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	worship_n	wrath_n	29	3	6.6201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64750	A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order.	Vaughan, Henry, 1617 or 18-1661.	1644 (1644)	Wing V128; ESTC R233020	26,918	34

Miniature a cleansing of the outside of the cuppe the specious outwards of a whited 〈◊〉 but sincere in the mind heart and affections If we first search into the ground of their Hypocrisy we shall find it to be that which I mention'd in the beginning the corrupt Interpretation of the Precept to a meere carnall sense though there wanted not the common outward motives as to gaine the reputation of Pious and Iust with the People and the like This was the pure Jewish piety even the bereaving of Religion of its very life and essence which is the purifying of the soule as Iustin Martyr in his Dialogue with Trypho fully chargeth them Thus had they sunk into a dulnesse more grosse than ever clouded Pagans eies For the Heathen Lawgivers though it was impossible for them to impose a penalty on vitious thoughts which by the advantage neither of Art nor rack they could looke into yet every where prescribe most wholsome rules and admonitions tending to the uprightnesse of the mind and intentions it being the end and scope of all Lawes whatsoever not so much to punish the offender as to make men unwilling to offend Though it be not a difficult matter to impose upon the sense and judgement of men with whom Tynne may passe for silver as the Phylosopher or a baser Mettall dipped in gall for Gold it is not so with the Judge and Searcher of the Heart he soon discovers our adulterate coyne and 〈◊〉 by the severe Touchstone of his Law He who as the Prophet Esay c. 45. v. 7. 〈◊〉 createth the light and darknesse must needs know both The darknesse and light to him are both alike He seeth the exteriour Acts thy light before men he vieweth the hidden vaults and recesses of the mind the darknesse of thy heart yea he looketh beyond that secret spring of thy irregular actions for even when our heart cannot condemne us he can Therefore is his Law Spirituall Rom. 7. a Law of fire Deut. 33. 2. He pleadeth in flames Is. 66. By these he examineth thy dissembled humiliation repentance thy solemne Devotions the stubble and trash of thy Performances His word is a Discerner of the Thoughts privy to our most retired motions yea our very first suggestions He hateth saith Iustin Martyr that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the first fumes and 〈◊〉 of the appetite he loaths our whole progresse in sinne our first conceptions of it when it is a Cockatuce in the Egge our Articulation of it when the Will rests and delights in the unlawfull fancied pleasures in the consummation of it by the act of consent and lastly in the production when it is hatched a d brought 〈◊〉 In Amos we find the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Working used for thinking the Thought and Fact being equally 〈◊〉 and guilty with God In this Chapter we are bid to cut our right eye and hand off if they offend us that is the rising affections of the Concupiscible and the rash bublings of the Irascible faculty Dost thou then bridle thy angry thought dost thou cast off thy offencive hand stay the locle evibrations and glances of the eye thou 〈◊〉 it out from thee for thy lascivious fight though thou goe no farther hath its condemnation How strict a Covenant ought we then to make with our eyes 〈◊〉 Iob did and with 〈◊〉 care should we shut up the windowes of the sences that no alluring object shoote through with its gilded beames into the soule It is a famous saying among the Jewes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou Nazarite whom a religious vow hath abridged of wine depart look not thou on any side upon the Vine As we must with the best diligence repell the assaults of those rude beasts from without that would come and trouble the waters so especially let us remove those poysoned rods from within the fountaine and the streame will run pure and cleare Now the sourse and fountaine of all our actions is the Heart It is Solomons Counsell that we keep this with all diligence or as the Originall above all keeping for out of it are the issues of life Therefore hath nature fenced it with certaine swords to protect it from the gentle 〈◊〉 and smoothed violence of enticeing delights The heart in the middest of the body is like the Spring in a watch so that we must diligently preserve it from that 〈◊〉 pulvere in Gregory from the smallest dust of wickednesse else the motions will be irregular And if the 〈◊〉 Theoreme be true that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the heart wounded will dye and the least pinch there be 〈◊〉 how inevitably killing is that which the Schoolemen terme Aberratio cordis in peccato which is not the bare admission of a vitious thought but the recalling of it and the reflecting on that thought anew with fresh delight This like their percussion of the ill spirits in the bloud according to late observation breedeth a serpent in the heart Besides seeing our actions are in themselves but meere agitations of the body or minde or both signifying nothing 〈◊〉 the intentions of the Heart stamp and distinguish them conferre life and difference on them should 〈◊〉 not be our first and chiefest care to set the heart aright This is that the Law requireth that Cubit of the Sanctuary which measureth out judgements or rewards not according to the pompe shew event and substance but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the manner intention and the Scope of our workes A forme and visage of Godlinesse serves not the turne it would better become one of those Pagan Mimicks in time of persecution to act and personate the Christian then a devout worshipper which serveth his God in Spirit and in Truth And yet not in spirit onely as some would deduce from those words in S. Iohn 4. 23. as if their bodies before the Resurrection were become spirituall God who gave us both body and soule doth in justice expect worship from both He will not be pleased with a halfe service and lame Sacrifice Again not in spirit only but in all outward conversation For as in Plato so in Saint Paul we read of an inner outward man and the heathens rule holds good in our worship of God it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} both with the outward and inward for besides that hidden man of the Heart he must have thee in all outward relations and capacities as Master of a family as member of the Church or state As there was Thummim integrity on 〈◊〉 breast 〈◊〉 Vrim Light to display it forth and Sanctitas 〈◊〉 written in his forehead The 〈◊〉 of life as 't is well observed is described in the old Testament for the most part by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 sound and streight Metaphors 〈◊〉 Timber which

