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	lord_n	160	3	3.7109	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60175	Sarah and Hagar, or, Genesis the sixteenth chapter opened in XIX sermons / being the first legitimate essay of ... Josias Shute ; published according to his own original manuscripts, circumspectly examined, and faithfully transcribed by Edward Sparke.	Shute, Josias, 1588-1643.; Sparke, Edward, d. 1692.	1649 (1649)	Wing S3716; ESTC R24539	246,885	234

it was indeed cruelty and cursed rage and telleth them they had dishonoured Religion and made him and his family noisome to the inhabitants of the land Saul had a conceit he should have thanks from God for sparing some of the Amalekites goods to offer a sacrifice unto the Lord but Samuel from the Lord stiled his fact as it deserved disobedience and rebellion and maketh it as bad as the sin of with craft Jonah thought he had reason for his passion when God spared Nineveh but the Lord tells him He did not well to be angry Jonahs words spoke not that which was right it was his distemper that he should cavil at Gods work and he convinceth him of it by Reason for if he would have had his gourd spared how much more should that populous city be preserved Peter thought he spake like a loyal servant when he disswaded his master from his passion but Christ censures it and discovereth Satan in him The Pharisees were conceited of their own wisdom but our Lord calleth them foolish and blinde Matth. 23. Matth. 23. James and John did think they did well when they called for fire from heaven upon those unhospitable Samaritans but Christ censureth it in them and tells them They did not know what spirit they were of And when Saul thought he ought to do many things against the Name of Jesus of Nazareth then that same Jesus from heaven telleth him that his zeal was persecution of him Jerem. 17.9 in his members The heart of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitful above all things and such a guile is in it that it is apt to think it doth well and deserveth commendation when it is worthy of reproof We are apt to call that Magnanimity S. Augustine which is Hastiness and Insolency that Studium scientiae a desire of Knowledge which Saint Augustine saith is a sinful Curiosity we think that to be Liberality which is Riot and Prodigality we think that onely to be Neatness and Cleanliness which is Pride and that a lawful Policie which is a devilish Matchiavilianism that to be Fortitude which is Fool-hardiness and Rashness that to be Thriftiness which is base Niggardliness and sordid Covetousness that to be Good fellowship which is Excess and Riot that to be Zeal which is a fiery furious indiscreet Impetuousness and Vehemency that in stead of hearing the house is apt to burn it those practices of some Coloss 2. that seem to express nothing but Humility the Apostle stileth Will-worship Coloss 2. and those doctrines that seemed to rellish of nothing but Mortification 1 Tim. 4. the Apostle calleth the Doctrine of devils 1 Tim. 4. Now then for the Use Application This being the guile of our own hearts and Satan complying with it who can transform himself into an angel of light and set a fair gloss upon naughty wares we must not relie upon our own judgement but bring things to the Beam of the Sanctuary and there weigh them The Word of God ever giveth right judgement God seeth not as man seeth nor judgeth as man judgeth 2. Cor. 10.8 and he is onely approved whom God commendeth saith the Apostle 2 Cor. 10. Secondly it may be fit for those that have power of reproof of others when they see them lifted up above that which is meet to abate the tumour by remembring them of their condition He calleth her here Sarahs maid so she had been nay so she was still for all she was Abrahams wife Is a Childe saucie with the Parents He must be told that he is a childe and must keep his distance Is a Servant insolent He must be minded what it is to be a servant Samuel telleth Saul what he was in his beginning and how God raised him yea and for the present he was but tenant at will God could turn him out not onely his government but his life And Psal 82. Psal 82. lest Princes themselves should be puffed up with that I have said ye are gods he mindeth them they are but men S. Bernard and shall die like men Saint Bernard was afraid that Eugenius should be puffed up with his high dignity and therefore he mindeth him that in his height he was Villicus non Dominus but a Steward not the Lord of the house and therefore must not carry himself as a lord over Gods heritage as Saint Peter saith yea he must ever be subject to the higher powers for Qui conatur excipere conatur decipere he that endeavoureth to exempt endeavoureth to deceive And thus he would ballast him that like a tottering vessel he should not be overset Yea when we see in men a spiritual pride in regard of inward endowments we are to minde them of their natural corruption that Jebusite that will