Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	absolute_a	according_a	act_n	72	3	6.0319	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06863	A booke of notes and common places, with their expositions, collected and gathered out of the workes of diuers singular writers, and brought alphabetically into order. A worke both profitable and also necessarie, to those that desire the true vnderstanding & meaning of holy Scripture By Iohn Marbeck	Merbecke, John, ca. 1510-ca. 1585.	1581 (1581)	STC 17299; ESTC S112020	964,085	1,258

fol. 211. Whether Angels did in verie deede eate and drinke when they appeared Of the Schoole-men some thinke that they did eate in verie déede and other denie it Scotus thinketh that to eate is nothing els then to chawe meate and to conueigh it downe into the bellie and this thing did the Angels wherefore he gathereth that they did eate in verie déede Other doe thinke that to eate is not onelie to chawe the meate and to conueigh it downe into the bellie but moreouer to conuert it into the substaunce of his bodie by concoction through the power of vegitation This forsomuch as the Angels did not therefore they did not eate in verie déede The booke of Tobias is not in the Canon of the Hebrewes but yet it might be applied to our purpose but that there is variance in the copies for in that booke which Munster set out in Hebrewes in the twelfth Chapter Raphel the Angell saith I séemed to you to eate and to drinke but I did not eate neither drinke the common translation hath I séemed to eate to drinke but I vse inuisible meate and drinke Neither text denieth but that the Angell after a certeine manner did eate Pet. Mart. vpon Iudic. fol. 212. How Angels be by nature spirits by office messengers The Scripture declareth of the Angels that they be by nature spirits by office Angels that is to say messengers August Psal. 103. The spirits be Angels when they be spirits they be not Angels when they be sent they be Angels for Angell is the name of the office not of nature Respecting that whereof hée is he is a spirit and in respect of that which he doth he is an Angell Who maketh saith the Apostle Angels his spirits y● is to saie he maketh messengers of his spirits in the first Chapter of the Hebrewes They be all serueable spirites sent for the health of the elect Musculus fol. 10. How Angels be not borne but created of God Scripture teacheth vs that Angels be not gotten of God as Christ the onelie begotten of God but that they be created of God and made in like sort as the rest of the creatures That they bée not gotten of God as Christ was The Apostle witnesseth where he saith To which of his Angels did he saie at anie time I haue begotten thée this daie and againe I will be to him a Father and he to me a sonne but whereas in Iob the Angels bée called the sons of God it is not to be vnderstood that they be the naturall sonnes of God as Christ was but because they be the sonnes of grace and adoption as all the elect bée That they be created and made the Prophet Dauid witnesseth Psalme 148. 2. But when and what time they were made there is no mention in anie place of Scripture A man maie gather that they were made at that time when the foundation of the world was set by that we do read in Iob. 38. read the place But it appeareth not by that place plainlie determinatelie when they were created as it is not in anie place declared whereof and how they were made Musculus fol. 10. How Angels are appointed to waite on the faithfull Then said they it is his Angell ¶ There be manie places in the Scriptures where we doe plainlie learne that Angels bée appointed to wait on the faithfull euen from their verie birth Ag. 18. 10. Heb. 1. 14. And in th● Psalmes Hée hath giuen commaundement to his Angels that they kéepe thée in thy waie Such a thing is héere meant by his Disciples Sir I. Cheeke ¶ For they did know by Gods word that Angels were appointed to defend the faithfull And also in those daies they were accus●omed to sée such sights Geneua How we shall be like vnto Angels But are as Angels of God in heauen ¶ Héere we must note and marke that Christ doth not saie in the resurrection they shall be Angels but they shall bée like vnto Angels For Angels haue no bodies at all but we shall haue our bodies both raised from death and also glorified Sir I. Cheeke How Christ is greater then the Angels proued by this place He maketh his Angels spirits and his ministers a flaming fire ¶ The absolute meaning of which words we must learne of the Apostle himselfe in the 〈…〉 4. ver following where according to this testimonie he hath defined their nature