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	sin_n	superfluous_a	24	3	10.8161	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00150	A short treatise: containing all the principall grounds of Christian religion. By way of questions and answers: very profitable for all sorts of men, but especially for housholders..	Ball, John, 1585-1640.	1617 (1617)	STC 1314.3; ESTC S124283	90,016	255

2. and reioyce before him heartily Deut. 12. 12. tying our selues vnto him by renewing our couenant Ion. 2. 9. Deut. 29. 3. 10 11 12 13. 2. Chron. 15. 11. 12. and learning to bee more confident in him hauing experience of his great goodnesse Psalm 3. 5 6. and 52. 9. 14. On the day of thanksgiuing we may haue a more liberall vse of Gods creatures both in meate and apparell then is ordinarie Neh. 8. 10. Hest 9. 22. But this must be vsed in moderation and sobrietie that men may bee better fitted for the exercises of religion 1. Kin. 8. 65. This exercise if it be publique must bee ioyned with the preaching of the word if priuate with the reading of the Scripture or some holy exhortation for the better stirring vp of affection Q. What is a religious vowe A. A solemne i Deut. 23. 21 22. Prou. 20. 15. promise vnto God made by a 15 fit person of some 16 lawfull thing which 17 is in his choice to testifie his loue 18 and thankefulnes 15. Such persons are fit to vow who haue knowledge iudgement and ability to discerne of a vowe and of the duties belonging to the performance of the same Eccl. 5. 2. 16. A man may not vow an vnlawfull vile or superstitious thing Deut. 23. 18. for we are obliged to avoid all euill yea all appearance of euill 1. Thess 5. 22. It is presumption and rashnesse to vowe that to God which hee hath forbidden and will not accept Iudg. 11. 30 31. 17. What we are not able to perform either by reason of the common frailty of all men Eccl. 5. 5. with 1. Cor. 7. 7. or of our subiection vnto others as the wife child seruant may not vow without the liberty of their superiours Num. 30. 3 4. 6 7 8. 12. That thing is not to be held in our free choise which we are necessarily bound vnto before our vowe Leu. 27. 26. Deut. 23. 22 23. But yet to quicken and stirre vs vp the better to the performance of our dutie it is lawfull to renew the couenant and vow which we made vnto the Lord in Baptisme Psal 119. 106. To God vowes were commonly made with prayers Gen. 28. 20. Psal 61. 5. and paid with thanksgiuing Psal 65. 1. and 66. 13 14. and 116. 14. Ion. 2. 9. 18. Vowes should be performed speedily Eccl. 5. 5. Deut. 23. 23. Psa 76. 11. I vowe rashly the rashnes is to be repented of the vowe otherwise lawfull is to be performed but a vowe should not in any wise be the bond of iniquity Mat. 15. 5 6. 1. Sam. 25. 22. 39. Act. 23. 21. Q. Can faith being wrought and confirmed in vs be fruitles and vnprofitable A. No 19 for it k Gal. 5. 6. worketh by loue Expos 19. By faith we are knit vnto Christ Rom. 11. 19 20. Eph. 3. 17. and cannot be vtterly fruitlesse Io. 15. 5. seing we receiue the sappe of grace from him Io. 1. 16. Col. 1. 19. Q. What is the principall worke of faith A. It 20 purifieth l Act. 15. 9. the heart Expos 20. To purifie the heart is to abate and crucifie the power of sinne in the beleeuers and by little and little to renew them in holines and righteousnes Gal. 5. 24. and 6. 14. The Spirit of God is the author of sanctification Io. 3. 5. 1. Cor. 6. 11. Gal. 5. 22. Rom. 8. 11. faith is the instrument of the holy Ghost whereby the heart is cleansed Col. 2. 12. Q. What followeth thereupon A. A fighting 21 and combating against sinne and corruption Gal. 5. 17. Expos 21. Those that are sanctified are sanctified in euery part Col. 2. 11. 1. Thess 5. 23. Eph. 4. 24. Col. 3. 10. and yet but in part Pro. 30. 2 3. Phil. 3. 12. Rom. 8. 13. Col. 3. 5. so that grace and corruption are mingled together in the best Rom. 6. 13. and 7. 25. whence followeth a spirituall combate not of the minde with the will or the will with the affections onely Numb 22. 34. nor of diuerse desires onely in respect of sundry and different considerations but of the part regenerate with the part vnregenerate Gal. 5. 17. as of the minde regenerate with the mind vnregenerate and so of the will c. This combate is continuall against the first motions to sinne not onely against outward grosse euill Rom. 8. 13. Eph. 4. 22. Rom. 6. 17. The effect hereof is that a man sanctified cannot doe what he would Gal. 5. 