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	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45220	Agnoia tou psychikou anthrōpou, or, The inability of the highest improved naturall man to attaine a sufficient and right knowledge of indwelling sinne discovered in three sermons, preached at St. Marie's in Oxford / by Henry Hurst ...	Hurst, Henry, 1629-1690.	1659 (1659)	Wing H3790; ESTC R20569	94,558	226

confused and generall notion they had that it was from man himselfe How little did the Manichees understand of this whose irrationall absurd conceptions of this tell us they infinitely mistook the truth It was a foule mistake of the Pelagians too which they formerly and others of late have fancied touching the irruption of sin into the world That which cruciated Augustin so much Quoniam Deus fecit omnia haec bonus bona majus quidem summum bonum minora fecit bona sed tamen creans creata bona sunt omnia unde malum confess l. 7. c. 5. § 2. which place he bestowes on the disputes which were ordinary in this matter concluding nothing there but else where he concludes Non erat exitus quaerebam aestuans unde malum quae illa tormenta parturientis cerdis mei qui gemitus Deus meus l. 7. conf c. 7. § 1. This I say which so troubled him was undiscovered to them without the Church they could not and it is much undiscerned by naturall men within the Church because they will not see the truth so when Pelagians might have known the originall of sin from Rom. 5.12 they chose rather to corrupt the text as Chemnit observes Chemnitius Loc. de peccat orig p. 213. b. et p. 214 a fol. edit 1653. and so hath Pighius declined from the truth in this point as who will may observe in his controversy de Peccat origin passim And the Papists know not or else they would professe it sure for right knowledge of such a truth in a councell and gathered for such an end as a councell should be would have engaged them to own the truth and openly declare it What ever they think of it I know that God and our Lord Jesus who will be ours and their Judge will account such knowledge to be no knowledge In a word the Endlesse disputes of men who enquire into this beyond what is necessary and in the enquiry lose what knowledge they seemed to have had and grow either sceptickes or hereticks are sull proofe that they cannot with best improved naturall parts discover the spring and fountaine of that sinfulnesse which is in our nature But 6. The best improved naturall men could never discover the finfull frame of bea rt in its deserts 6. Lastly though I might adde more the best improved naturall man never did or ever could he discover the desert of this sinfull frame of his heart it was a thing they never could perswade themselves to believe that such a punishment might be justly inflicted on them so soone as ever they were borne into the world Indeed on their principles it was impossible they should discover this for they acknowledged not the sinfulnesse of nature or else that this was not great and therefore no obligation to punishment or but to a small punishment It is an unquaestioned part of Justice to proportion the penalty to the crime and true state of it ut in parvis leviora in magnis graviora supplicia irrogentur Justitiae distributivae est suū cuique tribuere So that they who accounted this a small fault could not think it worthy of so sore a punishment as we know it deserveth if you should hear a Philosopher reading a lecture of the innocency of man of the blamelesse though weake state of an infant and it should be told him that yet there were who held this opinion that such might be justly condemned for ever and cast into that place of misery where offenders suffer for their offences he would dispute the case and denie the justice of the proceedings Thus doe very many within the Church view the Schoolmens determination that infants shut out of Heaven lie under the Punishment of losse not sense that they onely misse of the enjoyment of God but fall not under a punishment of Paine and Griefe a determination which savours much of a nescience and ignorance of the desert of indwelling lust on the same generall mistake doe Both Socinians Remonstrants and Anabaptists deny that any are or justly may be punished for that sin we call originall sin or ingenite lust which dwell's in us hence they load the orthodoxe with many reproachfull exclamations of curelty and injustice and brand the truth with unheard of harshnesse with incredible severity and Adamantine mercilesnesse against poore innocents such like charges we know are laid upon the teachers of the Doctrine touching the demerit of our sinsull nature it is no wonder for they judge by the mistaken nature of the cause and erring in their apprehensions of the merit of the cause do as widely erre in their assigning the punishment due to it But we who are taught by the Law and enlightned by the spirit of God so that we can see and do know that we are all transgressors of that Covenant which promised life to perfect obedience threatned death to the first sin which is ours and brought death into the world that we are children of wrath Eph. 2.3 Under the curse having not continued in all things written in the Law to doe them Gal. 3.10 that in Adam we all died 1 Cor. 15.22 that we are borne so that * Joh. 3.3 unlesse we be new born we cannot enter into the kingdome of Heaven we who are instructed by the spirit in such truths as these which are confessedly above the reach of the best naturall eye do see that desert of hell and eternall separation from the presence of God which is due to this sinfull nature of ours though others do not discover it nor will believe it we see that by reason of this Lust our life is sull of sin and our persons from the wombe obnoxious to the wrath of God SERMON II. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet 4 Generalls propounded viz. a Rational account of this truth I Now come to the Fourth Generall proposed viz a rationall account of this truth However proud selfe-admiring men do thinke that Wisedome is with them And such perfect wisdome too that a matter of such import and weight as this cannot be hid from them yet certainly if they will consider and duely weigh what reason suggesteth in such like cases they will see that as truth affirmes they cannot so reason shews us why they cannot discover this Sin For Looke what reason suggesteth a cause of difficulty or impossibility hindering us in the enquiry and fearch after the full discovery very of what we do but imperfectly and obscurely know in things of another nature The same proportionably applyed to this businesse in hand will evidently manifest the Difficulty of Getting any considerable measure and the impossibility of attaining any full and perfect knowledge of this sinne by the best improved Naturall man in the world And this I hope to make Good to you Reas 1. Because a Naturall man makes use of a crooked