Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	work_v	write_v	587	4	5.3914	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10317	The true art of liuing well The right vse of things indifferent. The plaine foot-path to the paradise of God. Three sermons preached at Cambridge, Westminster, and Worcester, by Iohn Racster minister of the word, and preacher.	Racster, John.	1605 (1605)	STC 20600; ESTC S115492	43,826	130

another vrina est sana the water is a sound or healthful water in that it sheweth the partie whose vrine it is to be both healthful sound so likewise in our soules the spirit and word of God is the health of our souls in that by these blessings our soules health is procured and preserued to vs. But our words and works they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they also may be said to be sound and healthfull as far forth as they be signes of the soundnesse of the heart and frutes of the spirit working by loue And in the whole church and gouernment thereof as confusion and disorder be signes of distempered humours so conformi●i● and good order be in these indifferent externall things manifest signes of the eucrasie and good heal●h of the Church Neither onely are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes in vs of the grace of God but they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others by the good spirit of God woorking together in their harts Let your light so shine before men that they seeing your good works may glorifie your father which is in heauen Thus is your licet to be limited with cōducit your lawfull to be accompanied with profitable I might set out this point by another similitude of the getting keeping and shewing foorth of riches As first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficient cause of riches is the gift of God The blessing of God maketh rich the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of them is in the wisedome of man by the blessing of God but the signe of riches be liberall actions and workes which shew and set foorth the riches of anie man both inwardly and outwardly more then anie bragges or boastes of riches whatsoeuer and the holy Ghost seemeth in the Scripture to haue an ayme at this similitude where he saith Be rich in 1. Tim. 61 good works that is as S. Iames aduiseth vs to shew or set forth faith by works that Iames 2. 1 they may be both expedient to your self in the growth and increase of faith and profitable to others to stirre them vp to newnesse of life and edification which is the second point towardes which I haste onely thus much by the way Caiphas tooke a wrong course that applied lic●t to expedit it is lawfull because expedient when rather he should haue limited licet by expedit first haue considered whether it were lawful that one man should die for the sinnes of the people and then haue brought in his plea of expedit it is expedient that one man should die that the whole nation perish not The like impious sentence was that of the Pope of Rome when he adiudged the Templars to sodaine destruction Etsi non licet per viam iustitiae licet autē per viam expedientiae Although saith he it be not lawfull by the way of iustice to destroy them yet notwithstanding it is lawfull by the way of expediencie a most senslesse sentence and altogether not beseeming his holinesse as though any thing could be expedient that is not iust and lawfull many things are iust and lawfull which are not expedient not any otherwise But I come to the second limitation Sed non omnia aedificant But al things edifie not This is the second limitation and it raiseth the state of Christianitie a step higher for licet without expedit lawful and not profitable is good law but naughtie policie expedit without aedificat profitable not edifying is good policie but naughtie diuinitie licet expedit aedificat lawfull profitable and edifying is good law policie and diuinitie So that the true Christian must neither let his cause hang in licet the common pleas where is all law and not so great respect of conscience nor in expedit the Kings bench where is both law and profite but small regard of religion but he must bring it to aedificat the court of conscience or Chancerie where both law and profite be tempered by charitie I might also compare these three words to the three parts of the Bible the Law the Prophets the Gospell licet est legis vocabulum lawfull is a law terme expedit est Prophetarum vox profitable is the Prophets voice but aedificat but edifying is the Gospels speech but this may suffice of this point only I wil adde this that aedificat edification is both finis legis veritatis the ende of the law of truth in this verse and also principium regulae charitatis the beginning of the rule of charitie in the next that as words of truth must tend to edification so all workes of charitie begin from edification and therfore vpō this principle of truth is grounded and followeth this precept of charitie Let no man seeke that which is his owne but euery man anothers wealth Nemo quaerat quod suum est c. Let no man seeke that which is his own This 24. verse I said was regula charitatis the rule of charitie and that I will now proue by conferring the two parts of this verse with two other places of Scripture The first is in the 13. Chapter of this first Epistle to the Corinthiās Charitie seeketh not those things that be her owne what else saith the Apostle here Let no man seeke that which is his owne but onely he applieth that here by particular exhortation which before he deliuered in vniuersall doctrine The second place is in the first to the Corinthians 8. 1. Charitas aedificat Charitie edifieth What else meaneth he in this place by the affirmatiue p●●t when he willeth vs that euery man should seeke that which is anothers but that we should endeuour to edifie one another Nemo quaerat quod suum est Let no man c. This lesson is too much and yet not enough learned of worldly men too much in one sence in that there be some kind of men that because the Apostle forbiddeth euerie man that he should seeke his owne and no man can call any thing suum properly his own but sinne transg ession corruption shame sua peccata sua fraus suum scelus sua iniquitas their sinnes be their owne thei● deceipts their wickednes and their iniquities therfore they will hudwinke them selues wilfully that they may not see and seeke to find out their owne sinne and wickednes that they may heale them these mistaking the marke do ouer-shoote it on the left hand But if you do dextrè intelligere rightly vnderstand it the whole world cometh short of it Let no man to wit in the vse of Christian liberty seeke his owne that is quod ipsi licet libet for as it was the speech of an incestuous mōster si libet licet to make lust a law so quicqūid licet libet to do whatsoeuer we may do by law is the part of a libertine Christian We must somtimes decedere de iure nostro depart from our owne right euen as Christ Iesus being the sonne of God

