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	moses_n	plain_n	25	3	11.0247	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44342	The application of redemption by the effectual work of the word, and spirit of Christ, for the bringing home of lost sinners to God ... by that faithful and known servant of Christ, Mr. Thomas Hooker ...	Hooker, Thomas, 1586-1647.	1656 (1656)	Wing H2639; ESTC R18255	773,515	1,170

swallow us up also So be not you deceived also lest you be damned also stay not amongst wicked company lest you perish among them A Fourth Shift which seems to lessen mens sins and to take off the strength of Conviction and the danger of the evil is the strength of such provocations which as they pretend constrain them against the heart and hair to the commission of evil and therefore might excuse them in it Why say men under such assaults their speeches were so harsh and uncomely I had almost said unchristian and cross to rule their carriage so cross and unreasonable beyond the compass of humanity yea cross to common sence their provocations so great so many that they were unsufferable they would have angred a Saint If there fel any thing uncomly as it 's impossible but in reason it should the fault is in him that gave the provocation a man in that case may seem to be freed from blame such unreasonable passages would put an Angel beyond his patience flesh and blood cannot bear it True flesh and blood cannot bear it therefore flesh and blood cannot please God therefore flesh and blood cannot inherit the Kingdom of God flesh and blood cannot save you therefore should not rule you if you wil hear the Rule of Christ it 's plain 1 Pet. 3. 9. We must not render evil for evil railing for railing and if any man desire to see good daies and to seek peace this is the way which God appoints and blesseth If you wil see the practice of our Savior Christ it 's also plain and precedential He gave his cheeks to the Buffeters and 〈◊〉 back to the Snuters and as a Lamb was dumb before the Shearer in all his sufferings and he was more innocent than you suffered more wrong had more reason and Authority also if it had been a Rule so to have righted himself But he would not do so 1 Pet. 2. 29. When he was reviled he reviled not again nay the Text saies he durst not do so and that when he dealt with the Devil the Accuser of the Brethren for so many Interpreters understand the place and I cannot see but it's safe and suitable safe for the sence and suitable to the Context Jude 8. 9. reproving that sin of reviling verse 8. he confutes and condemns it thus Yet Michael the Arch-Angel when contending with the Devil he 〈◊〉 about the body of Moses durst not bring against him a railing accusation This Michael who appeared now as the Messenger of the Covenant and in the form of a Servant and therefore contested with Satan as in the daies of his flesh when tempted If Christ durst not how dares any man If not to the Devil how any to such as are in Dignity But come we neerer to the Shift and examine the vanity of it and that wil appear in Two things 1 It 's very Unreasonable 2 Very Dishonorable that others provocations should prevail with us to break out unto any unseemly practice It is an unreasonable thing Because another 〈◊〉 me wrong that therefore I should wrong the Lord my soul my place It 's not an evil in Truth but an honor and wil be a mans comfort and bring a reward with it to bear an injury harsh dealing and hard measure Blessed are ye when men persecute you and speak all manner of evil against you they bring great reward But to revile and deal harshly with others because so dealt withal is to be injurious to God to my profession to the peace and comfort of my own Conscience Because a man cuts my finger should I go and stab my heart men would look at it as a way of Frenzy Because men set themselves against me should I set God against 〈◊〉 also This is the Apostles cure 1 Pet. 3. 