Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abundance_n	glorious_a	great_a	39	3	2.1554	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62118	Two treatises The first is, A plain platform for preaching: whereby the word of truth may be rightly divided; and he that speaketh, speak as the oracles of God. Digested into 20. propositions. The second is, The destruction of in-bred corruption. Or, An antidote against fleshly lust. By A. Symson minister of Gods word.	Simson, Alexander, 1570?-1639.; Simson, Alexander, 1570?-1639. Destruction of inbred-corruption.	1658 (1658)	Wing S6369; ESTC R221898	80,628	321

with us in every good worke and dutie though on our part in great weaknesse and infirmitie as well in abstaining from evill as performing of that which is good is no small injury to God as vvho hereby hides his manifold benefits bestowed upon us and thus either in censuring the dispensation of his grace because it is not according to our wishes or according to our sense and feeling or as we have received of his Majestie in times past or as others receive or not acknowledging the same with thanksgiving How dangerous it is for us rashly to condemne our selves Thus I say to judge our selves as it is dangerous So is it no lesse unprofitable neither furthers it our Spirit in progresse to Life eternall nor doth it provoke the good Spirit of God to help us since his Majestie getteth such an evill reward at our hand nor get we hereby our consciences pacified either yet obtaine our hearts desire It were best then as is manifest by the light of the Word and I have found by experience deare bought to let our soules keepe silence to God and to thank his Majestie every day for the least measure of grace Note for indeed the least blast of the winde of the Spirit is not onely miraculous and above deserving but also above the highest measure of thanksgiving either in this world or in the world to come Let then murmuring depart and thanksgiving keepe her roome whereby we shall obtaine as greater peace of conscience so greater encrease of grace to Gods both approbation and acceptation Againe What we are to doe when the Conscience doth justly accuse us for crimes committed if after triall the conscience doth justly accuse us in such and such points of blemishes inwardly and outwardly unknowne to any in ward unknowne either to Angels or Devils outward unperceived even by the most judicious Spirits for of grosse sinnes or such others as holy men of God would judge worthy of censure I doe not now speake wee are in no wayes to flatter or justifie our selves In these blacks and blemishes I would counsell thee poore soule not to flatter thy selfe but deeply to accuse thy selfe with great remorse Thus censuring thy selfe thus repenting for the sinnes of the day past yea the sinnes of thy best holiest and most zealous actions thou shalt goe to bed with the voice of joy and gladnes of praises and thanksgivings After that thou hast felt and uttered that which Ieremy speaks Ier. 3.22 It is of the Lords mercies that we are not consumed because his compassions faile not They are new every morning thou liest downe with an assurance of pardon thou liest downe as it were without sinne as who both grievest for thy sinnes committed and resolvest to lead a new life Hast thou performed this Psal 127.2 joyfull will thy nights rest be unto thee God giving his beloved sleepe They certainly that have tasted this and of this wil say Amen to it But this tryall is yet to be abridged into a narrower roome An exact and compendious forme of selfe examination Ere the evening come we may not onely forget the dayes wandrings as in like manner the good influences of Gods goodnesse towards us but also wee may be many times hinder'd from this great necessary profitable and commendable triall what by our selves through sleepines and what by others it being likewise a maine policie of Sathan to make us put the same off from one time to another whence it commeth to passe that the worke becommeth more difficult this dongue requiring to be swept out every day and we unable to remember two or three dayes wandrings It is then most requisite for the good both of soule and body for the obtaining of that precious jewell tranquillitie of mind for the weakning and overthrow of the Divels forces to turne dayes into houres as houres into minutes If in praying reading conferring Meditation hearing of Gods word and the like wee be unfaith full The delay of selfe tryall how dangerous by the least delay of this self-triall and self-judging Sathan getteth too much advantage towards the troubling of our tender Consciences contrarily If at all times in all places in all companies and upon every occasion out of our particular secret separate walking with God we shall take our selves to doe demanding of our selves as it were What we said What we thought Whether we edified our selves and others Whether wee glorified GOD or not Whether we remembred our selves the Church our end the great day our heavenly inheritance though but by one ejaculation or some Pilgrims looks wee should quikly perceive the benefit much good would it worke to our selves and others Thus should we find vvhat good wee have received by others how we have been affected with the company of the ungodly as whether wee have vexed our soules or not whether we have reproved sin with boldnes or failed herein in vvhat state our