likewise Iustice and Righteousnesse to levell and direct these meanes to a due end The prudent man is alwayes the good man in Aristotle For how is it possible that a Soule troubled and clouded with the fumes and mists of vicious affections can discover ought aright through that even glasse of corrupt passion which presenteth things unto us with the same Obliquities and Deformities as it selfe is affected with how can it fixe it selfe on the steady consideration of those infinite accidents consequences conjectures oppositions those intricacies and perplexities those small particularities and circumstances that occurre in publique affaires Saint Paul Rom. 1. speaking of the Gentiles who withheld the Truth i. e. the light of nature and conscience in unrighteousnesse saith v. 21. That they became vaine in their imaginations and their foolish heart was darkened Thus doth vice pervert and deprave the habit of Practick-Principles in us yea and in a sort destroyeth even Rationall Nature it selfe which as the Schoole-men rightly doth illuminate that Habit and informeth us in the test Expedients for the 〈◊〉 age of Warre the recovery of Peace for the regulating and preserving of humane societies The Lacedemonian Magistrates rejected wholsome advice because it proceeded from a loose Liver It cannot be denyed indeed but an impious man may at sometimes produce good Counsell but it is likely to a perverse unjust end Who is it but admireth the subtilty of Achitophel but it was for the deposing of a good King or the cunning of leroboam to keep the People from going to lerusalem to worship but it was to make the breach more wide and desperate and to establish his usurped Throne There is a Prudence of Serpents which as Basill observeth preserve and benefit themselves but themselves onely such as is to be seene in those who were about Stratocles and Demiclides who invite one another to State-Employments as to a golden Harvest where you shall reape that mans honours the second's Mannours and the thirds great Office The wise mans eyes are in his head saith the Preacher c. 2. 14. where are the fooles then saith Nyssen are they in his heeles yes or as Solomon in the ends of the earth Prov. 17. 24. to regard the inlargement of his owne worldly profits pleasures and terrene happinesse whereas the wise man casteth one Eye upon the Helme and lifteth the other to the Starre in Heaven by which he steereth his course in the midst of the Billowes There is besides the Municipall Law and Statutes a Law and Testimony whereby Men should direct their Determinations For we cannot pronounce a right judgement of actions and affaires but by considering their dependance and relation with the prime Cause and rule of all our 〈◊〉 namely the Will of God Whatsoever recedeth from that rule is unjust what is unjust is founded not upon equity but violence and because such Constitutions and Mandates are not imposed on Men without Tyranny they are never happily executed Have we then a recourse to the Law and will of God we shall not need those unnatuall Instruments of the Machiavellians Perjury Lying Deceit Dissimulation Vnjustice and the like It was in the Porch of the Temple that those two maine Pillars of a State lachin and Boaz Stability and Strength were erected The Jewes deliver that their supreme Court of Iudicature was in the South part of the Temple and that their Kings Palace joyned with it For Religion must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the foundation of Law-giving and ought to be saith 〈◊〉 the first of publique cares The Christian Emperours therefore were wont to advise with the Governours of the Church that nothing might be done contrary to the precepts of Religion or to the prudence of Gods Church as the Romans like wise with their Foeciales The Scepter of Minos in Homer is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Plato the Doctrine and Discipline of God Hence was it that the Ancients cloathed God and Prudence with the same Armour now the Armour of God in Is. 59. is the Helmet of Salvation and the Breast-plate of righteousnesse When a Nation manageth its affaires by the Dictates of private spirits and desires contrary to the knowne rules of Piety Vertue and Obedience it becommeth like the lsraelites 〈◊〉 Nation voyd of Councell neither is there any understanding in them Deut. 32. 28. 〈◊〉 their meek Leader Characters them Then through the wrath of the Lord of 〈◊〉 is the Land darkened and the people shall be as the fuell of the fire no man shall spare his brother Is. 9. 19. darkened with clouds of Iealousies and vaine feares which their owne guilt shall suggest unto them and will streight gush into a storme And when their pathes are made darke and slippery enough they proceed like the Heathen of old in performance of their ridiculous rites to Consus the God of Councells Equos Asinos Coronare or like blinded Samson to lay hold on the goodly Pillars them of Church or State and in stead of strengthening and confirming to overthrow the whole House But sometimes that they may the more certainly arrive at their deserved perdition the Devill he hangeth forth a light such a one as I have seen in a Lampe burning and fed with a sophisticated and strangely tempered Oyle which presented the Beholders with uncouth Serpents Beasts Antick shapes and new-fangled Formes or like him in the Gospell they beginne to see men walking like Trees i. e. with the head which beareth analogie with the root in the Tree downewards the King below the People S. Ambrose evinceth the necessary conjunction of civill Prudence and Righteousnesse from what is delivered of Solomon That the wisdome of God was in him to doe judgement 1. King 3. 28. no gift from God descendeth upon an impious soule The rayes of the Sunne though they kindle starres and enlighten the ayre yet require some preexistent light in those Starres and in that ayre and ere the beame of Wisedome be shot into men from the Father of Lights there is necessary in them a Light even that of good works and piety to shine before men Indeed true righteousnesse hath much of that quality of light with it that it must needs discover its glory to others benefit it cannot be dammed up and smothered it is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} another mans good yea and more anothers then its owner and therefore aptly resembled ty Oyle which doth the outward parts of the party anointed more good then the inward And though it hath this diffusive imparting nature with it yet hath it this common too with every other more particular vertue that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} every mans owne possession and claimeth a Seate in each Soule And so I come unto the Subject your righteousnesse No quality can perfect or