17. sometimes he is grieuous foiled by the flesh Matth. 26. 40. 41. but in the ende the Spirit shall get the victorie 1. Io. 4. 4. and 5. 4. Rom. 8. 2. Reu. 2. 26. Q. What else A. A renouncing l Act. 2. 38. of all euill in 22 affection and of 23 grosse m Act. 19. 18 19. sinne in life and conuersation Expos 22. A pure heart can more delight in euill then a cleane fountaine can send forth corrupt waters Psal 24. 4. Es 32. 6. 8. Pro. 12. 5. therefore a purged heart must renounce all euill Ezek. 36. 26 27. Ier. 32. 39 40. 23. The will is the commander of the outward man 2. Cor. 8. 11. if it be turned vnto God the conuersation must needs be reformed Ier. 3. 14. 17. 1. Sam. 12. 20 21. 1. King 8. 48 49. Q. What is a third thing that followeth hence A. Loue n Psal 119. 97. and 24 delight in that which is good ioyned with a sincere 25 desire purpose and o Phi. 3. 13 14. Act. 11. 23. endeauour dayly to amend whatsoeuer is amisse and to p Psal 119. 6. lead a life according 26 to the lawe of God Expos 24. The same spirit which wrought the grace of faith and cleanseth the heart doth sweetely incline it both to long after and to cleaue with ioy to that which is good Ezek. 36. 37. Ezek. 11. 19 20. Rom. 6. 19. Psal 86. 11. 25. The true beleeuer hath laid aside the practise and desire of all sinne Psal 119. 113. 128. 163. not onely out of a foresight of the ill consequences and fearefull euills that may fall 1. King 8. 47. Ezek. 18. 28. Luk. 15. 17. but euen out of loue to the cheifest good and all goodnes 2. Cor. 5. 14. and that with a true purpose Psal 119. 106. Act. 11. 23. and well aduised deliberation Ruth 1. 16. therefore he is willing to espie out and reforme whatsoeuer is out of order Psal 119. 59. But note here that all haue not the like measure of grace Rom. 12. 3. neither can with like victorie ouercome their corruption Rom. 14. 1. and 15. 1. Phi. 3. 15. The strong should not waxe proud Rom. 11. 20. Gal. 1. 1. Rom. 14. 3. nor the weake be dismayed ouermuch Rom. 14. 4. Mar. 4. 31. 32. 26. The redeemed of the Lord doe see that many waies they are bound to obey Psal 100. 2. 3. and 86. 13. 1. Cor. 6. 19 20. 1. Pet. 1. 17 18. and

exactly agreeing with it selfe and with the whole Io. 5. 46. This may sufficiently appeare by comparing the prophesies of the old Testament touching Christ the calling of the Gentiles and reiection of the Iewes with the accomplishment of them declared in the Newe Gen. 3. 15. and 12. 4. and 49. 10. Numb 14. 17. Dan. 9. 25. Matth. 1. 18. Luk. 1. 55. and 24. 27. 44. Act. 26. 22. Deut. 32. 21. Mal. 1. 10. 11. Psal 2. 8. and 110. 2. Act. 11. 18. Psal 118. 22. 23. Matth. 21. 42. Such exact consent as here is to be found is impossible to be fained of men or Angels as the things foretold were remooued from their knowledge and finding out vntill they were reuealed These considerations giue strength to this argument 1. The length of time in which this writing continued viz. from Moses vntil Iohn which preuented all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of bookes that were written and of writers who were imployed in that seruice 3. The distance of place in which they were written which did hinder that the writers could not conferre together Ier. 2. 1. 2. and 36. 5. Ezeck 1. 1. 4. The silence of the aduersaries who in all that long space mentioned whiles the Scripture was in writing could neuer detect any thing in those bookes as false or erroneous whose silence is of great weight in this case because they were eie witnesses of those things which our Sauiour taught did and suffered according as it was prophesied of him so that they knowe the prophesies sau● the accomplishment of them and were acquainted with that which the Apostles had written If the Prophets or Apostles who wrote the same histories doe seeme to dissent in any circumstances this doth nothing derogate from their authority for in themselues they differ not the fault is our ignorance and apprehension by a right and iust interpretation they may easily be reconciled and the dissonancy which seemes to be amongst them in small things doth free them from all suspition of fraud and their sweet consent in all matters of importance doth conuince that they wrote by the guidance of the same Spirit If they had all written one thing they might seeme superfluous if each a new history there could appeare no steps of consent when they relate the same story with the same circumstances they