Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	call_v	soul_n	13,519	5	5.4839	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10044	The creation of the Prince· A sermon preached in the Colledge of VVestminster, on Trinity Sunday, the day before the creation of the most illustrious Prince of Wales. By Daniell Price, chapleine in ordinary, and then in attendance on the Prince.	Price, Daniel, 1581-1631.	1610 (1610)	STC 20290; ESTC S115201	18,451	40

of the first part Create in mee The part to be created Secunda pars is the heart Create in me a new heart As is gold among the mettalls the sight among the senses the Nerue Opticke among the sinewes so is the heart among the members and yet of the heart Ieremy complaineth The heart of man is deceitfull and wicked aboue all things who can know it Ier. 17.9 And although the heart be so little as that it will scarce serue a Kite for a baite yet the windings and turnings in the heart containe many Maeanders The Heathens accounted it the Sunne of the bodie for as in the middest of Heauen the Sunne is situated which enlighteneth all things with his rayes and cherisheth the world and the things therein contained with his life-keeping heate so the heart of man the fountaine of life and heate hath assigned to it by nature the midle part of the bodie for his habitation from whence proceedeth life and heate vnto all the parts of the bodie as it were into riuers whereby they bee preserued and enabled to performe their naturall function In Diuinitie wee shall finde it to bee Sacram Palladis arcem the seate of reason the Metropolis of the soule Andr. Laur. the Sanctuarie of the mind the Arke of the vnderstanding the Temple of faith the holy Place of the holy Ghost so that with a good heart there is euer a wise tongue a diligent hand a warie foote a watchfull eye an attentiue eare and a humble minde this beeing like the great wheele in a watch all the lesser depend vpon it the tongue wil not praise vnlesse the heart do loue the eare will not heare vnlesse the heart do mind the hand will not giue vnlesse the heart do pittie the foote will not go vnlesse the heart do striue the heart like the Iudge giueth the charge like the Captaine giueth the onset it is the warning peece of the castell when the heart is prepared the senses ate readie to perceiue the imagination to represent the knowledge to forme the wit to find out the reason to iudge the memorie to conserue the vnderstanding to apprehend and so of all the other faculties Saint Austin defineth the heart to be the seate of the soule and the soule to be the whole inward man wherewith the masse of clay is quickened and gouerned and held together changing her names according to her sundrie offices which she beareth in the bodie when she quickeneth the bodie shee is called the soule when she desireth any thing the will for knowledge the mind for recordation the memorie for giuing life the spirit for apprehending outwardly the sense All starres receiue light from the Sunne so that if the light be darke how great is this darknesse In the Temple there was the Altar and the Censor a Christian must haue both the Censor is the tongue it polisheth the best operations of the senses and is the Embassador Speaker Interpreter between God and man but the heart the Altar is of more honour for howsoeuer the Romaines so much honoured the hand and Esop preferred the tongue and the Optickes the eye and the Anatomists the head yet God of all other parts desireth the heart and therefore Dauid so much prayeth for the Creating of a heart The languishments of the bodie be nothing to the soule as the soule is in comparison of the bodie full of glorie so is the griefe of the soule more full of inward miserie and therefore the hazard of the soule more to be feared and the safetie of the heart more to be tendred In the greatest distemperature of Dauid when his bodie was so ill affected Psal 38.2 no health in his flesh no rest in his bones his loynes filled with a sore disease his wounds putrified and stunke the marrow and moisture quite dryed vp when he was almost dissolued into the dust of death yet his soule might haue beene safe and sound but if the soule be sicke can the bodie haue any comfort it was ill with those that cryed out in Scripture My head my head and another My belly my belly but when they cry out of the heart of the soule all will be out of tune The Italian obserueth by a Prouerbe that the Germans wittes dwell in their fingers end and so must all true goodnesse it must haue a descent from the heart to the hand for when the heart doth indite a good matter the hand will easily bee the penne of a readie writer The Anatomists obserue that there bee strings that passe from the heart to the tongue and so what the heart thinketh the tongue vttereth then the eare heareth the eye obserueth the tongue prayeth singeth praiseth recordeth and howsoeuer the tongue be in the highest part of the bodie and yet is the speaker of the lower house it deliuereth onely that which