Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	breed_v	promise_n	tickle_v	24	3	16.0530	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15559	A practicall catechisme: or, A view of those principall truths according to godlinesse, which are contayned in the catechisme diuided into three parts: and seruing for the vse, (as of all, so) especially of those that first heard them. By D.R. B. of Divin, minister of the Gospell.	D. R. (Daniel Rogers), 1573-1652.	1632 (1632)	STC 21166; ESTC S116040	309,840	430

meere Idol God iustly blasting that which opposes his glory Vse 2 Secondly how precious and adored should the Wisedome of our God bee in appointing so many and neither more of these nor lesse than the need of his Church required neither pampering nor steruing them but nourishing them Oh I say how should these lift vs vp to God As once an holy man riding by the Meddowes in the Spring seeing and smelling such variety of flowers said Oh sweet Creatures but how sweet then is your Creator If this foot-stoole bee so set forth what is his Throne So let vs say Oh sweet Ordinances oh beautifull Assemblies oh vsefull varieties but then how sweet is your Ordainer Could we thus meditate hereof for euen the workes of God deserue it how much more these how should that harmony which riseth out of them rauish vs What compound of odours what consort of Musicke should be like them Who should keepe vs from them or what lustre of a Princes Treasure and Wardrobe or sight of exquisit beauties should draw from vs those words which Dauid vpon this Meditation vttered Psal 84.1 Oh how amiable are thy Tab●rnacles If we be held from them how should our soules mourne for them till the Lord gather vs to them Zephan 3.18 and how should our spirits and flesh both together lo●g for them desiring the Lord to restore them to vs with more power a●d vs to them with more thanks than euer Nay how ought this wisdome of God to teach us holy wisedeme to discerne and make vse of each flower in this garden of Ordinances How lamentable is it that to this day most of vs are so blinde in this point Who sees the vse which the Law serues for apart from the Gospell to be as a needle to draw the thread after it Who blesses God for the seuerall power of the Word conuerting and building vp the soule Who perceiues the difference of Baptisme the Seed and the Supper the food of the Church or maketh vse of both in their diuers temptations Who knoweth with the Bee how to flye to each of these flowers for the vertue of euery one Who goeth to singing of Psalmes when hee is merry or to pray when afflicted or to fasting in his streights or against such Deuils as no other will expell Oh how were this wisedome to be desired that seeing these manifold graces we might in nothing be wanting So wee sing or read we doe the worke and all salues serue for one sore we see not but reading may conuert as well as preaching and so any thing be walking what care we Not to speake of those phantasticke spirits who forsaking Gods Ordinances blessed by his month runne into their owne corners to compasse themselues with the sparkes of their owne fancies and reuelations Let such know there is no wisedome in them Esay 8. Thirdly let this bee exhortation to all beleeuers first to vse secondly to liue by faith in the use of the meanes First Vse 3 to vse them all closely constantly wisely despise not the sillinesse simplicity of them iudge them not by man or outsides of appearance seuer not the things which God hath vnited hee hath ordained both their coherence and vse seeke him in all if by any meanes Phil. 3.11 we may attaine our desire not knowing in what box our cheefe health consisteth let not one eclipse and staine the other affect not priuate to exclude publike honour not publike to weaken the esteeme of priuate extraordinary to despise ordinary or ordinary to exclude them These are the vsuall humors of men if they take a toy in their head no other Ordinances shall bee in price saue such as they list Let not the difficulty of meditation of hasting dismay thee from it but be afraid that any one of Gods Ordinances should be a stranger to thee Reiect none as thou wouldest be sorry to want the vse of any the contempt of any will accurse all because the charge equally concernes all And for the neglect of the publike which is a common sinne with most to hunker at home when the Word or Sacrament might be enioyed I say it is an ill marke of a thriuing Christian Grace is as fire it must haue fuell else it vanishes No meanes no grace little vse of them little grace great vse of them as before qualified great grace I will speake boldly The Lord in this case sells grace for labour to an honest heart If thy conuersation be so poore and thou so barren in the vse of all meanes standing vp to the chinne what wouldst thou proue if thou shouldst quite neglect them Euen stinke where thou goest Set not any Ordinance aboue God but tempt not God in refusing or scant vsing of any Looke not to grow alone without Word and Sacraments And lastly to remember my