Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abate_v	flesh_n	mortify_v	32	3	10.0195	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25383	Apospasmatia sacra, or, A collection of posthumous and orphan lectures delivered at St. Pauls and St. Giles his church / by the Right Honourable and Reverend Father in God, Lancelot Andrews ...	Andrewes, Lancelot, 1555-1626.	1657 (1657)	Wing A3125; ESTC R2104	798,302	742

Except a man be born again of water 〈◊〉 John the sixt chapter unlesse ye eate the flesh and drink the blood of Christ ye have no life in you 〈◊〉 these conditions and for these uses are we commanded to drink of the same spirit If we drink the blood of Christ we shall drink the spirit of life which it gives and so shall we live by him John the sixt chapter and the fifty seventh verse Christ shall live in us 〈◊〉 the second chapter There are that doe not potare in eundem spiritum Water of it self is not able to purge from original corruption without the spirit and Potus vappa sine spiritu The flesh 〈◊〉 nothing it is the spirit that gives life John the sixt chapter The word it self preached 〈◊〉 not unlesse God giveth increase the first epistle to the 〈◊〉 the third chapter nay this spiritual food kills some for they eat and drink their own damnation the first epistle to the Corinthians the eleventh chapter Therefore if we will drink the spirit it is required First That he thirst after spiritual things no lesse than after worldly things John the seventh chapter Si quis sitit ad me veniat bibat vers the thirty seventh Secondly He must pray for the spirit 〈◊〉 God giveth his spirit to them that ask it Lake the eleventh chapter So while Jesus was baptized and prayed the Heavens opened and the holy Ghost came down upon him Luke the third chapter and the 〈◊〉 verse We must both 〈◊〉 after the spirit and pray for it else we cannot have it But if we come non sitientes omnino without any sense of our own want or come only with a form of Godlinesse the second epistle to Timothy the third chapter and the fift verse we may drink the outward object but not the spirit for they that come thus pray not to God to be made partakers of the spirit as of the object And to this we may add as a reason of our unprofitable drinking how can we 〈◊〉 the spirit seeing we sow only to the flesh Galatians the 〈◊〉 chapter In as much as we sow no spiritual works we cannot be partakers of the spirit These are the means to obtain the spirit Then when we have drunk we must examine our selves whether we have drunk the spirit which we shall know thus A drink and potion is either for recovery of health or for comfort or refreshing If we finde that the blood of Christ hath purged our consciences from dead works Hebrews the ninth chapter and that we mortifie the deeds of the flesh by the spirit Romans the eighth chapter then have we drunk of the same spirit If we 〈◊〉 the power of sinne abated in 〈◊〉 and the will of sinne by this Sacrament then have we drunk the spirit Secondly For refreshing which is the other use of drinking as Psalm the seventy eighth and the sixty fift verse The Lord arose out of sleep as a 〈◊〉 refreshed with wine there comes courage to a man by drinking of the spirit so as he hath a desire to spiritual drink Ephesians the fift chapter Be not drunk with wine but be filled with the spirit Now they call the holy Ghost new wine Acts the second chapter these men are filled with new wine For indeed as the one so the other gives greater alacrity and cheerfulnesse In respect of these two effects it is termed the holy spirit of God and therefore First He that having drunk findes in his soul a comfortable anointment the first epistle of John the second chapter the seal of the spirit Ephesians the first chapter and the thirteenth verse and the earnest the second epistle to the Corinthians the first chapter and the twentieth verse he hath a signe that he hath drunk the spirit But these sensualiter are not enough they may deceive us there were that eat and drank in Christs presence but he told them I know you not Luke the thirteenth chapter Therefore to the comfort of the spirit we must add the holy spirit and see what operation he hath we must see if we can finde sanctificationis spiritum the second epistle to the Thessalonians the second chapter and the fruits of the spirit wrought in us after we have drunk Galatians the fift chapter and the twenty second verse whether we be transformed by the same spirit the second to the Corinthians the third chapter Thus we see the Apostle in this place against the spirit that lusteth after envy and contention James the fourth chapter useth the Sacrament of unity to perswade men to unity and love and against the unclean spirit he useth the Sacrament of cleannesse as in the first epistle to the Corinthians the sixt chapter Shall I take the members of Christ and make them the members of an Harlot By the effects that the spirit worketh in us we may know whether we have the spirit for we are not only made partakers of Christs body in Baptism but of the spirit in the Lords Supper If we cleave to the Lord Christ we are made one spirit the first epistle to the 〈◊〉 the sixt chapter Whereupon this ensueth That as he and his Father are one so are we one with Christ and consequently being one with him we can want no happinesse for his will is That we should be with him where he is and behold his glory John the seventeenth chapter and the twenty fourth verse Ex eo quòd maxima illa nobis ac pretiosa promissa donavit c. 2 Pet. 1. 4. A Scripture applyed to this time wherein we solemnize the memory of his taking of our nature as we have here a promise of being partakers of his and it conteins as all other Scriptures of comfort a Covenant between God and us That which is performed on Gods part is That he hath made us most great and pretious promises The condition on our partie is That we eschue the corruption that is in the world through lust In the former part there is a thing freely bestowed on us Secondly That is a promise Thirdly The promise is That we shall be partakers of the divine nature Concerning which A promise being once past is no more a free thing but becomes a debt and in justice is to be performed in which respect the Apostle saith in the second epistle to Timothy the fourth chapter There is laid up for me a crown of righteousnesse which the Lord the just judge shall render to me and hence the Prophet is bold to challenge God with his promise Psalme the hundred and nineteenth Perform thy promise wherein thou hast caused me to put my trust and therefore Augustine saith Redde quod non accepisti sed quod premisisti Promises doe affect two wayes because they stand upon two points First The party promising Secondly The thing promised If it were the promise of a man it were to be doubred of for all men are lyars Psalm the hundred and sixteenth They

