Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	holy_a	scripture_n	6,970	5	5.7262	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10083	The doctrine of superioritie, and of subiection, contained in the fift commandement of the holy law of almightie God Which is the foundamentall ground, both of all Christian subiection: and also of like Christian gouernment, as well in church, and common-wealth, as in euery schoole and priuate familie. A pretious memorial of the substance of manie godly sermons, preached by the learned and faithfull seruant of God, Ma. Robert Pricke, minister of the vvord, at Denham in Suffolke.	Pricke, Robert, d. ca. 1608.; Allen, Robert, fl. 1596-1612.	1609 (1609)	STC 20337; ESTC S101170	80,674	204

Princes and Magistrates together with the dutie of subiects toward thē now are we to speake of the Ministers of the word who are also contained vnder these titles Father and Mother What order are wee to obserue in the Treatise thereof A. We are first of all to speake of the qualities or properties required in the person of the Minister Secondly of the duties which he hath to performe Q. What are the properties A. They are diuerse all which doe redownd or serue to these especiall endes First to sanctifie frame and dispose his mind fit for diuine and heauenly things The qualities required to bee in a Minister of the word Secondly for the comelinesse of his bodie in attire and gesture Thirdly to commend his authoritie and to giue him weight grace in the hearts of the people of God Fourthly to remoue offence occasion of speaking euill of the Ministerie Fiftly to giue good example vnto the hearers Furthermore for the triall of his wisedome skill and faithfulnesse in the gouernment of the Church Lastly for the drawing alluring of men to the liking and imbracing of his Ministerie The qualities or properties peculiar to a minister of the word are two The 1. is calling The 2. is aptnes to teach Q. What are those properties that are proper and peculier to the Ministers A. They are such essentiall or formal graces qualities as without which haue a man neuer so excellēt gifts he cānot be a fit dispēser of the word And these are two First he must be called Secōdly he must be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apt to teach Q. How manifold is the calling of a Minister A. It is extraordinarie or ordinarie Extraordinarie Calling is of 2. sortes 1. Extraordinarie and immediately from God alone is that which is immediately from God without the meanes or callings of men Of this kind of calling we read Gal. 1 1. And by this calling were the Prophets called as Isaiah Amos and others As likewise the Apostles Euangelists Eph. 4. Gal. 1. stirred vp of the Lord vpon extraordinarie causes ends for the good of his church And vpon like causes may the Lord stirre and raise vp excellent instruments at sundry times to the end of the world as he did Luther and such like But this is a rare case and therfore we are not so much to stay herevpō but looke to the ordinary callings Q. What is the ordinarie calling of the Minister 2. Ordinarie from God also but by men as the honorable instruments of God A. It is both frō God men Frō God furnishing the hart with fit gifts and graces and giuing willingnes disposition to serue his Maiestie in that calling 1. Tim. 3. From men by triall election ordination and imposition of hands with fasting and prayer whereof it is spoken Act. 14. and other where No man ought to take vpon him to be a Minister of the word without a calling A calling is such a principall part of the forme and being of a Minister that without it he may not take vpon him the office Heb. 5. Rom. 10. Ier. 29. Isai 1. 6. And if any man should thrust in himselfe hee hath no warrant that the Lord will be with him to prosper and defend him or to blesse his labors Ier. 1. and 17. And if he should prosper yet can he haue no comfort in his owne conscience seeing hee doth run before he is sent Beside the people are not bound to heare him which if they shuld do they are not sure to receiue a blessing Q. What say you of the second namely apt to teach No man ought to bee c●lled who is not fir●t apt to teach A. It is another essentiall qualitie which must be in a Minister lawfully called aboue all other men without which his calling profiteth not Which cōtaineth vnder it these graces following First that he be well acquainted and experienced in the holy Scriptures That a man may be apt to teach 4. Graces are necessarie and thereby knowe and vnderstand the counsell and religion of God without which he cannot truely expound the Scriptures nor open to the people all things necessarie to saluation 1. Grace Secondly his tongue and vtterance must be voide of any notorious vice 2. Grace and he be able with a plaine and heauenly libertie to expresse his minde to the people of God Exod. 4.10.11.12.13.14.15.16 Thirdly 3. Grace he must be able to teach in a plaine and cleere method and order agreeable to the capacitie of the auditors auoiding obscuritie and confusion Fourthly 4. Grace he must discreetly