conscience standeth as whether or not wee have had mercy to keepe the same undefiled and the tendernesse thereof continued the same being in us both at home and abroad as a sweet companion Hereunto if we be attentive thus if wee doe employ our time gathering withall the good things vvhich wee have seene and heard abroad as in like manner making use of all good provocations to sharpen us though this sort of iron to sharpen iron is very rare the good which we shall reap hereby by will much ease our soules and augment our spirituall treasure Thus if wee would doe I will not boast or whisper that I have exactly thus done yet others have with all their might endevored herein and mind through the assistance of Gods good Spirit so to doe unto the end of their Christian Race wee should thus doing get great aboundance of extraordinary Christian joyes and ravishments as pledges or the earnest of the Spirit given to us under the hope of the fulnesse of eternall joyes If we have left off those glorious exercises not any wayes hindring either praying reading meditating or any other spirituall worke in the Vineyard but rather much furthering the same If I say we have omitted them doe we blame our selves if vve have gotten dumb tongues in stead of open withered harts in stead of mollified dirt for gold blindnes for eye-salve poverty of grace for riches beggerly cloathes for rayment of white linnen for a feasting a troubled conscience a shew of godlines for the power therof small mire and dew in place of great waters senslesnesse for watchfulnes and tender feelings If this be thy state dolefull is thy change fearfull this desertion Thou must repent in time getting thy heart and endeavours inlarged mightily and sincerely renewing thy Covenant with God vvhereby thou shalt at the length perceive why the Lord hath absented himselfe so long and againe enjoy his sweet presence and the glorious tokens of his affectioned love 7. Wee doe further and further hate

bee presented chast Virgins to Christ and who having fought hitherto against the evill one and kept their garments unspotted with the corruption that is in the world through lust as through grace they have begun in the Spirit so through grace they shall end in the spirit and not in the flesh How then can it otherwise be but that they should practise this duty of Mortification but that being thus endued with the Spirit of grace and of glory they should obey the good motions thereof inspiring them and knocking at the dores of their soules to the keeping especially of their hearts with all diligence Pro. 4.23 Between them and the rest of the world grace hath made such a change as there is betweene them that dwell in a faire house of great height Simil. and full of many great lights and them that dwell in a low dark house whose windowes remaine alwayes shut those can discerne in a manner of every thing these not take notice or view any thing Difference betweene the godly and the ungodly So the Saints through the abundance of the light of God in them can espie even a moate in the Soule whereas the ungodly who will not permit the holy light of Gods convicting reproving improving word to have passage in them abide still in darknes having their hearts haunted as it were with Zim Ochim Isa i3 21 and Jim in stead of more comfortable guests The Saints know that God dwels in their hearts as his owne Tabernacle with the Sonne and holy Spirit which therefore must be well kept clensed purified and washed by the blood of Christ and water of his sanctifying Spirit that uncleannes may not enter therein To this end 2 Chron 23.13 as Iehoiada the Priest put a great guard of Princes Preists about young Ioas that wicked Athalia could not come at him to harme him Simil. which made her cry out Treason Treason So the Saints left Sathan should at any time get entrance into them get themselves garded by the word and Spirit Prayer Repentance Watchfulnes holy feare to offend God and grieve the Spirit by whom they are sealed unto the day of Redemption Eph 4.30 yea as the Elders which sate with Elisha in his house 2 King 6.32 at his command shut the dore upon bloody Iorams messenger and held him fast thereat the sound of his masters feete being behind him Simil. so the Saints understanding that evill motions are as it were Sathans messengers or harbengers to take up his lodging for him whom he immediatly followeth through grace they so resist the same that either they doe not enter or if they enter they get no footing and are compelled speedily to depart In the wicked indeed hee getteth a renewed entry at his owne pleasure but not so in the Saints Hee seekes rest but heere hee finds none Thus that the Saints doe and are to encounter the Flesh with the Lusts and Affections thereof and so of the third Particular CHAP. IV. Why the FLESH with the lusts and affections thereof is to be encountred NOt without cause are wee to encounter this our Enemie and doe what in us lyeth to oppose it resist it subdue it destroy it if either we consider it our selver or others It Reasons why the Flesh is to be encount●ed From its nature and that both in regard of the nature thereof and effects produced thereby It s nature vile odious abominable vgly and loathsome like the vomiting of a dogge a Sowes wallowing in the mire The Scripture doth accordingly decipher it by the names of filth Isa 4.4 Zech. 3.3 2 Cor. 7.1 2 Pet. 2.20 Rom 6.19 Mat. 15.11 