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	call_v	priest_n	126	3	6.4884	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

he be for his belly as the first or degenerate to a wolf as the last they are both distinguished from the good shepherd Yet they are to be obeyed as pastors because they come in the right way obediendum est male an evil man must be obeyed though not ad malum in that which is ill of which before in the Magistrate But the end of these is wosul acording to the prophet wo unto the shepherds that feed themselves Ye 〈◊〉 the fat and cloth you 〈◊〉 the wooll yee kill them that are fed but yea feed not the flock 4. The good shepherd is the last sort who as he comes in the right way Math. 22. 12. So he is not to abuse his place after he is entred as the evil shepherd doth but to perform the duties of it which duties are 1. To shew his flock a good example 2. To employ his talent for their good 3. To converse with them as he ought 1 He must be an example He must lead the flock as our Saviour expresseth it after the manner of the Easterne countries who drave not their sheep before them but the sheep followed them The Apostle describeth it more plainly by the word Typus he must be Typus as the iron that gives a forme to the mony by making an impression on it As the iron hath the same forme in it which it stampes on the coyne so must the minister by his example represent what by his doctrine he would have the 〈◊〉 to be The same word is vsed in other places it is used by Saint Peter bidding such men to be ensamples to the flock It was Moses his order in the first place the priest was to have 〈◊〉 integrity of life and then Vrim light or learning And it pleased God to make it a signe of Aarons cal ling to the Priesthood That his rod was virga 〈◊〉 a fruit bearing rod to shew that the priest when he uses the pastoral rod for government and discipline must not be unfruitful himself but must be an example in holy life and good works which are the fruits of the spirit So was it in Christ our Prototype as Saint Luke speaks Cepit 〈◊〉 〈◊〉 docere 〈◊〉 began both to do and to teach to do first and to teach after The like Saint Paul when he handleth this point ex professo tells both 〈◊〉 and Titus that a minister must be blamelesse by his example without spot and unreproveable So then he must be ex mplam or dux gregis he must be typus a pattern or example he must do and then teach This example he may be two wayes 1. In himself which is as you see before in S. Pauls direction to Timothy and Titus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot which hath relation to that in the law No man that bath a blemish or is mishapen in his body of the seed of Aaron the Priest was to come nigh to offer the Lords offering This was required under the Law to preserve the outward honour and dignity of the Priesthood the better and though in that regard it may be of moral use yet withal hereby was typified that innocency and freedom from all spiritual blemishes of sin which should be in the Ministers of the gospel They should be free from all spot because no offence should be given that no scandal should be given to the weak brother within nor to the adversary without This made the Apostle so careful to avoid not onely scandal but all occasion of scandal that when alms were sent to poor brethren by the care of the Apostles he would not carry it alone but would have one go with him that there might be no suspicion of fraud that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide things honest not onely in the sight of God but before men also and that the adversarie might have no occasion to speak evil Therefore the Disciples marvelled when they found Christ talking with a woman alone because it was not his custom to do any thing which might cause slander or suspicion Thus much for the ge 〈◊〉 We will now set the four vertues which the Apostle requires to be in him and the four spots which are opposit 1. The first is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperans or continens temperate and chast whether in a married or single estate The opposite to this is in Tim. 3. 2. not to be content with one Wife so continency or single life is the vertue incontinency or polygamie the thing forbidden 2. The second is that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilant or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not given to wine The opposite is in the next verse one given to wine transiens ad vinum a tavernhunter for the lust of the body and the pleasure of the taste must both be qualified in him 3. The next is he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sober which Chrysostome distinguishes from the former and is opposite not to the inordinate desires of meat and drink but to the passions of the soul which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irascible it moderates the passion of anger The vertue required is mentioned 2 Tim. 2. 24. mildenesse he must be no striker not furious but one that will bear injuries and labour with meeknesse to reclaim those that erre 4. Lastly he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and modest of good behaviour which the Councils refer to habitum his apparel gestum his gesture incessum his gate he must not be light in his behaviour The opposite to which is not to fly youthful lusts and light carriage To these four we must adde that which the Apostle mentions he must so carry himself that he may have a good report of them that that are Without for it is not enough to be commended by those of his own profession or religion by birds of his own feather but so that his very enemies may say He is a man fit for this sacred calling and may be converted by his example 2. He must be an example in his houshold by his example for according to S. Paul he must rulewell his own house which must be in 3 points 1. They must be brought up by him in the true faith 2. He must keep them in subjection that they be not unruly but obedient for if he be not able to keep his own under but that they will be refractory it argueth that he is either negligent or remisse and fainthearted and therefore unfit to rule the Church 3. Lastly he must make them examples of reverence gravity sobriety and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be not accused of riot surfet and excesse And in these two respects the Pastor must be exemplum gregis The duty of the people must be conformable and answerable to that of the Pastor If it be

