Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	beard_n	run_v	98	3	6.8889	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15434	Thesaurus ecclesiæ: that is, the treasure of the church consisting of the perpetuall intercession and most holy praier of Christ, set forth in the 17. chapter of the Gospel by S. Iohn: which in this treatise is plainly interpreted, with necessarie doctrines enlarged, and fit applications enforced.	Willet, Andrew, 1562-1621.	1604 (1604)	STC 25704; ESTC S102754	86,296	210

onely they which are giuen vnto Christ and elected of God haue part in the mediation and intercession of Christ. 1. So the Apostle saith He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. 25. He maketh intercession then onely for them that by him shall be saued 2. Thus our Sauiour prayed for Peter that his faith should not faile Luk. 22. 32. Thus he prayed for Lazarus Father I thanke thee that thou hast heard me Ioh. 11 41. Thus still he prayeth for his owne but for the reprobate world he no where prayeth 3. Like as Zacharie saw in that heauēly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his prayers which are as the pipes but to those that belong to the golden candlesticke of his Church And as the precious oyntment vpon Aarons head ranne downe vpon his beard and to the borders of his garments Psal. 133. 2. so Christ our head giueth influence of grace and spirit of life onely to his members 4. For seeing the prayers of Christ are alwaies effectuall and he is alwaies heard of his Father I know that thou hearest me alwaies Ioh. 11. 42. It followeth that the reprobate haue no part in Christs holy prayers because they receiue no benefite by them Christ also is the Sauiour of his bodie Ephes. 5. 23. he guideth it by his grace and preserueth it vnto saluation They then which are not of his bodie haue no interest in his death nor part in his prayers 5. First by this doctrine their errour is discouered which affirme that Christ died for all men as well for the reprobate as for the elect as well for Iudas as for Peter and Paule because Saint Iohn saith that Iesus Christ is the propitiation for the sinnes of the whole world 1. Ioh. 2. 2. But seeing that our Sauiour vouchsafeth not to comprehend the world in his prayers much lesse doth he extend vnto them the fruite of his death he would not offer himselfe to death for those for whom he offereth not his prayers neither can they be admitted to his redemption that are excluded from his intercession And further wheras Christ is said to take away the sinnes of the world here the world onely that is the vniuersall companie of the elect which are taken from all degrees and callings in the world is to be vnderstood as where our sauiour saith Iohn 14. 31. That the world may know that I loue the father he meaneth the world of the faithfull for vnto the rest of the world Christ doth not shew himselfe Iohn 14. 22. So Ambrose well saith Est in electis praescitis specialis quadam vniuersitas vt de toto mundo totus mundus liberatus de omnibus hominibus omnes homines assumpti videantur there is in the elect and foreknown a speciall kind of vniuersalitie that the whole world out of the whole world and all men frō all men seeme to be taken vnto life Secondly it may be doubted whether herein we are bound to follow this forme and president of Christs praier to exclude some out of our prayers and not to remēber the wicked in our requests vnto God I answer that there is a speciall consideration to be had of this prayer which here our Sauiour maketh which in all respects cannot be folowed of vs nor made a patterne of our prayers for here our Sauiour prayeth as God and man hauing the perfect foresight knowledge of euery man and according to that knowledge he directeth his prayers In this his prayer as Ambrose saith Et aduocatus est iudex in altero pietatis officium in altero insigne potestatis He is both an aduocate and iudge in the one he sheweth his pietie in the other his power and maiestie That prayer rather of our Sauiour is set forth herein for our imitation which he made vpon the crosse for his enemies so we in charitie and pietie ought to pray for all seeing now that gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning of spirits whereof the Apostle speaketh 1. Cor. 12. 10. is ceased by the which S. Peter could say to Simo Magas thy mony perish with thee And vnlesse we did see a man sinne a sinne vnto death that is to sinne against the holy Ghost for the which the Apostle would not haue vs to pray 1. Iohn 5. 16. which case is very rare and hard it is to say who is guiltie of that sinne otherwise then in these cases we in Christian charitie which thinketh not euill and hopeth the best of all may pray for the conuersion of all yet making a difference preferring alwayes the Church of Christ in our prayers Thirdly this doctrine giueth vnto worldly minded and carnall men a fearful caueat that they looke vnto themselues and in time turne vnto God for as yet while they are of the world that is profane persons irreligious without the feare of God they are out of Christs protection and barred from his prayers and depriued of the vertue and efficacie of his holy mediation To them therefore be that saying spoken in the Psalme Kisse the sonne lest he be angry and ye perish in the way Psal. 2. 12. Kisse the sonne and embrace him by faith which is the kisses of his mouth Cantic 1. 1. and so by Christs powerfull mediation and almightie protection we shall be preserued from perishng Verse 9. For they are thine and all mine are thine and thine are mine Hence we learne that they which are giuen to Christ belong vnto God his Father the whole blessed Trinity taketh charge of them and careth for them 1. So the Apostle saith Ye are Christs and Christ Gods 1. Cor. 3. 23. Al then that is Christs is also Gods and as Christ is the head of euery faithfull man so God is Christs head 1. Cor. 11. 2. 2. Thus our sauiour saith to his Apostles The Father himselfe loueth you because ye haue loued me and haue beleeued that I came out from God Iohn 16. 27. 3. Like as the father in the parable saith to his sonne Thou art euer with me and all that I haue is thine Luke 15. 31. So Christ being the heire of all whatsoeuer his father hath is his and whatsoeuer he hath is his fathers Like as Iacob saith concerning the two sonnes of Ioseph Ephraim Manasses They shall be mine as Reuben and Simeon are mine Genes 48. 5. and let my name be named vpon them v. 16. so all the children of Christ are his fathers 4. Our sauior sheweth the reason hereof that they may be one as we are one I in them and thou in me Iohn 17. 22. 23. Because Christ is equall to his Father and they are one God of one power eternitie wisedome

