Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	guide_v	zeal_n	zealous_a	22	3	9.5313	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16078	A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.; Harmonia ex tribus Evangelistis composita	Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. In Evangelium secundum Johannem. aut; Pagit, Eusebius, 1547?-1617.; Fetherston, Christopher.	1584 (1584)	STC 2962; ESTC S102561	1,583,711	1,539

mutuall hatred For it was a signe of moste bitter hatred to defraude the hungrie of their meate and to deny harbour to the weary But the Iewishe religion was so euill thought of and esteemed amongest the Samaritanes that they thought them not woorthy of any kindnesse whiche followed it It may bee that the griefe of the reproache vexed them that they knewe that the Iewes accounted their temple as prophane and detested it and esteemed them as degenerate and corrupt worshippers of God But when as superstition was once receiued they frowardly stacke to the same and wyth a wicked emulation they contended to defend the same As the lengthe the contention grewe so hotte that in one fire it destroyed bothe theyr Countreys for Iosephus declareth that it was the firebrande of the warres of the Iewes And thoughe Christe coulde readily haue auoyded that enuie yet hee hadde rather hymselfe to bee a Iewe then to gette hym lodginge by an ouerthwarte deniall of the same 54. And when his Disciples sawe it It may be the region where they were putte them in minde that they should desire that lightning should fal down vpō the wicked for in times past Elias had in that place ouerthrowne wyth fire from heauen the kings souldiours whiche were sent to take him 2. Reg. 1. 10. Therefore it came into their minde to thinke that the Samaritanes which so vnwoorthily reiected the sonne of God were ordained to the like destruction And heere we doe see whether a folish imitation of the holy fathers doth cary vs. Iames and Iohn do pretende the example of Elias but they consider not howe much they differre from Elias they doe not examine the extremitie of their zeale they looke not to the callinge of God The Samaritanes had the like goodlye pretence for their idolatrie as it is sette downe in Iohn 4. 20. but they were both amisse for that wythout any regarde they were rather Apes then followers of the holy fathers And thoughe it is doubted whether they thought the power to be in their owne handes or that they desired Christ to giue it them yet I doe thinke this the more probable that they were lift vppe with a foolish hope thinking themselues sufficiently armed to execute that reuenge so that Christ would allow of it 55. Yee knowe not of what spirite yee are By this aunsweare Christ not only restrained the vnbrideled heat in the two disciples but he also prescribeth a rule to vs all that we nourish not any such heat in vs. For it behoueth him who soeuer he be that attempteth any thing that he be wel assured with himselfe that he haue the spirite of God for his authour and his guide and that he be led with a right and pure instincte of him Feruencie of zeale doeth cary many men but if the wisdome of the spirit be wanting they become as blubbers and frothe Also it often falleth out that the troublesome affections of the flesh are mixed with the zeale and they which seeme to be moste zealous of the glorye of God are blinded with a priuate affection of the flesh VVherfore except the Spirit of God doe guide our zeale it will not serue for an excuse that wee attempted nothing but of a good zeale But the Spirite it selfe shall gouerne vs by counsell and wisedome that we doe nothing beside our duetye nor beyonde our callinge also that we attempt not anything but wisely and conueniently Further he will indue our mindes euery dreg of the flesh being wiped away with a right affection that we desire not any thinge but that which God commaundeth Christ also blameth his disciples for that they were farre from the spirite of Elias and that they doe wickedly in taking that to thēselues which he did For Elias executed the iudgement of God which was cōmaunded him by the spirite of God but these men not by the commaundement of God but by the prouocation of the flesh are caried to seeke reuenge VVherefore the examples of the Saincts are no defence to vs except the same spirite doe dwell in vs which directed them Mathew 19. Marke 10. Luke 3. Then came vnto him the Pharisies tempting him and sayinge to him Is it lawfull for a man to put away his wife for euery fault 4. And he answeared and sayde vnto them Haue ye not red that he which made them at the beginning made them male and female 5. And sayd for this cause shall a man leaue father and mother cleaue vnto his wife they twai●e shal be one flesh 6. VVherefore they are no more twaine but on flesh Let no manne therefore putteas under that which God hath coupled togither 7. They sayde vnto him VVhy then did Moses commaunde to giue a bill of diuercement and to putte her away 8. He sayd vnto them Moses for the hardnesse of your heart suffered to put away your wiues but frō the beginning it was not so 9. I say therefore vnto you that who soeuer shall putte awaye hys wife ●xcepte it be for whoredome and marrie another committeth adulterie and who soeuer marrieth her which is diuorced doeth commit adulterte 2. Then the Pharisies came and asked him if it were lawfull for a manne to put away his wife and tempted him 3. And he answeared said vnto them VVhat did Mo●ses commaunde you 4. And they sayde Moses suffred to wryte a bil of diuorcement and to put her away 5. Then Iesus answeared and sayde vnto them for the hardnesse of your heart he wrote this precept vnto you 6. But at the beginninge of the creation GOD made them male and female 7. For this cause shall a man leaue his father and mother cleaue to his wife 8. And they twaine shall be one fleshe so that they are no more twaine but one fleshe 9. Therefore what God hath coupled togither let no man separate 10. And in the house his disciples asked him againe of that matter 11. And he said vnto the who soeuer shal put away his wife marry another committeth adulterie against her 12. And if a woman put awaye her husband and he married to an other shee committeth adulterie   Though the Pharisies do lay snare● for Christ and do craftily set vpon him that they might intrappe him yet their malice wrought for our profite as the Lord doeth wonderfully know howe to turne to the good of his what soeuer things the wicked doe deuise for the subuersion of true doctrine For by this occasion was the question answeared which the liberty of diuorcement did bring foorth and there was a certaine law deliuered of the holy and inseparable knotte of Matrimonie But thereof is taken an occasion of quarelling because that the answeare could not be but odious on both sides in respecte of them They demaunde whether it is lawfull for a man to put away his wife for euery cause If Christ deny it they will cry out that he doeth wickedly abrogate the law If he affirme it they wil