and wisely cut and applie the word to the seuerall necessities and vses of his hearers Q. We haue heard before of the qualities and properties required in a good and lawfull minister of God The duties of a Minister of the word Now what are the duties which he is to performe The duties of a minister of the word are of 2. sorts 1. Cōcerning himselfe 2. Concerning others A. They are of two sortes the first whereof doeth concerne himselfe The second hath respect to the benefite of others Q. How many duties are contained in the first A. Three Three duties belong to the minister of the word cōcerning himselfe 1. Reading First he is to giue himselfe to reading that is to read diligently cōtinually not onely the holy Scriptures but other writings which serue to further his iudgement and knowledge in the word of God which is a dutie cōmanded by the spirit of God 1. Tim. 4. and practised by his best seruants Dan. 9. and by the Apostle Paul 2. Tim. 4. The reason whereof is for that a great measure of knowledge is required in the Minister to build vp the Lords people to their full perfection But this cannot be obtained ordinarily without labour and diligence which the Lord hath appointed thereunto Secondly 2. Prayer he must pray much and continually priuately and by himselfe both for increase of graces in himselfe and for a blessing vpon the meanes which he vseth for that end as also for successe in his ministerie Examples hereof we haue in the Prophets our Sauiour Christ himselfe and his Apostles as appeareth euery where in the holy Scriptures n = 3 3. Labour after a good conscience 3. He must labour for a good heart consciēce with a true sanctification that so he may not only haue the more familiaritie with the spirit of God but also frō his own experiēce The duties to be performed of the Minister toward others they are like wise of 2. sortes 1. Publike 2. sorte Priuate speake the more zealously plainly blessedly to the cōsciences of others Q. Let vs now come to the second sort of duties which the Minister is to execute for the good and benefite of others A. They are publike and priuate Q What say you of the first A. His Publicke duties are

argueth their estate not to bee vnlawfull Lastly warre cannot be vnlawfull seeing it is an especiall end why the Christian Magistrate beareth the sword of authoritie The 5 reason as the Apostle testifieth Rom. 13. Q. What say you of examples Examples doe shewe the same A. The most excellent and holy Magistrats of God haue valiātly fought the Lords battels are renew med and commended for the same by the spirit of God as Abraham Moses Ioshuah Dauid and such like Q. Is it sufficient that warres be generally warranted by the word of God A. No they must also be iust Two things required that warres may be iustly made Q. What meane you by iust warres A. Such as are not taked in hand for ambition or any other wicked or sinister respect but vpon iust and necessarie causes and to right and and lawfull ends And besides when they are waged and executed in a due order and maner according to the will of God Q. Thus farre haue wee spoken of the duties of Magistrates The duties of the Subiect to the magistrate both concerning the religion of God and the saluation of his people as also their prosperous and good estate outwardly what doe you now conclude from all this A. That Magistrates are as necessarie for the Church of God as the Sunne in Heauen to all inferiour creatures OF THE DVTIE OF Subiects to their Princes and Magistrates Q. WE haue heard already the Treatise concerning Princes and Magistrates Now let vs come to the duties of subiects toward them what is first of all required in that respect A. That their mindes and hearts be fitly framed and prepared therevnto Two helpes to frame the Subiect to yeelde obedience to his magistrate Q. How may that be brought to passe A. Two waies First if they duely consider the highnes and preheminence of the Prince or Magistrate which consisteth herein not onely that God hath put as it were his own person vpon them but set them in his owne seate or throne so that they carrie the maiestie of God liuey ingrauen in their persons his Regall scepter in their handes A thing well knowne to the verie heathen by the light of nature for why so me of them called the King A visible image of God But most plainely reuealed in the word of God where Magistrates are called Gods Sonnes of the most high that they occupie the seate of God Q. what are they furthermore to eōsider The 2. help A. The innumerable and manifold benefites of God that flow Magistracie as from a sacred fountaine vpon the Church cōmon wealth and that both Spirit all and corporall concerning this life and the life to come Q. How may a subiect be perswaded hereof Two very great grieuous euils follow vpon the want of magistracie A. Very easily for take away the Magistrate and there would remaine no outward worship of God or if it did it would easily degenerate into Idolatrie and Superstition Againe take away the Magistrate and the publicke ministerie of the word and all other meanes of mans saluation do vtterly cease Three singular great benefites doe accompanie magistracis Besides by the Magistrate the people of God are defended against the rage of Sathan and his limmes By the Magistrate men possesse and enioy their liues goods good name their wiues children riches lands possessions and such like Lastly by the Magistrate men which otherwise would be separated are knit together by the straight bond of societie in such wise and order that euery one doeth serue for the mutuall helpe and comfort of an other Q. How may all this be proued 3 Proofes of the former assertions A. First by many expresse places of Scripture as Rom. 13. 