at Endor and became as the dung of the earth even so let thine enemies euer perish O Lord who for thy gospell and truthes sake vnrepentantly haue evill will at this our Sion Thus execution passeth for Gods glory yea and for the good of a whole kingdome too Iustice exalts a nation saith the wise Salomon Pro. â—â— â—â— For when sin is some-way punished God is pacified Wherevpon Moyses slew those idolaters Ex. 32.29 and Phineas executed iudgement so the plague ceased and Achan once stoned the Israelites prospered and Ionas but cast into the sea the waters calmed Nay lastly this execution tends to the benefit of offenders themselues better be here punished then fall into Gods hands It had beene good for Elyes children that their father had first corrected them not God And I doubt not but these kinde of meetings returne many a prodigall into their fathers home I speake not this right worshipfull as doubting your vprightnesse or to teach you that ye know not For who knowes not that the law is the life of a kingdome and execution the life of the law when the sword of Goliah is not lapt in a cloath behind the Ephod For it is one of Machianels rules how a conquerour might weaken a subdued kingdome euen to lay the raines on euery ones necke and to allow the people to liue euery one as he list in a lawles fashion Neither speake I this to exasperate your mind aboue that which nature the qualitie of offenders and offences doth require There must be a Moses and Elias Elias was a fiery spirited prophet inflamed with zeale Moses of a meeke milde spirit Both these tempers are a happy composition in a Visiter and make his breast like the sacred Arke wherein lay both Aarons rod and the golden pot of Manna the rod of correction and the manna of consolation the one a Corrasiue the other a Cordiall This spirituall Iurisdiction should haue both vbera and verbera or be like the bees hauing much hony but not without a sting Onâ—◠〈◊〉 the sting be least in desire and intention and the last in execution like God himselfe Qui habet in potestate vindictam sed mavult in vsu misericordiam The building of the church goeth slowly forward though there be many labourers yet there be more hinderers God neuer had so many freinds as enemies If the ouerseers looke not well to the businesse too many will make church worke of it for such loytering is falleÌ„ into a proverbe Men are fickle as were the Galathians and Churches of Asia if they be not often visited they will soone be corrupted Luther sayd in Wittenberg that a few fanaticall spirits had puld downe more in a short time then all they could build againe in 20 yeares Let but Moses turne his back and ascend the mount to be Israels lieger with God the people presently speake of making a calfe he is no sooner vanished of out their sight theÌ„ out of mind they fall to idolatry Our churches are not like Irish timber if they be not continually swept there will be spiders cobwebs I cannot but name one amongst many The desolation in our Churches vpon Saints dayes and holydayes a very plague that infects these chiltren parts For you shall haue more attending the Cart in the lanes or the plough in the field then accompanying the Parson and his Clarke in the Church we may iustly complaine Religio peperit diuitias filia devorauit matrem we are all for wealth but little for devotion Our forfathers and fathers in their godly discretion allotted Eeves as well as Sundayes and holy dayes for surceasing of worke but now it is well if all the Sabboth may go free for spirituall imployment Oh the greedinesse of our times which formerly was vnknowne Beginne with the first time while Moyses liued and you shall find these festiuities whether maiores or minores higher or lower yet they were vacativae ab opere Buccinate saith the Psalmist 81 3. Psal blow vp the trumpett in the new moone even in the time appointed and vpon our solemne feast day And it seemes these dayes were thus solemned vsed as free from ordinary working in Elizeus time to whom 2. Kings 4. the Shunamite woman went for her dead son thereby occasioning her husband to question her quam ob causam vadis ad eum hodie non sunt Calendae nec Sabbatha why goest thou to him this day is neither the Calends nor Sabboth which argues they were freed from labour because her husband insinuated she should goe vpon a day when he might be at leasure from his businesse making in that respect a similitude betweene the Calends and the Sabboth Nay it was obserued til the time of St. Austin de decem cordis cap 3. For he by way of reproofe of the Iewish women for another extreme of their overmuch daliancing on those dayes saith Foeminae hebraeorum melius nerent vel aliquid operis facerent quà m in Neomenijs suis impudicè saltarent The Hebrew women were better spinne or doe any worke then immodestly dance in their new moones O when my eyes behold on an Easter Tuesday or the like Festiualls as they did on the last within halfe a mile of this towne some plowing How doe I mourne and wish that our right reverend Diocoesans worthy sermon preached in Oxford Nouem 5. 1602. were now againe in these parts preached who iustly gaue the reasons why our Churches should be frequented on such times One was for that we haue exemplum legis Mâ—saicae the example of Moses law which is alleaged by them that are learned for one reâ—son why our Saviour Christ did instâ—tâ—te none though after the Apostles themselues in the opinion of Ambrose and Austine were thought to be the choise institutors of most of them then againe we haue rationem legis Mâ—saicae the reason of Mosâ—s law to wit a remembrance of Gods blessings Thirdly the practise and authoriâ—y of Christs Church since his comming Fourthly the promise of Christ If two or three are gathe ed together in my name I will be in the midst of them Mat. 18.4 how much more if the whole congregation were assembled which with an army of prayers should enforce his