12. The Eyes of the Lord are upon the Righteous but the Face of the Lord is against them that do evil Nay how cross to common sence is it when thou thinkest the carriages of men are unreasonable their provocations unsufferable yet thou wilt do the like and so condemn thy self by thine own doing It 's marvelous dishonorable to God We do not 〈◊〉 up his Name that is called upon by us and express the vertues of him that hath called us to his marvelous Light and out of the world that we might shine as Lights in a crooked generation what serves your strength for but for a time of trial you say flesh and blood cannot bear why good now what serves your Grace for but to do other and better than flesh and blood can do This kind of distemper overtook Moses and it cost him dear and the Lord would not once vouchsafe to hear an excuse or to abate him of the 〈◊〉 Psal. 106. 31. 32. It went ill with Moses for 〈◊〉 sakes because they provoked his spirit so that he spake unadvisedly with his lips The fore Moses himself said Deutr. 1. 37. the Lord was angry with me for your sakes saying thou shalt not go into the Land nay Deutr. 3. 26. the Lord would not hear him saying speak no more to me of this 〈◊〉 This is a great dishonor to God and grace when we are overcome of evil whereas we ought to overcome evil with goodness Rom. 12. 21. Whereby men labor to put by the stroke of the truth that either it shal not hit at least not wound either not touch them or not trouble them it is they FORGET their duty wholly and therefore did it not The throng of business pressed in upon them and that somthing unexpectedly did distract them that croud of occasions coming in like a mighty sea did so take up their thoughts surprise and hurry them they remember not what they should do and therefore did not perform what they ought it was the slip of a mans memory no such great matter nor wil be so sadly charged upon a man they hope It were hard if it should It was but my forgetfulness But forget thy duty man what couldest thou say more wherein thou mayest aggravate thy fault in a most heavy manner Is not this the express wil of God that a man should do with all his might what his hand finds to do Eccles. 9. 10. That he should abide in the calling unto which God hath called him 1 Cor. 7. 20. Is not this the great errand of a mans life the end why we came into the world to do Gods wil the only charge that is laid upon us by the Almighty wee are not charged to be rich or honorable to gain the profits and pleasures of this world there is not such a 〈◊〉 to be seen in the whol Bible thou only liyest to discharge thy duty if thou forgettest that thou forgettest why thou livest and the very excuse is a far greater sin than that was which thou didst seem to excuse and thy punishment wil be answerable when out of thine own mouth thou wilt be condemned As

not yield 〈◊〉 〈◊〉 about the business 〈◊〉 the people spared 〈◊〉 〈◊〉 of the 〈◊〉 and the 〈◊〉 for sacrifice and the rest we have 〈◊〉 I construed the command so and took your 〈◊〉 to be that namely sacrifice must ever be attended and then al the rest must be cut off How is it possible that common sence could put such a 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 charge go kil al c. that is spare 〈◊〉 yet a wily heart must have some way to raise a cavil he comes heavily off to confession As a contrite sinner is easy to yield the evil by way of conviction so ready to 〈◊〉 it by open 〈◊〉 〈◊〉 acknowledgment upon any occasion according to 〈◊〉 nature of the offence he 〈◊〉 so 〈◊〉 from being troubled to do this that he is troubled and restless in himself until it be done and therefore if there be an opportunity to invite him he takes it without 〈◊〉 if a 〈◊〉 he longs for it and desires it 〈◊〉 if none wil provoke him he is studious to seek an occasion and to press in upon some opportunity that if it be a publick evil he may publish his acknowledgment if a wrong he desires not until another comes or sends but he sends he goes to him to be waile it 〈◊〉 〈◊〉 secret he wil not stay to be asked or have his confession wrested from him by 〈◊〉 of reason and 〈◊〉 argument but 〈◊〉 more ready to tel al than another is willing to bear not give 〈◊〉 man to guess at some wickedness by 〈◊〉 〈◊〉 but 〈◊〉 out 〈◊〉 〈◊〉 〈◊〉 some discovery to make his evil appear most 〈◊〉 A 〈◊〉 a right 〈◊〉 position of 〈◊〉 of spirit is like a body in a right temper and constitution if it be 〈◊〉 in a 〈◊〉 there is more trouble to stay and 〈◊〉 the bleeding than to provoke it for to bleed So here And hence though there was no horror of 〈◊〉 to 〈◊〉 no authority to require no counsel 〈◊〉 perswade he