Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12100	Lectures or readings vpon the 6. verse of the 22. chapter of the Prouerbs concerning the vertuous education of youth: a treatise very necessary for all parents in this corrupt and declining age of the world.	Shelford, Robert, 1562 or 3-1627.	1602 (1602)	STC 22401; ESTC S114782	69,487	141

preuaile with this reuerend olde father exceeding rich and mightie that hee waited and stoode there where hee might haue commaunded a seate 4. The 4. dutie is to bend the knee in tokē of humilitie and subiection Example of this Mar. 10. And when hee was gone out on the way there came one running and kneeled to him and asked him good master what shall I doe that I may possesse eternall life Againe this kind of courtesie is shewed euen from the kings throne that no degree might holde scorne of faire and comely manners 1. King 2. and the King rose to meete her and bowed himselfe vnto her And Abraham the great Patriarch bowed himselfe down to the ground to his guests Gen. 18.2 5. The fift thing is to giue the chiefe place to our betters and to offer the same to others in curtesie And example of this wee haue in King Salomon and who would not learne manners of a King as we may reade 1. King 2 where wee reade that when he had rose from his throne and dutifully saluted his mother which came to him hee caused a seate to bee set for her at his right hand Againe our Sauiour himselfe giueth this good precept of nurture in the 14. of Luke When thou shalt be bidden of any man to a wedding set not thy selfe downe in the chiefest place least a more honorable man then thou bee bidden of him and hee that badde both thee and him come and say to thee giue this man roome and thou then with shame begin to take the lowest roome but when thou art bidden goe and sit downe in the lowest roome that when he which bad thee commeth he may say vnto thee friend sit vppe higher then shalt thou haue worship in the presence of them that sit at meate with thee For whosoeuer exalteth himselfe shall bee brought low and hee that humbleth himselfe shall bee exalted Agreeing to this are the wise Prouerbes of Salomon chap. 16.18 Pride goeth before destruction and an high minde before the fall And chap. 15.33 before honour goeth humilitie 6. The sixt duetie is to vncouer the head And though wee finde no example for this in holy Scripture as being not vsed in those former times yet seeing the thing is ciuill and comely one of the speciall curtesies of our daies we will confirme it also with the authoritie of Gods word Phil. 4. Whatsoeuer things are honest whatsoeuer things are of good report those things doe And againe 1. Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done decently and according to order But this kind of ciuilitie is both decent and according to order as also honest and of good report therefore warranted and cōmended by Gods word and so worthie to bee followed And here in these words of the Apostle we haue a generall rule for the teaching and gouerning of all good ciuilitie If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of a good forme decēt and comely then is it curtesie and good manners but if it bee toyish new-fangled or french-like it hath no warrant out of Gods worde and so not to bee regarded of any modest Christian and rather to be laughed at then to be imitated Hitherto I haue shewed you al the parts memb●●s of good manners yet this is but as a dead man or as a bare anatomie consisting of bones and sinewes and therefore now we must put a spirit and life into them to moue all these good parts in a comely order Now this spirit which must giue life and mouing to all these is loue For the Apostle saith 1. Tim. 1 The end of the commandement is loue out of a pure heart As if he should haue sayd loue is the principal and chiefe thing in al our duties and in whatsoeuer is commanded Without this all our curtesies manners are but shadowes of curtesies and pictures of manners and there is no more life in them then is in a dead carkasse but if thy curtesie commeth from a louing and willing minde it moueth all men and stirreth vp others to render the like dutie againe Now lastly it remaineth to teach you the helpes of good manners which serue for their ayde and vpholding and these are three in number 1. The first is meeknes of minde whereby euery man must esteeme others better then himselfe And this is commaunded Philip. 2. That nothing bee done through contention or vaine glorie but that in meeknes of minde euery man esteeme others better then himselfe Without this helpe wee may teach manners neuer so long and yet all our labour will be but lost in the end For so long as the mind swelleth with the vaine shadow of his owne estimation euery man will looke for dutie reuerence from others but yeeld none himself And therefore if parents will haue their children to bee brought vp in good nurture they must keep downe their high and loftie affections and not hold scorne to teach them their duetie euen to those that are meaner then themselues as Abigaile made cursie to Dauids seruants 1 Sam. 25.41 2. The second help is to cast our eyes vpō our brothers vertues that so we might be stirred vp to reuerence the good gifts of God in them And this is commanded in the same 2. chapter to the Philipians and the verse following Looke not euery man on his own things but euery man also on the things of other men What is the cause why there is so little curtesie and so great strangenes amongst vs many times as though wee were scarse men why euery man lookes vpon his owne things and yet indeede they bee not his owne for what hast thou which thou hast not receiued the rich man he looks vpon his wealth the strong mā vpon his strength the welfauoured man vpō his beautie the Nobleman vpon his birth the officer vpon his office the learned man vpon his knowledge the wittie man vpon his cōceits euery man because he dwelleth neerest himselfe can easily see his owne gifts but no mans els and from hence it commeth that there be so many which gape for duties so few that performe them Whereas if euery mā would looke one vpon anothers gifts as the holy Apostle here commaundeth euery man should render mutuall duetie and kindnes to each other and then should bee fulfilled that sweet saying of the Apostle Rom. 13. Owe nothing to any man but to loue one anether 3. The third helpe is to looke vpon God his ordinance For now while we looke only vpon men wee see no such reason why wee shold so humble our selues in dutie vnto thē but when our eyes are turned vnto God and behold him inuesting our superious and gouernours setting them in his owne throne giuing them his owne name as in calling our Princes and Iudges Gods Psal. 82. and in calling our Ministers his Ambassadors and such

