Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abandon_v	body_n	uncleanness_n	25	3	11.1184	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

from the tyran to cancell the covenant betweene hell and them and restore them so far to their liberty as that they might come to their first Master if they would this was Redeeming But in his other worke which is Adoption and where the persons were more particular Adoptio not all but wee Christ hath taken us to him in a straiter and more peculiar title then Redeeming For A servando Servi men who were by another mans valour saved and redeemed from the enemy or from present death they became thereby servants to him that saved and redeemed them Redemption makes us who were but subjects before for all are so by creation servants but it is but servants but Adoption makes us who are thus made servants by Redemption sons 〈◊〉 for Adoption is verbum forense though it be a word which the Holy Ghost takes yet he takes it from a civill use and signification in which it expresses in divers circumstances our Adoption into the state of Gods children First he that adopted another must by that law be a man who had no children of his owne And this was Gods case towards us Hee had no children of his owne wee were all filii irae The children of wrath not one of us could be said to bee the child of God by nature if we had not had this Adoption in Christ Secondly he who Eph. ● by that law might Adopt must be a Man who had had or naturally might have had children for an Infant under yeares or a man who by nature was disabled from having children could not Adopt another And this was Gods case towards us too for God had had children without Adoption for by our creation in Innocence we were the sons of God till we died all in one transgression and lost all right and all life and all meanes of regaining it but by this way of Adoption in Christ Jesus Againe no man might adopt an elder man then himselfe and so our Father by Adoption is not onely Antiquus dierum The ancient of Daies but Antiquior diebus ancienter then any Daies before Time was he is as Damascene forces himselfe to expresse it Super-principale principium the Beginning and the first Beginning and before the first beginning He is saies he aeternus and prae-aeternus Eternall and elder then any eternity that we can take into our imagination So likewise no man might adopt a man of better quality then himselfe and here we are so far from comparing as that we cannot comprehend his greatnesse and his goodnesse of whom and to whom S. Augustin saies well Quid mihi es If I shall goe about to declare thy goodnesse not to the world in generall but Quid mihi es how good thou art to me Miserere ut loquar saies he I must have more of thy goodnesse to be able to tell thy former goodnesse Be mercifull unto me againe that I may bee thereby able to declare how mercifull thou wast to me before except thou speake in me I cannot declare what thou hast done for me Lastly no man might be adopted into any other degree of kindred but into the name and right of a son he could not be an adopted Brother nor cosin nor nephew And this is especially our dignity wee have the Spirit of Adoption whereby we cry Abba Father So that as here is a fulnesse of time in the text so there is a fulnesse of persons All and a fulnesse of the worke belonging to them Redeeming Emancipation delivering from the chaines of Satan we were his by Creation we sold our selves for nothing and he redeemed us without money that is Esa 52. without any cost of ours but because for all this generall Redemption we may turne from him and submit our selves to other services therefore he hath Adopted us drawne into his family and into his more especiall care those who are chosen by him to be his Now that Redemption reached to all there was enough for all this dispensation of that Redemption this Adoption reaches onely to us all this is done That wee might receive the Adoption of Sonnes But who are this Wee why they are the elect of God But who are they Nos who are these elect Qui timidè rogat docet negare If a man aske me with a diffidence Can I be the adopted son of God that have rebelled against him in all my affections that have troden upon his Commandements in all mine actions that have divorced my selfe from him in preferring the love of his creatures before himselfe that have murmured at his corrections and thought them too much that have undervalued his benefits and thought them too little that have abandoned and prostituted my body his Temple to all uncleannesse and my spirit to indevotion and contempt of his Ordinances can I be the adopted son of God that have done this Ne timidè roges aske me not this with a diffidence and distrust in Gods mercy as if thou thoughtst with Cain thy iniquities were greater then could be forgiven But aske me with that holy confidence which belongs to a true convert Am not