Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	age_n	year_n	youth_n	286	3	8.0905	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B05828	The catalogve of the Hebrevv saints, canonized by St. Paul, Heb. 11th further explained and applied.	Shaw, John, 1614-1689.	1659 (1659)	Wing S3032; ESTC R184043	112,894	165

10.5 as the elect of God holy and beleved and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created in Christ Jesus unto good Works Ephes 2.10 that is done in respect and regard to our selves this with reference and relation to God This indeed is that which both constitutes and denominateth an act the work of Faith that it is both truely done and truely said to be done by Faith that it is done in obedience to God submission to his will and in order to his glory The same act for the substance may be both morall and spirituall that which differenceth them is the manner and end of doing for some good things are done by a common light of Reason and with a freedom and ingenuity of Spirit and those are heroicall noble actions and it's generosity some with respect to humane society neighbour-hood and conformity to the Laws of that place where they live and these are civill morall actions and it's civility or policy some are with sincere affections to God and obedience to his will and word and those are Divine Spirituall actions and it's Faith and Religion which enjoyns and requires these Aug. lib. 19. de civit Dei cap. 25. throughout 3. But this act of Moses was both morally good for when he was at years he undertook the cause of the oppressed it was heroically good for then also his Reason was at the full and he did work freely and generously it was spiritually good because then also he knew it was the will of his God and he did it faithfully Reason told him the enterprize was both just and honourable and so morally good reason conducted by religion ascertain'd him it was both just honourable and holy and so divinely good And therefore it is added When he was at years 4. When he was at years when his reason was ripe and his faith active and stirring or come to maturity full forty years of age Acts 7.23 For had Moses refused those offers of Pharaohs Daughter c. in his Infancy and tender age it might have been interpreted folly and childishnesse or if after in his minority and lesse discerning age weaknesse and inexperience or if upon the perswasions of his Parents this at the best would be called good Nature at the worst be taken for Indiscretion or vain glory and so still he might be supposed to refuse he knew not what nor why And very likely thus or some one of these wayes it was censured at Court and he esteemed a rash unfortunnate fellow that stood in his own light and hindered his own preferment But as Luther in another case aliter Romae c. so here they were of one Opinion at Court it was thought otherwise in Heaven For Moses was now of a very discerning Spirit being in full height and vigor both of body and mind a great observer of causes and of great abilities to distinguish and separate betwixt the precious and the vile having all advantages to improve his judgement and sufficient opportunities to ballance every thing aright to take and make an exact account of wisdom and folly of a moment and Eternity so that this act of his reprobation and election was not conjecturall upon peradventures or surmises but prudentiall not upon any humane consideration of case pleasure profit or honour c. but upon conviction of conscience not of a scrupulous conscience guided by light and undiscussed Arguments not througly weighed or not right set with an even hand neither by an erronious mistake of good for had nor an opinionative complyance with the examples and conceits of others but of conscience rightly enformed walking exactly according to it's Rule Jesus Christ our Lord would have engagers and subscribers to his Discipleship and Government to ponder and to consider before hand what they are resolving whether they can endure the contempts and hatreds of the world the common attendants of his service whether they can be content to follow and take part with that persecuted Prince the King of sufferings and his little Flock his despised sequestred plundered Subjects les = t in the conclusion they prove like that ridiculous Husband who begun to built without proportioning the charges and his abilities or comparing the expences and his revenues Good Works ought also to be well done with sober advise and religious prudence lest they lose their value and degenerate into indiscretions rashnesse or heat of spirit and therefore the circumstance of time is signanter dictum is taken for a further proof of Moses his Faith When he was at years For 1. Youth is suspected and commonly if that Age produce any good Fruit it soon decayes and if it follow not the vanities of the World it is much under restraint And therefore Aristotle resolves That a young man was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit hearer of the severer precepts of morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually with them passion and vanity rules all and commands in chief and with them there is an impetus or fervor their passions are violent and head-strong 2. As this clause was added to shew it was a dis-passionate act not moved thereto by any youthfull heat or incitation so it was unprejudicate directly contrary to those prejudices his Education might have infused into him Passion and prejudice are two great tyrants and where these sway Reason and Religion are excepted or exiled and youth is most subject to passion and Education most apt to beget and breed a prejudice and so these words may seem to be inserted both to denote that as this act of Moses was no passionate fit or pange of Youth so it could not be an effect of his Education for this should have biassed him the other way as being all his minority trayned up in Pharaohs Court and tutored in the Egyptian Learning Strange it was his Piety should thus crosse his Education that in the confluence of worldly satisfaction if they deserve that expression he should contemplate the excellencies and perfections of the Eternall Reward For Quod semel est imbuta c. Education especially unto what also we are naturally inclined as all are to folly and vanity hath a great influence on our after dispositions and conversations And those sollies we have been acquainted with in our softer Age we after fancy and dote on and therefore to move in a direct opposite course to Nature and it 's second Education which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new acquired Nature whereby sin and the world takes possession on us must needs argue great strength of Religion and holy affections by reason of that received Rule intus existens c. and this was Moses his case 3. Had Moses done this in his old Age it might have been conceived dulnesse or policy or dotage and therefore also might these words be used For we reade of severall Princes indeed who have deposited their Robes of Majesty surrendred their Crowns and become reclase Hermits yet this course of