filthy garments filthinesse of the Flesh and Spirit The Worlds pollutions uncleannesse a defiling thing and the like Thus if a man should view it even as it is in its own proper colours he could not but loath and abhorre the same Its effects From its effects Rom. 6.21 Shamefull both shamefull and hurtfull Shamefull as which maketh men and women its vassals and slaves for to whomsoever we yeeld our selves servants to obey Rom. 6.16 his servants we are to whom wee obey coozening and deceiving them at its pleasure Heb. 3.13 proffering as largely as the Devill sometime did Christ Mat. 4.4 All these things will I give thee if thou wilt fall downe and worship mee But in the meane time not being able to performe any whit of its promises Hurtfull Hurtfull Iob. 20.5.6.7.8 c. as whose pleasure is onely momentaneall but bitternesse everlasting yea which warreth against mens soules bodies posterity goods and good name Soules To our Soules by blinding their understanding reason and judgement and bringing them to a reprobate sense so that they will not bee brought to the knowledge of the truth Psal 58 5. but are like the deafe Adder that stoppeth her eare which will not hearken to the voice of charmers charming never so wisely Isa 30.9 even who will not heare the Law of the Lord. Hos 4.11 So by taking away their heart i Tim. 6.10 and piercing them thorow with many sorrowes So by destroying their soules Pro. 6.32 So by seducing the will and affections and making them worse and worse every unmortified Lust being a wound in the Soule a gash in the Conscience so by inclining the Soule to maintaine those sinnes whereunto they themselves are principally addicted so by distempering their soules that there 's no peace therein they themselves disquieting themselves in vain Psal 39.6 travelling in paine all the dayes of their life Iob. i5 20 sinne not suffering grace as it were to manifest it selfe in the least measure unto those but disturbing them by unnaturall thoughts as by the insatiability of that whereunto it inciteth The Sluggard must have a little more sleepe the Drunkard a little more drink the covetous more money the lascivious more Concubines So by its importunitie which will admit no deniall forcing them oftentimes to commit what in their judgement they doe not approve So by promising them contentment which notwithstanding they finde not there being indeede neither pleasure nor profit in sinne So by galling their Conscience after the commission thereof whether in adversity or prosperity as the examples of Ahab about Naboths Vineyard i King 21.27 Dan 5.6 and Belshazzar when he drunk wine with his Concubins in the vessels of the house of the Lord sufficiently imply whereby it commeth to passe that they feare when there is no cause of feare Lev. 26.36 To our bodies Bodies both directly and indirectly directly Pro. 23.29 as which occasioneth bodily diseases and distempers as in like manner death it selfe Deut. 28.21 Rom. 6.23 indirectly by affecting or inflicting the minde wherby the body cannot but be so disquieted that even in laughter the heart is sorrowfull Pro. i4 i3 and the end of that mirth is heavinesse

forsaking the fountaine of living waters they should dig unto themselves rotten cisternes Ob. But the wickednesse of my heart is such the inordinate Lusts and Affections proceeding therefrom so many that I know not either how to avoid such things as are to bee avoided or attaine such things as are to be attained for the constant performance of this dutie so hard whorish crooked blind proud covetous rebellious and stubborne is this heart of mine that dayly to my great disquiet and no small vexation I am tempted to innumerable evils yea often times so strange monstrous and unnaturall that I do even tremble thereat Note Neither can I be free therefrom in any place at any time or in any condition the same even at Prayer in the Church at the publique or private reading the Word c. bending its forces against me to withdraw my mind from Gods service and subject the same to its slavery so that what to doe or what course to take that those motions may not be turned into actions I am even at my wits end Thy condition is such as doth even befall the dearest Saints of God here on the earth the Lord in wisedome suffering those thornes of the flesh to remain in them for their further humiliation yet are they not to bee contemned though usuall in the Saints but by all meanes to be opposed abhorred loathed encountred wee must not feede them either by meditation or occasion our hearts being of a Gun-powder disposition whom a very spark of opportunity inflames and sets all in a combustion Now the meanes Through the Spirit the preceding means become effectuall whereby as well the former meanes become unto us effectuall as our dayly lusts how great soever kept under and further and further weakned proceed not indeed from our selves though dayly shewing their efficacie in us but from the good Spirit of God Through the Spirit doe wee mortifie the deeds of the flesh Rom. 8.13 as Saint Paul implieth No man can mortifie sinne unlesse by the Spirit Simil as no man by ordinary means vanquish a strong armed man without Weapons We are as able with our little finger to shake the Foundation of the Earth as to shake off one sin by our owne strength 1 Cor. 3.6 PAVL may plant APOLLOS water but GOD alone giveth the increase though our hearts were never so willing and