spots of their face and as mad men that fall vpon their phisitions that come to doe them good like as the man that had an euil spirit ranne vpon those that came to adiure him Act. 19. 16. 5. First we see what we are to iudge of those and what they are to thinke of them selues which do hate any for their profession sake or do repine at Gods ministers because of their admonitiōs they are by the sentence of Christ of the world A fearefull thing it is when a man spurneth against the admonitiō of the word which is especially the sin of great men As Asa put the prophet Hanani in prison because he rebuked him for trusting to the king of Aram so did not Hezekiah who being rebuked by the prophet for his rashnesse in shewing his treasures to the king of Babels seruants said the word of God is good which thou hast spoken 2. Ki. 20. 9. Secondly they whome God hath called to the profession of his word must prepare themselues to beare many scoffes tauntes and crosses in the worlde and to be hated for Christs sake Our Sauiour was no sooner baptized and entred into his holie vocation but presently he is assaulted and tempted of Sathan Math. 4. The dragon is readie to deuoure the childe as soone as the mother is deliuered of it Reuelat. 12. 4. And Sathan euen in our new birth would deuoure vs and choake vs in the beginning Origen well noteth vpon the 17. of Exodus that presently after the Israelites had eaten of Manna and drunke of the rocke then began the battell with Amalek tu ergo cum coeperis manducare panem coelestem para te ad bellum and thou also saith he when thou hast begunne to eate of the bread of heauen make thy selfe readie for warre Because they are not of the world as I am not of the world In this world we are all while we here liue but of the world if we will be Christs we must not be 1. What it is to be of the world the Apostle sheweth Loue not the world nor the things of the world If any mā loue the world the loue of the father is not in him 1. Ioh. 16. To be of the world then is to loue the vanities and corruptions thereof to be altogether earthly minded and addicted to earthly things 2. Lot though he were in Sodom yet was he not of Sodome For he was vexed with the vncleane conuersation of the wicked 2. Pet. 2. 7. Nehemiah though he was in the king of Persia his court and waited vpon his table yet his heart was at Ierusalem Nehem. 2. 3. Daniel though in the land of captiuitie yet opened his window to Ierusalem Dan. 6. 10. 3. Like as the Doue being sent out of the Arke finding no rest for the sole of her foote returneth thither againe Gen. 8. As the marines though in the midst of the sea in bodie yet in wish and desire are in the hauen Psal. 107. 30. so though we are in the world yet our desire and affection must not be vpon it 4. For the world passeth and the lust thereof 1. Iohn 2. 17. therfore it is in vaine to settle our desire vpon vaine and transitorie things and where our treasure is there should be our heart we should seek those things which are aboue because Christ there sitteth at the right hand of God Coloss. 3. 1. 5. First though we be not of the world yet must we not goe otherwise out of the world then God hath appointed as they doe which pretending corruptions of the place where they liue do breake out into schismes separate themselues from the fellowship of Christs Church we must not thus go out of the world but rather leaue it by the sequestring of our desire thē separating of our bodies The Apostle saith Haue no fellowship with the vnfruitful workes of darknes but reproue them rather Ephes. 5. 11. thus shall we not be of the world though we liue in it Peter and Iohn refused not to go vp to the temple though it were then much abused and abounded with corruption Augustine to this point saith well Verbo disciplina Domini emendo quod possum tolero quod non possum fugio paleam ne hoc sim non aream ne nihil sim I by the word and discipline amend whom I can whom I cannot I suffer I flee the chaffe that I be not such not the flore lest I be nothing Secondly if we will assure our selues that we be Christs we must be like him as he is not of the world so neither must we neither to set our desire vpō the world for if we be risen with Christ we must seeke those things that are aboue Col. 3. 1. nor to fashiō our selues to the world Rom. 12. 2. as many do which conforme themselues to the custome of the world nor to warre after the flesh and world 2. Cor. 10. 3. that is to become patrons and defenders of the corruptions of the world for these three to affect and desire to follow and be conformable to the world to patronize and defend it are though not in the same measure and degree the cognisance of corrupt and worldly men Verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill It is not then lawfull for the seruants of God in regard of the great miseries and trauels of this life to wish presently to be out of the world but rather to pray vnto God that they may be kept in the world and that their life may be preserued to serue God and liue vnto his praise 1. The Church of God thus complaineth Thou hast abated my strength in the way and shortened my dayes and I said O my God take me not away in the middest of mine age Psal. 102. 23. 24. The faithfull desire rather that their dayes may be prolonged to Gods pleasure 2. It was the foolish wish of the murmuring and disobedient Israelites Wold God we had died in the land of Aegypt or in this wildernesse would God we were dead Num. 14. 1. Iob also herein shewed himselfe impatient Why died I not in the birth why died I not when I came out of the womb Iob 3. 11. Neither was Elias that great prophet altogether blameles who being persecuted of Iesabel was wearie of his life and desired to die and said It is enough O Lord take away my soule for I am no better then my fathers 1. King 14. 4. 3. Like as the vnprofitable seruant is reproued because he hid his talent in the earth and put it not forth to aduantage Math. 25. 25. so they are vnprofitable which desire their bodies before their time to be raked vp in the earth and not to liue to set forth Gods glorie Like as it were a foolish course when as house is decaied and droppeth through to pull it quite downe