I who though I am never without sinne yet am never without hearty remorce and repentance for my sinnes though the weaknesse of my flesh sometimes betray mee the strength of his Spirit still recovers me though my body be under the paw of that lion that seekes whom hee may devoure yet the lion of Judah raises againe and upholds my soule though I wound my Saviour with many sinnes yet all these bee they never so many I strive against I lament confesse and forsake as farre as I am able Am not I the child of God and his adopted son in this state Roga fidenter aske me with a holy confidence in thine and my God doces affirmare thy very question gives me mine answer to thee thou teachest me to say thou art God himselfe teaches me to say so by his Apostle The foundation of God is sure and this is the Seale God knoweth who are his and let them that call upon his name depart from all iniquity He that departs so far as to repent former sinnes and shut up the wayes which he knows in his conscience doe lead him into tentations he is of this quorum one of us one of them who are adopted by Christ to be the sonnes of God I am of this quorum if I preach the Gospell sincerely and live thereafter for hee preaches twice a day that followes his owne doctrine and does as he saies And you are of this quorum if you preach over the Sermons which you heare to your owne soules in your meditation to your families in your relation to the world in your conversation If you come to this place to meet the Spirit of God and not to meet one another If you have sate in this place with a delight in the Word of God and not in the words of any speaker If you goe out of this

Lord and thou only knowest Which is also the sense of those words Heb. 11.35 Others were tortured and accepted not a deliverance that they might obtain a better Resurrection A present deliverance had been a Resurrection but to be the more sure of a better hereafter they lesse respected that According to that of our Saviour Mat. 10.39 He that findes hi life shall lose it He that fixeth himself too earnestly upon this Resurrection shall lose a better This is then the propheticall Resurrection for the future but a future in this world That if Rulers take counsell against the Lord the Lord shall have their counsell in derision If they take armes against the Lord the Lord shall break their Bows and cut their Spears in sunder Psal 2.4 If they hisse and gnash their teeth and say we have swallowed him up If we be made their by-word their parable their proverb their libell the theame and burden of their songs as Iob complaines yet whatsoever fall upon me dmage distresse scorn or Hostis ultimus death it self that death which we consider here death of possessions death of estimation death of health death of contentment yet Abolebitur it sahll be destroyed in a Resurrection in the return of the light of Gods countenance upon me even in this world And this is the first Resurrection But this first Resurrection 2. Apeecatis which is but from temporall calamities doth so little concerne a true and established Christian whether it come or no for still Iobs Basis is his Basis and his Centre Etiamsi occiderit though he kill me kill me kill me in all these severall deaths and give me no Resurrection in this world yet I will trust in him as that as though this first resurrection were no resurrection not to be numbred among the rersurrections S. Iohn calls that which we call the second which is from sin the first resurrection Blessed and holy is be who hath part in the firstresurrection And this resurrection Christimplies Apoe 20.6 John 5.25 when he saies Verely verely I say unto you the houre is comming and now is when the dead shall heare the ovyce of the Son of God and they that heare it shall live That is by the voyce of the word of life the Gospell of repentance they shall have a spirituall resurrection to a new life S. Austine and Lactantius both were so hard in beleeving the roundnesse of the earth that they thought that those homines pensiles as they call them those men that hang upon the other cheek of the face of the earth those Antipodes whose feet are directly against ours must necessarily fall from the earth if the earth be round But whither should they fall If they fall they must fall upwards for heaven is above them too as it is to us So if the spirituall Antipodes of this world the Sons of God that walk with feet opposed in wayes contrary to the sons of men shall be said to fall when they fall to repentance to mortification to a religious negligence and contempt of the pleasures of this life truly their fall is up wards they fall towards heaven God gives breath unto the people upon the earth sayes the Prophet Et spiritum his qui calcant illam Esay 45.5 Our Translation carries that no farther but that God gives breath to people upon the earth and spirit to them that walk thereon But Irenaeus makes a usefull