Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	know_v	word_n	5,396	5	4.2358	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15350	A second memento for magistrates Directing how to reduce all offenders, and beeing reduced, how to preserue them in vnitie and loue both in Church and common wealth. By W.W. Doctor of Diuinity, and one of his Maiesties chaplains in ordinary.; Obedience or ecclesiasticall union	Wilkes, William, d. 1637.	1608 (1608)	STC 25634; ESTC S114429	40,774	86

burthensome to your soules obliged vnto them with so strickt a bond of conscience and hurtfull to the Church which requireth your Ministeriall imployment to aduance the purchase of Iesus Christ that you ought with principall care to attend that wherevnto the holy ghost hath seperated you Depriuation from the roomes of your spirituall functions wherevnto you haue had so honourable admittance will imprint your disobedience with a full staine of disgrace vnto your obstinacie but cleare the Lustre of gouerment from those too many disgraces wherewith your obstinate disobedience hath laboured to staine it That is not a lawfull Ministrie saith Maister 2. p. 2. repl pa. 167. Cartwright that is obstinate and where the obstinacie is generall or for the most part there the State is ruinous so that the Prince may after due meanes assayed to bring them home procure that other be put in their places \ You will thinke this is much seueritie but the Lawe presumeth the extreamitie of your discent whereby you labour to blemish what his wisdome hath pollished and authoritie published Therefore if you feele his power as a strong rocke which re-gorgeth the inuectiue waues that strike against it blame your selues §. 18. To submit the publick constitutions of State to the instabilitie of priuate fancie no pollicie did euer tollerate no not in the ciuill Lawe where the reason of man hath most familier commerce how can you then the Brethren of this faction expect tolleration in matters of so great importance or conceaue any reason that your priuate reason which is a priuate iurisdiction should euer rule in things diuine so farre aboue the reach of common apprehention You see the rule of his Highnesse gouernment Lex ex aequo ad omnes pertinent Arch. l. de lege iustitia doth extend to all after a like measure and sith he hath authoritie of supreame commaund ouer all in fauour of whome should he remitte any part of his Soueraigntie I doe with all humilitie acknowledge his Maiesties royall power to dispence with his Lawes as in wisdome he shall thinke most conducent to the good of that pollitique body whose head God hath made him but if he should yeeld the bridle and giue you leaue to shroude your selues in the bosome of his protection and by his Prerogatiue shelter your nouelties from the rigour of the law what profit should we reape Sure I am that such passionate surprizing of Princely designements will more trouble then steed the quiet repose of the Church and assoone may you erect Colonies in the Moone for the vse as by your nouelties bring any benefit to the common-wealth The sufference which you haue already gained hath hitherto perplexed both Church and common-wealth with many difficulties and would vnauoidable cast vs into many incombrances if this rule of pollicie had not preuailed it is better to preuent then to bee preuented Compleat vnion is of better consequence to the furtherance of Religion then that admittance should be giuen to any example which leadeth from it and your knowne disposition contumeliously to traduce them who looke not the same way that you doe hath beene more violent and virulent then any ingenious spirit may willingly complie with You could neuer as yet with a single eye looke at the state opposite to the opinion you holde and gouerment you seeke for and it is to be feared that your zeale which rideth with so hotte a spurre beside the causway of Obedience will not omitte any occurrent that may procure you the equall freedome of that which you call conscience It is out of question that if you might once gaine permission to reiect those things wherof the lawes or reuerence of auncient custome hath in fomer times made impression you would not thence-forwarde allowe of any thing but what you your selues shall first giue voice and perticular consent vnto They were your teachers which account those Cartw. 