our paines in subduing our Lusts both continuall and extraordinary yet if the Spirit doe not accompany us all is nothing worth as through whom alone the fore-mentioned meanes are blessed and worke together for the best unto us How the Spirit helpeth our mortification But hovv doth the Spirit worke towards the mortifying of Sinne 1. By detecting and discovering sinfull thoughts and actions 2. by stirring up an hatred of them and griefe for them 3. by kindling fervent Prayer to get strength against them 4. by bringing to mind sentences of the Word which are as a sword to cut downe sin 5. by making us watchfull against sinne to avoid all occasions of it and use all sanctified meanes against it Seeing the assistance of the Spirit is of such absolute necessity How to obtaine the Spirit what means are there to be used for the obtaining of the same Some things are by us to bee avoided as others to bee performed Things to bee avoided Things to be avoided 1. Resisting the Spirit as did the Iewes Act. 7.51 Yee have alwayes resisted the Spirit saith St. Stephen as your fathers have done so do yee This is when men by arguments reasons and ocular demonstrations laid before them are convinced in their consciences of the truth yet knowing that they are truth will notwithstanding set downe their resolution not to doe it Eph. 4.30 2. Grieving the Spirit that is the commission of any thing that makes the Spirit to loath the Soule 2 Thes 5.19 3. Quenching the Spirit that is carelessnesse in the using of the means of grace whereby the Spirit is increased or not cherishing the good Motions thereof in the practice of such Duties as the Spirit moveth us to doe Things to bee performed Things to be performed 1. We must out of a sense and feeling of our owne weaknesse acknowledge our inability either in abstaining from that which is evill or performing that which is good 2. We must get an assured knowledge of the excellencie of the Spirit and all-sufficient operation herein 3. Wee must even hunger and thirst for the Spirit 4. We must by continued Prayer bee earnest with God to bestow him upon us as is manifestly implyed in that of our Saviour Luk. 11.13 If yee then being evill know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that aske him 5. Wee must cherish every good Motion of the Spirit in our hearts either to pray or to heare or to meditate or to praise GOD c. not suffering the same to lie without Practice Thus by what meanes the Flesh with the Lusts and Affections thereof is to be encountred and so of the 6th Particular CHAP. VII Motives or encouragements unto this spirituall Combat AS the weapons of our warfare are not carnall 2. Cor. i0 4 but mighty through God to the pulling downe of strong holds so fight we not as uncertainly 1. Cor. 9.26 not as beating the ayre but in the assured and certaine hope of a glorious and fruitful victory Arguments whereby a Soldier may bee induced to fight Many are the Arguments whereby a Soldier may bee stirred up to fight desire of revenge fidelity to his King and Countrey love to his Captaine and fellow-Soldiers an ambitious desire of honour feare of present danger and future shame if the enemy be not resisted The equity of the cause Ignorance of the enemies strength and forces An enemies weaknesse and cowardise remembrance of former Victory with sundry the like but with most this is the main even the love of gaine the hope of an ensuing rich booty probability of a goodly spoyle The very same is the Christian Soldiers condition Many motives we have to induce us to mortifie our concupiscene whether habituall or actuall See the fourth Chapter the flesh with the inordinate lusts and affections thereof as I have already shewed at large but not any allureth us more if so much then the hope of profit an assured expectation of many rare sweet excellent and comfortable Fruits ensuing heereupon To this end let me here offer a brief of them unto your view 1. By fighting against our lusts we obtain We obtaine unspeakable peace and quietnes of soule even that peace of conscience that passeth all understanding 1. Peace of conscience Phil. 4.7 Being at warre with our corruptions we are at peace with our own soules yea most friends to our selves when we are most foes with our Corruptions As warre abroad

slipt yea fallen into grosse and great sins they themselves weake babes in comparison of the other must be somuch the more watchfull over their owne wayes working out their owne Salvation with feare and trembling Note They are daily practised in the work of Mortification doe not with Cham and Shemei scoffe or raile at the falls or miseries of the Saints neither with the filthy flies feed upon the sores of the Beast leaving his whole parts Simil. neither as those that vvould goe into a Chyrurgions Shop and take a profitable Instrument seruing to the cntting away of dead flesh and therewith kill themselves doe they enter into the great Book of Gods Scriptures so wresting every thing that the Word of life becommeth unto them the savour of death and Christ a stone of ease to his own 1 Pet. 2.6 a precious stone and a sure Foundation becommeth unto them a stumbling stone and a Rock of offence and the threatnings of the Word which to the godly are terrours to terrifie them and are said in the Proverbs to be the corrections of the Lord Pro. 17 i0 are scoffed at and counted but winde Ier. 6.10 Ezek. 7.7 an eccho or sound of