Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	account_v	action_n	26	3	5.9157	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

Esay 22. Eccles. 2.3 and the resurrection Let vs eate and drinke say they for to morrow we shall die Salomon thought to giue himselfe to wine and yet to haue acquainted his heart with wisdome but he found it impossible Not possible to be a drunkard and religious Abhorre drunkennes in thy selfe reforme it also in others to thy vttermost ability that for the safety of thine owne soule and other mens also thou mayst haue a double reward Take heed thou hast no hand in setting vp vnnecessary Ale houses the very Temples of Satan In as much as it is now become vitium Gentis a sinne of our Nation and committed in that which Nature cannot want be the more carefull If thou hast beene preserued in these dangerous times giue humble thanks to God if thou hast beene guilty repent of this thy wickednesse and pray that if it bee possible it may be forgiuen thee It is hard for a drunkard to repent VERSE 13. Not in chambering and wantonnesse THese are the second paire of vices contrary to temperance and honest walking Chambering the Greeke word signifies a bed or bed-chamber Aquinas and some haue interpreted it superfluous sleepe which followes gluttony and drunkennesse and then wantonnesse followes such sleepe Good Dauid at Euening-tide rose from his bed this was not well to rise from his bed at Euening and what wantonnes followed the story declares The Syrian Translator reades Non in dormitorio immundo not in a filthy sleeping place if it should bee taken for a place I would thinke the stewes to be forbidden Here these are doubtlesse meant and also all preparation and prouision made for intising and nourishing our lusts as the Harlot is described in the Prouerbs to haue Deckt her bed and perfumed her Chamber c. Pro. 7.16 17. But principally fornication and whoredome it selfe by a metonymie calling it by a modest terme so is the word vsed Heb. 13.4 Martage is honourable and the Bed vndesiled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated to conceiue Rom. 9.10 Wontonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a monsirous profusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powring out and spending ones selfe without measure in and vnto all lasciuiousnesse The word is thought to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selge they say was a city betweene Galatia and Cappadocia the inhabitants whereof were most modest and temperate and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is priuatine as noting one in whom there is no modesty at all others affirme that people to haue beene most dissolute and lewd and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intensiue dilating and increasing the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellator Pliny makes mention of the oyle of Selge Selgilicum which is good for the sinewes thought to be found out and vsed by that people to confirme and strengthen them hauing spent themselues in mutuall and abominable filthinesse By these two words are not forbidden either a bed or a bed-chamber or the lawfull vse of them nor mariage nor the sporting of Isaack and Rebecah nor friendly salutations but all vncleannesse and vnlawfull copulation either according or contrary to kinde with all immodest and filthy behauiour All fedity Doctr. obscenous and filthy behauiour is contrary to that honest walking which is inioyned Christians Gal. 5.19 Ephe. 5.3 Col. 3.5 1 Thess 4.3.4 1 Peter 4.3 The Holy Spirit cals vncleane actions by the name of Chambering to teach vs to abhor euen vncomly words Vse 1 Many lewd persons account it no mirth if their tongues must bee bound to the law of grace and may not runne riot in all filthy and broad language Sermo caracter mentis out of the abundance of the heart the mouth speaketh An vncleane mouth comes from an vncleane heart and ends in vncleane actions Here maried couples are to bee admonished Vse 2 to possesse their vessels in sanctification and honour and to keepe the mariage bed vndefiled Their bed-chamber must not be a shop of intemperance but of modesty not a place of lust but as a temple consecrated to chastity and shamefastnesse as accustomed to prayer holy conferences and meditations as to pleasure The bed and bed chamber are so to be vsed that we may not be ashamed there to call vpon God In no place take liberty of immodest and vncomely behauiour for God seeth in secret in no time not in the darkenesse of the night Deorum