Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	foot_n	spirit_n	surfeit_v	16	3	16.6555	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35684	Pelecanicidium, or, The Christian adviser against self-murder together with a guide and the pilgrims passe to the land of the living : in three books.	Denny, William, Sir, 1603 or 4-1676.; Barlow, Francis, 1626?-1702.	1653 (1653)	Wing D1051; ESTC R22350	177,897	342

Spirit but an unclean spirit An unclean spirit in the eyes of unlawful concupiscence an unclean Spirit in the Ears that had the Itch of wantonnes An unclean spirit in the Mouth of foul obscoenity of lying of false of foolish speaking of Oaths of Blasphemy of Perjury and the like abominations An unclean spirit in the stomack of exorbitant Excess of boundless Appetite of surfetting Luxury of sensual Gluttony and beastly Drunkenness that wallows in the Mire An unclean Spirit in the hand of wicked deeds of polluted Actions An unclean spirit in the feet a spirit of committing all kind of evil with greediness a spirit of Cruelty and Oppression whose Feet are swift to shed blood An unclean spirit in the Head of wicked Imaginations An unclean spirit in the heart of ungodly Thoughts and impious Machinations An unclean spirit in the Conscience of delusion and depravation and that is a crooked devil hard to be thrown out I charge thee come out of him There he manifesteth his Command and power And that he enter not into him any more publisheth his protection and Providence whereby the Divel is either chained-up or turned out of the line Then the spirit cryed and rent him sore and came out and he was as one dead in so much that many said He is dead The Father cryed the Spirit cry'd both cry'd but with different voices The Father cryes for help the spirit with horror The Father 's was a clear voice a voice of Faith the Spirit 's a hoarse voice a voice of Infidelity The Father cryes that the Spirit might be cast out the spirit cryes because he must out the Father cryes with tears The spirit cryes with tearing For he rent him sore at his coming out Out he comes but leaves him as dead If he must away he will act his utmost mischief Before he goes he rends him Before he leaves him he endeavors to carry away life and all he leaves him as dead dead to the world dead to Opinion in disconsolation dead to himself So does the Devil So does sin use to take leave of her Favourites But Jesus took took him by the hand There was his assisting Grace O the Infinite Mercy the readiness the certainty of such a Helper He lifted him up that could not else rise There was his restoring Grace And he arose There was his full Recovery But why could not the Disciples do this when they were so intreated Peter and Iames and Iohn were to be supposed Schollars of a higher Form in the School of Faith but they were at the Transfiguration they were not among them at that time The Disciples themselves were very much dissatisfied about their non-performance and disability to the work We do not find them though confess that they wanted Faith whereof they were reproved Yet their silence imploys a consent to the truth of it Fain they would know But they were ashamed to inquire of their master in publick They watch't therfore their next private opportunity For so saith the ' Text And when he was come into the House His Disciples asked Him Secretly Why could not we cast him out He that checked them in the way of his Justice then informeth them to set-forth his Mercy He checked them to stir up to rouze up their Faith He informeth them he teacheth them to satisfie their Question to appease their Doubt And he said unto them This kind can by no other means come forth but by Prayer and Fasting And what is Prayer Oratis est piae mentis humilis ad Deum conversio fide spe et charitate suhnixa Prayer is the turning of a devout and humble mind to God which is underpropped with Faith and Hope and Charity In the 11. Chapter of the same Evangelist Christ speaking of the Power of Faith induceth the Efficacy of prayer in his answer to Peter and the rest of the Disciples concerning the wither'd Figg-tree Have Faith in God For verily I say unto you that whosoever shall say unto This mountain Take thy self away and cast thy self into the Sea and shall not waver in his heart but shall believe that those things which he saith shall come to pass whatsoever he saith shall be done to him Here we may see that Faith calls down the power of God from Heaven and that which made All can order Act and perform any thing Therefore I say unto you whatsoever ye desire when ye pray