Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	righteousness_n	sin_n	6,031	5	5.0958	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

because that wickednesse perverts the judgement and makes it erroneous in that which concerneth practique dutyes the like saith Aquinas touching proud persons Aquin secundae secunde q 162 citans Gregro that they may attain to the understanding of deepest mysteries but can not perceive the sweetnesse of of them si noverunt quomodo sunt ignorunt quomodo sapiunt see they may but can not tast how good the Lord is By faith with the heart then is understood not onely light G. Paris de fide to shew wbat is to be beleeved but life and spirit to act and move us to do good workes and decline the contrary It no sooner enters into the Soule but by its lively heat and vigour all obstructions and impediments are removed from the mind depraved habits and corrupt desires like Sampsons cords are burst asunder A dead faith indeed may move the understanding to apprehend and discourse of an object laid before it but not with a vitall motion it is but as the trembling or panting of the body when the head is smitten off but no compleat and perfect motion such as that of walking is which is not found in a Carkcase Nay a walking there may be too or seem to be to the eyes of men and yet proceed from no principle of life but as the devil can borrow a body Delrio Magic disquisit whose Soule is newly departed from it and by the heat therein remaining make it seem to be alive and to performe all the offices of life So many there be of these walking Carkcases Pharisees Hypocrites as our Saviour joynes them Revel 3.1 2 Tim. 3.5 that have a name that they live and are dead having as the Apostle speakes a forme of Godlinesse but denying the power thereof But then as these Corpses are soon discribed to be what they are and within a little while Ficto citò adnaturam suam redeunt Nemo personā diù ferre potest 1 P●t 11.7 relapse into their state of corruption so here the inconstancie or imperseverance at length discovers the imposture and shewes what metal their faith is made of sure not of Gold that is tryed with fire although it glistres never so much in the eyes of men That ours is not of that allay we shall best assure our selves if we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St 2. Thes 1.11 Paul termes it the work of faith in our souls whose worke it is as to implant us into Christ so to bring forth in us the fruits of his spirit his spirit can not be idle or barren but will still be doing somewhat toward the forming of Christ within us purifying the heart Gal. 4.19 Act. 15.9 Eph. 4.23 Heb. 6.14 Gal. 5.24 Rom. 8.19 juxta Crellium in cap. 5. ad Galat. renewing the spirit purging the conscience crucifying the flesh with the affections and lusts This one for all If Christ be in us the body is dead as unto sin hath lost as it were the power of tempting us to fulfil the lusts thereof but the spirit is life as unto righteousnesse Our inward man is fresh and lively to do the will of our heavenly Father To conclude this point If Christ be rooted and dwell in our hearts by a lively faith Eph. 3.17 and do not onely hover in the brain by an aerie knowledge we make him the Centre of our affections fixing our love hope joy desire in him we live no longer to our selves but to him that died for us 2 Cor. 5.15 all our study is how to please him we set our selves to obey his commands though never so harsh to our nature or interest offering our service with the Apostle Lord What wilt thou have me to do and ready with him Acts. 9.6.21.13 not onely to be bound but also to die if there be cause for the Name of the Lord Jesus Such was the effect of St. Pauls knowing Jesus Christ and him crucified and there is hope it might produce somewhat at least like in us if we determined as he did to make it the principle marke of our knowledge O si Jesus crucifixus in cor nostrum veniret Tho. de kempis de imit Chr●l 1. citò quàm còito sufficienter docti essemus So resolved by one that excelled in the practical science of Christianity That if Christ were fixed in our hearts as he was to his Crosse we should become sufficiently learned in a short time This Booke of the Lamb that was slaine would supply the reading of many books Revel 5.9 and 13.8 and teach such vertues as we can not meet with in all the Doctors of moralitie Io. arnd de vero Ch●istianismo lib 2. cap. 19. 2. Tim. 3.7 Esai 55.2 Honesta col mus quantum vacat Seneca And for want of studying this it is no marvail if there be so very many non proficients Ever learning and never coming to the knowledge of the truth spending their time strength and labour for that which can not satisfie the soule however it may please the phancie and mean while neglecting the one thing necessary or intending it but on the by when they can be at leasure from other employments How defective men are in this kind it is not more against our charitie to judge then beyond our power to know 't is a secret belongs to God alone If our hearts condemne us not he is greater then our hearts and knoweth all things 1. Ioh 3.20 1 Co. 4.5 The time commeth when the secrets of all hearts shall be revealed such as we could not know our selves by reason of our hearts deceitfulnesse Ierem. 