Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abide_v	able_a	body_n	50	3	4.5041	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

it shall be a mans wisdome to eate and drinke it chearefully Reason The Reason is there rendered That shall abide with him of his labour the dayes of his life which God hath given him under the Sunne that is it shall make him to abide and continue though troubles assault him never so much or it shall abide with him and keepe him company in his labour as Arrius Montanus expounds it and make him better able to abide his labour which without chearefullnesse he will soone sinke under and his spirit become broken as Salomon shews else where Prov. 15.13 For such is our frailty that if we were not strengthened and refreshed with baits in the way our minds would grow dull and sluggish Democrit and our bodies be tired out The Heathen of old could say that the life of a man without some delight was like a long way vvithout an Inne in which all is travell and toyle but no comfort or refreshing The soule of such an one would be like a Flower that growes alwayes in the shade which is nothing so sweet Quis dabit hortulo meo hancaquā quis dabit ut tota hortuli mei facies irrigua sit laetitia et lucis rivulus nihil in eo sterile nor lovely as that vvhich grows in the sight of the Sun Hereupon one vvriting of Chearfullnesse saith thus Who will give into my little Garden this water Who will cause that the whole face or plot of my Garden may be watered with chearefullnesse so that by the Rivers of lightsomnesse sit aut quadam indevotione triste Vicina sterilitati videtur operatio tristis spirituali● gaudij carens irrigatione Gilbert Serm. 34. in Cant. there may be nothing in it either barren or els sad by a kind of indevotion For a sad working wanting the watering of a spirituall chearfullnesse seemeth to be neare unto barrennesse Vse You see hence how they are much mistaken which imagine that there is no Joy nor mirth belonging to a Christian life and that in the Kingdome of Christ there is nothing but sighing and groaning fasting and praying c. This is but an illusion of Satan wherwith he disheartens commers on from a Christian course For Religion is no enemy to honest mirth and delights nor are there any merrier people in the World then those that truly feare the Lord And God allowes them to be thus merry at meat and merry at worke even in his presence Thou shalt rejoyce before me saith God Deut. 14.26 Servants use to be most merry amongst themselves the presence of Master or Mistres damps their mirth but the servants of Christ be as merry in his presence as behind his back yea they are more merry when he is with them then when he is absent from them Mat. 9.15 And it is a great fault in any to condemne them for this Christian liberty which God gives them it being rightly used as we find by that answer which our Saviour there makes to the Pharisees in this very case Vse 2 And let Christians be rightly perswaded of their liberty and use it accordingly The counsell is passing good that is given by the Preacher Go thy way eate thy bread with Ioy and drinke thy wine with a merry heart for God now accepteth thy workes Let thy garments allwayes be white and let thine head lacke no oyntment Live joyfully with the wife which thou lovest all the dayes of the life of thy vanity which he hath given thee under the Sunne for that is thy portion in this life and in thy labour which thou takest under the Sunne Eccles 9.7 8 9. Hieron in loc Which words S. Hierom tells us are in a spirituall sense the voice of that Preacher who in the Gospell saith If any man thirst let him come unto me and drinke But whoever be the Preacher we shall doe well to consider what is said and to whom it is spoken It is not an eating to beget Ioy nor a drinking of wine to breed a merry heart that is spoken off by the Preacher for as S. Hierom well observes Non habeat veram laetitiam cor bonum qui creaturis supra moaum abutitur He hath not true Joy nor a good merry heart who by excesse abuseth the Creatures That that is here spoken of is an eating with Ioy and drinking of Wine with a merry heart so that the Joy and the mirth do as it were prepare the stomack therby to make the nourishment to do the more good and to make him that receiveth it the more forward and hearty in praising God for it Nor is this counsell given to every one the words are spoken to the righteous man to such whose workes God accepteth vade Iuste saith Lyra Go thou righteous man eat thy bread vvith Joy c. that is vive in jucunditate mentis ex testimonio bonae conscientiae procedente live in chearfullnesse of mind proceeding from the testimony of a good Conscience knowing thy selfe to be reconciled to God in Christ and having a comfortable evidence of the pardon of thy sins and that God accepteth of thy labours and indeavours be thou merry and chearfull as David speaketh Psal 32.11 and let not any thing cause thee to eat thy bread with sadnesse or drinke thy wine with heavinesse A healthfull and sound body is fittest for mirth and freest in mirth wherfore seeing God accepts thy workes there is health and soundnesse let there be also freenesse of Joy let thy Garments be white and thy head want no oyntment see thy Disposition be chearfull and let no comfortable thoughts be wanting to thy mind As for sinners they lie under the curse and guilt of sin and are like condemned Persons going to execution and a man would thinke they have little cause to be merry and if they be yet the end of that mirth will be but heavinesse Prov. 14.13 Gaudet in prima sessione saith Gregory hilarescit in primo re●ubitu inslatur in primae salutatione Sed hoc gaudium quid crit Greg. Moral l. 15 c. 2. quando irruente mortis articulo it a consumitur ac si omnino non fuerit At the first sitting downe at the Feast of sin the wicked man is pleasant at the first lying downe in the bed of sinne he is merry at the first meeting with his sinfull companions he is blowen up with Joy But what will this joy be when the point of death rushing upon him all his joy shall be destroyed as if it never had bin And to conclude this Point seeing it is easie for a man to surfeit with eating honey Pro. 25.16 and that we are never more apt to forget our selves than when we are most merry Let us in the midst of our rejoycing beware that we riot not upon his aboundance We are sullen guests if we scant our selves where he hath bin liberall and depart away from his full Table hungry We are unworthy guests if we turne his plenty