immortalium etiam noctes sunt Hesiodus said the Poet. The Nights are the Lords as well as the Dayes Note the order of these Vse 3 After rioting and drunkennesse follow Chambering and wantonnesse As they are here ioyned together Hos 4.11 so a Prophet said Wine and whoredome take away the hart where drunkennes goes before there whoredome soone followes after Tertullian saith thus Tertul. lib. de spectac tit de Theatro Liberto et Veneri conuenit Duo ista Daemonia conspirata et coniurata inter se sunt ebrietatis et libidinis Bacchus and Venus agree and goe together These are two foule fiends which conspire and are coniu●ed together for the destruction of Mankind Hieron in Titū Hierome affirmeth that he will neuer beleeue that a drunkard is chast Exod. 32.6 The people sat downe to eate and drinke and rose vp to play that is to all manner of filthy practices vsuall amongst Idolaters as they did Numb 25. Hee which is a riotous feeder and giuen to drunkennesse and saith he will liue chastly is like vnto him who saith hee will set stubble on fire and quench it when he list As fire in stubble cannot be quenched easily so nor vncleane lusts in riotous persons and drunkards Abhor fornication Vse 4 whoredome and all filthinesse Though the world will not take knowledge of the hainousnesse of the sinne of vncleannesse yet it is a transcendent sinne witnesse the old world the filthy brood whereof were washed away with a flood Sodome also and the twenty three thouland in Numb 25. and 1 Cor. 10.8 It breeds such foule diseases the naming of which could not but be offensiue to mens stomacks and eares It shuts out of the kingdome of heauen 1. Cor. 6.9.10 Hebr. 13.4 Gal. 5.19.21 Reu. 21.8.27 and 22.15 Helpes against vncleannesse are diuers especially these following 1 Remember such Scriptures as speake against it and among the rest this in hand Aug. Confesi l. 8. cap. vl by which Saint Augustine was helped and obtained an end of his vncleane lusts For as himselfe reports with many teares begging power and an end of his incontinencie hee heard a voice from the next house as of some boy or girle singing and often repeating these words Tolle lege Tolle lege whereupon hee presently fetched codicem Apostoli S. Pauls Epistles and the first place he lighted on was this Not in chambering and wantonnesse and by the power of

of God who bids vs in all lawfull things to obey the Magistrate And thus things indifferent in Nature may become necessary in their vse and binde the conscience if the vse be determined by the Magistrate which is in his power to do though not to alter their Nature Is my conscience discharged of sinne before God Quest for not obeying the Ecclesiasticall or Ciuill lawes of the Magistrate in things indifferent if I willingly submit my selfe to the punishment No Answ For the Magistrate in his lawes which are of things iust and profitable for humane societies intends first the subiects obedience in doing of it And such lawes which are called mixt are confirmed with a double band the wrath of the Magistrate and conscience towards God And so euery transgression of such lawes implies a double guiltinesse the one before the Magistrate the other before God The first is an iniury to man the second a sinne against God If thou vndergoest the punishment thou art discharged of and hast satisfied for the iniury done to man but thou hast resisted the Magistrate in his primary intent and broken a profitable and iust law and so remainest vnder the imputation of sinne before God from which no meere man can discharge thy conscience We may pitty such Princes Vse 1 who by subiecting themselues to the Pope are but halfe Rulers being depriued of their authority in things Ecclesiasticall We must obey of conscience Vse 2 How vniust censurers are many then who are ready to taxe and reproue others for their obedience and subiection to lawes and constitutions established if any deserue censure they are such as resist authority refusing to be obedient Let vs all in the feare of God submit our selues to God and the King Vse 3 according to lawes Ciuill or Ecclesiasticall We vse to say must is for the King and the King of Kings commands that we should obey authority we must needs be subiect for conscience saith the Spirit It is strange that any should dare to pretend conscience to disobey the Magistrate or the Church commanding things lawfull Thou saiest thou wilt not for thy conscience and Paul saith thou must needs for thy conscience When thy seruant obeyes not thy word thou saiest what conscience when