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A68415 A sermon preached at Cern, in the county of Dorset, the 18 day of September 1623 at the visitation of the right reuerend father in God, the Lord Bishop of Bristoll by Robert Lougher pastor of Mapowder. Lougher, Robert. 1624 (1624) STC 16828.5; ESTC S103251 21,198 40

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to see that all his Subiects as well Clergie men as Lay men each man in his vocation doe obserue and keepe them duely And therefore S. Augustine saith to Bonifacius Aug. Epist 50. ad Bonis In hoc seruiunt Domino Reges herein Kings are said to serue the Lord as they are Kings when within their owne Realmes and Dominions they doe those things which none can doe but onely Kings Obiect But the Apostle in the 5. of the Hebrewes at the 1. verse will tell vs that not Zerubbabel the Prince but Iehosua the high Priest is ordained for men in things that appertaine to God and so we say too that hee is ordained to doe them as it followeth in the next word of the same Scripture to offer guifts and sacrifices for sinnes which wee acknowledge to be the peculiar Office of Iehosua the Priest which if Zerubbabel the Prince take vpon him to meddle with as sometime King Vzziah did then transgresseth he the bounds of his Office and prouoketh the wrath and vengeance of the Lord against him as King Vzziah did 2 Chro. 26.19 Solution But to prouide by good lawes ciuill punishments and orders that Ministers doe their duties in things concerning God and not onely the Ministers but the people too this is Zerubbabels charge this is the Kings charge And so is he ordained of God within his Realmes and Dominions next and immediatly vnder Christ a supreame Gouernour ouer all persons and that in all causes not onely ciuill and temporall but also religious and Ecclesiasticall so farre forth as belongeth to the outward preseruation but not to the personall administration of them wherefore the supremacy which we giue vnto our Zerubbabel in causes Ecclesiasticall is to deale therein not as King Vzziah but as good King Ezekiah did that is not to offer Incense not to preach the Word not to administer the Sacraments not to celebrate publike prayers not to practise the discipline of the Church and such like But to see that these things bee done as they ought to bee done by such as are lawfully called thereunto this is Zerubbabels charge And in giuing this to Caesar we giue no more then is Caesars The greater then is their fault who reprooue the Oath of the Kings supremacy as wicked and vngodly For to be sworne to this of his Maiesty is no more but to acknowledge him to be the lawfull Soueraigne And why may not our Parliament take an oath of Englishmen for Iames our King against the Pope vsurping his right as well as Iehoida tooke an oath of the men of Iudah for Ioash their King 2. King 11.4 against Athaliah that vsurped his State as you may reade in the 2. Kings 11. This poynt then let me close vp with that of Saint Augustine In hoc seruiunt Domino Reges c. Herein are Kings said to serue the Lord as they are Kings when within their owne Realmes and Dominions they doe command good things Aug contra Cres●●b 3. cap. 13. and forbid the contrary not onely concerning the ciuill state of men but concerning the religion of God also so S. Augustine writing against Cresconius And now let vs descend to the last poynt to bee handled to wit the end wherefore the Lord stirred vp the spirit of Prince Priest and people And that was to the building and repairing of his Temple They came and did the worke in the house of the Lord of hosts their God To shew that they were awaked from sleepe they came and set themselues to worke A good argument that a man lies not still sleeping Many you know will answer in their sleepe speake and talke in their sleepe and say they will doe this and that and yet all the while lye sleeping still But when you see a man once set himselfe handsomely to worke then you may be assured that he is awaked indeed As when the chiefe poise of a clocke lies downe vpon the ground all the wheeles stand still but as soone as the weights are wound vp from the ground presently all the wheeles are set a worke and are euery one in its proper motion and so by the Horologe and the bell you may see and here how the day passeth In like manner so long as the heart of Prince Priest and people lay groueling on the earth and earthly things running euery man to his owne house letting Gods house lie waste so long their was no stirring no motion in them towards the building of Gods Temple But as soone as the Spirit of the Lord drew vp the poise of their heart from the earth toward heauen and heauenly things presently as so many wheeles all the powers and faculties of their soules and all the parts and members of their bodies were set a worke in building the house of the Lord of hosts their God Some commanding some directing some aduising some deuising some working in brasse some in gold and siluer some in purple some carrying some sawing some squaring timber some hewing stones some building the walles and some bearing mortar And so couragiously and cheerefully did they follow this businesse that whereas before Gods house lay waste in the dust and in the rubbish for the space of fortie yeeres after their returne from Babylon Now they had finished the worke in foure yeeres space as we reade in the sixt of Ezra They began the second yeere and made an end in the sixt yeere of King Darius Ezra 6.15 As you may see by comparing this prophesie with that of Ezra And now to come vnto our selues Application Let this teach vs beloued as carefully and as cheerefully to set forward the building of Gods spirituall Temple And what is that the Apostle will tell you Know you not that your body is the temple of the holy Ghost 1. Cor. 6.19 and that the Spirit of God dwelleth in you O let vs then repaire the ruines 1. Cor. 3.16 and breaches of this temple made by sinne and Satan and let vs adorne and beautifie it with meekenesse temperance sobrietie chastitie faith hope charitie and such like spirituall graces that the Spirit of God may take a delight to dwell in our heart as in the Sanctum Sanctorum of this Temple From whence as from betweene the Cherubines of verity and mercy it may vtter the oracles of God to the euerlasting consolation and comfort of our soules And let vs remember what the same Apostle saith 1. Cor. 3.1 If any man destroy the Temple of God him shall God destroy And therefore let vs glorifie God in our body and in our spirit for they are Gods 1. Cor. 6.2 They are the temple of the holy Ghost Againe let this instruct and teach vs as cheerefully and with as great alacritie to set forward the building of Gods spirituall house which the Apostle calleth the Church of the liuing God the pillar and the ground of truth built vpon the foundation of the Prophets and