could not satisfy his own heart he could not be quiet before he had satisfyed the rule and proceeded in open hostile manner against his sin but a false heart after conviction which was 〈◊〉 with great difficulty he must be drawn like a 〈◊〉 to a stake to make open confession 〈◊〉 the cause may require and when he comes by constraint Conscience dragges him or Authority compells him thereunto His 〈◊〉 sticks in his teeth he lispes them out so wearishly hacks and 〈◊〉 stops here and 〈◊〉 there as though he would say somthing because he must speak and yet is afraid he shal say more then he would therefore bites in his words one way sometimes turnes his speech another way if any speech seems too open or to give too much advantage to the truth he 〈◊〉 himself and begins to qualify what he hath said he would not be mistaken he meant thus and thus i. e. his meaning is to conceal as much as he can And hence a man must propound so many interrogatories aske so many questions 〈◊〉 interpretations of what a 〈◊〉 hath said when he hath 〈◊〉 what he wil 〈◊〉 though a man should pul a confession from a man as an untimely 〈◊〉 which he were not 〈◊〉 willing to bring into the world and when he hath 〈◊〉 on what he can he can hardly make any thing of what confession he hath made But a heart that is burdened to 〈◊〉 pricked to the quick and parted from his 〈◊〉 his expressions come off kindly and issue naturally from him not in a 〈◊〉 quaint kind of strayn as though he would coyn a confession but with that freedom and rediness as though his spirit was 〈◊〉 into such expressions his heart was severed from his 〈◊〉 the passage 〈◊〉 plain and he would banish them by an open confession and therefore watchfully takes the occasion that may suit the work Acts 19. 19. they that used unlawful and curious arts they brought their books and burned them in the sight of al they were not summoned to this service by authority they came of their own accord c. And this was 〈◊〉 with Paul to take advantage by the solemnity of the place and people to publish 〈◊〉 sin and shame and to be 〈◊〉 it in the view of the world no man either 〈◊〉 or expecting any such thing and he freely unbosomed his heart and said more against himself than al the world could say the 〈◊〉 〈◊〉 you may read Acts. 26. 9 I utterly thought I ought to 〈◊〉 〈◊〉 things against the name of 〈◊〉 which thing I also did 〈◊〉 up the prison compelling them to 〈◊〉 and being exceeding mad 〈◊〉 them c. The 〈◊〉 〈◊〉 〈◊〉 it in 〈◊〉 of the stomach the 〈◊〉 in 〈◊〉 〈◊〉 which 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 severing before a 〈◊〉 he that 〈◊〉 the 〈◊〉 〈◊〉 it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any ease to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removed at once look say we the 〈◊〉 〈◊〉 comes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constraint and the passage once made it runs without any stay but if you pour out 〈◊〉 out of abarrel some may issue out but you must by 〈◊〉 and 〈◊〉 pul out the rest this is the difference between a heart truly burdened and 〈◊〉 hypocrite perplexed with horror the contrite soul poures out his complaints into a mans bosom without any stay the soul hath ful vent but with the hypocrite you must take out his confession by 〈◊〉 of reason As the difference between water in the channel and in the pumpe the stream runs currently kindly readily you must force it to stay but the other you must force it to run a man must pump and press out a confession by power of argument or else there is no water to be gotten to purpose He takes the evil to himself and doth not lay it upon another and is carryed with greatest vehemency against that in the sin that was most vile and that he wil not mince he is farr from 〈◊〉 blame upon another to 〈◊〉 other mens evils when he comes to acknowledg his own as conceiving the more 〈◊〉 they appear his may appear less Nay now is the time wholly to attend his own and especially to bewail that most whereby he hath most offended When the potion or vomit works upon the humor mainly then it works kindly So Judah Gen. 38. 26. 〈◊〉 is more righteous than I and they 1 Sam. 12 19. we have added unto al our other sins this evil As it must be free so it must be ful it comes from the bottom brings out al before it he doth 〈◊〉 content himself