promise in the point of the life of faith in the second Article let this teach vs to liue by faith in the vse of his Ordinances I haue already vrged it in euery of the particulars almost Fasting Hearing Sacraments c. This in generall I adde Therefore the Lord hath not trusted vs with outward shewes and glory of the world but with meane and foolish Ordinances to the eye of man that our senses might not pore vpon the face of things but diue into the substance and flye aboue them to him that made them and filled them with Spirit and Life that wee might sucke it out by a promise As once an old man being asked if hee grew in goodnesse said Yea doubtlesse I beleeue it to be so for God hath said it So let the Ordinances be no obiect of our sense but of faith and let vs say Lord I beleeue thy Word can helpe me to beare my crosses thy Sacraments will leaue mee better than I came to them strengthen mee in the inner man not because I feele it as I would but because thou hast said it Therefore by faith let vs cry out as the Church in the Canticles Arise O North-wind and blow vpon these flowers and spices that they may come into my nostrils Else thou maist bee in the midst of the Garden and sauour nothing onely that breath which put in this smell into them can draw it forth againe and let it in to thee that so thou mayst say The word which others heard as the sound of many waters hath beene the savour of life to me to breed me to a liuely hope Not the words vttered not the bare Elements but the promise belonging to both is the obiect of my soule He that saith I will bee in the midst of two or three Mat. 18.20 and Mica 2.7 My Spirit is not streightned but my Word is good to them that walke uprightly The Word is pure as the Lord himselfe yea piercing the soule c. is still able to make good his promise And so I may say of all promises made to the Sacraments My Flesh is meat indeed and my Bloud is drinke

life of creation as in these few things may appeare in the well framed constitution of body appeare First Vnion of parts Secondly Order Thirdly Sweetnesse and beauty Fourthly Strength and actiuity Aptnes at the end it serues for But in a dead carcasse together with the absence of the life and soule of reason what appeares saue contrary effects Impotency to all former Operations Genes 6.5 disorder stinch and putrifaction confusion and yerksomenesse The generall then is Destruction of the frame of Nature Rom. 3.23 corruption of the Image of God Touching the parts both faculties and powers of the soule and body it were endlesse to mention all In the minde there is a death of all pure light and knowledge Ephes 5.8 a nakednesse of Gods image in poynt of that ruling and ouerruling power by which shee conueyed direction to all the inferiour faculties will first and then affections and operations now she is both darknesse in her selfe and losse of her birthright to rule other parts vnto darkenesse adde death of iudgement easily receiued in matter of discerning of the natures and truths of things and so also impotency and languor of apprehe●sion dulnesse and inability to conceiue good things Esay 44. ●0 Rom. 7.14 21. and besides this priuatiue indispositio● also a positiue pronen●s and propensity to all eui●l of the mind● I conceits false hereticall erroneous opinions vaine prophane idolatrous vnsauoury imaginations discourses thoughts and iudgements Rom. 8.5 keeping in memory noysome and ●u●tfull obiects So secondly De●th of the will especially Rom. 7.14 in the matter of her subiection to the lore and leauing of the vnderstand●ng then also in her faculty of w●l●ing and nillin● or suspending corruptnesse in the freedome thereo● by meere bondage both vnto sin and by sin a deprauednesse of the chusing facul y and so of ●he rest yea a disposednesse to will onely and continu●lly euill to nill good to suspend onely from good and not euill Iames 4.1 Ecles 7.27 to cl●use euill before good So truely doth the Lord complaine That the whole frame of the soule is onely euill continually To these adde the death of afflictions in poynt of their due direction to the obiects and whole inclination of them to a prepostrous and disordered liking of ●uill dislike of good Ephe. 4.29 Iere. 2.25 a disposition thereof to extremities on either hand either to loue hope sorrow feare pity shame zeale and the rest more then ought to bee or vnder that should be and thereby to ouerthrow the course and order of the whole of the whole conuersation Esa 57. vlt. Ioyne to these the death of the conscience both in respect of her staruing death that she wants matter of excusing peace and conten hauing lost all welfare and the death of her pureness● ●o represent obiects to the soule aright eyther with comfort o● accusatio● not to speake of her pronenesse to be defiled di●abled feared senseless● and slauish according to the corruption of ●he mind both which goe together Tit. 1.15 Rom. 6.8 As to●ching the spirits and the sences and the members there is a de●t● in them of that hability soundnesse vigor and ser●iceablenesse to