still dwell within them they are flesh as well as Spirit and by means of that if they have laudem they have Iahem their defects as well as their deserts and their best actions are imperfect and if the Lord should be extreme to mark what is done amiss they were never able to abide it And again to tell them that if they conceit too highly of themselves they are blinde and poor and naked as Christ told the Church of Laodicea yea that God is better pleased humilitate in malis quàm superbia in bonis with humility in evil then with pride in goodness that he likes better a poor then a proud spirit an humble Publican then a boasting Pharisee Thus the pot must be cooled when it is ready to run over and thus must people be told of their defects when they will vaunt of their perfections Yet further There being a reproof couched in these words as you have heard and so you will finde in the words following yet we may see in this milde compellation it is a Pill wrapt up in Sugar The Angel doth not take her up in bitter terms Now you Run-away what do you here your proud spirit must needs rise up against your mistress that had done you so much favour and when she did chastise you for despising of her you must take you to your heels None of this but onely Hagar Sarahs maid Certainly he had respect to that affliction she was now under desolate and destitute of all worldly comfort and therefore he would not be rigid towards her Besides it may be she had in part recollected her self and did repent of her foolish carriage and therefore he beareth the more gentle hand over her And this is a good example to those that will reprove Observ 4. Rigour and roughness not to be used to those that are already sensible and humbled for their faults Gal. 6.1 That when people are under some pressure and that they are become in some measure sensible of their fault they should not be too rigorously handled So did Moses oftentimes by the Israelites and so did Samuel by the people and so did the Prophet

to bestow temporall favours with a full hand upon such as are Aliens from the common-wealth of Israel We see this in manifold examples how God hath made the cup of the wicked run over with these outward things Esau had the fatness of the earth for his portion and those Sodomites that were so profligately wicked yet dwelt in a place that was as the garden of Eden And the Canaanites whom God cast out and were so notorious for all kindes of abomination had a land that flowed with milke and honey The rich glutton in the Gospel was cloathed in purple and fared deliciously every day Luk. 12. and that other Luk. 12. had his barnes full and looked to receive his incoms They have had and have honour and great places and offices they have had children at their desire they have had goodly dwellings and gotten great victories and been succesfull in many enterprizes and there be many reasons of this First God will shew his bounty even to the vessels of wrath there shall be none but shall partake of his favour Secondly some good may be found in the most desperate persons some morall good some action though not in their intention yet in the event that hath some goodness in it and the least good God will not suffer to go unrewarded As Saint Ierom observeth upon Ezekiel 29. S Ierom. Ezech. 29. In Gods giving of Egypt to Nebuchodonosor for his service against Tyrus Intelligimus etiam Ethnicos si quid boni fecerint absque mercede in Iudicio domini non praeteriri We hence understand saith he that very heathen men if any good they do are not dismissed without a recompence from the justice of the righteous Lord. Thirdly God will hereby render them inexcusable if they be not allured by his favours he will be justified in his judgments upon them Saint Augustin seemeth to add a fourth reason drawn from the nature of these outward blessings Dantur bonis ne putentur mala dantur malis ne putentur summe bona They are given to good men lest they should be thought evill things and they are given to evill men lest they should be thought the chiefest good For the Use of this Application Eccles 9.2 Let not men crow upon the enjoyment of these outward things for they are no arguments of Gods special love Eccles 9. neither love nor hatred by all that is before them the wicked may have them and have them ex largitate sed non ex benignitate dei Out of Gods royall bounty as a benefactor but not out of his tender love as a Father Secondly let not the godly envy the prosperity of the wicked this temptation they have had Psal 37.1 c. as we see in David Psal 73. and Iob 21. and Ierem. 