seruice hee proposeth vnto them the bowels of the mercie of god The scripture is ful of such testimonies which declare that the grace of Christ is made of no effect if we bēd not to this purpose But it is to be noted that he saith that we shuld serue him without feare For it signifieth that god cānot be rightly serued but with quiet setled mindes for they which are not perswaded but are in doubt with themselues whether they shal finde him merciful or offended whether he accepteth their obedience or refuseth the same to be short they which vncertainly wauer betweene hope and feare it may be that somtimes they carefullye busie thē selues in seruing him but they neuer submit themselues sincerely from the heart vnto him for feare doubtfulnes cause thē to abhor him so that if it were possible they wold rather wish that his Godhead were extinguished But we know that no sacrifice is acceptable to God but that which commeth of a free wil and which is offered with a glad heart VVherefore that men may worship aright it is necessarie that their cōsciences be first quieted as Dauid saith Psa. 130. 4. Mercy is with thee that thou maist be feared For God hauing giuē peace to men doth cal them louingly to him and causeth them to come gladly and with a free bold affection to worship him And hereof doth Paule gather that sentenc● whatsoeuer is not of faith is sinne Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ seeing he defendeth them by the ayde of the same his sonne that they might be without al feare and seeing hee hath layd vp their saluation in his hand and keeping Zachary hath good cause to say that by his grace we are deliuered from feare Therefore the Prophetes ascribe this as a propertie to his kingdome that men should haue a certaine peace and should enioy most quiet ioy 75. In holynes and righteousnes As God hath comprehended in two tables the rule of liuing well So Zachary doth shewe heere that wee haue then serued god according to his law whē as our life is framed to holines righteousnes For it is not to be doubted but that holines doth cōtaine those dueties of godlines which belong to the first table of the law And of this thing Plato was not ignoraunt and rigteousnes extendeth to all the dueties of charitie For God requireth nothing else of vs in the second table but that we should giue to euery man that which is his due There is added before him that the faythfull may know that it is not sufficient for them to gouerne their life wel or that they keepe their hands their feete and their whole body from all sinne before the sight of men for it behooueth them to liue to the iudgement of God who is not satisfied with an outward holines but he especially beholdeth the heart Last of all least any man thinke that he hath done his duetie when as he hath serued God for a small time Zachary saieth that they were redeemed of this condition that they should spend their whole life in endeuouring to serue God And seeing that our redemption is eternall it is our duetie neuer to forget it And seeing God adopteth vs vnto him selfe for euer our thankfulnes ought not to be trāsitorie or for a smal time to be short seeing that Christ died and rose againe for them it is conuenient that hee should be Lord both of their life and death Therfore Paule in that place which I cited a litle before commaundeth vs to lead a holy and a righteous life vntill the comming of the mightie God looking for saith he the blessed hope c. Matthew Marke Luke 1. 76. And thou babe shalt be called the Prophet of the most heigh for thou shalt goe before the face of the Lord to prepare his waies 77. And to giue knowledge of saluation vnto his people by the remission of their sinnes 78. Through the tender mercie of our God whereby the daye spring from an high hath visited vs. 79. To giue light to them that sitte in darkenesse and in the shadow of death and to guide them into the way of peace 80. And the childe grewe and waxed strong in sprit and was in the wildernesse til the day came that he should shew himselfe vnto Israel 76. And thou childe Zachary returneth againe to the commendation of the grace of Christ but he doth this as it were vnder the person of his owne sonne briefly setting forth the office of teaching for the which he was prepared and apponted And although that he could not yet discerne any prophetical giftes in the litle childe being but eight dayes old he yet turning his eies to behold the counsaile of God doth speake as of a thing perfectly knowne To be called a prophet of God is in this place taken for to be accompted and to be openly knowne The secrete calling of God was gone and passed before it onely rested that it should be made knowne vnto men what he was But because that the name of a prophet is generall therefore by the reuelation brought vnto him by the Angel he is appoynted to be the forerunner of Christ. Thou shalt goe before the face of the Lord saith he That is this office thou must vndertake that by thy preaching thou maist turn men to heare the Lord But why Iohn when he had almost ended his course denied that he was the Prophet of God it is declared in that place in Iohn And we shal hereafter see what manner of preparing of a way this is whereof Zachary here speaketh 77. To giue knowledge of saluation Zachary nowe toucheth the chiefe poynt of the Gospell in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes For seeing that by nature we are born the children of wrath it followeth that by nature wee are condemned and lost and this is the cause of our damnation that we are guiltie of vnrighteousnes wherefore there is no other way whereby we may escape death except that God should reconcile vs to him selfe by not imputinge or laying our sinnes to our charge And it is easily gathered out of the words of Zachary that this is the onely righteousnes that remayneth for vs before God For wherof commeth saluation but of righteousnes And if that it be not lawful for the children of God to acknowledge any other saluatiō then through forgiuenesse of sinnes it followeth that righteousnesse cannot any other where bee sought so the righteousnesse which proude men haue forged and framed to them selues of the merites of workes is nothing else but imputation of righteousnes whilst that God freely absolueth vs from the guiltinesse of sinne Moreouer it is to bee noted that Zachary speaketh not of straungers but of the people of god whereof it followeth that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes but that the faythfull also