the soule in good things and a pronenesse and tickling to be vainely and frothily imployed except worse bee offred euen prophanely and vnholily And to conclude there is a death of the person in respect of that right and soueraignety ouer the creatur●s wi●h a sl u●sh pronenesse rather to Idolize them both in the worship of some and the loue or vse of others a declension from Go● and a reuolt to the base creature as Eue did to the forbidden fruit Q Now what is the misery of Actuall sinne A. The deprauednesse and death of all the operations flowing from the soule within or the body without for whereas these resembled the purenesse of the principle at the first lo now they bewray the contrary all confusion disorder ignorance and vnrighteousnesse being broken into them As appeares in this that in the first table the soule departing from God sets vp to her selfe other gods profit pleasure ease worldly lusts worships him after her owne deuices liues as seemeth best to herselfe in her conuersation abhorres his Sabbaths and the like In the second that forsaking the law of righteousnes and sobriety the soule defiles her selfe with disobedience and rebellion to man to vnnatu all cru●ll and vnmercifull carriage to vncleannesse Mat. 15.19 Gala. 5 19 2 Tim. 3.2 3 4 5. Psal 14.2 1 Kin. 8.46 Rom. 3 9 to reuenge to wrath to vniust oppressing defrauding wayes to lyes tricks and slanderous aspertions to a continuall lusting after vnrighteousnes And all these not onely in open acts which are not so vsuall but in the actuall thoughts desires proiects counsels of the heart yeelding consenting thereto and delighting to thinke of talke of to loue and commend sinfull practizes as swearing drunkennesse bebate wrong intemperancy and the like For these are but one of a thousand of those actu●ll sinnes which as sparkles flye vp from the former fornace Not all these in euery m●n but some in one and some in another See 1 Cor. 6.7 Such were yee some of yee c. Q And wherein stands the second generall part of misery to wit of punishment A. In the manifold penalties both of soule and body and those properly expresse that threat of God When thou eatest thou shalt dye the death In the soule first for of all other these are fearefullest because they are sinfull penalties of sinne first an auersenesse from God or from returning to God any more but going from him further and further infinitely Ephe. 4.14 15. Rom. 8.7 Rom. 7.23 2 Cor. 2.14 Cannot c. As a stone cannot melt an insensiblenesse of soule in this double misery a dedolency of heart vtterly and impenitently hardned in it an vncapeablenesse of admitting of any meanes to draw the soule out of misery to any better estate a spirit of resisting and opposition of any such an infinite peaceablenesse and content of heart in the present condition thinking this bondage and hell another liberty and heauen and if berest of it raging as the Beare robbed of her whelpes and so a pronenesse to bee riueted more and more deepely into this woe with lesse and lesse feeling or beleeuing it Now these we must know are of a deeper dye then the former as being cursed of God vpon and against a sinfull Rebell giuing him ouer to himselfe and sealing him to wrath and perdition which though the Lord doth not alwaies enlarge but rather suspend till the due season thereof yet they are all inherent in our corrupt nature Touching the body where shall I beginne or end What languors and diseases are there incident to the body what pouerty basenesse beggery and want to the estate Gene. 2.17 Esay 53.4 what reproch to the name and credit aspersions slaunders dishonour What misery in family in

so wee in Adam hee to GOD wee to Satan And that by the iustice of GOD who as hee would most iustly haue imputed the integrity of Adam to vs if hee had stood therein so might impute his sinne Wee were all in Adams loynes for better or for worse And as it was in the second Adam the Lord did impute our sins to him who yet neuer sinned after the similitude of ours against a law because hee looked at him in the nature hee sustained so hee doth impute Adams sinne to vs although wee in person sinned not because wee sinned in his nature And as our Lord Iesus had beene wronged if he had suffred for that sinne which was none of his and wee also were farre from Redemption if righteousnesse could not bee really settled vpon vs by imputation so except Adams sin were first made ours by imputation wee should bee wronged in sustayning the penalties thereof Imputation I grant differs in the manner and forme of it being in Christ onely by Gods account in vs inherent but still reall in both respects duely obserued And thus by partaking with him in the act wee also partake with him in all the consequents of sinne and penalties following If it be demanded as Paul doth there whether Heathens and Infidels that liued from Adam to Moses and so since were thus 〈◊〉 The●● s● cre is Yea Sin raigned both in the guilt and punishment● ●l● that time among millions of sinners wasting and de●troying generation after generation