Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	find_v	heart_n	soul_n	5,461	5	4.7760	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68091	A preparation to the most holie ministerie wherein is set downe the true meanes to be well prepared to the same, by an exact description, and consideration, of the necessitie, excellencie, difficultie, and great profit therof; with the maruellous effects of the same: also a liuely exhortation to all youth, to giue themselues to the studie therof: and a confutation of the obiections which may be brought in any sort to touch the same: verie profitable and necessarie in these our times, ... Diuided into two bookes. Written in French by Peter Gerard, and translated into English by N.B.	Gerard, Pierre.	1598 (1598)	STC 11754; ESTC S108635	151,047	320

the practise of his life but aboue all Num. 12 in suffering the rep●oches and iniuries of his brother Aaron and sister Myriam Pastours which of necessitie must practise this gentlenesse in their ministrie ought diligently to studie for the same seeing that without it hee cannot well discharge his calling And therefore Saint Paul dooth not onelye desire this vertue in this place but else-where as in the 2. Tim. 2. 2. Tim. 2 when hee sayeth The seruaunt of the Lorde must not striue but must bee gentle towardes all men apt to teach suffering the euill men patiently Tit. 1 instructing them with meekenesse that are contrarie minded This is the reason for which Saint Paul is set before vs an ensample of humanitie vnto others as wee may see 1. Cor. 14. Shall I come vnto you with a rodde or in loue and in the spirit of meekenesse And againe he speaketh after this maner Nowe I Paule my selfe beseech you 2. cor 10 by the meekenesse and gentlenesse of Christ which when I am present among you Gal. 5 Math. 11 Ministers must propose vnto themselues the meekenesse of the Apostles namely S. Paul and of our Sauiour Iesus Christ am base c. To be brief when the same Apostle sayth to the Galathians that Meekenes gentlenes and temperancie are the fruits of the Spirit And that our Sauiour Iesus Christ himselfe is set downe for an ensample to all Christians as wee may see Learne of me that I am meeke and lowlie in heart and yee shall find rest vnto your Soules those that desire this calling of the ministrie must consider that it is their dutie aboue others to giue themselues to this gentlenes and meek spirit Let vs come now to couetousnesse and desire of gain which is not honest which is numbred by Saint Paul amongst those vices which a minister should auoid Couetousnesse ought to be auoyded of Ministers because of the infinit euils it bringeth to all those who are led by it We comprehend these two words vnder one The reason is seeing that couetousnes being an ardent insatiable desire to get goods and to heape them vp one vpon an other those that are poysoned with this desire they care not how they get them by right or wrong and so making a dishonest gaine it is not amisse to comprehende these two vices vnder one But to auoyd earnestly this vice of couetousnesse let vs set downe in order the filthinesse and strange euils which it bringeth to the world prouing the same not only by that which the Philosophers haue thought and written but principally by the Scripture And let vs obserue that if there were nothing left but that the wise Philosophers haue written it were sufficient to cause vs to detest the same For who is not mooued with that saying of Cicero Good manners are corrupted 2. Offi● and depraued by the too much loue of riches Likewise he sayth in his Oration agaynst Verres That there is nothing so sacred but that it may b●e violated nothing so strong and defenced but that it may be ouercome by money In his Oration for Quintius he sayeth There is no dutie neuer so holie or diuine which may not bee broken through couetousnesse And in his first Booke of his Paradoxes Couetousnesse is a kinde of thirst and destemperature in men which can neuer be satisfied it tormenteth and racketh them not onely with a beastly desire to increase that which they haue but also with a miserable feare of loosing that which they haue gotten Also against Vatinius Couetousnesse is vnsatiable it holdeth in such sort the vnderstanding of men so locked and tied fast that it suffereth them not by any meanes to take breath To be briefe in the fourth Booke of his Tusculan Questions It is a sicknesse that pearceth the vaines and runneth through the intrales and that which is worse when once it hath seised our heart it cannot be rooted out I thinke none so voyde of reason that woulde either buy or eate that meat which should not slake our hunger but rather encrease the same or drinke that Wine or any other liquour which shoulde not quench our thirst but that which should make vs more drie Couetousnesse thē being the same meate and drinke it ought so much the more to be abhorred But the better to find out the deformitie therof and that incredible mischief vnto which it bringeth thē that suffer thēselues to be led by the same The first mischiefe vnto which couetousnes bringeth them that serue her 1. Sam. 2 let vs come to the scripture