where and filleth all places with his presence Jer. 23. 24. The Prophet Isaiah 66. 1. saith the earth is but his foot-stool and we know that one cannot walk on his stool he properly can but stand on it therefore some think to satisfie this place that God is said to have appeared here and was heard walking and speaking not in his own personall presence but per dispensationem sending an Angell as it were in his 〈…〉 But there are some which doe think that it is not necessary and that we need not grant here any such extraordinary and visible apparition and presence of God in any shape or resemblance and that that which Moses saith Deut. 4. 15. of Gods appearing in Horeb may truly be affirmed and avouched of this place namely that they only heard a voice but saw no shape or visible likeness or representation which appeared to their eyes and therefore that they perceived and knew Gods presence comming to them not by the eye seeing any thing but by the care only hearing a sound or voyce for so we read that he came and appeared Moses and Elias in such a strange manner of voice and sound that they might by it know that no creature but only God the Creator which could come in such a majesticall and glorious sound and in this sense we may take these words because it is said they heard Gods voice walking and not that God came visibly walking he was heard speaking not seen walking The second point on Gods part is quod venit Deus ambulando by which walking is commonly meant such conveying as Judges use when they come to judgment and to try matters to be judged Prov. 8. 20 2. It is said of Samuell which judged Israel that every yeer he walked and ment about all places in Israel as Judges doe goe their circuits and perambulations to Judge the people 1 Sam. 7. 16. So that this in effect and substance is that which is said before and signified by his comming namely his purpose to give sentence and to execute just judgment against their sinne The third point concerning God is that his walking was not in silentio as Job saith but with an audible voyce Job 4. 16. and that such a voice as Ely heard 1 Sam. 3. 11. which should make their eares tingle and glow that it was a terrible and fearfull voice terryfying them for sinne The fourth and last thing is the time that is in sero in the evening And therefore doth God wait untill the evening Esay 30. 18 because he would willingly have mercy on them which rather by right and reason should wait for him But when we regard not Gods sending God doth oftentimes wait and tarry so long before he commeth to Judgment that his delaying late tarrying and waiting somtimes becommeth offensive to the godly and scandalous to the wicked for so the godly cry Lo how long wilt thou tarry to be revenged of the blood of thy Saints and the enemies of God doe slander the foot steps of his annointed Psal. 89. 51. saying where is the promise of his comming he is long comming As this therefore is the first regard and acceptation of the time that God surely and certainly commeth at last though late in the evening So the second is the reason why he commeth then because temptation and the time of lust and committing of sinne is aestus diei as it were the heat of the day and then God seeth that it is no time to come to man for then all his senses and wits are taken up with the heat of lust and concupiscence and therefore it is Gods wisdome to choose out this cool time of the day in which the rage and heat of sinfull lust is overpassed and abated That course which Abigail took 1 Sam. 25. 36. is the course which God useth that is in the spirit of discretion to deal with men when the fit or rage of sinne is past and when their blood is cooled for it is no medling with a man in his drunken fit or in his fury of heat and rage because their advisement and senses are then taken away the Prophet Jer. 2. 24. would have us to see the wisdome and discretion of men of experience in this case who will not seek to take the wilde Asse when she is lusty and light for then at that time she will snuffe up the aire proudly and scornfully and none can turn or tame her therefore saith he take her in her moneth when she is great with young and then she may easily be caught and tamed this must be our wisdome and discretion when we see them rapt and bereft of their senses to bear and suffer them untill the tempest be overblown and the heat of their sinne cooled and somewhat allayed Now to the second severall point which is Adams part which sheweth the effect which this voice of God wrought in them and how they demeaned and behaved themselves when Gods voice came to them which is set down in two things First They heard it Secondly They hid themselves from God which is amplified after two sorts First That they hid and shrouded themselves in the shrubs and thickest of the trees Secondly That they hid themselves from the presence of God and this is the effect which his comming and voice wrought and heard in them for which because between hearing and hiding there must goe something the writers doe finde out these severall things First for the hearing we say and may see that it is a mercy and favor of God in that he did not only open their eyes being blinde making them see their foul sinne but also open their eares being deaf that they might hear of the danger of their sinne but this is a new counsell a stratagem of the Devill the evill counsellor to make them flye away at that voice which should have been the means to have brought them to God again Peccatum est fuga as divines doe say therefore the Devill will have them bis fugitivi having fled from God by sinne now to flye again further from him by despair and there to hide themselves as who should say without doubt your God commeth in just and angry mood to make an end of you for sinne therefore by mine advise haste and flye away from him this is the Devils custome and comfort when he hath brought men into sinne as plainly he sheweth himself 1 Sam. 28. 16. When he had brought Saul into sinne he saith why comest thou to me seeing God hath forsaken thee God will surely punish thee as he said c. Where he sheweth himself in his right kinde This is all the comfort we shall finde at his hands when we have committed sinne for when we have followed his ill counsell he will say thus to us you hear how angry God is how terrible and fearfull his voice his steps towards you and presence is wherefore fly for how will ye be able to abide