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	part_n	soul_n	20,019	5	5.7069	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03099	Physicke for body and soule Shevving that the maladies of the one, proceede from the sinnes of the other: with a remedie against both, prescribed by our heauenly physitian Iesus Christ. Deliuered in a sermon at Buckden in Huntingtonsh, before the right reuerend Father in God the Lord Bishop of Lincolne then being, by E. Heron Bachelor of Diuinitie, and sometime fellow of Trin. Colledge in Cambridge.	Heron, Edward, d. 1650.	1621 (1621)	STC 13227; ESTC S115187	17,320	54

13.5 The very Geneua note in 5. Act. 36. Is that in matters which concerne religion wee must not attempt any thing vnder colour of zeale beside our vocation not so much for feare as for conscience sake For in such things plus obligat praeceptum principis praelati quam propria conscientia saies Hales Our conscience in such cases must bee captiuated to lawfull authoritie And therefore the streame of such intensions must beginne at this true fountaine and not issue out of the broken pits of euery mechanicall phansie and inuention Secondly for the meane furthering this intentiō That 's no lesse say they then the Scripture but the Scripture is the Canon by which all our actions should bee squared Arist Rhet. lib. 1. Yet as the Philosoper said of a law politicall though it bee in it selfe most perfect streight the Iudge by his wresting interpretation might make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peruerse and crooked so may we say of Gods law especially if vnlettered folke haue the interpretatiō therof in their hand to the which is required the greatest art and science If any say the text is plaine the letter apparent S. Nazian answers that Studium litterae est pallium iniquitatis the sticking too much to the letter in generall is the cloake of much impietie Sic. Chiliastae ex Apoc. 20.2 Did not Arrius fall into his haeresie by holding himselfe to the letter Pater maior me Ioh. 4. Did not the Donatists goe about to prooue theirs to be the only true Church by the letter of the text Cant. 1.6 Tell mee where thou feedest and where thou lyest at noone Vti cubas in meridie Alphonsus de Castro in verbo Ecclesia They would prooue from hence Ecclesiam ad solam meridionalem plagam quam ipsi incolebant redactam that the True Church was only to bee found in those Southerne parts which they inhabited but it fared with them as it did with those of whom Salomon Prou. 30. vlt. They that wring their nose fetch out blood which S. Gregorie interprets That they who wring wrest or misinterpret Scripture a thing incident to vnlearned people as appeares in the 2. Pet. 3.16 they bring forth aut haeresim aut phrenesim either an haeresie or a phrensie And therefore the H. Ghost giues an item to such daring Prophets The time shal come that they shall be ashamed of their visions Zach. 13.5 shall say I am no Prophet I am an husbandman man taught me to be an heard man from my youth vp So that this medium cannot bee a rule to them who haue not true and vniuersall knowledge to vse the same Thirdly for the End terminating what is their scope but Innouation A monster in a well established Church breeding more euils then euer did the lake Lerna Vincent conrra haeres In matters of doctrine noue non noua wee may handle the point after a new manner so that wee inferre no new and exorbitant matter but in matter of Church order nec noue nec noua neither noueltie of manner nor of matter ought to be enforced August since ipsa mutatio consuetudinis c. the change of an ancient custome in the Church if it should somewhat helpe by the vtility it would hurt as much or more by the noueltie and therefore primo diuinae legis authoritate c. sayes Vincent First the Word of God written must guide but where that is silent Tunc ecclesiea Catholicae traditio Then the institution tradition of the Church must take place Hence is it that the holy Ghost bids vs not to remooue the auncient bounds which our forefathers haue set Pro. 22.28 teaching by this allegory not to bring innouations into the Church contrary to what wee haue receiued from godly antiquity and there 's a curse annexed to such Innouators He that breaks downe the hedge him shall a serpent bite Eccl. 10.8 the hedge of godly order as well in Church as common-wealth as Lirinensis expounds it him shall Satan the subtile serpent bite This was the case of Donatus first hee breakes downe the hedge by innouation then the serpent bites and stings him on forward to fall into open scisme with Caecilianus the godly Bishop of Carthage his orthodoxal Church Alphonsus de Laistio Postea scisma in haeresim commutauit In the Swinckseldians the Anabaptists Brownists Familists He turned scisme into plaine haeresie and then this gangrene spreads it selfe so farre as the contagion therof hath reached euen to our times This may be the cause why S. Paul does earnestly wish Gal. 5.12 that they were cut off who did disturb the Galatians foreseeing that by the Schismes and dissentions the seamelesse coate of Christ the Embleme of his Church as S. Cyprian hath it might by these meanes bee rent and torne asunder Cyprian de Vast. Ecclesiae These intensions therefore cannot attaine their wished end but according to the saying of Gamaliel because they haue proceeded from man and not from God they haue neuer taken place but receiued Vzzahs doome Perez-Vzzah to bee diuided and scattered euen from our late Queenes regiment vnto this present time and therfore let such Innouators apprehend this admonition 2. Sam. 6.8 Act. 5.38 Sinne no more But if no more then our spirituall resurrection from the graue of sinne must be speedie and constant speedy euen from the present period of time constant to the last point of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non amplius No more imploies both For the first that it ought to be without delation the bodily Physitian teaches that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypocrat aphoris 9. lib. 2. the infected parts of the body the more they are cherished the more they are endamaged so fares it with a soule habituated in sinne by a frequent custome in sinning the conscience becomes so seared and the heart so hardned as they will not receiue the soft impression of Gods spirit Consuetudo altera natura it proouing as easie to recouer a dead man in body as a sicke man in soule who is growne into yeares of sinne and so goes on from darknes to darknes vntill hee come to the vtter darkenesse where he findes no other comfort but weeping wailing and gnashing of teeth And as it must bee speedy so must it be constant for Non initia Christianorum sed fines coronantur Bern. because one may begin in the spirit but end in the flesh Arist eth and therfore as in the Olympicke games not the fairest nor the strongest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c but of those which striued they that continued to the end won and wore the garland so in the Christian warfare against our ghostly enemies sin hell Satan if wee continue faithfull vnto the death God will giue vs the crowne of life Sinne no more Reu. 2.10 The admonition is both iust and necessarie Iust for wee