12. But what saith the Psalmist Fret not thy self because of the ungodly neither be thou envious against the evill dooers they taste of his common bounty but not of his spirituall love and besides they stand in slippery places their table is their snare Et faelicitas implorum fovea ipsorum The prosperity of fooles saith Solomon is their destruction They are but fatted to the day of slaughter they receive all the good they are like to have in this life as Abraham saith to the rich man in Hell nay in steed of envying let the godly be comforted First let them make account that God will give them that which is fitting for them even in these outward things for if the dogs be so fed surely the children shall not want bread But if God be pleased to keep them short in these outward things he will make it up to them in spirituall yea in eternal blessings Quid dabit eis quos praedestinavit ad vitam Qui haec dedit eis quos pradestinavit ad mortem saith the Father what will he give to those whom he hath ordained unto life who hath given such good things to those whom he ordained unto death Lastly Let it be an Use to us all that seeing even the wicked may have so great a share in these outward things we should labour for those things that be most excellent and that may put a difference between us and them these outward things are gratis data gratiously and freely given but there be some things that be gratum facientia carrying grace along with them as the school speaketh and making their receivers gratious and such are true piety and godliness and the fear of the Lord There is justification and sanctification and peace of conscience and joy in the Holy Ghost These be panis Filiorum the childrens bread these be prima the first and chief things these outward things but the Et Caetera the additionals First seek the kingdom of Heaven and the righteousness thereof and all these things shall be added unto you Let us labour to be in Christ in God and then we shall have more joy then all they whose corn and wine and oyle is increased Let us be adorned with the sanctifying graces of Gods Spirit in comparison whereof all the riches and honours and pleasures of the world are but dung and dross and the King of Heaven shall take pleasure in our Beauty Preached Decemb. 8. 1641. THE FOVRTEENTH SERMON GEN. 16.11 And the angel of the Lord said unto her Behold thou art with childe and shalt bear a son WE told you the words of the Angel to Hagar were of three sorts First words of Question Secondly of Admonition Thirdly of Prediction We have dispatched the two first and entred upon the third The Prediction is of three things 1. Of the multiplication of her seed vers 10. 2. Concerning the childe she went withal that was to be the root of that numerous issue vers 8. 3. Concerning the quality and condition of the childe vers 12. The first Prediction we stood upon the last day Now we are come to the second and this Prediction hath many Consolations in it First concerning her conception Secondly that she shall bring forth Thirdly that the issue shall be a son Fourthly that his name shall be Ishmael And Lastly in the reason of his name much comfort in that God had heard her affliction For the first Behold thou art with childe Lyra and others Lyra Glossa ordin read it in the future tense Thou shalt conceive And they have this conceit that Hagar first in way of punishment for her sin for her insolency toward her mistress and her flight from her and secondly through the weariness of her journey had suffered abortion her former conception was frustrated but now God in his mercy upon her humiliation would revive that embryo that was dead within her But Paulus Burgensis recites this as a Fable Paulus Burgensis and confutes the reason that Lyra giveth And whereas Lyra saith It is read in the future tense it is wonder that so great an Hebritian should be so mistaken for it is not so It is

follow them with good Advice They must set them a good example and they must pray for them they must correct them when occasion is and unbind the bundle of Folly that is in them that so their Sons may grow up as the young Plants and their Daughters may be as the Polished corners of the Temple If there be a defect on their part in this and that the Children grow wild through want of their cultivating and care they have much to answer for And secondly If notwithstanding their care the Children shall grow bad they must rest contented they have freed their own souls and the Childrens bloud shall be upon their own heads They may plant and water but it is God that must give the encrease Grace is the gift of the Father of Spirits and not of the Father of the Flesh Thirdly It should teach Children to labour for a goodness of their own for their Parents holiness shall not make them holy nor their Faith justifie them Some have a conceit that it is goodness enough for them that their Parents were good The Jews boasted that they had Abraham to their Father Iohn 3. but St. John Baptist taketh them off from this and biddeth them bring forth fruits worthy of life And when our Lord perceived the same humour in them He denieth them to be of Abraham and saith They are of their father the devill Ioh. 8.44 John 8. Rom. 11.6 1 Cor. 7.14 Why but will some say doth not the Apostle say Rom. 11. That if the root be holy the branches are holy and 1 Cor. 7.14 The seed