Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abominable_a	absolute_a	act_n	18	3	6.5543	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63067	A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.	Trapp, John, 1601-1669.; Trapp, Joseph, 1601-1669. Brief commentary or exposition upon the Gospel according to St John.	1647 (1647)	Wing T2042; ESTC R201354	792,361	772

the spirit is given to every man to profit withall 1 Cor. 12. 7. Verse 11. Not that which goeth into the man c. Whether with clean or 〈◊〉 hands taken meat 〈◊〉 not the 〈◊〉 guilty of Gods wrath What Not if abused to surfeting and drunkennesse saith Bellarmine who is angry with Christ for this doctrine as making against theirs directly and therefore seeks to disprove him We answer for and with Christ that he speaks here of the moderate use of meats which is indifferent As for the abuse of it to 〈◊〉 and excesse this is an evil that cometh out of the heart and defileth the man as being a flat breach of the law of God who every where condemns it But that which cometh out of the mouth That is out of the heart that muck-hill thorow the mouth as thorow a dung-port that defileth a man worse then any jakes can do Hence sin is called filthinesse abomination the vomit of a dog the devils excrements c. The very visible 〈◊〉 are 〈◊〉 by it and must therefore be purged by 〈◊〉 as those vessels were that held 〈◊〉 sin-offering As for the soul sin sets such engrained stains upon it as nothing can fetch out but the bloud of Christ that 〈◊〉 lamb Verse 12. Knowest thou that the Pharisees c. q. d. why dost thou then thus call the people to thee and exclude them It was a commendable charity in the 〈◊〉 to desire the better information of those that had 〈◊〉 accused 〈◊〉 v. 2. and to tender their salvation Be not overcome of evil but overcome evil with good Speciosiùs aliquantò injuriae 〈◊〉 sicijs vincuntur quam mutni odij pertinacia pensantur saith a 〈◊〉 Verse 13. Every plant which my heavenly Father hath not planted viz. By election and watered by vocation These Pharisees were reprobates designed to detection here and to destruction hereafter Therefore as it is no wonder so it is no matter though they stumble at the Word being disobedient sith hereunto they were appointed 1 Pet. 2. 8. Let them stumble and fall and be broken and snared and taken Isa 8. 15. Christ is to reprobates a rock of offence but such a rock as that Judg. 6. 21. out of which goeth fire and consumeth them Verse 14. Let them alone A dreadfull doom like that Hos. 4. 14. I will not punish your daughters when they commit whoredom c. No so great punishment as not to be punished And vers 17. of that same Chapter Ephraim is joyned to idols let him alone q. d. He hath made a match with mischief he shall have his belly-full of it Never was Jerusalems condition so desperate as when God said unto her My fury shall depart from thee I will be quiet and no more angry Ezek. 16. 42. A man is ever and anon medling with his fruit-trees paring and pruning c. but for his oaks and other trees of the forrest he lets them alone till he comes once for all with his axe to fell them Both shall fall into the ditch Though the blinde guides fall undermost and have the worst of it Verse 15. Declare unto us this parable It was no parable but a plain 〈◊〉 and easie to be understood had not they been dull of hearing and somewhat soured with the Pharisaicall 〈◊〉 of the necessity of washing hands afore 〈◊〉 though for that time by a singular providence of God 〈◊〉 neglected which both gave 〈◊〉 to the Pharisees quarrell and to this question whereto 〈◊〉 Saviour maketh a most plain and plenary 〈◊〉 Verse 16. Do not ye yet understand What Not at these years and after so long standing Will ye stand till ye waxe sour again and not give your selves wholly to these things that your profiting may appear to all Is it not a shame to have no more wit at sixty year old then at six to be alwaies learning yet never 〈◊〉 to the knowledge of the truth God expects a proportion of skill and 〈◊〉 according to the time and means men have had Heb. 5 12. Verse 17. Whatsoever entereth in at the mouth In nature Animantis cujusque vita est fuga Life were it not for the repair by daily 〈◊〉 would be soon extinguished Hence it is called The life of our hand because maintained by the labour of our 〈◊〉 But that which our Saviour here driveth at is to set forth the ridiculous 〈◊〉 of the Pharisees whiles they placed a kinde of 