onely the difference is B●●ore Moses there was little sence of it they were vnder the raigne of it the guilt the pl●gues of it but still th● neuer saw the face of their King lust and co●● p●●cence old Adam the law of the memb●●s the sin and curse of Adam who hurt them they knew not onely felt the smart of a blind stroke neuer the further off from the misery but much further from cause or Remedy As for the Relique of that law they carried within them alas it was easily dazeled by forgetfulnesse or damped by strong lusts being dim in it selfe but as for the root of the disease that they neuer saw by that law as after in Art 5. shall be spoken Q. Is there any thing else to be said to open this A. Yea The Lord would resemble this contagion of sin from Adam to his posterity by that speech Gen. 5.3 that Adam hauing sinned begat a sonne in his owne Image who else should haue beene begotten in Gods Noting that with the generation the sin also was deriued And although this be a dead notion in the generall yet when we see how the Lord inflicts a sensible marke hereof euen still in our propagation as namely when some notorious vices of vncleannesse malice hollownesse intemperancy trechery cruelty choler and fury doe euen goe in a blood as in a streame ouerflowing not onely some families but euen some Countreis which are as by-words and reproches for their drunkennesse vanity pride and luxury surely by the actuall infection that appeares the other of originall may be discouered unto us Q That it is thus it appeares plainly but I desire to know by what meanes this conueighance is made for the difference of men i● this makes some doubt of it A. That shall not need All grant it And all must confess● that generally it is by Gods iust imputation which re●l●z●s the infection into the whole race of Adam But as touch●ng the way some thinking it to be by bodily generation others by Gods infusion of the soule stained with her bio● both being vnsafe this I would briefly say Man begets man not a piece of him and therefore in begetting man hee must needs beget sinfull man also How that is I may expresse thus Beside the bodily Traduction man begets man in his Receptiuenesse of the soule and in these bands and tyes which knit body and soule to wit those Spirits of Reasonable nature and by the infection of these spirits the soule is also corrupted For my selfe I confesse it decides all the doubt when I thinke of the realnesses of Gods imputing though I should know no more Q. What vse floweth from hence A. Still a good reade would be glad to apply each Article practically to himselfe for the better insight into the nature of his corruption Each Article sho●ld adde to the view of sinne And so doth this For what a depth of dye how festred a canker or leprosie how deadly a poison in this sin of Adam which could not be washt out in so many waters as it hath passed through in many hundred generations Nay the iron-moll and the staine of it is as fresh a●d will be to the worlds end as at the first and the fruits much fouler It s a true speech old Adam is not as other old men crazy with age his age is renued in euery new generation as the father in the son It must needs bee strong poizon which hath so present a dispersion of it selfe through the body into each veine and artery of the whole to make it like it selfe What then is it which God would teach vs by this leauen surely when we see how it hath leauened such a lump of mortality It should make vs lye downe with horror vnder the hugenesse of it and feele it to crush our Soules yet more sensibly It should take away all life and spirit in vs In stead of our priding our selues in our brats and their features It should make some of vs to tremble to thinke what we haue put into them euen a leauen which grace it selfe will neuer throughly purge them of in this world What ioy should be in our spirits while this thought abides in vs Especial●y how should we endure to thinke that some of vs doe suff●r our children thus already poizoned to ranne vp and downe the world to gather more and more actuall scurff to their naturall and we neuer restrein them from this riot I speake to such as haue great posterities of all others for although thou hast but one it concernes thee too for some one may haue as much poizon in him as some fiue or sixe let these looke to themselues thou hast dispersed old Adam and sow●e his seed at large take heed thou be as carefull to roote it out and plant the second Adam in the roome of it else thy posterity shall be thy greatest hell But to all this I say sl●ght not this sin of Adam say not If I had not this sin imputed to me against my will I should neuer haue deserued it Nay rather except thou hadst deserued it it had neuer beene imputed taxe thy selfe say thus I was deceaved by the serpent ate and was cursed had I beene there I had done no lesse Oh so great and wide an infection should breed as large and deep a d●iection of spirit in euery one that beleeues it The common speech is Fornication is but a trick of youth If a man should