of the Faithfull is said to be holy I answer That holiness is to be understood only in regard of the Covenant by vertue whereof they are members of the visible Church and have right to the Sacraments and partake of the outward Priviledges These be Foederati i.e. within the Covenant God is the God of Abraham and of his seed but they be not Regenerati not thereby regenerated in the Spirit Why but yet they will say The Promise is made to you and to your children Acts 2.35 Acts 2. I answer Yes but what followeth As many as the Lord our Goal shall call So in the second Commandement He sheweth mercy unto thousands but of them that love him and keep his Commandements Let the child then labour to imitate the vertue of his Parents and have a stock of Grace of his own for else the Piety of the Parent shall be so far from profiting him that it shall adde unto his condemnation But now to make an entrance on that first particular Clause Observ 5. The strange Metamorphosis of sin He will be a wild man The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Onager a wild Asse a man like a wild Asse or as the Chaldee A wild Asse among men the Septuagint render it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the field or wood a wild man This was accomplished in Ishmaels person Gen. 21.20 who dwelt in the wilderness Gen. 21. and so in his Posterity they were as wild Asses The wild Asse liveth in the wilderness is a beast of an untamed nature and unserviceable to man Iob 39.8 9.10 as we shall see him described Job 39. Therefore the Prophet likeneth rebellious Israel unto a wild Ass Jer. 2.24 Ier. 2.24 So was Ishmael in regard of his Ferity Fierceness and Savageness Whence we may see how sin un-manneth men and makes them brutish brutish in themselves and towards each other whereof there being every where too much proof already among us almost in all professions and for all brutish qualities I shall here only add this Caution Let each one know and remember that it were better to be a Beast then like a Beast Preached Ian. 5. 1641. THE SIXTEENTH SERMON GEN. 16.12 And he will be a wilde man and his hand will be against every man and every mans hand against him I Must acquaint you with one thing further Ishmael was the Son of Hagar and the Apostle maketh her a figure of the covenant of the Law given in mount Sinai and of the earthly Ierusalem As Sarah the free woman figureth that Ierusalem which is above and the Covenant of the Gospel as appeareth by the Apostle Gal. 4. Gal. 4. Now in that Ishmael is a wilde asse it argueth the wilde and fierce nature of man which by the Law cannot be tamed but is made more rebellious Man as an unbroken horse when he is curbed and kept in flings the more This is that which the Apostle saith Rom. 7.8 9 13 Observ 1. How sin is irritated and provoked by the Law yet that remaining good and holy Rom. 7. Sin taketh occasion by the commandement and vers 9. When the commandement came sin revived and vers 13. By the commandement sin became exceeding sinfull sin is irritated and provoked by the law not only because as Origen saith quae prohibentur magis desiderantur such things as are forbidden are more eagerly desired nitimur in vetitum 'T is a great piece of the corruption of our depraved nature to ambiate things most prohibited And some say Eve did not so much long for the fruit quia pomum as quia vetitum for that it was pleasant to behold as for that it was prohibited but also because when sin findeth it self universally restrained and meets with death and hell at every turn and can have no subterfuge or evasion from the rigour and inexcusableness of the Law like a river that is stopped it riseth and foameth and swelleth and thus the Law is said to strengthen sin not per se aut ex intentione legis not by it self or through its own intention but by accident irritating and provoking that strength which was in sin before though undiscerned and less operative for as the presence of an enemy doth actuate and call forth that malice which lay habitually in the heart before so the purity of the Law presenting it self to that concupiscence that lay before undiscerned doth provoke it to fiercenes and rebellions and maketh it more outragious even as a mad dog is the madder for his chayn a strange wildness and fierceness and stubbornness there is in us naturally we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will endure no rule nay Tit. 1.10 that which should hinder us inflameth and enrageth us and oftentimes we are the worse for being reproved For the Use We must labour to be recovered Application and to be subject to the Law of God for if we will not suffer the law to be froenum it will be Flagellum if it be not our Bridle to keep us from sin it will be our Scourge to lash us for sin and so it hath been to many wild ones the conscience being awakened the terrours of the Law have brought them even to the brink of Hell that they have seen nothing but Damnation before them But I go on The