Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	temple_n	7,031	5	7.9574	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59582	De finibus virtutis Christianæ The ends of Christian religion : which are to avoid eternall wrath from God, [to] enjoy [eternall] happinesse [from God] / justified in several discourses by R.S.	Sharrock, Robert, 1630-1684.	1673 (1673)	Wing S3009; ESTC R30561	155,104	232

assemble themselves with the Congregations of Robbers and use ill Arts of living but those who by Intemperance have spent their estates in making provision for their Lusts But above all others that Incontinence the 3d Species described by chambering and Wantonesse is the Mother of great varieties of Injuries If it runs out into Adultery it causeth the breach of Conjugall faith which is the foundation of all Domestick Union then Spurious heires are thrust into inheritances not belonging to them and insteed of Love that cements Families they are harraz't with the sad effects of Hatred and Jealousy which end commonly in Duels poisons and such other Malicious Revenges But if it run out into Fornication only It brings in murder of Infants or their ill Education the staines of Bastardy and 1000 other Inconveniences Lastly let us consider how dishonourable a thing it is for Man as Man who is confess 't to have a divine and rationall Soul to be made a slave to such bestiall filthy lust There is not a Man among the Heathen but apprehends himself made for better ends Os homini sublime dedit Coelumque videre Jussit Saith one of their own Poets Man was not made to be a sot Quod si Pupillum tibi Deus commifisset nū iilum negligeres Te vero cū tibi ipfi commendavit inquiens non habeo aliquem fideliorem cui te committam quam Teipsum Hunc volo ita mihi custodias quemadmodum ipsius Natura postulat scil pudicum fidelē altum infractū affectibus malis vacuum moderatum Sobrium c. Apud Aria●um in Epictet or to intend no more then what all beasts intend and enjoy much more than he No man was made for the Exercise of vertue and contemplation of God and communion with him and hath even as Heathen Philosophers have observed a Soul apt for such Employments How base therefore and dishonourable a thing were it for Man to wallow in the dirty puddle of his lusts which makes him unfit not only for communion with God but also for the exercise of Reason and vertue among Men. Who then but a fool would wish to live the life of sensuall pleasures when as I have prov'd unto you there is neither satisfaction nor content to be had in the Enjoyment nor safety either to the mind Body or estate to be had in the pursuance of those pleasures to which we are addicted by our Naturall Lusts besides that it is dishonourable and unworthy of a Man to be made a vassall and slave to such Enjoyments as are commun to him with the beasts that perish All this you will say you could have heard in the Morall Philosophy School and it is probable you might Morality is a great and acceptable part of Gods service and our Duty and he useth his Reason well who by it establisheth himself in Morall Reformation St Paul himself presseth a Morall Argument against the use of these Intemperances as 1 Cor. 6.18 where he telleth us that he who committeth fornication sinneth against his own body which is a Truth commended to us by all Moralists It is true wee that are Christians have more high and spirituall Reasons to move those who value the honor and Interest of their professions And therefore my third Conclusion was That the pursuance of lustfull pleasures was most of all Mischevous and dishonorable to Man as Christian Wee cannot serve God and Lust Simul esse possunt Simul regnare non possunt Heaven and Hell are not more contrary in their Rules designes and Ends than they For let a man put on the strongest Resolutions of Piety let him bind those Resolutions with the strongest vowes yet a Dalilah in his Bosome a reigning Lust will quickly ruine and nullify them all Seeing therefore we cannot serve God and our lustfull pleasures at the same time let us own our own Master his servants we are to whom we obey let us take heed we do not come under the Character 1 Tim. 3.4 of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasures more than Lovers of God For they which are so have denyed their first profession which was to keep Gods holy Will and commandments and to renounce the sin full Lusts of the Flesh Secondly which is the other part of my Conclusion The pursuance of all sensuall pleasures is highly dishonourable also to Man as Christian. This may be learn't from that Argument of St Paul 1 Cor. 6.19 Know ye not that your Bodies are Temples of the holy Ghost that is as Churches and Temples are honored above other places by being consecrated to Gods service so are our Bodies honored above the bodies of other Men by being consecrated to the service and Inhabitation of Gods holy Spirit Sometimes for the like honor done unto them our Bodies are compared to holy and consecrated vessels and therefore the same Apostle telleth us that this is the will of God even our Sanctification that every one should know how to possesse his vessell in sanctification and honour 1 Thess 4 3 4. not in the lust of Concupiscence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed which we translate vessell signifieth also any utensill or Instrument and the body being the Instrument not only of the rationall soul but also of the holy Spirit is therefore properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its utensill or vessell but then as the Apostle intimates the utensils of the soul or Spirit are to be used honorably holily and cleanly and if Philosophy hath condemned the pleasures of Intemperance as unworthy the Aimes of Men much more will they appear to be below and unworthy of a Christian It was the Strict command of God by the Prophet Esay Depart depart touch no unclean thing yee that bear the vessels of the Lord. And if it be so strictly required that those should be clean that bear the vessels much more Reason is it that those should be clean that are the vessels of the Lord. Consider my Brethren the filthinesses that are consequent to all manner of Intemperances they are so very filthy they are not to be named in a Christian Assembly Of what Judgement then shall we be thought worthy if when we have consecrated our vessels unto God we afterwards dishonor and pollute them He acceps the gifts of our Bodies as well as that of our souls and Spirits and hath preferred them to be vessels of sanctification purity and Honor what a Judgement fell upon Belshasser when he was taken in the act of profaning the Material vessels of the Sanctuary in his Luxury and drunkennesse Dan. 5. But the sin of the loose and debauch't professor is worse than this For he polluteth the Temple it self the Sanctuary it self For such is every Christians Body unto Christ The Intemperate man may pretend much but he cannot truly boast of any Religion or love to the Church He hath a zeal it may be against the separatist but he considereth not that even in the

