Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	father_n	son_n	22,994	5	6.0917	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18384	A sermon preached at Farington in Barkeshire, the seuenteene of Februarie, 1587 At the buriall of the right Honorable the Ladie Anne Countes of Warwicke, daughter to the Duke of Sommerset his grace, and widowe of the right worshipfull Sir Edward Vmpton knight. By Bartholomew Chamberlaine, Doctor of Diuinitie.	Chamberlaine, Bartholomew, 1545 or 6-1621.	1591 (1591)	STC 4952; ESTC S118615	11,801	34

longe benefits of mercy nor sharpe threatnings of punishment can doe any good then God which in his wrath is a consuming fire playing the part either of a good schoolemaister towards his negligent scholer or of a naturail father towardes his dissolute childe or of a wise magistrate towarde his disobedient subiect taketh the rod in hand and executeth iudgement on those whom mercy could not allure nor draw to amendment Then his anger beginneth to kindle for as God is the father of mercies and the God of all comfort to them which drawe neare vnto him with a true hart in assurance of faith their harts being pure from an euil conscience and washed in their bodies with pure water kéeping fast the profession of their hope without wauering considering one another to prouoke vnto loue and to good workes so is he the God of iustice to them which beare euil and vnfaithful hartes to depart away from him fashioning them selues like vnto this world dead in trespasses and sinnes wherein they walke according to the course of this world and after the prince that ruleth in the ayre euen the spirite that now worketh in the children of disobedience hardened through the deceitfulnesse of sinne To the one he is louing as a father being his children elected of his grace called by his word iustified by his sonne sanctified by his spirit and reconciled to himselfe The other he hateth as his enimy For as the righteous Lord loueth righteousnesse whose countenance might behold the thing that is iust so he hateth all those that worke iniquitie not bearing in them his Image which is righteousnesse and true holinesse to beautify them but the image of the diuel which is vnrighteousnesse and vnholinesse to deforme them not speaking truth one to another considering they are members one of another but deceiuing one another by flattery lying and dissembling not speaking that which is good to the vse of edifying that it might minister grace to the hearers but vsing euil wordes which corrupt good manners not being courteous and tender harted one to another fréely forgiuing one another euen as God for Christ his sake fréely forgiue them but full of bitternesse and anger and wrath cursing and euil speaking with all maliciousnesse not knowing the wisedome that is from aboue which is pure peaceable gentle easie to be intreated full of mercy and good fruite without iudging and without hipocrisie but following the wisedom of this world which is foolishnesse with God The wisedom of the flesh which is enmity against God the wisedom that is beneath which is earthly sensuall and diuelish doe delight in enuying strife sedition and all maner of euil workes despising Gods presence abusing his patience offending his Maiestie and prouoking his anger But when to ascribe anger to the most high almightie euerlasting God which is to be loued for his mercy to be feared for his iustice they must not imagin any such cholericke passion to be in him as is in man as if God were moued of an intemperate heate when iustly he striketh the contemners of his bountifulnes and patiēce and long sufferance raineth vpon the wicked fire and brimstone storme and tempest which is the portion of their cup. As there is in God no corporall member of longitude latitude and profunditie so is he voide of affections and passions which procéede in vs from infirmity Si quis in Deo-humana membra humano more cogitet procul dubio de Deo in corde suo idola fabricat For God is a spirite and they that worship him must worship him in spirite and truth And as we are not to think that the Godhead is like vnto gold or siluer or stone grauen by arte and the inuention of man so must we not ascribe to the deuine power corporall partes bodily members And though the Scripture attributeth to God sometyme a heade eyes sometime sometymes eares sometymes hands yet grosly to imagine these thinges to bee in him is not onely erronyous but full of Idolatrie And albeit the Scripture saith that man was made after the image of God wherupō certaine heretikes grounded their opinion of corporall substance in God yet true it is that God is a spiritual substance most glorious most mighty most wise most good and hath no such corporall partes To be made after the image of God is to haue dominion as Adam and Eue had ouer all other liuing creatures before their fall also to be created in righteousnes true holynes Deus totus oculus est quia videt omnia He that made the eye shall he not sée God séeth sometime with the eye of his mercy sometyme with the eye of his iustice with the eye of his mercy to illuminate with the eie of his iustice to blind with the eye of his mercy to mollify with the eye of his iustice to reiect with the eye of his mercy to pardon with the eye of his iustice to punish Nathaniell saide Christ before thou wast vnder the figge trée I saw thée Here is the eye of mercy Nathaniell answered thou art the Sonne of God thou art the king of Israel here is the eye of faith or here is faith the eye of the soule The Lord turned backe looked vpō Peter here is the eye of mercy then Peter went out and wept bitterly here is the eie of faith or here is faith y e eye of the soule With the eye of iustice God saw Lucifer to throw him out of heauen Adam to cast him out of Paradyce the olde worlde to drowne it for sinne the cities of Sodom and Gomorra to burne them for iniquitie Pharao and his host to ouerwhelme them with water for rebellion Ananias and Saphira to strike them starke deade for lying Herod to consume him with wormes for not giuing him the glory God hath looked downe manye yeares vpon this realme with the eye of his mercy giuing vs peace