Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	child_n	witness_n	5,986	5	7.7172	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15144	The vvay to the celestiall paradise Declaring how a sinner may be saued, and come to life euerlasting. Contained in three bookes.The first second third sheweth that a sinner may be saued, & come to life euerlasting. By faith, apprehending Christ for his iustification, & applying to himselfe the promises of the Gospell made in Iesus Christ. Repentance, hauing his sins washed away in the bloud of the lambe Iesus Christ. Prayer, calling vpon God in the name of Iesus Christ. By Robert Whittell, minister of the Gospell.	Whittle, Robert, d. 1638.	1620 (1620)	STC 25441; ESTC S120396	338,769	458

children of God because their faith shall not vtterly faile cannot finally fall away this yeildeth exceeding great consolation to the children of God The faith of a Christian is not strong at all times but sometimes it may be very weake and scarcely felt as after the committing of some great sinne or in time of sore temptation● when as with Dauid a man may be in great heauinesse his soule may be g Psal 42. 11. cast downe yet notwithstanding faith is neuer so quenched in the true beleeuer but some sparke remaines yea a seede remaines that immortall incorruptible seed that in time will quicken and reuiue Like as a sicke man that is brought very low with sicknes his stomacke failes him he loaths his meat the Phisitian forsaks him all men hold him not a man for this world notwithstanding while breath is in his body there is hope many times such a one reuiues recouers and comes to his strength againe so a Christian sore wounded with sinne and in grieuous temptations giues few comfortable words but sends forth sighes and ●obs and many times doe proceed from him desperate speeches so that they that see and heare him might feare least all faith were gone yet afterwards in time the sparke of faith is kindled and flameth the immortall seed is quickned and the Spirit puts new life of grace into the distressed soule making the sinner to beleeue in Christ to hope in Gods mercy to trust in God to call vpon God and cry Abba Father To conclude a Christian who vpon good ground is assured that hee hath true iustifying faith may confidently say with St Paul h Rom. 8. 38. 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. CHAP. XVII Of the signes and markes of true iustifying faith and first of the inward signes thereof THe tenth and last point in the Treatise of faith 10 Signes of true faith is touching the signes and marks of true iustifying faith How a man may know whether he hath the true faith The signes and markes of faith are two-fold Two-fold The first are inward The second outward There are inward signes of faith whereby a man may know and find in himselfe that he hath faith and there are also outward signes whereby not onely he himselfe may be assured but others also may vnderstand and perceiue that he hath faith First of the inward signes The inward signes of true iustifying faith are diuerse 1 Inward signes as The first is the witnesse of the Spirit euen the Spirit of God Of which St Iohn sayth a 1. Job 5. 10. he that beleeueth on 1 The witnesse of the Spirit the Sonne of God hath the witnesse in himselfe Now the Spirit of God is a true and infallible witnesse a witnesse that cannot deceiue the same Spirit beareth witnesse with our spirit that we are the sonnes of God Some may here demand How may I be assured that Quest it is the good Spirit of God which certifies me that I am the child of God and haue faith or that it is not a fancie or bare coniecture of mine owne or that it is not some delusion How shall I be able to discerne betweene Answ these I answere the Spirit of God the true witnesse doth certifie our spirit and assure our conscience that we haue indeed true iustifying faith that we are the adopted sonnes of God and shall certainly be saued specially by these two things First the Spirit of God perswades our conscience inwardly that we haue faith vpon good ground and sound reason taken not from our owne works or worthinesse but from the goodnesse and bountifulnesse of God towards vs from the mercie of God and grace in Christ and so neither the flesh nor the Deuill doth perswade Secondly the Spirit of God perswades vs of the certaintie of faith by the effects which it worketh in vs. As namely the purifying of the heart purging out sinne so that no sinne hath rule and dominion in the heart likewise stirring vp in our hearts a loue of God a hatred of sinne an earnest desire to pray vnto God and an endeuour to please God also an inward spirituall ioy and peace of conscience c. All which are true effects and manifest fruits of the Spirit and cannot come eyther from