17.9 But if our faith be cordiall indeed or with the heart it will not be impris●ned there 2 C●nfession but come forth at the mouth there will be confession joyned with it the other duty that we mentioned which is then necessary unto salvation when the glory of God and our Neighbours edifying are concerned in it Aquin. secunda secunde ● 3. And for want thereof our Rulers are thought not to have had a lively faith which will not consist with the spirit of feare or gracelesse bashfulnesse Rom. 1.16 so as to be ashamed of the Gospell of Christ But if this be it that proves good Christians no fear on our part we have given our names to Christ in our Baptisme and are known to all the world by the name of Christians and if our faith be not spoken of too like that of the Romans through out the whole world Rom. 1.8 it is not for lack of our not professing it Mat 6.17 Onely here we should do well to take our Saviours direction along with us that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discerne the tree Clem. Stromat lib. 3. not by the leaves and the blossoms but the fruit never indeed more leaves and blossoms to be seen we are all become Gnosticks men of knowledge that the Heathen

faith but then withall too there we are charged to hold fast that which is good If having found this we seeke ought else it may be feared to be that which is worse The Heathen man could say as much Reperto quod est optimū Quintil. instit Lib. 3. qui quaeritaliud pejus velit Truth is Gods coin that hath his Image superscription enstamped on it and to alter it in the least is no less than high treason against the majesty of Heaven nor were ever any known to escape his vengeance that attempted it Mat. 15.6 The Scribes and Pharisees may be our example in this case they making voyd the law of God by their traditions and for this cause God gave them over to a reprobate mind confounded their wisdome into Jewish fables Tit. 1.14 as their Thalmud bears sad record to this day Rudis indigestaque moles a rude confused mass of nonsence like Virgils Monstrum horrendum informe where the very light is darknesse And as they for the old Testament so for the New the seven Asian Churches Rev. c. 2. 3. Mr. Hooker Eccl. pol. Lib. 5. never quiet from heriticall impieties touching God and the glorious Trinity till the deluge of misery wherein now they are overwhelmed them viderint qui Stoicum Tertul de praescript cap. 8. platonicum dialecticum Christianismum protulerint It seems there were such in Tertullians dayes that framed Christianity by the rules of Phylosophy † B. Andr. on th worshipping of immaginations and thence have issued more swarms of Monsters then ever Africa produced But the later times may serve sufficiently to warne us by these ration all hereticks the Socinians on the one side and those irrationall the Anabaptists on the other how dangerous it is to affect speculations besides the warrant of Gods word and that as Luther truly said cum exardescit ira Dei when the wrath of God is once inflamed Sleid. Cammens Lib. 10. there is no errour so absurd and senselesse but Satan can make it to be beleeved as it is to be seen in that of Mahomet But to let these passe there is more to be said in favour of these Rulers 1. 1 Tim. 3.16 1. Pet. 1.12 They were not catechised in the great mystery as St. Paul termes it God manifested in the flesh which is so profound that St. Peter tells us The Angels desire to looke into it it is task enough for the blessed Spirits to contemplate they cannot be satisfied with the sight of it but was not made known to the Sons of men in that first age Ephe. 3.5 as it was afterward by preaching of the Gospel 2. Christ our passover was not yet Sacrificed 1 Cor. 5.7 by the example of his death to incite them to suffer with him and by the vertue of his death to worke so powerfully to the mortifying of their earthly affections Nor 3. was the Holy Ghost descended Acts. 2 3. so as afterward he did in the likenesse of fire to quickcn the deadness of their cold and dull affections Mat. 13.12 All is otherwise with us vobis datum est saith our Saviour nobis datum est may we say unto us it is given to know the mysteries of the Kingdome of God the vayle is long since laid aside the Curtain drawn that now is fulfilled that Prophecy of Isaiahr Isa 11.9 The knowledge of the Lord hath fiilled the Ea th as the waters cover the Sea 1 Pet. 2.21 Gal. 3.1 John 12.32 Rom. 8.29 2. Christ hath suffered for us leaving us an example to follow his steps and is dayly before our eyes evidently set forth crucified among us and for the vertue it is magneticall being lift up to draw all unto him to be conformed unto the Image of his death Act. 2.17 3. For the Spirit it is the promise for these last dayes that it should be poured upon all flesh 1 Cor. 10.1 Gen. 7.11 not sprinkled by drops as to these of old that were under the cloud but showred down as it was in the flood when the windows of Heaven were