Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	ghost_n	holy_a	9,059	5	5.3927	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43663	The moral schechinah, or, A discourse of Gods glory in a sermon preached at the last Yorkshire-feast in Bow-church, London, June 11, 1682 / by George Hickes.	Hickes, George, 1642-1715.	1682 (1682)	Wing H1857; ESTC R10895	13,920	39

passed from death unto life becanse we love the Brethren he that loveth not his Brother abideth in death From all this I hope it is plain that the best way for men to set forth the blessed Nature of God and the Conformity of their Spirits unto his is to be just and charitable in all their Dealings with all sorts of men When their Actions are conformed to this Rule they shew what God is and how like they are unto him and when they are not all their Religion is but Shew Pretence and Hypocrisie and as loathsome to Almighty God as Atheism or Prophaneness it self Thus in the first of Isaiah to which I refer you the Prophet lets the people of Israel know that Without Justice and Judgment and Charity their Sabbaths and Assemblies and Sacrifices and Offerings and Prayers were vain and loathsome unto him that be hated them and was weary of them and could not delight therein Nay from observing these two general Laws of Justice and Charity whereof the one keeps us off from doing any injury or harm and the other obliges us to do all the good we can to other men results all the happiness of Humane Societies and all the good that men mutually receive from one another in every Relation of the World This makes Princes as God upon Earth and Subjects as obedient and dutiful unto them as the Angels are unto God not only for Wrath but Conscience-sake It makes Husbands love their Wives as Christ loved his Church and Wives submit themselves unto their own Husbands as it is fit in the Lord. It keeps Parents from provoking their Children and obliges Children to obey their Parents in all things because it is well pleasing unto the Lord. It makes Masters so behave themselves to their Servants as to let them know that they have a Master in Heaven and Servants account their Masters worthy of all Honour and obey them not with eye-service as Men-pleasers but in singleness of heart fearing God and doing whatsoever they do heartily as unto the Lord It makes Bishops and Ministers look to themselves and unto the Flocks over which the chief Shepherd hath made them Overseers and their Flocks obey them that have the Rule over them in the Lord because they watch for their Souls In a word Justice and Charity which spring from one Root and which the Scriptures call by the name of Righteousness in all special relations exert themselves in special effects and might they govern the World they would quickly turn it into Paradise and make all Human Societies Kingdoms Churches Cities Colleges Companies Counties and Families so many Penuels where the Lord might be seen III. And so I proceed to the third sort of Human Actions which concern our duty towards our selves and they tend to the Glory of God and making of him shine in our Conversations when they are kept within the Divine bounds of Moderation or Sobriety which are to be observed in the Government of the Body and Soul The Government of the Body consists on one hand in keeping of it from the excessive desire and use of Pleasure and on the other from the excessive aversation and abhorrence of Pain Under Pleasure we may reduce all things that are very pleasant or delightful to the bodily Appetite as Meats in which our Moderation is called Temperance or in Drinks where it is more especially called Sobriety or in Carnal pleasures where it is called Chastity or in Riches and honours which we may call contempt of the World And under pain we may reduce all things that are very ungrateful and grievous unto it in bearing of which our Moderation is called Fortitude Patience and Constancy and it contains the Christian duty of taking up the Cross An as for the Government of the Soul there is one Rule which Sobriety prescribes to her also and that is not to think more highly of her self than she ought to think but to think soberly as the Apostle speaks and this is humility or lowliness of mind Now according to this comprehensive Scheme set before your Eyes a man who limits all his Actions of this kind within the bounds of Moderation and Sobriety and then tell me whether they do not make it appear that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Holy Martyr Ignatius called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one in whom Christ is formed one that bears God about in his Soul The Temple of his Residence even the living Tabernacle of the Gospel Shechinah which is the Holy Ghost know you not saith the Apostle that you are the Temple of God and that his Spirit dwelleth in you Yes the Spirit of God resides in such men and every Temperate Sober Chast and Humble Person hath so much of his likeness and appearance upon him and shews so much of his Divine Nature in all his Actions that usually his presence strikes an awe into dissolute sinners and makes them uneasie in the midst of their Sensual enjoyments unless they chance to be such as the Apostle saith deny God in their Works being abominable disobedient and reprobate unto every good work And it is the great dishonor and misfortune of this Age to abound with men of all ranks and denominations who are past the common sense of God and Religion who as the Apostle saith Are alienated from the life of God because of the blindness of their heart and who being past feeling have given themselves over unto lasciviousness to work all uncleaness with greediness Men who have nothing but the Habits and Figure of their Bodies to distinguish them from Beasts being utterly devoid of Reason that Divine Principle which Cicero saith is common to man and God There is nothing of God which appears in these men and their Actions but they shew themselves to be of their Father the Devil they are conformed unto his Image him they will glorifie and his works they will do Having now explained the true and genuine sense of Gods Glory and having in the second place made a division of Human Actions into their several kinds and shewn under each kind how they are to be directed to Gods Glory I now come to bring the application of all this to our Meeting and Feasting together that we may not fall short of the Apostles Rule who tells us that whether we eat or drink or Whatsoever we do me must do all to the glory of God These County-Meetings as they are in the general designed so they may in an especial manner be directed unto this great end as they are excellent means of endearing Country men together and of begetting Brotherly love and kindness among them to one another but most especially as they give the Richer sort an opportunity of providing for Poor The customary manner in which we meet doth declare this to be the principal end of this sort of Meetings for first we come together in the Church