1. Tim. 2.2 Sam. 1.24 Isa 32.1.2.3.4 and chap. 49.23 Lament 4.20 Dan. 4.17.18.19 Secondly by the states of the kingdomes of Iudah and Israel when they enioyed good Magistrates as Dauid Salomon and such like for then all things flourished that concerned the glorie of God and the benefite and comfort of mankinde for soule and bodie Lastly by continuall experience of all times Hereupon the holy Ghost Ecclesiast chap. 10. ver 16.17 affirmeth that that land is happie that hath good Princes and Magistrates but contrariwise most miserable and vnhappie Q. It cānot be as you haue said but that these meditations must needs frame allure the heart of a good subiect to the willing performance of dutie what are the duties which the subiect is to yeeld to the Prince or Magistrate The duties of the Subiect to the magistrate are of two sorts The 1. inward the 2. outward The inward duties are 3. The. 1. loue A. The dueties are of two sortes Inward and outward Q. What are the inward duties A. They are three in number Q. What are they A. They are first of all loue which ariseth not only of the tender care which the Magistrate beareth ouer his subiects as one that is giuen and set ouer a people by the loue and fauour of God but besides this in regard of the manifold benefites that proceede from him as was saide before Q. What is the second inward dutie The 2. feare A. Feare which ariseth partly of the greatnes and Maiestie of the Prince and partly for that he carrieth in his hand the sword of vengeance Q. What say you of the third A. That is Reuerence or Honour The 3. honour A vertue tempered and as it were compounded of the two former and being not only not opposite to thē but a meane to staie them from extremitie So that wheresoeuer it is loue cannot degenerate into contempt nor feare into hatred Yea it doth so affect and dispose the heart of a man towardes his Superiours that he would not offend or disgrace them although there were neither reward or punishment Q. What are the outward duties A. They are of two sortes The first sort are such as are to be performed in the presence of the Magistrate The outward duties are of 2. sortes The 1. sort is of such as are to be performed in presence Outward reuerence before the magistrate consisteth in 3. things The 1. in gesture Q. What outward reuerence is to be performed before the Magistrate A. It consisteth in three thinges namely in Gesture of bodie Speech and Silence Q. What meane you by gesture of bodie A. That whereby the reuerend and humble affection and disposition of the heart is expressed or signified And this is not all one but of diuers sortes according to the manner of the countrie where the Magistrate liueth and the diuers degrees of his estate and authoritie some great some lesse and yet the least signe of honor is not arbritarie or indifferēt but to be performed and in no wise to be neglected according to the commandement of God and examples of his best seruants The 2. in speech and that in two things Q. What

conscience wherof the Centurian as appeareth Mat. 8. resorteth to our Sauiour Christ to obtaine recouerie and health for his seruant who thē lay in extremitie of sicknes And a certaine Philistim is noted of crueltie 1. Sam. 30.11.12.13 for that he forsooke his seruant and left him destitute of al necessaries being now sick and vnable to attend vpon him 9. Dutie of equall dealing with the seruant Q. What say you in the last place A. When the seruant dieth the maister is to see him committed to the earth by honest and comely buriall This is a dutie which one Christian oweth to another and therefore is a Christian master to perform it much more to his seruant which hath finished his life in his seruice of this was Isaac mindful as appeareth in the buriall of Deborah his wiues nurse and seruant OF THE DVTIES of seruants towards their Maisters 1. Dutie of Seruants to their Masters is loue Q. VVE heard before of the duties of masters toward their seruants let vs now come to the duties of seruāts toward their masters What is the first dutie A. Loue. Theseruant must loue his maister Q. You say well for without this the seruant can do no dutie in the right manner or acceptable to God But can the seruant easily performe this dutie It is a hard thing for Seruants to loue their Maisters A. No It is an hard matter in this corruption of mans Nature to performe it to any man but especially for seruants toward their maisters