so saith St Paul was Adam our Fore-Father 1 Cor. 15. And while we live here we must bear as he there speaks the Image of the Earthy And so are not capable to understand what Joyes will be apt to suit with our Natures after their change into the state of Incorruption Only thus much is revealed unto us That as we have borne the Image of the Earthy so we must bear the Image of the heavenly 1 Cor. 15. That is as we have been hitherto like Adam so also hereafter we shall be in our glorified bodies like unto the glorifi'd body of Christ they are the expresse words of St Paul Phill. 3.21 That the Lord Jesus shall transfigure our vile bodyes and make them like unto his glorious body It is not saith St John 1 Epist. 3.2 manifest or Intelligible what we shall be only thus much is revealed and we know it to be true that when the Lord shall appear we shall be like him that is not only our Soules but our bodies also shall be purely spirituall even as the body of Christ was after his resurrection This is not vehemenisme but a great truth that there is a spirituall Body And however in the Notions of our present Philosophy Bodies and spirits are opposite and contradistinct yet not so but that the body of Christ now is and ours hereafter shall be undoubtedly spirituall we know but in part saith St Paul and truely the Nature of that spiritualty which we shall enjoy in our bodies after that great change is a mistery or that part of science which now we doe not cannot understand Maimonides hath an excellent discourse given us by the learned publisher of the Porta Mosis to this effect As saith he the blind Eye is not delighted by the most beautifull colours now the deaf Ear by the ravishing modulations of the sweetest Musick and as it is impossible that the fishes of the sea should know how to judge of the pleasures those creatures take that live in the quick and finest Aether under the Concave of the Moon Sicut nec caecue colores nec Sung dus voces nec impotens Veneris voluptatem veneris percipit ita nec corpora voluptates animi proprias assequi Et quemadmodum Piscis Elementum ignis non habet cognitum ita nec in mundo hoc corporeo voluptates Mundi spiritualis dignosci Maimonid in praefat ad Explic. cap. 10 Sanedrim apud Pocockium de Portâ Mosts so neither by us in this world can the delights of the spirituall world be discerned We have no true tast saith he of any but corporeall pleasures and purely mentall delights are so strange unto us that we cannot without much Industry and diligence have any tast or Apprehension of them On the contrary Angels are not sensible of any corporeall pleasures their senses are not as ours nor made to the same purposes And we after death shall no more relish or desire these bodily pleasures than a wise Monarch would desire to dethrone himselfe for ever and lay down all his Regalia that he might spend his dayes at play in the streets with that company and in those sports which when he was a child was more suitable to his temper than the excercise of his Royall power Such difference is there in the dignity and vilenesse of the delight of this corporeall and that spirituall World And therefore as that considering Rabbin well expresseth this matter God hath dealt with his people as a prudent and indulgent Master treateth the tender schollar whom he desires to improve He provokes him to his lesson with the reward of a fig or a piece of sweetmeates Et paulo post Non est Angelis volu●tas aliqua corporea nec cam percipiant cum non sint illis ut nobis seasus quibus ea quae nos percipimus assequantur Eodemque modo cum e Nobis quis dignus factus fuerit qui gradum istum p●st mortem consequatur Non amplius voluptates corporeas percepturus est eâsve appetiturus magis quam Rex magni Regni dominus Regno suo exuicuoiat ut ad Pili lusum in Plateis redeat etiamsi tempus faerit quo lusum istum Regno anteserret Fingas puerum minorennem ad praeceptorem deductum quo cum legem e●oceat quod magnum ei ob eam quam inde assequetur perfectionem Bonum est licet ipse magnitudinem istius boai prae intellectus imbecillitate non percipiat Coget Necessitas Praeceptorem qui ipso perfectior est scholarem sic provocare Dicet Lege ut tibi Juglandem aut ficum aut sacchari portiunculam demus ta fiet ut studcat Non ipsius Lectio●is gratiâ Cujus digaitatem nondum intelligit sed ut edulium istud accipiat c. apud Maimoniden cod lib. p. 138. deinceps or somewhat that will for the present work upon his phancy not with a discourse of nice speculation to evince a future satisfaction to the mind by the learning of the Law And this doubtlesse is the very reason why the holy Ghost bath had such frequent reference to corporeall pleasures in the Notices which he hath given us concerning the Joyes of Heaven because while wee are here our body generally prevailes above our spirit and we do better resent corporeall than mentall pleasures Cum horro mortalis de aternâ gloriâ disserit Caecus de luce disserit Gregor Moral 27.26 But notwithstanding for the use of those that are more perfect and that we may not conceive to our selves as I said any hope of a Mahumetane Paradise or reality of grosse corporeall pleasures in the life to come the same Spirit hath made frequent attestations of the Spirituallnesse which we shall enjoy even in our Bodyes then and of the diversity of our delights there from these of this present world and therefore when we shall come to explain the Nature of Heavenly glory without the use of Metaphors which can be only done by Negatives because we cannot forme any direct Idea of it then all these pleasures of eating and drinking marrying and giving in marriage and all corporeall delights are denyed of it But now since we have made so good a progresse in the way we designed let us indulge our selves the refreshment a little to look back and see how consistent and agreeable these principles of Religion are to the Notions of considering men among the Heathen And truly it is hard to find any thing more agreeable to us than the Philosophy of Socrates as it is represented by Plato in his Philebus and elsewhere dispersedly among his writings and was as I take it the ancientest Philosophy of the whole world Which in short is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which testify that the ancients to Plato own'd the world to be govern'd by the providence of God He reckons this among the great and ancient Traditions inter 〈◊〉 〈◊〉 〈◊〉