the nobler parts haue agreed to nothing but that which the hart and the faculties of the soule haue determined And as all good commeth from the heart so all good that commeth to vs commeth into the heart it is the Schoole Maxime Virtutes Theologicae non sunt in nob is per acquisitionem sed per infusionem the acquisition of the head cannot obtaine faith hope charitie it must be the infusion into the heart for as Biel teacheth of faith Fides est non suasa sed inspirata not perswaded but inspired so of the other Theologicall vertues and of euery good and perfect gift it is infused by the Father of light into the heart So that God dwelleth in the soule and the soule dwelleth as in his Metropolis in the hart And this caused Dauid to require the new heart the good heart The doctrine hence proceeding is that a good Christian must euer pray and study to keepe his heart vndefiled and if it chaunce to bee neuer so little polluted presently to wash it to cleanse it for the heart is the inner side that is to be purged it is the Parlour where the Sauiour will eate the Passeouer it is the Gedeons fleece the Goshen the Chanaan the Temple the Sanctum Sanctorum of the Temple It is the inner roome the Treasurie the Tower the Arke here dwelleth zeale of Elias for zeale in Christianitie is ignis sanctus next zeale dwelleth knowledge of S. Paul for zeale without knowledge is ignis fatuus here dwelleth faithfulnesse as in the Pastor of Smyrna for faithfulnesse to the truth is suffimentum redolens and next faithfulnesse dwelleth charitie as in Saint Iohn for faithfulnesse without charitie is suffitus non redolens sed olens here dwelleth practise as in the Niniuites for practise is stella lucens next practise dwelleth perseuerance as the Corinthians for practise without perseuerance is but Stella cadens here dwelleth beleefe in God as in the Disciples for beleefe in Christianitie is lucerna ardens next beleefe dwels loue in God as in the Psalmist for beleefe without loue is Cymbalū tinniens here dwelleth

fruitefull trees and all Cedars beastes and all cattell creeping thinges and feathered fowles Kings of the earth and all people Princes and all Iudges of the world young men and maidens old men and children to praise the name of the Lord for if euer now we may say Blessed be the eyes that see the things that we see so royall learned and religious a King so noble worthy gracious a Prince the kingly father so happy so excellent the princely Sonne so rarely vertuous so obedient though I will not say as those heathen did of the Apostles gods haue descended to vs in the likenesse of men yet I will with the heathen Historian confesse Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince is an Image of God which title is the most glorious chaplet coronet frontlet tablet bracelet of a Christian Prince Aug. de Temp. At the Feast of the Natiuity wee are taught to bee borne againe at the Feast of Easter to rise againe at the Feast of Whitsontide to pray for the spirit at this Feast of Trinitie to receiue the spirit and by this great and solemne long wished-for Feast of this CREATION wee are taught to pray for the creating of new hearts good soules religious spirits honest consciences And howsoeuer the head of my Text serueth only for the Prince the CREATION yet the body of my Text serueth for all people it is the renouation of the mind Create in me a new heart I haue prouided this messenger to send vp to heauen for new souls an ambassadour quicke of speed faithfull for trust happy for successe whom neither the tediousnesse of the time nor difficulty of the passage can hinder but as a chariot of fire will presently be lifted vp into the presence of the Almighty to seeke his assistāce It is the messenger that Ezekias vsed to haue the charter of his dares renued Esay 38.3 2. Kings 4.32 Math. 5.7 that Elisha vsed to haue the Sunamites childes soule renued that the sicke of the palsey vsed to haue his hands and feete renued and that Dauid vsed to haue his heart renued It is prayer the language of heauen the tongue of Canaan Austin in Soliloq the speech of Zyon the musick of Ierusalem the harmony of sinners the melody of Saints It is that fire which being kindled by the spirit of God in the Temple of the soule will euer burne vpon the Altar of the heart and euer ascend from the censor of the Tongue till thou hast obtayned of God the petition of Dauid Create in me a new cleane pure vndefiled vncorrupted heart Diuisio I will onely insist vpon these two parts first the greatnesse of his suite Duae partes no purgation or clensing or curing or recouering or quickning but a new creating Create in mee Secondly the greatnes of his sore sorrow not his hand or foot or eye or head only ill affected but his heart the best member the Metropolis of his soule Create in mee a new heart And of these briefly praying as Saint Austin did on the like occasion Deus faciet hunc textum tam commodum quam accommodatum God make this text so commodious for our soules as accommodated for these our