2. p. of his 2. repl pa 65. Princes who are not refined by their spirite vnworthy to be accounted amongst the number of men and therefore rather to be spitted vpon then obeyed They were your teachers which defend rebellion against Princes of a different religion and honor those that are slaine in such quarrels with the glory of martyrs They were your teachers which vtterly Buccanam de Iure regni apud Scotos pa 70. mislike that Princes should be exempted from Ecclesiasticall discipline and namely from excommunication They were your teachers who haue sentenced that Prince to be vnworthy of life vpon the earth who by censure of excommunication is cast into hell These dangerous positions are to me like so manie fearefull foreshewes of an vndoubted assurance that if your democraty might haue taken place for you moue and remoue in your motions by the same springs and wardes his Maiestie should quickly haue lost the obedience and found the vexation of seditious Subiects Commaundement should be no longer his weapon where such Commaunders haue place of charge §. 19. But you will leaue your charge although Beza Discourse of troub at Frankf pa. 202. 206 and others of Geneua doe wish you rather to giue ouer your functions to open wrong and retire your selfe from these things commaunded vnto your priuate life Yet Cartwright dare not be author vnto any of you to forsake his pastorall charge for the inconuenience of a Surplisse his reason is for that the one is an absolute commaundement of the Lord and 2. p. 2. repl pa. 264. the other a thing of his owne nature indifferent which being layde in the ballance with the preaching of the worde is of lesse importance then for the refusall of it you should forgoe so necessarie a dutie You heare the iudgement of a Maister in your schoole and if you be not carried with too much auersion from the auncient fathers who knew not your schoole accept this argument taken both from the one and from the other The preaching of the worde is so necessary for him Cartvv that is called thereunto that a woe hangeth on his head that doth not preach but where the holy spirit Ierom. m prouerb denounceth a woe it notes a mortall sinne in that which followes therfore to forgoe your such charge is to transporte your selues into the very bulke of sinne and mortallitie to sinne This Scamōny is too fretting yet will not offende your stomackes if you take it as it is giuen with Quinces my moderate affections vnwilling to grieue you and so taking it my hope is that you will not omitte the principall and substantiall part of your duties for shaddowes and semblances of zeale but bend your strength with his Highnesse desire to ioyne in one against the comon aduersary for the establishing of the gospell \ You are credited with the free disposition of Gods inestimable benefits and therefore will not being as I hope you are those good guiding Pastors you soe earnestly speake for shrinke from your ministery

Sabinus with Photius and Origen with Berillus or to determine things doubtfull as the religious and graue reuerend Fathers did in their councels and Synods or to settle the Peace of the Church as in the colloqui at Ratisbonn An. 1541. An. 1603. Ia. 14. appointed by Charles the fift and it pleased his Maiestie in the late interlocutorie conserence with the Lords Bishops others of the clergie at Hampton Aust lib. 2. cap. 13. 14. contr Crescon Court hath alwaies had speciall approbation But yet if I may in the libertie of a humble spirit freely speake what some of you the Bretheren of the newfangled faction in the merite of your contentious disposition should patiently heare to liue in obedience to orders orderly by iudgment of decision established is more answerable to faith profitable for the Church and honourable for our calling By the first we bring light to the truth and confirme knowledge by the second we giue life to the truth and after our example direct others in the religious seruice of God a dutie amongst all Offices appertaining to man most excellent and most deserued whether we consider the bottomlesse graces wherwith Heauens hand hath embrodered our state in general or vnfould before our selues the vnspeakable blessings he hath enfolded vpon vs in particuler My priuate life hath giuen me the right hand of Opportunitie to read what hath been disputed and finding the christian cause become more contemptible for that the rules of Gouerment haue beene so disputable doe without all partiall construction of what I haue read in singlenesse of heart wish that the spirit of singularity in some particulars of you giuing place vnto publicke Iudgement had rather by dutious actions conformed it selfe vnto Authoritie then by vniust opposition endeauoured for licentious libertie Action is the best blazoner of vertues vertue The truest approuer of Learnings value The soundest witnesse of hearts desire and then worthy principall acceptation When it worketh by the Line not of opinion but of Iudgement not of priuate fancie but of publicke rule patternd vnto vs in the lawes both of God and men §. 