the flesh or the Deuill and therefore the testimony of the Spirit is a true and sure witnesse to assure vs that we haue the true faith and he that beleeueth on the son of God hath this witnesse in himselfe The second is an inward feeling of spirituall grace 2 A feeling of grace a feeling of faith in a mans selfe When a man is perswaded of the truth of the Gospell and all the promises contained therein and in particular is perswaded for himselfe that his sinnes of the mercie of God and through the merites of Christ are pardoned and he receiued into fauour with God the inward feeling and perceiuing of this in the b Menti nosirae fides nostra conspicua est heart is a signe of faith This was in Dauid after that he had confessed his sinnes vnto God as he witnesseth saying c Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne The third is a godly desire and a holy resolued purpose to walke in obedience to Gods commandements 3 A godly desire and purpose to obey Gods commandements to please God and to doe his will This was also in David for he saith d Psal 119. 6. 4 I haue respect vnto all thy Commandements The fourth is deuout prayer calling vpon the name of the Lord with confidence that God will heare our prayers and grant our requests For faith if it be in the 4 Deuout prayer heart indeed will set the heart a-working to thinke on God to pray vnto God and to call vpon his name For this cause the Spirit of God is called the spirit of grace and supplications the Lord by the Prophet Zacharie sayth e Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications And it is called the spirit of grace and supplications because it is of the gracious working of Gods holy spirit that sinners are brought to repentāce of their sins that they mourne sorrow for their sins and that they seeke vnto the Lord and call vnto him for grace and mercy This is the same Spirit which f Rom. 8 26. helpeth our infirmities as S. Paul speakes For we know not what we should pray for as we ought but the Spirit

spirit will I put within you saith the Lord to the Scribes and Pharisies those hypocrites which outwardly did appeare righteous vnto men but within were full of hypocrisie and iniquities our Sauiour saith f Mat. 23. 26. cleanse first that which it within the cup and platter that the outside of them may be cleane also The reason of this is because the heart of a sinner not yet renewed nor sanctified is no better then a filthie puddle sending forth stinking smels and loathsome sauours like a corrupt fountaine from whence floweth vnsauorie and vnwholesome water Hence it is that our Sauiour saith g Mat. 15. 19. Out of the heart proceede euill thoughts murders adulteries fornication thefts false witnesse blasphemies Wherefore reformation and amendment of life must necessarily beginne within whosoeuer would amend his life must first cleanse his heart Thus it appeares both by what meanes and also after what manner amendment of life is wrought in a sinner In the third place I endeauour to mooue the hearts of sinners to amendment of life by these motiues and 3 Motiues to perswade to amendment of life perswasions First the Scripture doth make it manifest that a sinner is not onely to repent of his sinnes past and to forsake his former sinfull life but he must also change his 1 God requireth it euill course amend his life and lead a new life The Prophet Dauid saith h Psal 37. 27. depart from euill and doe good To depart from euill and to doe good are here coupled together The Prophet Esai's exhortation is i Isa 1. 16. 17. cease to doe euill learne to doe well After ceasing from euill followeth learne to doe well Ezechiel saith k Ezek. 18. 21. If the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and right c. Heer 's not onely required a turning from sinne but also a keeping of the statutes of the Lord and a doing of that which is lawfull and right Iohn Baptist preacheth Repentance in this order first he saith l Mat. 3. 2. 8. Repent ye and after this bring forth fruits meete for repentance Iohn Baptist cals vpon the people first exhorting them to repent and then to amend their liues and to bring forth better fruits S. Paul's exhortation to the Romanes is this m R●m 6. 19. as you haue yeelded your members seruants to vncleannesse and to iniquitie vnto iniquitie euen so now yeeld your members seruants to righteousnesse vnto holinesse Manasseh King of Iudah was at the first a verie wicked and idolatrous King n 2 Chro. 33. 3. 4. 5. 6. 