that may make for his comfort or refreshing when it is in our Power to doe it Thus much of Simons first Defect How this was supplyed by this Woman follows But she hath washed my Feet with teares and wiped them with the haires of her head Text. Two things may here be noted First this Penitents Contrition She hath washed my Feet with teares Secondly Her Humiliation or Abjection And wiped them with the Haires of her Head First of Her Contrition She hath washed my Feet with teares Teares are the Iuyce of the mind pressed with griefe or a little water distilled by the heat of our tender braine through our Eyes The Vnderstanding first conceiveth cause of griefe upon the heart After which the Heart sends up matter of griefe into the brain and the brain doth distill it down into tears so that if Griefe be sharp and piercing tears follow for the most part They are tokens of Repentance and therfore placed in the Eye for that it is now the most sinnefull sense It is Proxeneta peccati the Broaker that goeth between the heart and the object to make up a sinfull bargain As sinne is let in that way God would have it turned out againe by weeping For properly that witnesseth sorrow Sometimes we weepe for Ioy but that is by accident and as it is accompanied with remembrance of sorrow There are two sorts of Teares as shews S. Austin Some are Commendable others are Discommendable Aug de sanctis Ser. 4. Commendable Teares are Naturall or Spirituall Naturall Teares as Ier. 31.15 These discover naturall Affection and being well bounded are not to bee blamed Our blessed Saviour wills the Daughters of Hierusalem to weepe for Themselves Luke 23.28 Spirituall Teares are either Teares of Passion and Contrition as Math. 26.75 or of Compassion and Devotion as Ier. 9.1 2. Luk. 19. Thus of Commendable Teares Teares culpable or discommendable are likewise of two sorts Temporall or Infernall Temporall are those shed in this life by wicked ones And they are of two Sorts Worldly or Hypocriticall Worldly Teares are those which are occasioned meerly for worldly losses Of these we read Ezek 8.14 Hos 7.14 Heb. 12. Hypocriticall Teares are those which are produced from Dissimulation and Deceit Of these we read Vt flerent oculos erudiêre suos Ovid. See Brights Melancholy part 3. Sect. 2. Memb. 2. Subs 4. p. 502. Ier. 41. 5 6. These be Crocodiles teares some call them womens weapons who are said to have teares at will to deceive others as he spak who had too much Experience of them but these are bad women not such as Mary at this time vvas Infernall teares are those shed by the damned in Hell whose teares shall be but as oyle to increase the flame Of these teares we read Luk. 13.28 Mat. 24.51 25.30 These saith S. Gregory are more to be feared then expressed They are Commendable teares that we are to speak off especially and those not naturall but spirituall and they are teares of Contrition shed out of Passion in respect of her owne sins not so much out of Compassion in the behalfe of others Our Observation from that she wept for sin is this Doct. Where sinne is repented there it is lamented and bewailed See 1 Sam. 7.6 Iudg. 2.4 2 Chro. 34.27 Psa 6.6 Math. 26. Still observe and you shall find the greatest Penitents have beene the chiefest Mourners It cannot otherwise be for where sinne is repented there it is mortified now that cannot be without pain and crying a tooth is not drawn vvithout a groane a Member cannot be cut off without a teare a Woman is not delivered of the burthen which she hath carried in her womb but nine Months without many Throes and Pains And can it be expected that any one should be delivered of a man that old-man the man of sin which hath lyen so long within him without sorrow and teares S. Paul was a man of a stout spirit yet I heare him crying out Rom. 7.24 O wretched man that I am who shall deliver me from this body of Death And yet these pains of his were but after paines And as this Part of Repentance cannot be without tears and cryings no more can that other of living unto God Our Lawyers define life by weeping If a child be heard to cry it is a lawfull proofe of his living If he be dead we say he is Still-borne Whilst the Infant lyeth in the darke prison of the Mothers wombe it weepeth not but as soone as ever it commeth out of the vvombe into the light it knits the browes and wrings the eyes and cryes Thus whilst a man lives in an unregenerate estate he weepeth not for sin nor cryeth he to God for Grace but as soone as the light shineth on him he bewaileth his misery and never thinketh that he hath filled his cup full inough of teares And as it is in a diseased body or with some old soare if in the dressing of the wound no paine be felt we conclude the flesh is dead but when the Patient begins to complaine of the paine and is sensible of the smart then it is taken for a good signe that the cure is in a good forwardnesse So we find it was with S. Peters Auditors Act. 2.37 They were so sensible of the prick that the Apostle gave them at the heart that they cried out What shall wee doe And thus you see that neither part of Repentance can be without pain Therfore we conclude the Point Who have repented truly have lamented unfeinedly Vse 1 If Sorrow and Contrition be Repentances Companions and trickling teares Griefes chiefe Testimony as s. Austin saith why then we have cause to grieve for the want of grief and mourn for that men mourn no more for sin For Comes paenitentiae dolor est testes doloris sūt lachrymae defluentes Aug. Tom 2. Serm. 18. no greater cause of weeping saith Seneca is ministred then where Teares are abolished as may be feared they are amongst us Baronius in an old Manuscript saith he found that this Penitent Mary came with Lazarus and her sister Martha into Brittaine If it were so her Example is the more proper for us of great Brittaine but sure she came not hither we dwell in a thirsty and dry Land where no water is Wee are dry eyed by Nature as the Heathen sometime spake of their kin and cannot weepe Quis dabit capiti meo aquam oculis meis fōtē lachrymarū ut praveniam fletibus fletum stridorem dentium Bern. in Cont. O for a Moses to fetch waters from our dry Rocks Teares from the Eyes of sinners that God would be pleased to turne the Rocke into a water-poole and the flint into a river of waters that the stony heart of man after so long obduring and hardning would give yea melt into teares there is cause enough If we looke Vpward there is a God offended If Downewards there is a