thou obeyest not the word of the Magistrate it may much more iustly bee said to thee what conscience Disobedience to lawfull authority is for want of conscience But thou canst not bee perswaded of the lawfulnesse of things commanded For answer I desire thee well to consider these following aduertisements 1. When Statutes are made by His royall Maiesty and the three estates of the Kingdome the Lords spirituall the Lords temporall and the Commons and when by his Maiesties Authority Constitutions and Canons are set forth by the reuerend and learned Bishops with the assistance of a multitude of learned and godly Diuines is it tolerable or conscionable that the priuate opinion of some Nouell Diuine and inferiour vnlettered persons should bee preferred before the Graue determinations of such Reuerend and Honourable assemblies Be modest and think not thy selfe wiser then all other men 2. Princes are not bound to render to euery one a reason of their Lawes a good Subiect examines not whether this or that be more conuenient but is contented with this This is commanded If in making lawes euery particular mans fancy were to be regarded there would be no end no order Submit thy selfe therefore to the present gouernment and follow the custome of the Church wherein thou liuest in the receiued rites which are not impious nor vndecent in the iudgement of the best Be not contentious 1. Cor. 11.15 Hoc hominum genus authoritate potius compescendum quam longis disputationibus refellendum Such kind of men are rather to be repressed by authority then refuted by long disputations said a learned and moderate Diuine a Pareus in c. 11. epist 1. a. Corinth 3. If thou doubtest of things commanded neuer goe for resolution or counsell to them which are opposite to authority and the State but to the peaceable and here apply the counsell of Syracides Ecclesiasticus 37.10.11.12 Consult not in matters of obedience with them which refuse to obey By this haue many simple mindes beene dangerously misled But feare thou God and the King and meddle not with the seditious or them which are giuen to change b Pro. 24 2● 4. Iudge charitably of the Magistrate that he intends to gouerne according to Gods word and interpret things commanded at the fairest Curse not the King no not in thy thought saith Salomon c Eccles 10.20 And he that stretcheth his wit to make the worst construction of a law is a very lewd person 5. A certaine gesture or kinde of garment is commanded thou canst not proue it vnlawfull by any testimony of Gods word Be not inquisitiue of the lawfulnesse or vnlawfulnesse Aske no question for conscience sake This is the counsell of the holy Apostle in the like case 1. Cor. 10.25 This is the way of peace and obedience and the itching after questions hath loaden many a good mind with much guilti-nesse 6. In matters that seeme doubtfull follow the old rule Tenecertum relinque incertum Hold that which is certaine leaue that which is vncertaine The lawfulnesse of such a gesture such a garment such a rite is vncertaine to thee but this is certaine that thou must needs obey the Magistrate Leaue disputing then and obey for wee are certaine that God hath commaunded vs to obey the Magistrates and when they command our vncertainty will not excuse vs either before them here or before God at the day of Iudgement Let vs all make conscience and obey Obserue the power of thy conscience if thou desirest a peaceable and quiet conscience Vse 4 pollute it not with sinne offend it not if thou doest euill it will torment thee and no force no cunning no gifts can appease the fury of it Lipsius cals conscience Pietatis laciniam c Lipsius politic lib. 1. cap. 5. in Summa aut titulo a iagge or gard of piety but I am sure it is much more then so and that there is no piety at all to be expected from him which regards not his conscience He that feares not his conscience will not feare God and he that puts away conscience makes shipwracke of faith VERSE 6. For for this cause pay you tribute also For they are Gods Ministers attending continually vpon this very thing THe first syllable of this Verse shewes that it depends on something going before M. Caluin makes it thus The magistrate must defend the good and punish the bad but this he cannot do without meanes therefore we must pay him tribute Pareus thus for conscience sake we must pay tribute true but better it is an Argument to vrge conscionable subiection which is the meaning of for this cause Pay you tribute This word tribute by a Synechdoche implies all payments and taxes