hearken diligently what is there spoken We learne first of all that it so blindeth men that it casteth them headlong not onely to the losse of their goods but of their life also as we see in Nabal Who being a very rich man refused to giue prouision to Dauids yong men which were greatly distressed by war notwithstanding that Dauids soldiers had beene as a wall to all the sheepe and goods of Nabal his couetousnesse and vnthankfulnesse carried so farre that he wold giue nothing vnto him who had power vtterly to subuert him and in truth he had been in extreame daunger had it not beene that his wife Abigail by her wisedome preuented it Againe The second it so dazeleth the eyes of manie and maketh them so sense●esse that they care not to seeke the destruction not onely of a fewe but of an whole nation whō they had rather beholde to perish then to bee depriued of their expected gaine of which sort the Scripture proposeth vnto vs two notable examples Num. 23 The first of Balaam who beeing called by Balaacke the king of Moab to curse the people of Israel hauing receiued a rewarde of his diuination that is rich presents hee thought it better to curse that people and that by his curse they might perish then that he woulde lose the rewarde which hee expected from Balaack The other is of Demetrius a certaine Siluersmith who seeing that Saint Paul preached Acts 19 that the gods which were made with hands were not true gods and fearing least that the gaine which he and many other of his craft got by making shrines of siluer for Diana should either be dimished or altogither be lost he stirred vp so great a tumult and sedition in the towne of Ephesus that saint Paul and his companions were not only in danger of their life by meanes of Demetrius and his confederates but also all they that were in Ephesus and euen the towne it selfe In such sort was Demetrius enraged by his couetousnesse that hee thought it better to hazarde the towne then to loose any part of his commoditie It stirreth men vp to sell thēselues others and to make more accoūt of a peece of siluer then of men created to the glorie of God as we may reade of Dalila the amourous louer of Samson who suffered her self to be so vndermined by her

before a man think Good wine may be kept in an hogs-head for a little time but many times I know not by what accident it waxeth sowre This sauour of the sacred word of god may much more be marred in men who are subiect to such change and inconstancie that we cannot comprehend the least part therof Besides there is Sathan who hateth deadly the sauor of this doctrine who endeuoureth by his skill subtiltie and deuise to cause it to bee lost in them who carrie the same or at the least beeing not able to burie it altogether spitte out his venome to poyson the same that beeing mingled therewith hee may cause it to be as vnsauourie and hurtfull as it is sweet and profitable in his owne puritie In one worde then this title of so great prayse ought maruailouslie to pricke forwarde them who loue the studie of the Ministrie to be more diligent and beeing entred to exercise the same with faithfulnesse and constancie notwithstanding all those hinderances and obstacles that Sathan raiseth vppe to let their proceedings in their calling Let vs nowe take in hand to shewe the dignitie of this pastorall charge and let vs come to the two last titles cheefest Epithites that are giuen vnto them as it were to put our last hande to the painting foorth of theyr beautie and excellencie that they are called Angelles and Gods Lette vs see in what sense they are called Angels in one worde it is in regarde they are the Messengers of GOD as Angelles are but in a diuers manner for Angelles are celestall lights and of such a swiftnesse that assoone as God hath spoken the worde they presently execute his commaundement whether it bee in heauen or earth as it is saide in the Psalme Psal 103. And seeing that it was conuenient that they should be made of another substance then of that which is earthly that they might be ready to execute Gods commaundement as speedily as God would haue them he hath created them in a diuine substance but Pastors are called Angels Pastors called Angels not in regarde of their person but of their charge in the administration whereof seruing God as becommeth them theyr seruice is so valued before God as that of his Angels in that they do not lesse aduaunce the glorie of God in the preaching of the word then the Angels in performing Gods will and commandement And let vs ad hereunto that he had in such estimation this charge that he would haue Iesus Christ so called Iesus Christ called an Angell Exod 4. 