Q. How commeth that to passe The reason of the difficultie A. By reason of the inward pride whereby euery man hath a desire to be aduance laboue others as also for that by the light of nature we all loue libertie and hate bondage and seruitude as a punishment for sinne Q. By what reasons may seruants be induced to loue their maisters By 3. reasons seruants may induce their heartes to loue their Masiers 1. Reason A. First of all if they wil be accounted true Christians the seruants of God they are to loue all men in generall yea euen their very enemies therefore much more their maisters to whom they are neerely bound Againe 2. maisters doe beare and represent the person of Iesus Christ the great maister and Lord of the whole world and therefore if they loue Iesus Christ they must needes loue their earthly maisters Lastly 3. maisters are instruments and meanes wherby the Lord cōueyeth many graces and benefites vnto seruants Q. What are those Seruants receiue diuers sortes of benefites from their Masters A. An house an habitation together with a lawful calling to attend vpon which is not euery mans case Secondly masters do free their seruants and defend them from many disgraces 1. Sort. 2. Sorte iniuries oppressions which otherwise they should suffer at the hands of them who are mightier then themselues Furthermore maisters direct their seruants in a course seruing to their comfort and benefit 3. Sort. who of themselues would runne hedlong into a number of miseries destructions Lastly if they be Christian masters 4. Sort. they haue not only a care for the outward estate of their seruants in ministring to them such things as are necessarie but principally they haue care of the eternal saluatiō of their souls Q. Your reasons are essectual to perswade and haue preuailed with such who were indued with any grace of Gods spirit which thing they haue declared not onely by a tender care of the good estate of their Masters but also by amiable countenances and sweet behauiour as appeareth by diuers in the holy scripture But now what is the second dutie of seruants to their Maisters 2. Dutie of Seruants to their Masters is reuerence subiection The preofe of it A. Reuerence and Subiection Q. Where is that warrāted required A. Ephes 6.5 1. Pet. 2.18 1. Tim. 6. 1. Tit. 2.9 In all which places reuerence and submission is required at the hands of seruants toward their Maisters Q. But what should moue them to performe this dutie There are 3. Reasons mouing to this dutie 1. Reason A. Diuerse reasons And first the Maister is aduaunced and lifted vp into an higher degree of prehemiuence then the seruant and therfore it is his dutie to stoope down to him as his superiour Againe 2. Reason the state and condition of the maister is better then that of the seruant in the outward respect therefore he must honor him as his better Lastly the master taketh his authoritie ouer the seruant 3 Reason from no creature in heauen or earth but onely from God himselfe Rom. 13. Pro. 8. therefore the seruant cannot resist his Maister The Seruant is to reuerence his Master 1. In heart inwardly 2 outwardly And that also diuers waves or cōtemne him but he must needes resist God and despise his maiestie Q. Is the seruant onely to reuerence the maister inwardly in his heart A. No he is to expresse it outwardly and that diuers wayes First of all in his countenance for why he is not to looke vpon his Maister with a light stubborne 1. In countenance proud and disdainfull countenance 2. In Speech and wordes And that 5. wayes Q. Is he not to shew reuerence and subiection in his verie speech and words A. Yes and that diuers waies And first he is to yeeld to his Maister titles of reuerence 1. Way and honour according to his place and estate 2. King 2. and. 5. Secondly 2. he is not to gaine-say and contend with his Maister except it be in a matter of great importance and necessitie and yet the same with reuerence and submission Thirdly 3. he must not answere againe when he is admonished or rebuked Tit. 2.9 this is a signe of a rebellious heart and an occasion of much euill Prou. 15.1 Furthermore 4. he is not to speake vnreuerently or scoffingly of his gouernours behinde their backe as is the manner of some wicked seruants Q. What say you lastly A. The seruant is not to murmure grudge or repine at his estate namely that he is a seruant and in subiection 5. Way of shewing reuerence but willingly submit himselfe to his estate 2. Cor. 7.20 Ephes 6.7 And there is great reason therof for if the Lord who can as easily make a Maister as a seruant did not see it good for his owne glorie and the benefit of the seruant he would neuer haue called him thereunto Q. But is it not a great temptation for a seruant to yeeld all this that hath bin spoken of to a crooked churlish and a wicked Maister A. It is so but yet a seruant is to comfort and arme himselfe out of the word of God by these considerations There are 4. Reasons of great force to moue Seruāts to loue reuerence obey euen wicked and churlish masters 1. Reason First that albeit the Maister doeth abuse