opened R●m 12.6 Having then gifts so far beyond them it will be required that in dutyes we should be beyond them too according to the grace that is given to us and we to hold our selves obliged as more firmely to beleeve on Christ so more zealously to confesse him this we should but what we doe it would do well to be considered 1. Faith First for beleeving never was more pretending to it which of us would not be offended at any that should make question of it Luk. ●8 8● and yet it is that which our Saviour questions whether he should find any such thing at his comming and as unquest onable as we make it it is easy to be mistaken in it there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Paul a knowledge falsely so called 1 Tim. 6.20 why not such a faith too for faith is it selfe but a kind of knowledge Nay clear it is we may be deceived in it by the dead faith in St. Iames Jam. 2.17 Mat. 13 21. not working by charity by the temporary faith in the parable that which endureth for a while by the hypocriticall faith in St. Paul Eph. 4 20. without repentance or newnesse of life and therefore the Apostle knew what he did in calling upon the Saints at Corinth to examine themselves whether they were in the faith or no 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their faith as it were on the touchstone whether it were right or counterfet as gold or silver is wont to be tryed for so the word there importeth And no better touchstone then that of Philip to the Eunuch Si credas toto corde Act. 8.37 if our faith be the fruit of a sound heart and not the blossom of the brain only The brain is that which the wise of the world do so much magnify as the imperiall Throne of the Soul the Oracle of reason and understanding But holy Scripture sets more by the heart making that the instrument of choosing judging beleeving and all the reason whereof may very well be because the heart being the fountain of life heat Illyric clavis p. 1. in verb. Cor. and vitall Spirits and having besides a powerfull influence into the affections it is to shew that God is chiefly for the practique or active knowledge as that which is lively fervent and affectionate that he regardeth not so much the speculative notions which are many times cold and heartlesse and may be in hypocrites nay in Devils whose knowledge surmounts the profoundest Doctors all the Sorbon are but Infants in comparison Ethic. Lib. 6. cap. 5. 12. As Aristotle notes of vitious persons that they may be excellent in the Mathematicks but are wholly disabled for moral vertues and civill prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

us in the great day if we feare to suffer for saving truth what they affected for lying vanitie But here there is some c●use to fear that if our courage were to be layd with theirs in the ballance it would be found much too light Indeed we have no present occasion to make experiment of our valour in this kind living under no Pagan Princes or persecuting Tyrants N●n ●nim sunt Pagani principes n●● T●●anni persecutores non sang ●●●●●lorum fundit ●r nec fides s ●●●●●i●s comp●obatur Salvian de Gu●● lib. 3. such as might summon us to a bloudy tryall to attest our faith by suffering for it Nay on the contrary not to confesse Christ in some sort now is all the danger lest we should suffer that which amounteth unto a putting out of the Synagogue but yet however there is matter enough to exercise our Christian fortitude there be some things as odious to the men of this age as the name of Christian was or could be two Jew or Gentile Mr. Her●us fi●st sermon on the Eunu●h ba●ti●ed 1 P●● 4 4. as namely for a man to make conscience of his way●s to walk more circumspectly then the common sort to be strict in those things wherein others take more libertie and not to run with them into the same excesse of riot this the Apostle expresly notes to be an occasion for the Christians to be evil spoken of by the Gentiles cap 3. v. 16. having nothing else to accuse in them but their good conversation in Christ and this hath ever been cause enough for the righteous to be hated sojourning as they do in Mesech Psal ●10 95 in the midst of a crooked and perverse nation esse jam inter nocentes innoxium crimen est c. Among vitious persons to be vertuous is a crime saith S. Cyprian Cyprian Epist secunda lib. 2. W sdom 2. ●5 not to imitate evil mem is to offend them They in Wisdome are not ashamed to professe it He is grievous unto us even to behold him for his life is not like other ●ens His wayes are of another fashion he upbraideth us with our offending the law Such an upbraiding is the good vers 12. innocent life to corrupt and depraved manners Peccantium frontem etsi not verbis tamen ipsa vita genere dissimi●i verberat Cur en●m sint aliqui intempestivè boni qui corruptis m●rib●s pu●licis convitium bo●o vivendo facia●t ● lactantius lib. 5. cap. 9. it is Lactantius the pious mans life though his tongue be silent rebukes the offendor not to have fellowship with the works of darkness is to reprove them In regard hereof Eph. 5 1 the mocks and floutings of gracelesse persons may beare the