difference between afflatus and spiritus that God gives breath to all upon earth but his spirit onely to them who tread in a religious scorne upon earthly things Is it not a strange phrase of the Apostle Mortifie your members fornication uncleanenesse inordinate affections He does not say mortifie your members against those sins Col. 3.5 but he calls those very sins the members of our bodies as though we were elemented and compacted of nothing but sin till we come to this resurrection this mortification which is indeed our vivification Till we beare in our body the dying of our Lord Iesus that the life also of Iesus may be made manifest in our body 2 Cor. 4.10 God may give the other resurrection from worldly misery and not give this A widow may be rescued from the sorrow and solitarinesse of that state by having a plentifull fortune there she hath one resurrection but the widow that liveth in pleasure is dead while she lives 1 Tim. 5.6 shee hath no second resurrection and so in that sense even this Chappell may be a Church-yard men may stand and sit and kneele and yet be dead and any Chamber alone may be a Golgotha a place of dead mens bones of men not come to this resurrection which is the renunciation of their beloved sin It was inhumanely said by Vitellius upon the death of Otho when he walkedin the field of carcasses where the battle was fought O how sweet a perfume is a dead enemy But it is a divine saying to thy soule O what a savor of life unto life is the death of a beloved sin What an Angelicall comfort was that to Ioseph and Mary in Aegypt after the death of Herod Arise for they are dead that sought the childes life Mat. 2.20 And even that comfort is multiplied upon thy soul when the Spirit of God saies to thee Arise come to this resurrection for that Herod that sin that sought the life the everlasting life of this childe the childe of God thy soule is dead dead by repentance dead by mortification The highest cruelty that story relates or Poets imagine is when a persecutor will not afford a miserable man death not be so mercifull to him as to take his life Thou hast made thy sin thy soule thy life inanimated all thy actions all thy purposes with that sin Miserere animatuae be so mercifull to thy selfe as to take away that life by mortification by repentance and thou art come to this Resurrection and thugh a man may have the former resurrection and not this peace in his fortune and yet not peace in his conscience yet whosoever hath this second hath an infallible seale of the third resurrection too to a fulnesse of glory in body as well as in soule For Spiritus maturam efficit carnem capacem incorruptelae this resurrection by the spirit Irenaeus mellowes the body of man and makes that capable of everlasting glory which is the last weapon by which the last enemy death shall be destroyed A morte Upon that pious ground that all Scriptures were written for us as we are Christians that all Scriptures conduce to the proofe of Christ and of the Christian state 3. A morte it is the ordinary manner of the Fathers to make all that David speaks historically of himselfe and all that the Prophet speaks futurely of the Jews if those place may be referred to Christ to referre them to Christ primarily and but by reflection and in a second

providence for family and posterity tells him plainly My name is Oppression and I am the spirit of covetousnesse Many times men fall into company and accompany others to houses of riot and uncleannesse and doe not so much as know their sinfull companions names nay they doe not so much as know the names of the sins that they commit nor those circumstances in those sinnes which vary the very name and nature of the sin But then Gregor Oculos quos culpa claudit poena aperit Those eyes which sinne shut this first beame of Grace opens when it comes and works effectually upon us Till this season of grace Ier. 2.29 this sinner is blind to the Sunne and deafe to Thunder A wild Asse that is used to the wildernesse and snuffeth up wind at her pleasure in her occasion who can turne her away An habituall sinner that doth not stumble but tumble as a mighty stone downe a hill in the wayes of his sin in his occasion who can turne him in his rage of sin what law can withhold him But sayes the Prophet there of that wild Asse All they that seeke her will not weary themselves Friends Magistrates Preachers doe but weary themselves and lose their labour in endeavouring to reclaime that sinner But in her Month they shall finde her sayes the Prophet That is say our Expositors when she is great and unweildy Some such Moneth God of his goodnesse brings upon this sinner Some sicknesse some judgement stops him and then we find him God by his Ordinance executed by us brings him to this Notum feci into company with himselfe into an acquaintance and conversation with himselfe and hee sees his sinnes looke with other faces and he heares