Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	act_v	action_n	159	3	6.2477	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37046	The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.; Practical exposition of the X. Commandments.	Durham, James, 1622-1658.; Owen, John, 1616-1683.; Jenkyn, William, 1613-1685.	1676 (1676)	Wing D2817; ESTC R215306	402,791	322

also according to right reason so that the exercise of both being to be ordered according to this rule of reason as the call occasion object and particular circumstances shall require It is evident that there is no inconsistencie betwixt the two but that they may very well be in one and the same person and at one and the same time 3. From this we may see That Humility differeth from as is somewhat else then fainting and despondencie of spirit or pensive pusillanimity in not daring to fo●low a call in reference to some seemingly difficult action now humility being the vertue acting according to reason this is the excess without and against reason and therefore as humility and zeal are commended so this want of valiantness for truth when called for or baseness of spirit is complained of as a sin Jer. 9. 3. and Moses Exod. 4. 10 14 and Jeremiah chap. 1. 6. are reproved for some degree of it for in every difficult good which men would aim at and the most desirable good things amongst men are often most difficult there are two things considerable 1. There is a bon●m or a good thing which is desirable as for example to do some exploit to undergo some change c. now men being bent to be ambitious covetons rash c. to attain such a good humility moderating their desires and designs according to their capacity and abilities and bridling that excess upon the one hand is of great advantage There is again in the second place in attaining such things a difficulty by which we are in hazard to be scared from and fainted in following of duty and zeal and magnanimity guard against this sustaining the man and keeping him from falling into discouragement or pusillanimous pensiveness which is the defect upon the other hand 4. This humility as a grace differeth from civility and outward yielding to another because 1. It proceedeth from a principle of conscience and upon a conscientious account viz. the inward sense and feeling of the defect of grace in our selves and the impression of our Neighbours worth 2. It is single without any approved design of pleasing men or any other consideration but purely upon the forementioned account This is the grace of humility with which the best Moralists among the Heathen were nothing acquainted they had indeed their moral vertues as remaining sparks of natures light and dark resemblances of some Gospel graces which nevetheless wanting the principle of Faith without which it is impossible to please God and not being directed to the right end the glory of God could not be acceptable to him But besides this imperfection and defectiveness in their wisdom and way the Gospel having a far more high and noble design then they could propose hath also graces that are wholly peculiar to it The work and end of moral Philosophy could be no other then to moderate passions and regulate manners in such a conformity to reason as might give unto a man void of all sense of his distance and alienation from God an in ward lying tranquility and outward transient peace whereas the project and scope of the Gospel is quite another thing vez to reconcile and savel ost sinners through faith in Christ and in him to make them partakers of holiness here and glory and happiness hereafter Hence it is that as the Gospel doth by renewing and sanctifying wholly change the old appearances of vertues into solid graces flowing from Christ the fountain and referred to God as their true end so doth it also require and bestow its proper graces such as Repentance Faith Humility and many other unto which these Moralists were altogether strangers And as to this humility it is certain that the Gospel by discovering unto us the lost and wretched condition whereinto sin had ruined us and the free and wonderful love whereby we are delivered out of it doth agreeably to this command teach us a lowliness and self-denyal so unlike to any thing in the doctrine of these old Moralists that it is not more proper to the spirit of the Gospel then it 's contrary pride may be called their Characteristick in as much as it is evident that these self improvers of self became also self magnifiers to that pitch of arrogancie that Lucretius and Seneca in the name of their most famous Sects indeavoured by argument to extoll thier vertuous man even above their Gods and the best of them would have accounted Christian humility an unworthy and base abjection of spirit but neither are these the only men tainted with this evil the sin of pride is so plainly the ruin of all that are without God and the neck break of all that seek after righteousness otherwayes then by Faith that we may well affirm Humility to be Faiths inseparable companion Nowonder then that there is no grace more commended to Christians and more necessary which might appear by considering 1. The commands whereby it is pressed in Scripture 2. The weightiness of the expressions in which it is holden forth 1. Pet. 5. 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time Rom. 12. 3. For I say● through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith Philip. 2. 3. Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better then themselves James 4. 6 10. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Humble your selves in the sight of the Lord and he shal lift you up 3. The many commendations of it it maketh us 1 like Christ Matth. 11. 29. John 13. from v. 4. to 18. and is particularly taught by him 2. It is an ornament which we ought to be cloathed with 1. Pet. 5. 5. 3. It fitteth for sutable discharge of duties Micah 6. 8 4. It procureth the increase of Grace 1 Pet. 5. 5. 5. It is more then to command a City for it maketh a man master of himself Prov. 16. 17. 18. 19. 6. It hath many promises of exal●ation throughout the Scripture and of riches honour and long life Prov. 22 4 Psal 112. 3. Lastly it preventeth many evils and vices that are incident even to Christians and leadeth to the contrary vertues 1 Humility moderateth a mans design in pressing for honour so it preventeth Ambition 2. His pursuing inordinately after riches and so it suppresseth Covetousness 3. Inordinate seeking after knowledge and so it guardeth against Curiosity 4. It moderateth in reference to a mans esteem of himself and so it shooteth ou● Self-confidence And then if ye consider it with reference to a man of eminent parts or station it preventeth 1. Disdain in him of others inferiour to him 2. It preventeth despising of others counsel