〈◊〉 in those things that were evacuated and thrown into the draught And do not Papists the very 〈◊〉 Qui gustavit ovum trahitur in carcerem cogiturque de haeresi causam dicere saith Erasmus To eat flesh or but an egg in Lent is punished with death Whereas in the year of Christ 330 Spiridion a godly Bishop in Cyprus having not what else ready to set before a guest that came to him in the Lent set him a piece of porke to feed on And when the stranger made scruple of eating flesh in Lent saying I am a Christian and may not do it Nay therefore thou maist do it said he because to the pure all things are pure and the 〈◊〉 of God consisteth not in meats and drinks c. Verse 18. Come foorth from the heart That source of sinne and fountain of folly for as a fountain casteth forth her waters so doth the heart of man cast out it 's wickednesse Jer. 6. 7. and if the 〈◊〉 be a world of wick dnesse Jam. 2. what is the heart that seminary of sinne wherein is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Empedocles saith in Aristotle In this sea are not only that Leviathan the devil who there sets up his forts and strong holds 2 Cor. 10. 4. and doth entrench and incage himself but creeping things innumerable Psal. 104. 26. making that which should be the Temple of God a den of theeves a pallace of pride a slaughter-house of malice a 〈◊〉 house of 〈◊〉 a raging sea of sinne Isa. 57. 20. a little hell of black and 〈◊〉 imaginations The 〈◊〉 man 〈◊〉 rotting in the grave of corruption wrapt up in the winding-sheet of hardnesse of heart and blindenesse of minde and 〈◊〉 a 〈◊〉 crawleth with wormes swarming with those 〈◊〉 lusts that were able to poison up an honest heart Verse 19. For out of the heart proceed evil thoughts These are the first and immediate issue of the sinfull soul words and deeds Borborology and enormity follow in their order And I dare be bold to say saith a reverend Divine that though the act contract the guilt because the lust is then 〈◊〉 up to an height so that it is come to an absolute will in execution yet the act of adultery and murther is not so abhominable in Gods 〈◊〉 as the 〈◊〉 of the spirit for it is the spirit that he mainly looks to c. Think not then that thought is free for as inward bleeding will kill so 〈◊〉 concupiscence whatever the Papists

give It is not powring out but want of powring out that dryes up the streams of grace as of that oile 2 King 46. The liberall soul shall be made fat and he that watereth shall be watered also himself Prov. 11. 25. Verse 36. Declare unto us the parable Private conference hath incredible profit The Minister cannot possibly say all in an hour seek settlement from his lips who both must preserve and present knowledge to the people Junius was converted by conference with a country-man of his not far from Florence Galeacius Caracciolus by a similitude of Peter Martyrs in his publike lectures on 1 Corinth seconded and set on by private discourse David was more affected by Nathans Thou art the man then by all the lectures of the law for a twelvemoneth before Verse 37. Is the Sonne of man i.e. Signifies the Sonne of man as Circumcision is the covenant that is the signe of the covenant And as Christ 〈◊〉 of the Sacramentall bread This is my body which Luther interprets synecdochically for in or under this is my body Calvin after Tertullian and Augustine interprets it metonimically for this is the signe or the figure of my body Hence the Jesuites presently cry out The spirit of God disagreeth not with it self But these interpretations 〈◊〉 disagree Therefore they are not of the spirit But let them first agree among themselves before they quarrel our disagreements for their own Doctors are exceedingly divided even about this very point of the Eucharist and know not what their holy Mother holdeth Bellarmine teacheth that the substance of the bread is not turned into the substance of Christs body Productivè as one thing is made of another but that the bread goes away and Christs body comes into the room of it Adductivè as one thing succeeds into the place of another the first being voyded And this saith he is the opinion of the Church of Rome himself being Reader of Controversies at Rome But Suarez Reader at 〈◊〉 in Spain consutes Bellarmines opinion tearming it Translocation not Transubstantiation and saith it is not the Churches opinion Verse 38. The field is the world The Christian world the Church not the Roman-Catholike Church only