name of persecution by the authoritie of St Paul so terming the carriage of Ismael toward Isaac which though it were no more then mocking that we read of Gen. 21.9 The Apostle stileth it persecution G●l ● 29 and applyeth it to the state of the Christian Church Nun quam deest tribulatio persecutionis si nunquam deset observantia pietatis le● s 8. de quad as then it was Even so it is now was so then and will ever so be so long as there be any borne after the flesh they will be presecuting those that be borne after the spirit there is no avoyding it 2 Tim. 3.12 All that will live godly in Christ Iesus shall suffer persecution Vis probare verum esse quod dictum est incipe piè vivere in Christo Aug. in ps 5● more or lesse it is part of the Crosse that Christ left to be the portion of his Disciples Rev. ●3 ●0 Here is the patience and the fa●th of the Saints if we that profess our selves to be Christians 1 Pet. 4. ●6 and ● 17 can be content to suffer as Christians that is for well doing and glorifie God on this behalfe not regarding what we may loose in credit favour or preferment not reckoning of the reproach V 14. or scorn that can be cast on us for the name of Christ this will testify that we are Christians indeed and not falsely so called All which we promised and much more at our first entrance into Christianitie cum ad hanc sectam utique suscepta conditione ejus paecti venerimus as saith Tertullian Tertullian ad Scap. when by solemn oath and couenant we engaged our selves upon this warfare to continue Christs faithfull Souldiers unto our lives end 2. Tim. ● 3. Where is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Apostle speaks of the enduring hardness as good Souldiers of Iesus Christ 2. Sam. 6● 20. Acts 17. when every small affront appals us the scornes of Michal the Athenians mocking quencheth the smoaking flaxe of our zeal makes us ashamed of our forwardnes in the profession of religion nay see the perverseness The fore head of brasse in the acting of sin is more tender then flesh in defence of Christ can suffer his name to be dishonoured with horrid blasphemie his body all torn and mangled afresh with cursed oaths his truth empaired with impious absurdities and never once open their mouths in his just vindication Toward these baptized Atheists Clem strom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens speaks unchristing our Saviour what lyes in them and unchristning our holy profession we are it must be confessed too patient In zeale to the glory of God Babylon hath exceeded Sion we want that decree of Nebuchadnezzar Mr. Hooker Eccl. pol. lib. 5. Dan. 3.29 the fury of this his wicked brood hath the reines too much at libertie the venom of their poisoned hearts breaketh out at their mouths to the anoyance of many others Now what is this else but as one sayes well to shew our selves Gods against God R●legh and slaves towards men to side with flesh and its corruption against Christ and his spirit and how shall we think to looke him in the face when he shall come in the glory of his Father with the holy Angels Mark 8.38 Rev. 6.26 but even call to the mountaines to fall on us and to hide us from the wrath of the lambe Knowing therefore this terrour of the Lord we perswade men 2 Cor. 5.11 those that have reason to be perswaded not to eclipse the bright Sun-shine of his truth with earthly affections not to be ashamed of confessing that which with all our study we endeavour to know and in knowing whereof we account our chief felicitie Not to make religion a cloake for the weather to put off and on upon occasion as will best sute with our worldly ends I but to count Godlinesse our greatest gaine 1 Tim. 6.6 what ever we loose by it in outward respects P●● 3.8 to esteem all things else in the world but losse and dung for the excellencie of the knowledge of Jesus Christ E●● 1.14 Not

this likenesse and that is by another likenesse to conforme our selves here unto him by the likenesse of his life in the practise of good works Rom. 6.5 Gal. 5.24 1 Joh. 3.3 and by the likeness of his death in the crucifying of our lusts for every one that hath this hope purifyeth himself even as he is pure 1 John 3. 2 Cor. 7.1 Leaving therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit and prepare for this glorious conformity by an holy conversation Remembring that they are those * Every one to receive the things done in his body 2 Cor. 5.10 Vt ab omnibus offensionibus resurgentes ad illam incorruptib glorificandae carnis resurpervenire mereamur in Christo Dom. Leo de resur Ser. 1. bodies in which we are to receive the fruit of our labours which being vile by their native impurity O let us not make them more vile by our voluntary transgressions and so more unworthy of the glory that shall be revealed Neither consuming them with envie nor defiling them with lust nor corrupting them with intemperance but disposing them by religious discipline unto that glorious alteration Iam renati in Ch isto vocati ab eo ad societat immort vitae gloriae totis viribus ad illam aspiremus ac portemus imaginem Christi coelestem ut coelest hic vitam ineamus