times And first for the Creation Prima pars Hosiod Ouid. Plato vide Phillip Mornay lib. 10 de vera Religione Tull de Nat. Deor. The Creation is the Genesis of the booke of God the first Act in Nature as Heathens confesse the first ouerture of Gods power as Diuines witnesse a worke so wonderfull that the Atheist inquireth of Plato quae ferramenta qui vectes quae mollitiones quae machinae tanti operis fuerunt what were the Engins posts machinations pullyes leauers pillers scaffolds of so great and wonderfull a worke Who can imagine that so many things diuerse in quality immense in quantity high in sublimity deepe in profundity could euer bee made that so many sinews and ioynts and connexions and con-catenations should bee so orderly disposed in that great Fabrique Nasci to be borne is a wonder a body though little to bee so framed the ioynts to mooue so actiuely the sinews to stirre so nimbly sences to vtter force so sharply the lungs to breath so powerfully Iob. it drew Iob into admiration and to aske who hath framed thee in the wombe but to bee Created a world so massy so mighty vnlesse man looke with the eyes of Grace through the windowes of Nature hee cannot as a naturall man perceiue it but Moyses taught it Plato Moses Atticus Gen. 1. Plato learned it and though the Atheist do not beleeue it yet in the first of Genesis in the Capitall Characters of Heauen and Earth it is described and some vnder-take to free Aristotle from denying the Creation though his workes do much oppugne it hee being as ambitious to ouer-come all other opinions as his Scholler Alexander to conquer other Nations The word Create Aquiuas in Scripture is taken by the Schoolemen Fathers diuersly pro prefectione ex nihilo In the Image of God he created man pro generatione ex propria substantia Gen. 1.27 These are the generations of the Heauen and the Earth as in Genesis Gen. 2.3 Pro renouatione as in Esay I will Create a new Heauen Esay 65.17 and a new Earth pro donorum Christus infusione as in the Ephes●●ns Created by his spirit to good workes Ier. 31.22 pro filij Dei incarnatione as in Ieremy The Lord hath created a new thing a woman shall compasse a man And in this place pro regeneratione as some pro iustificatione as others Improperly it is vsed many wayes as either that in our Anniuersary Act and Commencement of the Vniuersities the Creation of our Doctors or as at this feast the word is vsed for the Royall inuestiture and Creation of the most noble Prince But to returne to our purpose Regeneration may fitly bee called a Creation In the one the other is shadowed In praedestination the huge and vast deepe the darke forme whereof can hardly be discerned In vocation the seperating of light from darknesse of knowledge from ignorance in the soule In iustification the Sunne is created the beames of grace begin to shine In glorification the new Adam is framed after the image of God and placed in the Paradise of immortality Dauid had tasted of these riuers of Paradise he had beene praedestinated called iustified but now these streames and currents were dryed vp his forme was in a chaos his sunne in a cloud folly had polluted his eyes filth had possessed his thoughts bloud had defiled his hands shame had couered his head sinne had prophaned his heart not onely no whole part in his body but no whole part in his soule no meanes to cure him to create him a new There was a time when he cryed out Concaluit cor et exardescit ignis my heart is hotte Psal 39.3 Aust in Psal and the

fire is kindled within mee But now his heart is cold the fire is quenched the spirit is departed his soule is expired and he is euen as a dead man Corpus inane animae Of Hermotinus it is recounted that hee sometimes lost his soule that it would depart from him at times and come home againe such was Dauids state he was in a trance not a slumber alone but a strange Lethargie Ionas that slept so fast when the waues windes stormes out-cryes of the Saylers stretchings of the tacklings the Sea the ship the Heauēs could not awake him Dauid slept as soūdly as he did dayes weekes moneths a whole yeare he had in the course of his life many enemies Saul warring Shemei rayling Doeg intrapping Philistins betraying Absolon rebelling Adoniah vsurping but all these not so great as the two enemies that had set now vpon him besieged him boorded him possessed him adultery and murther adultery had adulterated his soule and murther had almost murthered his heart hee was almost in that sorrowfull state that Saint Bernard describeth a hardned hart Bernard ad Eugenium which be it extimulated and exulcerated neuer so much yet will not be cut with compunction nor softened with loue nor moued with mercy nor allured with intreaty yeeldeth not to threatnings vnthankfull for benefits vnfaithfull in Counsels vnmercifull in iudgments shamelesse in dishonesty wretchlesse in danger in things apertaining to men voide of humanity in matters concerning God full of temerity vnmindfull of what is past negligent of what is present