the Popes territories as he would have it The Roatian Hereticks would needs have made the world believe that they were the only Catholicks The Anabaptists have the same conceit of themselves Muncer their Chieftain in his booke written against Luther and dedicated to Christ the most Illustrious Prince as he stileth him inviegheth bitterly at him as one that was meerly carnall and utterly void of the spirit of Revelation And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued The field is the world therefore not the Church that by the same reason they might deny that 〈◊〉 breed in the Church But tares are and will be in the visible Church as our Saviour purposely teacheth by this parable The tares are the children of that wicked one So called partly in respect of their serpentine nature those corrupt qualities whereby they resemble the devil And partly because they creep into the Church by Satans subtilety being his agents and 〈◊〉 ries Agnosco te primogenitum diaboli said St Iohn of that Heretike Cerinthus And Hypocrites are his sonnes and heires the very free-holders of hell and other sinners but their tenants which have their part or lot with hypocrites Verse 39. The enemy that sowed them c. As Esther said the adversary and enemy is that wicked Haman so Satan Why then have men so much to do with him The Jews as often as they hear mention of Haman in their synagogues they do with their fists and hammers beat upon the benches and 〈◊〉 as if they did knock upon Hamans head We have those also that can bid defiance to the devil spet at his name curse him haply but in the mean space listen to his illusions entertain him into their hearts by obeying his lusts These are singularly foolish For it is as if one should be afraid of the name of fire and yet not fear to be burnt with the flame thereof Verse 40. So shall it be in the end of this world As till then there can be no perfect purgation of the Church Neverthelesse Magistrates and all good people must do their utmost within their bounds to further a 〈◊〉 a little otherwise then the Cardinals and Prelates of Rome whom Luther fitly compared to foxes that came to sweep a dusty house with their tailes and instead of sweeping the dust 〈◊〉 sweep it all about the house so making a great smoke for the time but when they were gon the dust falls all down again Verse 41. All things that offend Gr. All scandals pests botches blocks to others in the way to heaven Scandalum est reinon bonae sed malae exemplum aed 〈◊〉 ad 〈◊〉 saith Tertullian Such were those proud contentious covetous Prelates in the Primitive Church that Ammianus Marcellinus stumbled and stormed at Such were those loose and ungirt Christians of whom Lactantius complaineth in his time that they dishonoured their profession to the scandall of the weak and the scorn of the wicked Such was Pope Clement the fifth who so ill governed the Church that Fridericke King of Sicily began to call the truth of Christian Religion into question and had fallen utterly off from it had he not been settled and satisfied by Arnoldus de Villa nova a learned man of those times Forasmuch as Christians the Papists he meant do eate the God whom they adore Sit anima 〈◊〉 cum Philosophis said Averoes the Mahometan let my soul be with the Philosophers rather Nothing more stumbleth that poor people the Iews and hindreth their conversion then the Idolatry of Papists and blasphemies of Protestants Oh that God would once cut off the names of those idols and cause the unclean spirit to passe out of the land according to his promise Zach. 13. 2 Fiat Fiat Verse 42. And shall cast 〈◊〉 into a furnace of fire Loe the good Angels are executioners of Gods judgements 〈◊〉 cannot be a better and more noble act then to do justice upon 〈◊〉 malefactors Howbeit at Rome they would not 〈◊〉 〈◊〉 common executioner to dwell within the City nay not so much as 〈◊〉 to be seen in it or draw breath in the aire of it 〈◊〉 was very strict in them and that was very just in God that 〈◊〉 which was executioner of 〈◊〉 Bayfield Bainham 〈◊〉 Lambert and other good men died rotting above ground 〈◊〉 that none could abide to come near him Verse 43. Then shall the righteous shine Those that have here lain among the pots smucht and sullied shall then outshine the Sunne in his strength Shine they shall in their bodies which shall be clarified and conformed to Christs most glorious body the standard Philip. 3. In their soules those spirits of just