taken for the nature of the Godhead or for God generally as in the 4. Ioh. 4.24 of Iohn God is a Spirit Sometimes for the third person in the Godhead specially so in the 1. Ioh. 5. There are three which beare record in heauen 1. Ioh. 5.7 the Father the Word and the holy Spirit Sometimes the good Angels are called spirits as in the first of the Hebrewes Hee made the spirits his Messengers Sometimes the euill angels are called spirits Heb. 1.7 as in the 10. of Luke Luk. 10.20 In this reioyce not that the spirits that is that the diuels are subdued vnto you but rather reioyce because your names are written in heauen Sometimes againe it is taken for the winde So in the 3. of Ioh. Spiritus vbi vult spirat The winde bloweth where it listeth Ioh. 3.8 Sometime it is taken for a vehement zeale and violent motion of the minde either to good or euill Luk. 9.55 So in the 9. of Luke Nescitis cuius spiritus estis You know not of what spirit you are Sometime it may be taken for breath as the signe of the soule or life as in the 2. of Iames the last verse As the body without the spirit is dead Iam. 2.26 so faith without workes is dead also Where by spirit I doe not thinke to be properly vnderstood the soule as the Rhemists would haue it in their annotations on that chapter for then workes must animate and giue life to faith as the soule doth to the body whereas S. Austin teacheth that Opera sunt ex fide non ex operibus fides That workes are of faith and not faith of workes So then as breath is not the life of the body but a signe of the soule which is the life of the body so charity is not the forme of faith good workes are not the life of faith but they are a signe of that confidence and trust in God which is forme and which is the life of faith As therefore that body which is without spirit that is without breth is knowne to be but a dead body So that faith which is without good workes is knowne to be but a dead faith Sometime indeede it is taken for the soule of man as in the seauenth of the Acts. Domine suscipe spiritum meum Act. 7.59 So Saint Steuen Lord receiue my spirit that is my soule And so our Sauiour Christ in the 23. of Luk. Pater in manus tuas commendo spiritum meum Father into thy hands I commend my spirit that is my soule Luk. 23.46 Contrarie to that error of Apollinaris who held that Christ had a true body but had no soule but in steed of the soule stood the diuinitie which is plainly confuted by that of our Sauiour in another place where he saith Mark 14.34 My soule is very heauie euen vnto the death And againe Christ was made man like vnto vs in all things sinne only excepted and therefore needs must haue a soule which is the chiefe and principall part of man Sometimes againe it is taken for the mind of man Pro animo quo sapimus pro mente qua diuina contemplamur And this is said to be the noblest part of the soule Whereof the Apostle in the first of the Thess 5. I pray God that your spirit and soule 1. Thess 5.23 and body may be kept blamelesse and in the 1. Cor. 2. What man knoweth the things of man saue the spirit of man 1. Cor. 2. ●● that is the minde of man which is in him Finally it may be taken sometime for the will of man or rather for a mixt power in the minde and will of man and so vnder the leaue of better iudgement I take it to be vsed here in my text Now let vs see in the next place who stirred vp this spirit this Mixtam potestatem in mente voluntate humana And that was God The Lord stirred vp the spirit Here must I of necessitie passe by a a maine point of controuersie touching mans will for I haue farre to goe and but a little time to spend and I would not willingly forget that saying of S. Hierome Quâm auditoris animus plus quàm valet tenditur mentis corda rumpitur When the eares of auditors are once strained beyond their accustomed compasse the strings of their attention are ready to burst asunder Briefely then to the purpose and no more The Lord stirred vp the spirit Here the Prophet setteth downe God to be the author of the godly motions of their minds and of the good inclination of their wils that they might not attribute any thing to their owne strength or powerfulnesse And as the Prophet preached not of his owne head and by his owne authoritie but by the instinct of Gods holy Spirit as the Lord his God had sent him So the Spirit of the same Lord stirred vp the minds and wils of Prince Priest and people first to here Gods messenger secondly to learne his will thirdly to feare him and fourthly to doe what he required at their hands The Prophet faithfully deliuered the word of the Lord as you may see in the 12. verse But to shew that Paul May plant and Apollos may water and that neither he that planteth is any thing nor he that watereth but God that giueth the increase It is here said That the Lord stirred vp the spirit Whence we learne so oft as we doe any thing that good is not to attribute that arrogantly to our selues which properly belongs to God seeing no man is fit for Gods worke but whom God stirreth vp transforming his minde informing his vnderstanding reforming his will conforming his affections and forming or rather creating in him a cleane heart and renewing a right spirit within him And thus is man changed into the image of God from from glory to glory by the spirit of the Lord whose workemanship he is 2. Cor. 3.18 created in Christ Iesus vnto good workes Eph. 2.10 which God hath ordained that he should walke in them The Apostle teacheth in the 2. of the Cor. and the 3. that of selues as of our selues we are not able to thinke a good thought 2. Cor. 3.5 much lesse saith S. Aug. are we able to desire to will and doe a good worke but all our sufficiency saith th'apostle is of God who worketh in vs Et velle operari Phil. 2.13 both the will and the deed euen of his good pleasure So that without Gods operation first to make vs willing and cooperation afterwards when we are willing we are neither able nor willing to doe any thing that good is No euery good giuing and euery perfect gift is from aboue Iam. 1.17 and commeth downe from the Father of lights who as at the first with his preuenting grace doth worke this in vs to be willing so afterwards with his subsequent grace he doth accompanie vs cooperate and