question but we must do the like to the pillers whereon they stand which are defiled as well as the garment for God commanded that there be not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the piller basis or statue raised for them And in another place God protesteth that the silver and gold the materialls whereof they are made are abomination to him and therefore commandeth them to burn them lest they be snared with them Nor must any groves be planted whereby they might have occasion to set them up for not onely they but even the high places whereon they were planted were abominable and therefore it is that through the story of the kings it is laid as an imputation to them that they digged not down the high places though they had taken away the Idols So that these things which seem good of themselves are condemned because they had some semblance or shew of symbolizing with the Heathen Idolaters Therefore are we to have no conceites of our own tending that way and though there might be a good intent in saving the best sheep and oxen yet because it came within the compasse of facis tibi when God had expresly forbidden it therefore God abhorres it 5. We are not onely commanded not to use images to the dishonour of God our selves but to do our best to hinder others too not to steale them as Rachel did for that means is not commendable but to deprive others of them by all lawful means as Jacob did with the idols among his own houshold which he took and buried under an oak Gen. 34. 4. Had not the altar which the two Tribes and a half erected bin onely for a Testimonie and remembrance to the Lord but for sacrifice the other Tribes would have demolished it or else much blood would have bin shed about it And thus much for the Negative part of the Commandment what we are prohibited Now for the Affirmative part of Gods outward worship what we are Commanded Of the affirmative part of this Commandment And this is in few words set down by the Apostle All things must be done according to the patterne shewed in the Mount in Gods outward worship Now as Moses had this commendation from God himselfe that he was faithful in every point to follow his pattern so hath Christ also the like commendation Christ is said to be as faithfull as Moses and therefore his Pattern is to be as precisely followed by us Saint 〈◊〉 in his sermon to the people that came to see a Cripple cured and S. Steven in his Apology for himself being accused of blasphemy quot the prophecy of Moses concerning Christ. A prophet shal the Lord thy God raise unto thee from the midst of thee of thy brethren like to me unto him ye shall hearken And therefore whatsoever he shall command us we must observe to do it not alter or change any thing of it nor leave any part undone that is of what he hath expresly appointed but in such things as he hath left to the liberty of his Church being guided by his spirit and enabled by his authority in such things which tend to the better observance of his ordinances and are no way contrary thereto or corruptive of them to obey his Church is to obey him Luke 10. In the external worship of God we are to consider two things 1. The Substance 2. The Ceremony The substance consists of four parts 1. Preaching 2. Prayer 3. Sacraments 4. Discipline 1. For preaching It is a substantial and essential part of Gods worship Preaching is a duty of perpetual necessity under the gospel and may in a general sense be styled a part of Gods worship as reading the Scriptures catechizing and other wayes of instruction may because by publick declaring Gods will and setting 〈◊〉 his excellent nature with his great works and benefits to us as motives of obedience some publike honour redounds to God and therefore the Casuists refer preaching to the duty of publike praising or lauding God which is properly a part of Gods worship as Reginald prax lib. 18. tract 2. cap. 19. So Fileucius and others but in a strict and proper sense it is not part of Gods worship as Prayer and Praises are for the immediate object of these is God and their immediate end is Gods honour but the immediate object of preaching are the men to whom we preach and their instruction how to worship and serve God is the immediate and proper end of Preaching and so these differ as the means and the end Preaching is of great Antiquity He preached to the spirits that are in prison 1. Before the Law Noah was a Preacher 2. Under the Law Moses enjoyned the Priests to gather the people together men and women to hear and learn c. And S. James tells us that Moses had in every City them that preached every Sabbath-day And the Priests office was to teach to burn incense and to offer sacrifice 3. In the time of the Prophets Esay speaketh of preaching good tidings and the Prophet Jonah was sent to preach to Ninive And the prophet David professed that he had preached the righteousnes of God in the great congregation His Son Solomon also was entituled by the name Preacher 4. This continued to the time of the second Temple Ezra stood upon a pulpit of wood and preached to the people 5. In Christs time he not only preached himself but gave a Commission to his disciples to preach to all the world which they did every where as it is in the end of Saint Marks Gospel Saint Philip preached to the Eunuch and Saint Paul not onely preached as you may see in divers places but makes it an ordinance of God to save them that beleeve So that this we see hath bin a substantial part of Gods external worship in all ages 2. For prayer or invocation which the Prophet calls vitulos labiorum the calves of our lipps it consists of two parts 1. Petition 2. Thanksgiving and this hath bin of great antiquity also 1. Before the flood many 100. years there is mention made of invocation of the name of 〈◊〉 which some learned n en refer to publick formes of worship or liturgies then vsed as Drusius 2. After the flood Abraham prayed for Abimelech and 〈◊〉 servant for his good successe Aaron and Moses prayed for Pharoah 3. When the church was gathered together the Ark nor the army never removed or stood still without prayer Ther 's a set forme of blessing the people by the priest with invocation set down in the same book of 〈◊〉 Solomon at the dedication of the Temple vsed a prayer and therefore the Church is called the house of prayer by the Prophet which place our Saviour cited when he drove the buyers and sellers out of the Temple