the Tabernacle So Levit. ix 23. Moses and Aaron went into the Tabernacle and came out and blessed the People and the Glory of the Lord appeared unto all the People So 1 Kings viii 12. The Priests faith the Text could not stand to minister in the Temple because of the Cloud for the Glory of the Lord had filled the House So the Prophet Ezekiel speaking of the visionary sight which he had of Gods Glory saith As the Appearance of the Bow that is in the Cloud in the day of Rain so was the appearance of the brightness round about the firo This was the appearance of the likeness of the Glory of the Lord. I could produce many more Texts out of the Old Testament to shew how the manifestation of Gods Presence by such splendid and glorious Signs was called his Glory but rather proceed to shew how it is alluded and referred unto in the New as in Rom. ix 4. where the Apostle speaking of the Israelites saith To whom pertaineth the Adoption and the Glory or the visible manifestations of the Presence of God So Heb. ix 5. The Cherubims under which God appeared are called the Cherubims of Glory and Rom. i. 23. Speaking of that unworthy manner in which the Gentiles and the followers of Simon and Menander who complyed with them represented the Majesty of God They changed saith he the Glory i. e. the presence or appearance of God which never was exhibited but by fire light and such like things without any manner of similitude into an Image made like unto corruptible Man and to birds and beasts and creeping things So John i. 14. The Word was made flesh and dwelt among us and we beheld his glory the glory as of the onely begotten of the Father i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eternal Word as St. Ignatius calls him came in our flesh and dwelt in it as God did in the Jewish Tabernacle and we by his Wonders and wonderful Holiness and other Signs perceived his Presence in it the Presence as of the only begotten of the Father full of Grace and Truth Here you see the Presence and Manifestation of the Godhead in the Body of Christ is allusively called his Glory and in like manner the appearance of God in the Primitive Christian Church by the gift of the Spirit and the extraordinary sanctity and patience of the Christians is called the Glory of God in Rev. xxi where the Christian Church is mystically called the new Jerusalem and the Tabernacle of God in which he dwelt among Men and this holy City wherein God was so conspicuous in the wonderful Graces which he shed upon the Christians had no need of the Sun nor Moon to shine in it for the Glory i.e. the presence of God did lighten it and the Lamb was the light thereof In like manner the presence of Christ in his Ministers is called his Glory 2 Cor. viii 23. If any do enquire of Titus he is my Partner or if our Brethren be enquired after they are the Messengers of the Churches and the Glory of Christ And accordingly the manifestation of him in their Works Doctrine and eminent Sanctity is also called Glory 2 Pet. i 2. Hath given us all things pertaining unto Life and Godliness through the knowledge of him that hath called us to Glory and Virtue So 2 Cor. iv 5. The Revelation of God unto the World by the Gospel is called the light of the knowledge of the Glory i. e. of the manifestation of God in the face of Jesus Christ and in 1 Pet. iv 4. Those that suffer'd for Christ are said in allusion to the Shechinah to have the Glory and Spirit of God to rest upon them because as I conceive God appeared as eminently in them in their Confessions and Sufferings as if his Glory had descended upon them in lambent fires and rested upon their heads According to this Explication of the Text when our Saviour foretold the Crucifixion of Peter in these words When thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not this he spake saith the Evangelist signifying by what death he should Glorifie God By this time you may perceive that the Glory of God from signifying the Shechinah as the Jews called his visible Presence comes to signifie his Presence or manifestation any other way more especially in the words and actions of men according to which metaphorical sense to Glorifie signifies in the general to manifest or evidence God In this sense the Father is said to glorifie the Son and the Son to glorifie the Father and in this sense our Saviour said of the Sickness of Lazarus This Sickness is not unto death but for the glory of God that the Son of God might be glorified thereby And according to this sense also the Gentiles and Gnosticks are charged by the Apostle That altho' they knew God yet they glorified him not as God and because he that praiseth God doth in an eminent manner manifest evidence and set him forth therefore saith he in the Psalmist Whoso offereth me praise glorifieth me and from hence I conceive it came to pass that the Tongue by which we publickly confess and acknowledge God and declare the infinite worth and excellencies of his blessed nature came to be called by the name of Glory as in Psal lvii Awake my Glory and in Psal cviii I WILL sing and give praise with my Glory which in the other Translation is exegetically rendered with the best member that I have But more especially and to come nearer to my purpose in this very sense we are said to glorifie i. e. to confess and acknowledge God or make him appear in our works as in that emphatical place of St. John where our Saviour told his Disciples herein is my Father glorified that you bear much fruit and that of the Apostle to the Corinthians Ye are bought with a price there glorifie God in your body and in your spirit which are God's From hence you may perceive that the Glory of God in the moral signification in which it is proposed for the supream End of all human Actions hath a near alliance and reference unto the phrase in the Physical sense thereof for as in this it signifies the visible manifestation or appearance of God in Fire Light Clouds and other refracted colours so in that it signifies the visible manifestation of him in the course of mens Lives So in that the sense of my Text is plainly this Whether you Eat or Drink or whatsoever you do do all to the manifestation of God let him appear in your Conversation make publick recognition of him in your Lives and so order all your Affairs and behave your selves in all your Actions that the World may see that your Souls are possest with a due sense of him and that he is