believe that ye shall have it and it shall be done unto you And what is fasting If we will take Saint Chrysostom's opinion who was able to judge Iejunium non ciborum sed peccatorum abstinentiam efficit Though Fasting for a time and according unto the occasion from meats be a very necessary thing to make it a Fast indeed we must abstain from sin Iejunio passiones corporis oratione pestes sanandae sunt mentis saith Saint Hierom. Fasting tempers the passions tames the Fury and cures the Pestilence of the Mind Fasting cools the Feaver of the Flesh prayer assawgeth the Tumour of the Spirit As Fasting starves the pride of the flesh so prayer takes away all Sustenance from an evil Spirit Prayer is the speaking fasting of the flesh and fasting is the silent prayer of the Spirit Come then hither Thou man of black intentions Or whomsoever thou art that sittest groaning in a melancholy darkness Draw neer the Light Behold thy story in this Arras Thine is onely on the Backside on 't There 's a Person very like thee Thou art very like the Man that was possessed He that was without a name might have had thine In his story thou mai●st read thine own Evil the only means for cure and the Best way for Remedy Thou wert such a Father's Son In sin wert thou conceived and corruption gave thee suck His only Son the Darling of Pleasure that hast been dandled in wantonness Thou art a Child still Thou art not grown up to the strength of Reason Thou hast not conn'd the primier of Religion Or else thy Age has double childed thee that thou hast forgot thy Lesson Thou conversest with a large number of wicked Men and comest with a great Multitude of wickedness The multitude are the Wicked For few shall be saved Legion is thy Companion How canst thou then be without a Spirit In the multitude were the Scribes disputing The Scribes subtle Textmen The Doctors and Expounders of the Law They and the Pharises shak't hands Both were joynt-conspirators against both joynt-accusers of Christ. The Scribes accused Him of Blasphemy The Pharisees of eating with Publicanes and sinners The Scribes Accusation for the breach of the Law The Pharisees for the Breach of Traditions The people came to see wonders The Seribes with them to question the Miracles Beware that thou hast not such a Scribe Such a Pharisaean friend Such a Textman too neer thee He is possest with a spirit also a Question with a spirit of Contradiction He cannot helpe thee He has

of men to promote peace and to procure atonement Si quid Religionis oritur quicunque resist it quicunque repugnat planè cum Aegyptijis parvulos Israelitici germinis necare conatur Imò cum Herode nascentem persequitur Salvatorem If any strength of perswation be taken from Religion whoso withstands it whosoever resisteth it doth declare himself a Conspirator with the Egyptians to murder the Children of the people of Israel Yea more he joynes with Herod in the persecution of Our Saviour to murder him at his Birth Though men may seem to put off Reason while it is difficult to preserve themselves men they cannot cast off the dictate of their own Consciences Here th' one to th' other Alms do freely deal Reconciled Hearts strive to outvie one another in actions of love the more to manifest their clear affections to the same Alms are not onely charitable deeds unto the Poore which is a necessary and excellent Christian duty but an obedience to that commandment of Christ Love one another with a strong reason to back it For if thou lovest not thy Brother whom thou hast seen how canst thou love God whom thou hast not seen Saint Augustine gives his sence of dealing of Alms very apposite to this purpose Qui vult ordinate dare elcemosynam à seipso debet incipere et eam fibi primò dare He that would well order the Dispose of his Alms must begin at himself He should bestow alms first upon himself There is most need according to the Proverb Charity begins at home Est enim elcemosyna opus misericordiae verissim●quae dictum est Miserere animae tuae placens Deo For Alms-giving being a work of mercy it is most truely said if thou intend'st to please God be mercyfull to thine own Soul With much delight th'ones wounds doth th' other heal As the Unguentum armarium or weapon-salve is said to heal by Sympathy It is the property of Charity to nourish concord to preserve Love and Agreement to conjoyn and make up the breaches of those that are divided to direct those that are out of the way and to consolidate and fortifie all Virtues by the strength of her own perfection so that whosoever obtaineth Charity to take root within him nec