1. Cor. 1. by reason of his embassage into this world as many places of Scripture beare witnesse So that wee may yet consider one verie notable poynte for seeing that the Pastors are companions of Iesus Christ who is greater then Angelles Pastors also in their Ministrie may be esteemed greater then Angels and if they bee of this account what can be added more to the dignitie of this charge Nothing but that they are called Gods VVhy Ministers are called gods This Epithite then of soueraigne honour is giuen vnto them as wee haue proued being limited within a kind of signification that is not that they are as God in his essence that is to say without any euill passion or weaknesse or that they are strong puissant mercifull and in summe the spring and fountaine of all goodnesse as hee is Neither is it so to be vnderstood that God transferreth vnto them his honour which is proper to him alone or that he diminisheth the same although but a little but they are so called to note the gratnes excellencie and depth of this so high a calling that the Hebrews ordinarily vnderstādeth by this word especially when it is giuen to men the greatest perfection of most rare and excellent vertues which may possibly bee founde that hee that is honoured with this title by reason of his excellencie doo drawe neare vnto the diuine nature also they are so called to signifie that the vertue and efficacie of the Spirite of GOD is ioyned to theyr labours that they may be assured that if they be zealous and painefull in their Ministrie that they shall not labour in vaine but that God whome they serue will make them see and feele the fruit and profite of theyr charge vnto his honour and theyr owne comfort See my brethren see all you readers in generall vnto what GOD hath exalted vs you readers knowe the dignitie of the Ministrie honour it as it is your dutie You my Brethren contemplate within your selues the high degree of honour vnto which he hath preferred vs but bee wise take heede of pride that hee doo not as much abase as he hath aduaunced vs. Lette then euery title admonish vs of two things first that euerie one may striue to be more and more woorthie of so great a title of honour the seconde to beware that wee bee not contrarie to that which the title signifieth Lette vs also withall consider that there is no calling in the worlde so high as ours is and lette vs knowe that if wee suffer our selues to fall there is no fall so daungerous or so great Wherefore seeing that we are preferred to so high a place as aboue others wee must also vnderstande that it is our dutie to walke in greater carefulnesse and feare then other men if that will aunswere to the dignitie of our charge And as we are the most happie in the world if wee walke in sinceritie and integritie of life so likewise wee are the most miserable creatures of the worlde if we behaue our selues looselye and shewe a bad conscience This is that which S. Austen speaketh in his booke Of a Pastor There is nothing more pleasant and acceptable vnto many then the office of a Pastor but if they do execute this function negligētlie flattering the people in their sinnes this is nothing more miserable towards god that is to say as there are many that account themselues happy amongst men to be in this office so he would haue them knowe that if they doo not exercise the same as they are bounde that they are most vnhappie before God But let them take this withall for their comfort that if the excellencie of their calling do stirre them vp to perfourme their dutie although they be not reckoned happie amongst men yet they are in chief estimation with God as S. Austin saith in the same book before alleaged in these words There is nothing so troublesome so laborious so painefull as the calling of a Minister but there is nothing more blessed before God because he fighteth warreth against the enemies of God as his General commandeth him And in truth as God is author of this calling also they which exercise the same ought alwaies to looke vnto God as vnto whom alone they must giue account but how is that that is that in manifesting that they are indeede the seruaunts of God by liuing as they speake that their behauiour

bloud To this we answere that God can do it by his word which is incomprehensible but to the ende it shall not seeme so straunge to our carnall vnderstanding Notable similitudes shewing clearely how we doo partake the body of Christ we would vse a familiar similitude to make the same more euident The first shall be takē from the sunne the which as it doth communicate by his beames and reuerborations his force and efficacie vnto them that liue heere belowe although it be a dead creature as the Philosophers affirme by a farre greater reason Iesus Christ the Creator the sonne of righteousnesse beeing on high in Heauen at the right hand of his father he can more easily communicate his bodie and his bloud in the Supper by an infinite vertue and an incomprehensible power of his spirite because vnto him it is no matter of any difficultie to ioyne things togither that are farre distant as those that are neare The other similitude although it be weake yet it may serue to vnderstand this mysterie for it is a hard thing to finde out those things which are strong inough to signifie in any sort this incomprehensible secret it shall bee taken from a great and high Tree which from the center of the earth reacheth as it were vnto the heauens as mention is made of such a tree which Nabuchadnezar saw in his dreame seeing that the life and the vertue which dooth maintaine all the branches and leaues in this tree be in the roote which although it be hidden in the earth yet