his sins speake with other voyces and hee findes then to call one another by other names And when hee is thus come to that consideration Lord how have I mistaken my selfe Am I that thought my selfe and passed with others for a sociable a pleasurable man and good company am I a leprous Adulterer is that my name Am I that thought my selfe a frugall man and a good husband I whom fathers would recommend to their children and say Marke how hee spares how hee growes up how he gathers am I an oppressing Extortioner is that my name Blessed be thy name O Lord that hast brought me to this notum feci to know mine own name mine owne miserable condition he will also say may that blessing of thine enlarge it selfe farther that as I am come to this notum feci to know that I mistooke my selfe all this while so I may proceed to the non operui to a perfit sifting of my conscience in all corners which is Davids second motion in his act of preparation and our next consideration I acknowledged my sin and I hid none disguised none non operui Sometimes the Magistrate is informed of an abuse Non operni and yet proceeds to no farther search nor inquisition This word implies a sifting of the conscience He doth not onely take knowledge of his sins then when they discover themselves of his riot and voluptuousnesse then when he burnes in a fever occasioned by his surfets nor of his licentiousnesse then when he is under the anguish and smart of corrosives nor of his wastfulnesse and pride then when hee is laid in prison for debt Hee doth not seeke his sinnes in his Belly nor in his Bones nor in his Purse but in his Conscience and he unfolds that rips up that and enters into the privatest and most remote corners thereof And there is much more in this negative circumstance non operui I hid nothing then in the former acknowledgement notum feci I tooke knowledge of my sinnes When they sent to sift Iohn Baptist whether he were The Christ because he was willing to give them all satisfaction Ioh. 1.20 hee expressed himselfe so Hee confessed and denied not and said I am not the Christ So when Ioshuah pressed Achan to confesse his trespasse Iosh 7.19 he presses him with this negative addition Shew mee what thou hast done and hide it not that is disguise nothing that belongs to it For the better to imprint a confidence and to remove all suspition Men to to their Masters Wives to their Husbands will confesse something but yet operiunt they hide more Those words In multitudine virtutis tuae Psal 66.3 Through the greatnesse of thy power thine enemies shall submit S. Ierome and the Septuagint before and Tremellius after and all that binde themselves to the Hebrew letter reade it thus Mentientur tibi inimici tui when thy power is shewed upon them when thy hand lies upon them thine enemies will lie unto thee They will counterfait a confession they will acknowledge some sins but yet operiunt they hide they cover others 1 Sam. 15. Saul in the defeat of the Amalekites reserved some of the fattest of the spoile and being deprehended and reprehended hee said hee intended it for sacrifice Many times men in great place abuse their owne soules with that imagination or palliation That they doe God good service in some sinne and that they should more hurt the cause of God if they should proceed earnestly to the punishment of those that oppose it then if they let them alone and so leave lawes unexecuted and Gods truth endangered But Davids issue was non iniquitas non operui I left none iniquity unsearched I hid none But any thing serves us for a cover of sin even from a Net that every man sees thorow to such a cloud of darkenesse as none but the prince of darkenesse that cast that cloud upon us can see us in it nor we see our selves That wee should hide lesser sinnes with greater is not so strange That in an Adultery wee should forget the circumstances in it and the practises to come to it But we hide greater sins with lesser with a manifold and multiplied throng and cloud of lesser sins all comes to an indifferency and so wee see not great sins Easines of conversation in a woman seemes no great harme Adorning themselves to please those with whom they converse is not much more To heare them whom they are thus willing to please praise them and magnifie their perfections is little more then that To allow them to sue and solicit for the possession of that which they have so much praised is not much more neither Nor will it seeme much at last to give them possession of that they sue for nay it will seeme a kinde of injustice to deny it them We hide lesser sinnes with greater greater with lesser Nay we hide the devill with God wee hide all the weeks sins with a Sabbaths solemnity And as in the Romane Church they poysoned God when they had made their Bread-god they poysoned the Emperour with that bread so this is a Possessing of God a making the devill to enter into God when we hide our sins