7. He built againe the hie places which Hezekiah his father had broken downe and he reared vp altars for Baalim and made groues and worshipped all the hoste of heauen c. And he caused his children to passe through the fire in the valley of the sonne of Hinnom also he obserued times and vsed inchantments and vsed Witch-craft and dealt with a familiar spirit and with Wizards he wrought much euil in the sight of the Lord to prouoke him to anger And he set a carued image the Idole which he had made in the house of God Such was his sinful and wicked life for which the Lord deliuered him into the hands of the King of Assyria and he was carried to Babylon And when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him and he was intreated of him and heard his supplication and brought him againe to Ierusalem into his Kingdome And after this Manasseh Ver. 15. 16. tooke away the strange gods and the idole out of the house of the Lord c. And he repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Iudah to serue the Lord God of Israel Here was his reformation and amendment of life Peter who through fearfulnesse denied Christ saying p Mat. 26. 74. I know not the man afterward vpon his repentance doth with great boldnesse q Act. 4. 8. 9. 10. c. confesse Christ and preach Christ So Paul once r Act. 9. 1. 2. 3. 4. persecuted Christ but afterwards vpon his repentance ſ Per. 20. preached Christ to be the Sonne of God Before this he was a Lyon now he is a Lambe before a Wolfe deuouring the flocke now a Pastor and shepheard feeding the flocke before a persecutour of them that professed the name of Christ now a preacher and an earnest perswader of all men to beleeue in the name of Iesus Christ for the remission of sinnes and saluation of their soules Thus the Scripture exhorteth to amendment of life and setteth before our eies examples of penitent sinners who haue not onely forsaken their sinnes but also amended their liues that thereby wee also might be prouoked to amendment of life Secondly to perswade vs to amendment of life consider 1 The necessitie of amendment of life is great For that its necessarie for euery sinner not onely to forsake his sinnes wherein he hath formerly liued but also to reforme himselfe to redresse his wayes and to amend his life For First we are by nature in a corrupt state t Psal 51. 5. shapen in iniquitie 1 By nature we are in a corrupt state and conceiued in sinne u Ephe. 2. 1. 3. dead in trespasses and sinnes children of wrath And therefore haue neede to be renewed and reformed that by grace we may be children of our heauenly Father and sonnes of God It is said of Moab that x Iere. 48. 11. he hath setled on his lees Moreouer his taste remained in him and his sent was not changed It s a dangerous state of the soule when a sinner still remaineth the same and is not changed for if he be not altered and changed from his former euill state and condition if he be not renewed nor reformed then he settles vpon his lees then his taste remaines and his old corruption abides in him still 2 Except we be renewed and reformed we cannot see the kingdome of God Secondly a sinner not renewed nor reformed shall neuer see the kingdome of God for y Joh. 3. 3. 5. except a man be borne againe saith our Sauiour he cannot see the kingdome of God And againe except a man be borne of Water and of the Spirit he cannot enter into the kingdome of God Thirdly except that a sinner redresse his wayes reforme 3 A sinner that will not be reformed casts away his soule his life and bring forth better fruits he casts away his soule and shall vtterly perish The Lord God as one pittying the state and condition of those sinners who will not be perswaded to amend their liues sayth z Ezek. 18. 31. cast away from you all your transgressions whereby you haue transgressed and make you

glasse Moreouer in this heauenly Cittie and ble●●ed place there is no darknesse but all light For as S. Iohn saith againe t Verse 23. The Cittie had no neede of the Sunne neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof Such is the excellency of the place of happinesse prepared for the righteous after this life Secondly the eternall blessednesse of the righteous is 2 The greatnesse of their happinesse to be considered in regard of the greatnesse of their happinesse which is vnspeakeable For as the Apostle saith u 1 Cor. 2. 9. Eye hath not seene nor care heard neither haue entred into the heart of man the things which God hath prepared for them that loue him But the greatnes of that eternal happinesse of the blessed ones in the kingdome of heauen euen of all the faithfull and true beleeuers of all true penitent sinners which haue repented of their sins and are washed from their wickednesse will appeare the For more if we consider it in these particulars 1 They shall be partakers of glory First they shall be partakers of glory in heauen they shall be glorious So S. Paul saith x Phil. 3. 20. 21. The Lord Iesus Christ shall change our vile bodie that it may be fashioned like vnto his glorious body And our Sauiour Christ saith y Math. 13. 