of maladies seazed one mans body tugging hailing him to his long home the Palsie shakes him the crampe pinches him the megrime possesses the head the squinācy seazes the throate the feuer hectique apprehends the whole body Eccl. 12. vntill the keepers of his house begin to tremble and the strong men bow themselues the grinders cease and they that looke out at the windowes wax dimme and the golden ewer and pitcher is broken and then dust returns to dust and the spirit to God that gaue it The best elixor that we can extract out of this miserable condition Rom. 5.12 is that whereas sinne is the mother of all sorrow yea of death it selfe we should for Christs sake set the daughter against the mother by sorrowing a goodly sorrow vnto true repentance so may we haply preuent that tribulation and anguish that hangs ouer euery soule that sinneth at leastwise make death become no death vnto vs but a happy passage to a more happy life 3. From the Commination Least a worse thing happen vnto thee The conclusion is That multiplication of sinne does necessarily inferre multiplication of misery and that in regard of punishment both Temporall and Eternall For the first the Heathen said it Arist Eth. Qui alium ebrius percusserit and that whosoeuer beeing in his cups did strike his fellow should receiue double punishment because his sin was doubled Gen. 18.25 shal man be thus iust and shal not the iudge of all the world doe right yea surely the sentence is already gone out of Gods owne mouth Reward her double according to her works Reu. 18.6 and as much as she hath glorified her selfe liued in pleasure so much giue yea to her sorrow and torment And S. Chrysostome renders a reason on Gods behalfe why he should thus prosecute reuenge vpon refractary sinners Chrysostom in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle Si grauem priorum scelerū paenam dederimus c. If we haue beene formerly chasticed for our faults and no whit bettered wee prepare for our selues the seuerer punishment because wee seeme either Stupidi sencelesse stocks more dull then the Asse who wil hearken to the admonition of the whippe though he be the dullest creature Or else Contemptores contemners of the chastisement of the Lord spurning at Gods punishments as obdurate Pharao did who though admonished by many plagues as so many summons to call him to repentance yet would not relent and let Israel goe and therefore as he multiplied his sinne of obstinacy so God measured out his punishment with greater seuerity Secondly for eternall Math. 16.17 2. Cor. 3.10 when Christ the righteous iudge shal come in the glory of his father then shall hee giue to euery man according to his deedes not onely in quali euill for euill malū paenae for malum culpae sed in quanto the greater euil of punishmēt for the greater euil of sin As it was a paradox with the Stoicks to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all sinnes are equall so is it as great a paradox with vs to hold that the hellish punishment admits no difference or degrees Vnus ignis saies S. Gregory omnes concludet sed non aequaliter omnes comburet One fire shal encompasse the damned crue but shall not worke vpon all alike It shall bee easier for Tyre and Sydon then for Corazin and Bethsaida yet all fowre shall meete in one place Hell The seruant that knowes not his masters will c. shall be beaten with few stripes but he that knowes it and does it not shall suffer many if those barbarous nations shall one day wring their hands and weep waile because they haue knowne so little and practised lesse much more shall we Christians for knowing much to little practise All which may giue aduertisement to two sorts of sinners Desperat ille vt peccet Sperat iste vt peccit Aug. in Psal 144. The first would seeme to despaire of saluation and makes that an encitement to him to take a full draught of the pleasures of this life because they continue but for a season The second rushes vpon all manner of sinne presumption of pardon though he drinke vp iniquity like waters and deuoures sinne with greedines S. Augustine concludes Vtrumque metuendum Es 5.8 the case of both of them is most fearefull because as they draw on iniquity with the cords of vanity and sinne as with cartropes so are they drawne sayes Clemm Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like staled oxen to the slaughter with cords of their own making treasuring vp vnto themselues wrath against the day of wrath which is all one as if a man should bee euery day gathering of sticks and fewell to make the fire greater wherewith himselfe should be burned Seeing thererefore we are by nature forgetful of Gods benefits Seeing that all kinds of sinne are to be auoided by vs whether against the 1. or 2. table whether small or great whether sinnes of youth age complexion conformitie intension either by a feruent desire setled reluctation or constant endeauor as the onely cause of all woe and misery incident to the nature of man Let vs alwaies be mindfull of God the giuer to render due thanks for all his blessings let vs so demeane our selues in all godly conuersation that though sinne must dwell in our mortall bodies so long as we dwell in this earthly tabernacle yet that it may not raigne in thē to the obeying it in the lusts therof So may we preuent sins attendants affliction of body griefe and anguish of soule yea that last of al punishments eternall death Which that wee may doe Christ Iesus our heauenly Physitian who hath left vnto vs this wholesome prescript of sinning no more grant vnto euery one of vs To whom with the Father and Holy Ghost three Persons in Vnity and one God in Trinity be all prayse and power ascribed now and for euer Amen FINIS