and called them ministring spirits Then in these words he maketh his Angels spirits and his ministers a flaming fire according to the similitude in which their glorie hath bene séene as the Angels that were with Elize●s his seruants sawe them in Chariots of fire The similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphins haue their names because they be of firie coulour And these words spirits ministers we must resolue thus ministering spirits So out of this text his argument standeth thus Christ is called the sonne the first begotten sonne whom the Angels worship but the Angels are his ministring spirits therfore Chris● is greater thē the Angels Deer The opinion that euerie man hath his good and bad Angell is false The opinion y● particular men haue of their particular Angell one good an other bad is an heresie saith M. Deering not much vnlike the Maniches who taught y● euerie man was violentlie drawne to do good or euill by a good spirit or euill which equalitie of themselues had rule in man c. The first author of it saith he was Empedocles the Philosopher who as Plutarch saith taught t●●t euerie man had two Angels one good and an other bad c. Plut. de Animi Tranqu The degree of Angels falselie proued aunswered The Prophet Ezechiel describing the glorie of the king of Tire he nameth nine precious stones which are in his garments in which place he nameth the same king Cherub comparing him with the Angels therefore these stones signified nine orders of Angels Aunswere Touching the argument of the nine precious stones of the king of Tyrus it is nothing but follie for what though he were cōpared to Angels in glorie because his garment was full of precious stones doth it therefore follow y● as manie kinde of stones as were in his gowne so manie orders there should be of Angels If I saw a man clothed in rich colours manie iewels about him so that I would saie he shineth like the Sunne must it néeds follow y● as many coulours as are about him so many colours are in the Sun But the thing is all false the king is not there compared to Angels but because the Cherubins y● couered the mercie seat were of beaten gold excellent workmanship with that y● king is compared called the couering and the anointed Cherub so that the nine precious stones must be nine orders of Cherubins vpon y● mercie seate or nine orders of clothing Deering What is

for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apo●ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in y● 20. yere of Constantius y● Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in y● other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke y● selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the

power is that which is altogether frée and is neither gouerned or restrained by the law or will of any other The limitted power is not frée but subiect to an absolute or greater power of another which cannot of it selfe doe euery thing but that onely that the absolute power or greater authoritie doth suffer to be done and suffereth it vnder certaine conditions c. Bullinger fol. 837. PRAIER What Praier is PRaier is a mourning a longing and a desire of the spirite to God-ward for that which she lacketh as a sicke man mourneth and sorroweth in his heart longing for health Tindale fol. 8● Againe Praier is either a longing for the honour of the name of God that all men should feare him and kéepe his precepts and beléeue in him either to giue God thankes for benefits receiued either a complaining and a shewing of thine owne miserie and necessitie or of thy neighbours before God desiring him with all the power of thine heart to haue compassion and to suceour thée and them Tindale ¶ The true and acceptable prayer consisteth not in a rabblement of words nor yet in the vehemencie of the voice but in the stedfastnesse of our beléefe in the beautie of our desires and in the pure intentiue thought of our hearts fixed on Gods diuine mercie at such time as we doe pray ¶ God hath giuen vs a speciall comaundement to pray promising to heare and graunt our requests Wherefore it is requisite when we powre out our feruent praiers vnto God that we haue a speciall regard vnto the promise for except the Lord had promised to heare vs we could obtaine nothing by our prayers And whensoeuer we obtaine any thing in our prayer we may not attribute the graunt thereof to our praiers or worthinesse but onely vnto his mercifull promise ¶ Prayer saith Augustine is the deuotion of the minde that is to say the turning vnto God by godly and humble affection but we saith Musculus define it thus that the praier which may