haue their vse one sometimes speaking more plainely then the other and when they agree in matter but seeme to dissent in circumstance the truth is the more confirmed an argument of fuller credit may be drawne out of that dissent for as the Heathen man obserueth too exact diligence is neither approoued of al neither doth it want suspition To this sweete agreement of holy Scripture with it selfe it might be further added that it agreeth with all other truth whatsoeuer there is nothing true in diuinity which is false in Philosophie nothing in Phylosophie is repugnant to the truth in divinity but it may be ouerthrowne by the principles of right and true Phylosophie 15. The matter intreated of in holy Scripture is diuine and wonderfull It explicats vnto vs th● nature properties and high acts of God purely and holily It describs the person of Christ so fitly excellently and conueniently that if the mind of man consider it attentiuely of necessity it must acknowledge that it doth exceed the reach of a finite vnderstanding It discouers vnto vs the misery and corruption of man by nature incomprehensible loue of God in Iesus Christ towards man that happy reconciliation if we may so speake of his iustice and mercy by his infinite wisedom ordaining Iesus Christ to be our Mediator and it vnfolds the couenant of grace which God made with man after his fall all which can be drawn from no fountain but diuine reuelation 1. Cor. 2. 7. 8. Eph. 3. 4. 5. Col. 1. 26. The Scripture also containes the lawe of God which teacheth the dutie of man and that is wise and iust the Gentiles themselues being iudges Deu. 4. 5. 6. 7. In the precepts diuerse notes of diuinity may be obserued as 1. The surpassing excellencie of the act requiring that we should denie our selues and lead our liues according to the appointment of the Lord. Matth. 16. 24. 25. Rom. 8. 12. 13. 2. The wonderful equity that doth appeare in euery commaundement 3. The admirable strangenes of some acts which a naturall man would count foolishnes yet prescribed as necessary Io. 3. 36. and 8. 24. 4. The manner how obedience is required viz. that it proceed from a pure heart a good conscience and faith vnfained Deut. 6. 5. 1. Cor. 13. 2. 1. Tim. 1. 5. 5. And the perfection of the law commaunding and allowing all good but forbidding and condemning all sinne and wickednes of what kind soeuer Take a briefe veiwe of the ten commaundements are they not plaine pure briefe perfect iust extending to all binding the conscience and reaching to the very thoughts and doe not all these things commend vnto vs the iustice wisedome holines omnipotencie omniscience perfection and absolute soueraignty of the lawgiuer The promises and threatnings annexed to the law will suffer vs to acknowledge none other author of them but the Lord alone for none can make them but he he only can giue eternall life and inflict eternall condemnation Moreouer these are so set together with the commandements as they can mooue none but only the conscience of him who doth acknowledge the Commandements to be diuine 16. The ende of the Scripture is diuine viz. the glorie of God and the saluation of man not temporall but eternall The doctrines precepts prohibitions and narrations are all referred to the setting forth of Gods praise which shewes that they are from aboue Ioh. 7. 18. and 5. 41. and 8. 50. 54. Gal. 1. 10. And to speake truth what is more equal then that all things should returne thither whence th●y had their beginning This word also doth point out vnto man what true blessednes is and how he may be reconciled vnto God beeing lost by sinne which is a firme demonstration to prooue vnto vs the diuinitie thereof for what is more agreeable to the wisedom bountie mercy grace power of God then to restore man fallen and to make him partakers of eternall happinesse and who can shewe vnto man how hee may be admitted into Gods fauour hauing offended or direct lead him forward in the path of life but the Lord alone These arguments are of great force whether they bee seuerally or ioyntly considered and doe as strongly prooue that the Christian Religion is only true as any other reason can that there was is or ought to be any true religion 17. This testimonie of Scripture it selfe is most cleare certaine infallible publique and of it selfe worthy credit it beeing the testimonie of the Lord himselfe who is in all things to be beleeued But the external light of arguments and