an hill but taking notice of their owne corruption and how easily they themselves may be thereby intrapped they walke warily alwayes taking heed lest they also fall Oh how many out of the faults of others gather poyson and not honey with Samson out of the Lyons belly Luk. 13.2 The Iewes in the dayes of Christ justified themselves in comparison of those on whom the Towre of Shilo fell but were willed of Christ in like manner to repent Others have fallen how soone may wee He that thinketh he standeth 1 Cor. 10.12 must take heed lest hee fall Too too many there are which imitate the falls of the Saints i Sam. 3i 5 as Sauls Armour-bearer after the evill example of his Master did in the like manner slay himselfe Simil. As Saul killed himselfe with his sword wherewith he had foughten against his Adversaries Many imitate the Saints fals but do not with them repent so are there not a few which use the falls of the Saints as swords to run their soules thorow falling by their example as though God would be as mercifull to them in their presumptuous fearfull falls as to those who fell through the violent flood of forcible and suddaine temptations or as though it lay in their hands to repent as those extraordinary persons who had extraordinary repentance given them of the Almighty that they might be examplars of Repentance hereof though the Wicked make these ill uses or rather abuses yet are Gods Children like good Husbands Simil. They profit alwayes both by the vertues of the Saints and their infirmities as good Husbands will make good use even of dongue They learne I say hereby to worke out their owne salvation with feare and trembling Note They learne also to take heed they fall not when they suppose themselves to stand yea they also see a thousand infirmities in themselves which they would never have marked if both they themselves had not fallen in some and observed to have fallen in the like 5. We obtaine hereby a passage to slay our outward and actuall sinnes We obtain a passage to slay our outward actuall sinnes for when the Cockatrice is crushed in the shell how shall it come to be a fiery flying Dragon Simil. When the leakes of the Ship are stopped and the water which came in thereat emptied out how shall it sinke and if the defects of an house be repaired it cannot ruine It is much more easie to quench the first sparkles of fire then vvhen they have increased into great Flames Through curbing our inbred corruption we prevent many actuall rebellions How to prevent actuall rebellions Let wee the fire burn within even give way unto our inbred lusts how well soever vve looke to the outside impossible it is but that the flame vvil burst forth in some one or other fleshly Lust Mat. i2 34 for out of the abundance of the heart the mouth speaketh and the corruption that is in the World is through Lust 2 Pet. 1.4 They that outvvardly lead a good life cannot but be well reformed If indeed their life be truly good comming like good fruit from a good tree then as the same is pleasing and acceptable to God so doth it necessarily imply the hearts reformation but being onely good in appearance and show the sundry sorts of vertues wherewith it is covered or rather hypocritically coloured doe but make the same more detestable to God When the Fountaine is polluted Simil. can the streams be wholsome Because the Apples of Sodom are outwardly goodly and beautifull must it needs follow that they are not dust within Because the Scituation of a Citie is pleasant 2 Kin. 2 i9 must it needs therfore be granted that the water is not naught or the land barren Who will call the froth of the Sea good for the whitenesse thereof or a foule wall pleasant because overcast with lime or a Black-amore faire though farded all over Where there is inward sanctification there is indeed outward reformation but this without that is meerely counterfeit in which regard worse is by farre the condition of hypocrites then that of Atheists as to whom many woes belong Math. 23.29 Woe woe woe with a witnesse 6. We shall have lesse to doe in the end of our journey We shall have lesse to doe in the end of our journey if all our dayes we be breaking up our fallow ground Oh how comfortable is this if wee would duely weigh it in the just ballance of the Sanctuary If we have from time to time taken a particular accompt of our own wayes How to judge our selves every day If we have at the least twice every day censured the false deceitfull treacherous heart and her dolefull traine of earthly members if we have arraigned the traitor and her followers the eye the eare the tongue the hand the foot if wee have demanded them in Gods steed whether they have beene all the day gathering or scattering for God or against him upward or downward glorifying God or dishonouring him at home working in our fathers service or wandring with Dinah from our fathers house Gen. 34.1 when the answere comes as in the presence of God it will either be accusing or excusing or deceiving if wee be not the more circumspect and jealous over our selves upon consideration of by-past deceitfulnesse or flatte●ing Now we as I said before being in the roome of of God must give and pronounce a right and just sentence Simil. every day and night for as it is with them that justifie the wicked Pro. 17.15 and condemne the righteous both are abomination to God so to condemne our selves that day when Gods Spirit hath bin working