appeare vnto God is the affection and bewayling of an afflicted heart wherby the ayd of God is most humbly besought whether the same be done with words or without wordes by wayling alone and sighes Masculus fol. 485. ¶ The right forme and affection of prayer commeth by the holy Ghost who maketh intercession tor vs not that hée prayeth and mourneth but that he so stirreth our hearts that we lift them vp to heauen earnestly and feruently which is the true prayer Heare my prayer O God ¶ True prayer is an earnest and affectious communication of the heart with God and a diligent consideration of the things that want in vs concerning the séeking of his glorye and dooing his will with a burning and feruent desire of the spirite that requyreth him to repaire and amende that which wanteth in vs. Psa. 5. 1. Pro. 15. 29. Euery godly with also is a good prayer T. M. What els is praier then a record of the faith that we haue to God-ward for by calling vpon God without Hypocrisie we witnesse openly that all our welfare lyeth in him and that he is the onely party to whom we ought to flye for succour And to be short by calling vpon God we yéelde him the glory that belongeth vnto him and which he reserueth vnto himselfe c. Cal. vpon Iob. fol. 205. ¶ The sincere praier which is appoynted of God is vsed to inflame the heart of man with a feruent desire to séeke God alwaies in true faith and euermore to haue recourse to him in all his néedes and the rather to receiue his benefites with a thankful mind when he is certefied by prayer that all benefits doe come from his bountifull hande and finally to confirme weake mindes so that they shall not haue cause to doubt in Gods prouidence when they sée God doth stirre them vp yea doth commaund them to call vpon him in their necessities by Iesus Christ doth promise them y● he will heare their prayers through the same Iesus Christ whensoeuer they call vppon him that they may render thankes vnto him and glorifie his holy name Neither will God haue vs make our praiers without his Temple that is Iesus Christ his Sonne in whom his Deitie dwelleth effectually For as he hath giuen vs our béeing and the knowledge of him by the meanes of his Sonne so will he likewise haue vs to aske of him by this meanes not by any other And therefore whosoeuer doth praye and offer vp his petitions to any other then to God onely or doth séeke any other meanes then Iesus Christ to offer them by without doubt he doth both against the commaundements and against the promise of God and doth sinne grieuously in Gods sight F. N. B. the Italian ¶ Praier is the ordinarie instrument to attaine all things that are néedefull for vs of God Or thus Praier is a lowly listing vp of y● minde vnto God in desiring ought at Gods hand or yéelding thankes for benefits receiued Hemmyng We are taught by Ose how we should pray The Prophet Ose telleth vs how we should praye Lord saith he take away mine iniquitie and receiue if I haue any my goodnesse and I will giue thee the Bullockes and Sacrifices of my lippes The meaning of this place following But when thou praiest enter into thy chamber ¶ The heauenly schoolemaster when he minded to set out the best rule of praieng commaunded vs to goe into our chamber and ther the dores being shut to pray to our Father which is in secret that our Father which is in secret may heare vs. For when he hath drawen them away from the example of Hypocrites which with ambitious boasting showe of prayers sought the fauour of men he therewithall addeth what is better namely to enter into our chamber and there to praye the doore being shutte in which words as I expound them he willeth vs to séeke solitarie being which may helpe vs to descend and to enter throughly with our whole thought into our heart promising to the affections of our heart that God shall be néere vs whose Temples our bodies ought to be For he ment not to deny but that it is expedient also to pray in other places but he sheweth that praier is a certaine secret thing which both is chiefly placed in the soule and requireth the quyet therof farre from all troubles and cares Cal. in his Insti 3. b. cha 20 sect● 29. ¶ Looke Chamber ¶ When thou with pray saith Christ goe into thy Closet shut the dore vpon thée and pray vnto the father in secret ¶ He spake not to this intent to restraine the praiers of his faithfull vnto chambers closets but to admonish them that they shuld specially eschew the fault of ostentation and boasting which the Pharesies vsed in their prayers praieng openly at the corners of the stréetes and in the Synagogues to be séene of men and to be taken for deuout folke