which is an excellent infinite good thing we being infinite euill and corrupt to be depriued of all our priuations and to be refined from all our corruption is an vnualuable benefite and blessing of almighty God and not onely this our euill shall be taken from vs but also this his goods shall be bestowed and conferred vpon vs and this is that that inferreth the next point in the next word Tuus thine that appropriateth this king vnto vs to euerie one in particular Rex tuus thy king for what was said to Sion as to the whole Church that is said to euery citizen of Sion euery member of the Church in particular Eccerex tuus Behold thy king We are his and therfore he is ours he our God we his creatures he our redeemer we his redeemed he our Lord we his seruants he our king we his subiects Quod sumus that we are we are of him Quod sumus filij in that we are sonnes we are it in him If thou hast anie grace it is his gift if thou hast any goodnesse it is his grace Nam de plenitudine eius omnes bibimus for of his fulnesse we all haue drunke What then is his fulnes euer a whit the emptier because all haue drunke thereof not at all for in him is plenitudo sontis the fulnesse of the fountain in vs there is plenitudo v●sis the fulnesse of a vessell and therefore according as in other nay infinitely aboue the nature and excellencie of all other fountains though all the vessels be filled with grace from the fountaine yet is the fountaine of grace neuer a whit the emptier Thus hast thou possession in him and yet he full of power in himselfe notwithstanding thus hath he bestowed a benefite vpon thee in that he is thine and thou doest owe a dutie vnto him in that he is thy king which requireth thy obedience and that in such sort as he is thy king To him that is the king of our countrey we must do such seruice as our countrey lawes commaund vs to him that is our spirituall king we owe spirituall obedience and to him that is our heauenly king we must performe that d●tie that is required of all those that shall be made citizens of the kingdome of heauen that is inwardly to serue God in spirit and in truth Yea but he speaketh but to Sion onely Tell the daughter Sion Behold thy king and therefore it seemeth that none but the Iewes had this interest in him Yea but this title was written ouer his head at his death Iesus of Nazareth king of the Iewes in three languages Hebrew Greeke and Latine to signifie that as well Grecians and Romaines or anie nation else that trusteth in his name haue this interest in him as well as the Iewes that he will be th●ir king For he is not a Iewe that is one outward neither is that circumcision that is outwardly in the flesh but he is a Iew that is one within and Rom. 29. that is circumcision that is inwardly in the heart as the Apostle Paule witnesseth Yea but how could any haue this interest in him seeing he is God To this a certaine auncient diuine answereth that fuit in eo sublimit as diuina cum infirmitate humana diuine excellencie with humane infirmitie he is Rex the king in that he is the great God he is tuus thine in that he was made weake man Whereby we may see that we may prepare the way to the next point how farre Christ humbled himselfe that he might be ours Belowe the nature of God is the nature of Angels belowe the nature of Angels is the nature of man below the nature of man is the punishment due to mans nature peruerted and depraued First therefore Christ humbled himselfe below himselfe below his diuine nature in that he was made lesse then himself Phil. 2. againe he humbled himself below the Angels in that he could suffer which the Angels can not and therefore it is said in another place Minuisti cum pauso minus Angelis Thou hast made him a litle lower then the Angels Thirdly he descended lower then the nature of man in that he was a reproach among men vermis sum non homo I am a Psal 22 worme and not a man Esa 53. 2. Non est ei species neque decor He hath neither forme nor beauty Fourthly he humbled him selfe euen vnto punishment Now there be three degrees of punishmēts there is poena valdè ignominiosa a verie shamefull death as that of hanging which belongeth to malefactors there is poena valdè laboriosa a verie painfull death as to be fleyed as was S. Bartholomew or to be broiled as was S. Laurence and there is poena a punishment that is both these both verie shamefull and verie painfull and this is the death of the crosse both shamefull as being the death of theeues painfull as tormented in the most neruous and sensatiue partes Wilt thou now trie thy state in him and see his estate in him selfe then must thou ascend vnto him by the same steppes or degrees by the which he hath descended vnto thee he is thy punishmēt remoued because he bare the punishment due vnto thee he is thy man in that he was made man for thee he is thy Angell in that he is the messenger of God for thy saluation he is thy God in that he made thee he is thy king in that he is thy God thy punishment thy man thy Angell thy God thy king Thy punishment to free thee from paine thy man to shield thee from shame thy Angell to bring thee vnto God thy God to guide thee with his grace thy king to giue thee of his glorie And thus much of the first point which is the height of his estate now followeth the second which is the lowlinesse of his heart Mansuetus meeke This is the verie receptacle and vessell whereinto God vseth to powre all his graces Humilibus dat gratiam God giueth grace to the humble Iam. 4. Sicut enim aqua ad loca ima ita gratia ad corda humilia currit saith S. Augustine as the water runneth to the lower places so grace floweth to the lowly heart And in his tenth booke De verbis Domini speaking of Marie Magdalene he saith Quanto humiliùs sedebat tanto ampliùs capiebat the lower that she sate the more was her receipt of grace at our Sauiours feete she receiued more grace then in the kings throne Iacob when hee was lowest euen on the ground and when he was weakest euen disarmed of al his senses by sleepe then was he greatest in Gods fauour for then he saw a ladder reaching from heauen to earth the Angels descending and ascending the●upon Gen. 28. Confluit aqua ad humilitatis conuallem the water floweth to the lowly vallies and therefore high places are drie whē low are full of water light things of no worth as feathers mount with the wind but