2. The iust constitutions of lawfull Princes are the setled boundaries of duty vnto their Subiects and doe confine euery man within the lists of his particular obedience as the land-markes in the fields doe limmit out their inheritance He which * Deutr. 27. remoued these was held accursed Consider I pray you whether he who vncharitably offendeth against those can in his offence be reputed blessed The determinations of God are the vncontroulable warrants of power vnto Princes The infallable rules both of their duty vnto the highest ruler and authoritie ouer the greatest that are ruled Rules made knowne vnto them not so much by the dim light of nature as by the euerlasting director of holy actions in the euidence of Scripture wherein are the trulie honourable instructions for higher powers to commaund their subiects and most honest directions for Subiects to obey higher powers Vnto the King it is a patterne and carde to guide Austin lib. de vera relig cap. 31. vida lib. 2. de Reip. dignit by vnto the Subiects it is a light wherewith to iudge aright of the lawes vnder which they liue So that whatsoeuer is good in the lawes of Princes or commendable in the dutie of subiects That same is as it were coppied out of and iustified by the eternall lawe of God by whose powerfull grace Kings doe raigne and by whose gratious influence Princes doe Sap. 7. decree righteousnesse If you had made this lawe the chiefe head and principall ruler of your actions and held it so ordinary in your thoughts as it was common in your talke it would haue bred in your religious mindes a dutifull estimation of Princely offices and made you respectiue of publicke obseruances if your mindes be religious this being an Axiom inuincible that nothing is more auncient in the lawes of God nothing more pregnant to aduance common good then obedience First to God the supreame guide of this worldes masse to whose soueraigne power all flesh must stoope and to whose will all kingdomes doe owe conformitie in that he requireth Secondly to the King sent of God to be the * Rex dei figuram inter homines representat Diotogines lib. de reg representer of his Maiestie and the † Plutar. li de doctr principis Leutenant of his regencie The memorie of which subordination as it serueth to drownd all selfe conceipt that may hold the King with admiration of his sublimitie and strengthen him against all aduersary meanes which interrupt him in the exercise of that high dutie the deuine goodnesse requireth of him So it doth obedience to God preserued binde vs generallie without exception and particularlie without respect of person to obay him cheerefully without cunctation and readily without inquisition what he ought or may commaund vs to doe whether it be in causes Ecclesiasticall or Ciuill §. 3. That Princes may commaund the obseruation and practise of religion in their Realmes dominions and kingdomes according as God informeth their consciences by the direction of his alteaching spirit and rules of his sacred worde in the hands of those Priests whose lippes he hath sanctified to be the treasuries of his wisdome is by the vnited practise of all common-weales manifestly conuinced and hath euidence in the testimonies of the best common-wealths-men Amongst all things incident into the actions of men there is none more excellent then Religion saith a In Epinenide Plato In it our cheefest good consisteth saith b Lib. 3. cap. 10. Lactantius It is the vnmoueable foundation of Princely honour saith c Lib. de recta side ad Theodosium Cyrill The safest defence of publicke state saith d De conceptione digestorū Iustinian The richest store-house of mans felicitie saith e Neceph lib. 7. ca. 46 Constantine And therefore ought to be the f Inter caeteras solicitudines quas amor publi us preuigili nobis cura indixit precipuam imperatoriae maiestatis curam esse perspicimus verae religionis indagiman lib. legum Nouell tit 2. cheefest care of Maiesties Empire saith Valentinian In deed most worthy to be the highest care of all cares appertaining to Pincely rule both in respect of the Prince and of the People In respect of the Prince for by religion and * Rex orat habita in Senat. workes according therevnto God is moued to giue life vnto their councels perfection to their indeauours and settlement to their throanes for which cause the more eminent they are in regall Authoritie the more vigilant they ought to be in religious pietie In respect of the People for that the happinesse of our liues doth primarily and principally consist in the well ordering of our liues according to the rule of his will who did at the first imbreath life And when our wills doe yeeld to the regiment of his will