the wind pipe is for the life of the bodie For by this meane the breath of our new life is conueyed into vs as the Prophet Habacuck sayth chapter 2. The iust shall liue by faith And S. Paul in the 2. Corin. 1. sayth we stand by faith And againe in the fift chapter of the same Epistle we walke by faith so that now all is by faith all our life and all our actions and all our welfare and without faith there is no goodnes to be hoped for of vs because there is no other meane wherby Gods grace and mercie can bee conueyed into vs. And now next after this seeing our faith is such a speciall instrument for vs you must teach them the meanes how to preserue and maintaine it because all their life hangeth vpon this For our faith is to the soule euen as our hand is to the mouth and the mouth to the stomacke and the windpipe to the hart so that if thou hast not a hand to feed thy mouth and a mouth to feed thy stomacke thy bodie must needs soone perish and againe if thy windpipe should be cut asunder presently thy heart dyeth and all thy members fall downe because they want the breath of life euen so if thy faith which is the only meane whereby thou receiuest the breath of Christs spirit into thy soule and whereby thou liuest that new life in Christ Iesus of which the Prophet Habacucke speaketh The iust shal liue by his faith if this pipe and conduit I say be perished or broken in thee by thine owne negligence or cut off by thine aduersarie the diuell who seeketh nothing else night nor day but thy euerlasting spoyle then certainly both thy soule bodie must needs perish too Wherefore maintaine and vpholde your holy faith by all meanes And these meanes are sixe in number the first is the hearing of the word preached with all diligence the second is the reading of the word with vnderstanding and carefull meditation the third is the instruction in the catechisme the fourth are deuour and heartie prayers for the continuance of Gods fauour and loue vnto the ende the fift are often meditations of Gods goodnes towards vs the sixt and last are continuall watchings in our soules ouer all our waies and euery particular action if these things bee in you and abound your faith shall neuer faile but it shall be vnto you a fountaine of liuing waters and Gods mercie shal stand vnto you and to your children for euer which God graunt vnto you all for his sonne Christ Iesus sake Now after that you haue taught your children first their owne miserie in themselues and secondly the remedie against their miserie which is Gods mercie in Christ Iesus whereby they are saued and redeemed the third thing now to bee taught them is what they should doe after they are saued and redeemed and that is to feare God which is as much to say as to serue him But with thee is mercie that thou maiest bee feared And here first that I might proue vnto you that this phrase in our text to feare God signifieth to serue God I will bring two places of holie Scripture for confirmation The first is in the first chapter of Malachy vers 6. A sonne honoureth his father and a seruant his master If I bee a father where is my honour and if I bee a master where is my feare that is as much to say as where is my seruice for wee knowe that the dutie of seruants is to serue their maister and that their feare towardes them is required not simply for it selfe but for their seruice sake that so they might the more diligently seeke to please them whom they feare to offend The second is in the first chapter of the Gospell of Saint Luke and is an argument drawne from the end of our redemption in these words That wee being deliuered out of the hands of our enemies might serue him without feare all the daies of our life in holines and righteousnes before him In which words wee are to learne foure instructions The first is that when wee are redeemed from the burthen of our miseries and set in the state of saluation then consequently wee should giue our selues wholy to Gods seruice because then wee haue nothing els to doe The second doctrine teacheth vs how long this seruice should continue that is not for a day or two but for all the dayes of our life For seeing Christ hath redeemed vs not for a day or two but for euer therefore it is iust that we should serue him for euer and seeing Christ hath thought no paines too much to suffer for our sakes so we should thinke no labour too long or wearisome for his sake again Our Sauiour in the tenth chapter of Matthew teacheth vs that he only shal be saued which continueth vnto the ende The third instruction teacheth vs the summe or chiefe partes of this seruice of GOD which are holines and righteousnesse holines towards GOD and righteousnesse towards our neighbour vpon which two hang all the lawe and the Prophets The fourth teacheth vs first the true and onely manner of performing this holines and righteousnes which is spirituall sincere and which is done and taken in hand with an eye vnto GOD before him So that if thou takest good dueties in hande and doest not looke vp vnto God with the eyes of thy mind and with the zealous affections of thine heart say Lord this is for thee and for thy sake I doe it thy holines and righteousnes is not before God and so no part of his seruice hee accepteth it not Secondly this teacheth vs to distinguish betweene the true holines and righteousnes and that which is false and counterfeit which is no part of his seruice If thy holines righteousnes bee of thine owne making and the fancies of thine owne braine as the toyes of poperie are then it is not before God and so shall neuer please him Wherfore if thou wilt seeke to shew thy selfe thankfull to God for thy great deliuerance thou must serue him with such holines and righteousnes as is before him and that is such as his worde onely commandeth Now let no man thinke that this place is contrary to that which we labour to make plaine by conference and consent which is our text the one affirming to feare God the other to serue God without feare In a word this clause without feare in the 1. of Luke is not contrary to our text Psalm 130. because the one is vnderstood of the feare of God which is his seruice and the other of the feare of our enemies and so the allegation is contained in the word seruice and not in the worde feare that wee being deliuered out of the hands of our enemies might serue him that is feare him and feare him that we might serue him Now hauing layd out vnto you the vndoubted sense and meaning of