it dooth easily nourish and giueth a growing life vnto the highest boughes although they bee farre from the roote wherein is the spring and fountaine of life if I say this creature without life can doo this easily why should wee not beleeue that Iesus Christ the Creator and conseruer of all things can communicate vnto vs his substance to nourish our selues without comming downe from heauen by his spirit seeing that hee hath promised the same and hee maketh vs to feele it by experience when it pleaseth him Wherefore wee may infallibly conclude that Iesus Christ nourisheth and quickneth our soules and watereth them by his bloud in this holy sacrament so certainely that wee neede not any thing to doubt if so bee that we haue fayth which beeing formed in vs by the spirit of God doth engender in vs so much the more great perswasions as it is great and plentifull in vs so that if wee suffer our selues alwayes to bee led by this spirite wee shall feele more and more his presence in this holy Sacrament prouided also that wee doo disburden our selues of all carnall opinions Eor if wee be replenished with them and suffer our selues to bee gouerned by them it is to be feared least that wee loose his presence altogether and as wee may say with extreame greefe and sorrow that many seeking the same with theyr owne carnall phantasie haue miserably lost the same and haue found the presence of the diuell For all contentions of words iniuries cruel and bloudy wars which are stirred vp and kindled and which mē do practise one against another to spoyle themselues altogether are nothing else but the blasts of Sathan who beeing present in the middest of them doth prick them forward to ●●ch mischiefs And in truth if Iesus Christ Conclusion which is nothing else but loue and goodnes ●oth raigne by his spirit wee shal perceiue a●ongst christians another kind of vnion and ●oniunction then vsually is to be found but ●●at violent pride bitternes which is in the ●ottome of our heart beeing the principall ●use lette vs earnestly pray vnto God to ●arge vs cleane that being voyd thereof we ●ay vnite ioyne our selues by this holy sa●ament with peace concord and beeing us straightly tyed and coupled wee may 〈◊〉 together with one heart and will giue ho●ur and prayse vnto him as to our Maister ●ing and Lord to whom bee all glorie and ●●iestie both now and euer Amen We may iudge by this kind of preaching ●w profitable it is by the reading of these ●o sermons in which al the foresaid method ●ontained For although in this last we do 〈◊〉 alleadge examples as in the first we did ●ecause the matter is diuers and we cannot 〈◊〉 fitly because no poynt of any vertue a●th vnto which we might exhort the peo●● nor of any vice from which we shuld dis●de them but it was a poynt of doctrine ●●ch is so high and difficult to vnderstand 〈◊〉 it requireth many reasons to make it ●ine as wee haue done in this place It is true that when one will illustrate any poynt of doctrine hee must vse examples as the scripture speaking of iustification of faith dooth propose the examble of Abraham easily to make the same to bee vnderstood but this is altogither in a diuers thing then this whereof wee haue spoken as euerie man may gather of himselfe that I neede not aduertise the reader to take heed of confounding these things together Let vs go on forwarde with our matter and let vs obserue that to keepe that method before spoken of with most fruit it is good to obserue heere two poyntes The first is that to handle high matters and full o● weight as some bee more then other i● is expedient to prepare the people t● hearken vnto the same attentiuely an● to doo the same Wee may vse an insinuation both in the beginning and also oftentimes in the middest of the Sermon as if on● should say hearken lende your eares a●tend and you shall heare a maruailous thing a matter that concernes you and that wi● bring incredible comfort vnto you or som● such like speech And in this wee shall immitate the Prophets which haue oftentim● vsed it as Moses Esay and others wh● being desirous to stirre vppe the dulnes● of the people they haue called the he●uen and the earth to witnesse of that which they haue spoken crying out vnto them to heare the voyce of GOD to the end that by these meanes they might make men ashamed if they hearkened not vnto the word of God For it is as much as if they would haue sayde that if the heauen and the earth do yeeld obedience vnto the word of GOD The Preacher must deuise all meanes that he can to perswade the people which are creatures without life that may confounde men with shame which are liuing creatures if they doo not readily submitte themselues vnto his sacred word and euen so preachers must vse these and the like kinde of speeches when they shall see it necessarie The second is that in expounding serious matters especially before the people to vse also graue words and significant liuely expressing that which wee doo expounde For experience dooth shewe that a man hath no grace at all when hee expoundeth an high matter with light and base wordes not expressing sufficiently the force and vertue of those thinges which hee handleth as