à veritate deficit neither faileth of the Truth nec à fructu inanescit nor can be without fruit Experience of self-misery teacheth the Compassion of another To Laws drawn thus does Pardon set her Seal In reconciliation of those that have been separated in their affections there is not onely a Final agreement undertaken and setled but an absolute acquittance of all injuries and obliteration of the same is sealed S. August de verb. Domini speaks pleasantly upon the words of our Saviour to invite to the forgivness of our brother Audistis formam si septuagies septies Christus peccata tibi donavit si huc usque ignovit ultrà negavit Pone tu limitem ulteriùs noli ignoscere You have heard the manner of forgivenesses that Christ appointed that thou shouldest forgive thy brother seventy times seven in a day as he hath forgiven thee If he hath pardon'd thee so far but hath set a bound there not to exceed Go thou to that Pillar and go no further Thou shalt not need Which is sent up to th' Empyrean Court Our good deeds are Registred in heaven which is the Coelum Empyreum the Heaven of heavens above the Fabrick of this world the Throne of the Almighty Presented thither in most humble sort accepted and confirmd c. The operation of our Alms by faith in Christ is effectual with the Father and accepted as our Prayers As that Petition especially in that Prayer which our blessed Lord taught us Forgive our Debts our Trespasses as we forgive them that are indebted to us or Trespasse against us Here is forgivenesse for forgivenesse forgive thy brother and God forgives thee the one Pardon doth not onely obtain the other but in a manner it seals it O formidosa sententià cryes out S. Hierom si parva fratribus non dimittimus magna nobis a Deo non dimittuntur O sentence to be trembled at If we will not forgive our Brethren small offences God will not forgive us our farre greater sinnes The summe of these two preceding Stanza's is that there must be Reconciliation with thy brother before thy gift of Resignation can be accepted by God 3. With throbbing heart With many a stroak of Conscience with the contrition of Repentance in the fear of the Lord. And panting breath As when a man is almost out of winde with much labour and sore travel having even spent his spirits full of faintness and weakness Wet eyes Flowing sorrows having undergone many doleful miseries And wounded feet Having endured a world of injuries Afflictions and persecutions the portion of a Christian Above The tryals of prosperity which is called the height of fortune having been subject to envy malice slander and the Evils that accompany and haunt an eminent Being being set up as it were a mark for all to shoot at Beneath Having passed through the Calamities of adversity through scoffs and scorns the derision and contempt by the World the usual tramplers upon low conditions Th' ast gone through dismal wayes Through disconsolate difficulties very displeasing to flesh and blood to endure Wayes the common and usual passages of the world dismal wayes full of frights and fears among the tempests and storms of malice many troubles and disadvantages amidst the darknesse of ignorance and misconstruction through myrie entanglements plunging cares and the dirt of calumny and evil censure By thousand paths of death By numberless perils and most hazardous dangers leading thee to gaping destruction that was ready to swallow thee up The beginning of this Stanza is a kind of review or recapitulation of the hardship of their former travel That they have escaped the foul den of idlenesse that they have gone by the mournful Grott of Repentance that they have journeyed through the uncomfortable Wildernesse of Tribulation that they have not omitted the fruitful vale of tears that they have accosted the lowly Gell of humility that they have refreshed at the holy house of Prayer that they have climbed the lofty Mount of Faith that they have passed the strong camp of Resolution that they have visited the storm-beaten Lodge of Patience that they have touch't at the sad Ruins of Mortification that now they are come to the sight of the contented Farm of self-Resignation Therefore now pause sit thee down and rest thee awhile after so much trouble and labour Take rest awhile Consider all these things the mercies and blessings of God his wonderfull assistance and most excellent preservation amidst and out of al these miseries and dangers The wilderness is past Thou mayst be comforted for the World is gone over Th' art past the ruggedness of the world Th' ast turn'd thy back on 't T is behind thee