plenty with y e preaching of his gracious glorious Gospel our sinnes doe deserue why he shoulde turne the eye of his mercy from vs looke down vpon vs with the eye of iustice God séeth them which walke not honestly as in the day time but in gluttony and drunkennesse in chambering and wantonnesse in strife enuying not putting on the Lord Iesus but making prouision for the flesh to fulfill the lusts thereof Comfortable to the godly it is that God séeth all their doinges and terrible to the godlesse it may be that the Lorde beholdeth all their actions He that made the eare shall he not heare heare a parable The ground of a certaine rich man brought forth fruites plenteously Riches are common to the good with the bad and that of the blessing of God which maketh the sunne to arise on the euil and on the good and sendeth raine on the iust and on the vniust and blesseth the ground of the gracious and graceles Therefore he thought within him selfe saying what shal I doe because I haue not

death to them which are taken away in his wrath without repentance Behold the day cometh saith Malachie that shall burne as an ouen and all the proude yea and all that do wickedly shalbe as stuble and the day that cometh shal burne them vp saith the Lord of hosts and shal leaue them neither roote nor branch The Lord saith the Prophet Dauid is a righteous iudge strong patiēt and God is prouoked euery day if a man will not turne he hath whet his sword hée hath bent his bow and made it readie if the Lorde be angry the earth shall tremble quake the very foundation of the mountaine shall moue and shake When Adam perceiued the anger of God kindled against him for his transgression he could not abide his voice but went about to hide himselfe in the middest of Paradice sinne maketh men foolish for he coulde not hide himselfe from God which is present euery where beholdeth all things When Cain felt the wrath of God incensed against him for embruing his guilty hands with the guiltles bloud of his righteous brother Abel he fell into a desperate minde my punishmēt is more then may be borne my sinne is greater then it may be forgiuen mentiris Cain saith Augustine Maior est Dei misericordia quam omnium peccatorum miseria In the 21. of Nombers The wrath of God was kindled against certaine tempters and they were destroyed of serpents The wrath of God was enflamed against certain murmurers and they were destroyed of the destroyer Num. 14. The wrath of God was kindled against certaine that committed fornication and there fel in one day twenty and thrée thousand All these thinges came vnto them for examples and are written to admonish vs vpon whom the ends of the world are come This anger of God against sinne how great it is by this it may appeare that when man had sinned no creature in heauen or in earth could appease it but only he which is y e loue of the father the brightnes of his glory and the very ingraued fourme of his person euen Iesus Christ our sauiour who appeared to loose the works of the diuell and through death destroyed him which had the power of death that is the diuel and to redeem vs from the curse of the law was made a curse for vs and being consecrate was made the author of eternal saluatiō vnto al them y t obey him and is made more excellent then the Angels in as much as he hath obtained a more excellent name then they penitent sinners confessing with their mouthes the Lord Iesus belieuing in their harts that God raised him from the deade to whom God hath not giuen the spirit of feare but of power of loue and of a sound minde néede not to stand in feare of God his anger for vnto them and for them Sathan the author of sinne is vanquished sin the worke of Sathan is destroyed death the effect of sinne is subdued The curse of the law is taken away the wrath of God is pacified and man to God euerlastingly reconciled They which are subiect to God his anger are the wicked men of corrupt mindes reprobate concerning the faith louers of their owne selues no louers at al of them which are good louers of pleasures more then louers of God hauing a shew of godlinesse but haue denyed the power thereof Notwithstanding if they could forsake euil and doe good if they coulde cast away all filthinesse superftuity of maliciousnes and receiue with meekenes y e word which is able to saue their soules if they could put off that old man which is corrupt though the deceaueble lusts be renewed in the spirit of theyr minde put on that new man which after God is created vnto righteousnes and true holines they should not néed to fear God his anger for God is pleased in Christ for his owne sake This is my beloued son in whom I am well pleased heare him There are two sorts of sinners some penitent some impenitent Impenitent sinners are they which are led with sensuality as naturall brute beastes walking after theyr owne lustes whose mouths speake proud things and the swelling words of vanity whose eies are full of adultery and that cannot cease to sin whose harts are exercised with coueteousnes whose minds are puffed vp with pride hauing no sense of sinne no féeling of Gods mercy no swéetenes in Christ his merits not seruing God for hée is a spirite and they are carnall for he is charity and they are malicious for he is light they walke in darkenes of ignorance and sin which minde nothing but earthly things Penitēt sinners are they which rent their harts and not their garments and turn to the Lord their God hauing in them that godly sorrow which causeth repentance vnto saluation beléeuing in true repentance that when they shall confesse their sinnes God is faithful and iust to forgiue them their sinnes and to clense them from all iniquity denying all vngodlines and worldly lusts and studying to liue soberly iustly and godly in this present world looking for that blessed hope and appearing of the glory of that mighty God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from al iniquity and purge vs to be a peculiar people vnto him selfe zealous of good works To him therefore with the Father and the holy Ghost thrée in persons one in nature bee glory and maiesty and dominion and power both now and for euer Amen FINIS