improuident of what is to come Such almost was this heart of Dauid as secureles and carelesse as any hart could be Idlenesse had vshered Concupiscence Adulterie and blood reuel'd in his Court nay in his heart in thē the vilenesse of his thoughts hatefull to God nor the filthinesse of his mind hurtfull to himselfe nor the sight of his subiects nor the obseruation of his seruants nor the blood of Vriah nor the great belly of Bethsheba nor the crying of those two cursed twins Adulterie and Murther could cause him to feare till that Nathan had raised him and the new spirit had created him No maruaile though Pharoah adde sinne vnto sinne Exod. 10.20 Mat. 2.16 or Herod ioyne massacre to ambition or Nebuchadnezzar ioyne pride vnto bloud Dan 5.27 or Nero ioyne villanie to mischiefe or Catiline serue to ioyne ruine to ryot or the wicked ioyne the cart-ropes of iniquity to the cords of vanitie when the bowels of Gods elect shall be so filled possessed with carelesnesse What shall refraine the wicked from sinning desperately as Cain rebelliously as Saul presumptuously as Pharoah aspiringly as Lucifer trecherously as Iudas when Dauid a man after Gods owne heart his Psalmodist his Organist his Prophet his sweetest singer of Israel should so offend the God of Israel and need such a transformation But the doctrine herein for vs all is this Doctrine that though the godly may be in a traunce for a time and the fit of that sinfull feauer so strongly handle them yet the Lord hath a mind to releeue them and a power to reuiue them Dauid had the Practique of this Theorique in all his soundings he sendeth to the well of Bethel flieth to the cittie of refuge the Wel of Gods fauour the cittie of Gods power he remembred euen now when his soule is brought to the vttermost pit nethermost hell yet by his respiration by Gods inspiration there is life in him he sigheth out and groneth out Create in me a new heart That as in the Acts when Eutiches ouercome with sleepe fell downe from the third loft Paul spake Trouble not your selues Act. 20.10 for his life is in him so may I speak vnto you all Right Reuerend Right Honorable and Welbeloued that he are me this day though ye haue seene Dauid in his folly in his fall that Scripture hath vncouered his nakednes so far that he seemeth to be dead and buried and to smell in the graue as the Fathers expound that of Lazarus 4. daies Austin Ambros the 1. day by conceiuing finne the 2. by consenting the 3. day by comitting the 4. day by continuing in sin yet there is life in him and as Dauid was a type of Christ so the words spoken of Christ may be true of Dauid He was dead but is aliue and he shall liue for euermore for whom God loueth he loueth vnto the end all the deuils in hel all infernall complices cannot raze one of Gods seruants out of the booke of life Reu. 1.18 None of them shal be lost Ioh. 17.12 though the sownings of their faith cause them sometimes to draw their breath so inwardly to it self that no man can perceiue it yet the good nes of God shall embrace thē as Paul did Eutiches their life in them 1. Ioh. 3.9 their seed is in them Salomon in the trance of Idolatrie Ionas in the trance of recusancie Ieremy in the trance of impatiency Peter in the trance of apostacie Thomas in the trance of infidelitie God shall in these haue a blessed purpose both to such as are in these spirituall Apoplexies and to others Ireneus giueth 3. Ireneus reasons in respect of vs why the infirmity of the Saints are Chronicled in the book of God 1. to giue vs warning that both they and we haue but one God who was euer offended with sinne how great soeuer the persons were that wrought it 2. to teach vs to abstaine from sin for if the ancient Patriarcks who went before vs both in time promise couenant loue grace of God and for whom sins being yet not so many the Son of God had not suffred if they bare such reproches among their posterity that their corruptions are registred what shall we sustain that liue in a brighter and later age of the world and haue continued beyond the comming of the Lord Iesus 3. to giue vs warning and instruction that there was a cure behind the sacrifice of the Lambe which was not then slaine but for such as sin now Christ dieth no more no more sufferings no more satisfactions And as another well noteth If that an apple a wedge a bribe the turning back of the eye in Lots wife smile of the countenance in Abrahams wife discontent once in Miriam false fire once in Corah and the like if these deserued such punishment what shall our customary sins open and secret of the eye and hand in word in works priuate within our owne tent publike to the great Eye of heauen S. Austen handling the point vpon this Psalme Austin in Psa 51. maketh this enarration Commissum atque conscriptum est it is done and written not for thy imitation but for thy instruction to informe thee thus much that if thou takest the wings of the morning fly from one end of the earth to the other thou canst not find a soule so pure that hath not sind the chiefest