43. The righteous shall shine forth as the Sun in the kingdome of their Father Secondly they shall see God in his glory they shall 2 They shall see God in his glory en●oy the cleare vision of God Our Sauiour Christ saith z Math 5. 8. Blessed are the pure in heart for they shall see God a 1 Cor. 13. 12. Now we see through a glasse saith S. Paul but then face to face And S. Iohn saith b 1 Ioh. 3. 2. Beloued now are we the Sonnes of God and it doth not yet appeare what we shall be but we know that when hee shall appeare we shall be like him for wee shall see him as he is When Moses was desirous to see the glory of God and said c Exod. 33. 18. 19 20. 21. 22. 23 I beseech thee shew me thy glory The Lord answered him Thou canst not see my face for there shall no man see me and liue Yet the Lord yeelded thus farre to Moses that he might see his backe parts It was a great fauour that the Lord shewed to Moses an earthly man that he might see the backe parts of God but neither Moses nor any earthly man could euer possibly see the face of God and liue But in Heauen the blessed Saints shall come into the presence of the Lord shall see the face of God and shall behold his glorie To be in the company of the holy Angels to behold the Patriarchs and Prophets to see the Apostles and all the Saints d Gloriosa sunt hac sed multo glori●sius est present●m Dei vultum cernere Aug. Man c. 17. These as S. Augustine saith are glorious things but it is farre more glorious to be in the presence of God and to behold his face Againe he saith * Hac est plaena beatitudo tota glorificatio hominis vid●re faci●m Dei sui Aug. So●●lo c. 36 This is the full blessednesse and the whole glorification of m●n to see the face of his God In the cleare vision of God stands the perfection of glorie Thirdly they shall be with Christ in glorie For so Christ hath prayed to his Father for them e Ioh. 17. 24. Father I will that they also whom thou hast giuen me be with mee where I 3 They shall be with Christ am that they may behold my glory which thou hast giuen me This was the happinesse that S. Paul so much desired I am saith he in a straight betweene two hauing a desire to f Phil. 1. 23. depart and to be with Christ which is farre better Fourthly they shall haue the company of the holy 4 They shall haue blessed company Angels the fellowship of the Patriarchs Prophets Apostles Martyrs and all the Saints of God as saith the Apostle g Heb. 12. 22. 23 Ye are come vnto mount Sion and vnto the Cittie of the liuing God the heauenly Ierusalem and to an innumerable company of Angels to the generall assembly Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of men made perfect Fiftly they shall haue eternall felicity euerlasting happinesse 5 They shal haue eternal felicity and endlesse ioy S. Mathew saith h Math. 25. 46. These shall goe away into euerlasting punishment but the righteous into life eternall Of this Dauid saith i Psal 16. 11. In thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore The ioyes of the eternall Cittie are eternall Sixtly In heauen they shall haue no hurtfull thing to 6 They shal haue no euill nor want any good thing annoy them and shall want no good thing to make them happie For as S. Iohn saith k Reu. 21. 3. 4. God himselfe shall bee with them and be their God And God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall therebe any more paine for the former things are passed away Moreouer there shall be the l Re. 22. 2. 3. 4. 5. pure riuer of water of life and the tree of life and there shall be no more curse but the throne of God and of the Lambe shall be in it and his seruants shall serue him And they shall see his face and his name shall be in their foreheads And there shall be no night there and they neede no candle neither light of the Sun for the Lord God giueth them light and they shall raigne for euer and euer In Heauen there shall bee euery good thing and there shall be no euill thing m Non enim est ibi malus neque malitia c. Aug. Man c. 6. There is as Augustine saith neither any wicked one nor any wickednesse There is no aduersarie there is no prouocation to sin there is no want no vnquietnes no discord no variance no violence no oppression there is no sorrow nor sicknesse no paine nor griefe there is no more feare of death nor Hell All these things are past but there is peace and concord loue and charity there is sweet vnity and agreement there is continuall reioycing and praising of God for euermore Now whereas repentance procures to penitent sinners blessings temporall spirituall and eternall This hath a double vse First it serues for instruction to teach and admonish vs Vse 1 To repent of our sinnes and to amend our waies if To repent of our sinnes and amend our wa●es if we would be either h●p●ie