c. And as we have borne the image of the earthly Adam by the society of sinning so let us bear the image of the heavenly in the imitation of his righteousness by fashioning our selves so near as we may like unto our blessed Saviour like him in impassibility by our hardiness amidst the miseries of this world like him in charity by our good works shining before men like him in agility by our readiness in holy actions and like him in spirituality by mortifying the deeds of the body That so beholding as in a glasse the glory of the Lord 1 Cor. 3.18 we may may be changed into the same image from glory to glory when the King of glory shall once more descend from heaven for the perfecting of our redemption and where as before for the justifying of our soules * Creator universitatis qui pro animabus justificandis humilis ante venerat occultus pro te glorificando ô misera caro sublimis veniet manifestus c. Ber. Ser. 6. sup missus est he came obscured in humility he shall then for the glorifying of our bodies appear in full majesty coming in the clouds of heaven when Angels shall be his fore-runners that with the voyce of a trumpet 1 Thes 4.17 shall rowze this vile body out of the dust to meet the Lord in the ayre and to follow him into his Kingdom Unto which exalt us O Jesu by the vertue and merits of thy resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus occultus qui est sicut pluvia in vellus alter illustris qui est futurus In primo adventu fasciis involutus est in praesepio in altero circumdabitur lumine sicut vestimento In priore sustinuit pudoris crucem contemptus in altero veniet cum exercitu Angelorum gloriosus Cyril Catech. that our bodies may communicate with our souls in the triumph of happinesse to be the monuments of thy power of thy mercy of thy glory in heaven That our soules and bodies united in bliss may be united in praising thee even thee our Lord Jesus Christ the Creatour Redeemer and Glorifyer of our souls and bodies Amen SERM. V. PSAL. 116.12 What shall I render unto the Lord for all his benefits towards me A Proposall very seasonable at what time soever while men are receivers and such still they are it is fit they should think of rendring of rendering somewhat for benifits received And not only seasonable but also necessary in these times of ours when more benefits are received and yet less rendred now then ever for whereas men in all times have been charged with ingratitude When they knew God they glorified him not as God neither were thankful Rom. 1.21 2 Tim. 3.2 the Jewes in their time by the Prophets every where in their writings the Gentiles in their time by the Apostle Rom 1.21 we Christians are beyond either in our time Our time is markt out by St. Paul for the very time of ingratitude 2 Tim. 3.2 In the last dayes and they are these Men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unthankeful not only give no thanks but have no thanks in them to give be altogether voyd of any mind thereunto and therefore in these perilous times as the Apostle there calls them it behoveth every one to looke unto himselfe and to consider with the Psalmist of Quid retribuam What shall I render c. Occasion Which words are occasioned on a deliverance that David obtained although from what danger appears not in the Text whether from Saul his Father or Absolon his Son but one of them it was and a great one it was even from the sorrowes of death and the power of hell v. 3. And accordingly was his gratitude He will not rush hastily on a recompence but deliberates which were the best way that he may more solemnly perform it and the more to encrease his thankfulness for this one deliverance he setteth all Gods benefits before him Quid pro omnibus c. The whole verse is vox onerati Summe Bernard in Psal 91 Serm. 15. Division as St. Bernard termeth it the speech of one burthened with Gods blessings and troubled as it were in himself that he had nothing to requite them But to view it more distinctly at the first sight it gives you the prospect of two main parts that is Davids gratitude and Gods beneficence That in the first words What shall I render This in the latter for all his benefits although this that is last in order is first in nature Gods munificence is the cause of Davids thankfulness These two main parts divide themselves into several members One as many as the other so as we see in the natural body the members answer each to other In the former we have 1. The consultation Qui d what 2. The Act retribuam render 3. The Receiver I that is David 4. The Donour Domino the Lord. In the latter likewise the same number 1. The motive Benefits 2. The quality Ejus his benefits 3. The quantity Omnia All. 4. The relation supra me towards me or upon me Then last that we may find an head for these members that our discourse be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a body without an head we shall summe up the whole in the duty of our selves and see what we also are to render for the benefits towards us I begin with the consultation Quid what Particu ∣ lar 1 Something he would render but what he cannot tell the sight