Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	grace_n	8,077	5	5.8830	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11603	Sermons experimentall: on Psalmes CXVI. & CXVII. Very vsefull for a vvounded spirit. By William Sclater D.D. sometimes rector of Limsham, and vicar of Pitmister, in Summerset-shire. Published by his son William Sclater Mr. of Arts, late fellow of Kings Colledge in Cambridge, now a priest, and preacher of the Gospel in the city of Exeter, in Devon-shire.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1638 (1638)	STC 21844; ESTC S116824	112,358	217

Anabaptists have they not Scripture to induce them to beleeve that Children ought not to be baptized What of Brownists Have they not * 2 Cor. 6.17 Scripture for their separation Tertullian did no wrong when he said Scriptures were officina haer●sium a shop of Heresies if by Scriptures you understand the Scriptures taken after the Letter for it is true the Letter is often fairer for Hereticks then for Orthodox Christians as that passage was for Arrius Pater major est me The rather is greater then I I spare mentioning the errours of our own people onely I advise First Beware how you make scripture sound otherwise then the Inspirer of Scripture meant it and this know not every conclusion or Article that hath the Letter of Scripture fair is Gods Testimony but onely the Scripture taken in true sense after the intension of him who inspired it For my part I say as Moses would God you did all prophesie and were able to interpret But this let me tell you it is fearfull taking Gods Name in vain when men shall peremptorily say God said what never came into his heart Said God ever Infants should not be baptized It never came into his heart Said God ever that we may have no commerce with wicked men in word and Sacraments or that otherwise we could not be assured we were ever taken out of the world that is out of the state of the world He never said it nor did it once come into his heart Said God ever unto the people It shall be lawfull for you to interpret Scripture publickly or privately doubtfull Scriptures I mean or Did he ever promise ye should know what was concealed in them but by your ministers He never said it it never came into his heart to think it It was never Gods minde the people should be their own guides for if so he would never have sent Philip to guide the Eunuch Act. 8. 31. nor Saint Peter to teach Cornelius Act. 10. Think of it as you please it is not my Popery but your Pride to think or do otherwise Secondly This well helps us to dissolve the doubt Papists casts on us when we teach that the Assurance we have of Gods love in particular to us is a point of Faith They ask Where is our Word Answ To which many things might be answered First That we have a word Intentionally particular as when Saint Peter saith ●o * Act. 2.39 you were the Promises made it is all one as if he had said to thee and thee Secondly Generale applicatum ad hunc hunc is aequipollent to a particular as when they in their penetentiall Forum say absolvo te so we when by Sacraments we apply the generall promise Thirdly Gods Testimony is not all Vocall there is a reall Testimony Gods work in us 1 Ioh. 5.10 He that beleeveth in the Sonne of God hath this witnesse in himself his very beleeving the impression of Faith on his soul is Gods Testimony wherefore such are said to be sealed by the Spirit of God 2 Cor. 1.22 Follows now the fruit of Davids faith in these words Therefore have I spoken It lovs not to conceal delights rather to utter its Credulity pro loco tempore see 2 Cor. 4.13 Rom. 10.10 also Psal 40.9 10. How farre we stand bound to the performance is matter of profitable enquiry and in these times though peaceable something necessary This is the Resolution for the generall First It being a precept affirmative though it binds semper yet it binds not ad semper nor is absolutely necessary to salvation to be actually performed save only pro loco tempore suppose when it draws with it neglect of honour due to God or edification furtherance in faith to brethren The Precept touching confession is two wayes to be conceived First Consule 2 Thes pag. 71 72 73. in cap. 1. v. 11 Negatively binding not to deny Secondly Affirmatively binding to confesse Not to deny the faith at any time we are bound at all times upon pain of damnation whether this deniall be by words or deeds or signes Christ thunders speaks not Luke 9.26 Secondly The tears were bitter which Saint Peter wept after this sinne Matth. 26.75 Thirdly Church-Censures in all times severe against it admitting none to reconciliation but after tedious and longsome penance Fourthly No marvell for that is simpliciter ex se malum Now when or in what case we are bound to actuall and open confession of faith upon pain of damnation I suppose in times of persecution is matter of difficult resolution Rules herein some thus assigne Such confession is sometimes an act of religion as when without it the honour due to God and his truth should fall to the ground then a duty to confesse Secondly Of duty either by courage to win an alien or confirm a weakling or to prevent apostacie of the wavering then a duty to confesse Thirdly Of justice in respect of the person a man sustains or office he bears suppose of a Pastour or Teacher in the Church then a duty to confesse Howbeit when religion or charity or justice binde to confesse they leave us to the dictate of prudence We have a more sure word of prophesie to which we shall do well to attend That one Text in Saint Peter * 1 Pet. 3.15 as to my apprehension it sounds speaks more fully to guide us then all the voluminous writings of their Angelicall and Seraphicall Doctours Be ready alwayes c. Rules these First Secundum animi praeparationem The precept of confession binds all so that we must be ready at all times to make confession of faith when God calls thereto yea though death stand ready to deterre us see Luke 9.23 Take up the Crosse daily 1 Cor. 15.31 Die daily Secondly When actuall confession is necessary as when our confession puts on the nature of an Apologie or necessary defence and justification of truth exagitated by oppositions and calumnies of adversaries or is endangered to suppression by violence of persecution then say the Lord calls thee to confesse thy faith then think a wo belonging not onely to the denyer but even to the betrayer of the faith Thirdly Especially if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that of authority interrogates or else of necessity begs of thee an opening of thine understanding and credulity in the mystery of faith in Christ Other questions here also fall in to be discussed as pertinent to this purpose As First Whether it may not be lawfull to conceal our faith in times of danger or whether it be lawfull to flie in times of persecution or whether it be warrantable ultroneously to offer our selves to martyrdome c. For the plenary resolution of each whereof together with their severall applications I remit the Reader to my Notes upon the 2 Thes 1.11 where these questions are purposely and upon somewhat like occasion largely discussed and resolved VERSE

save sinners Saint Peter to Cornelius Act. 10.34 I perceive of a truth that God is no respecter of persons David Psal 147. He bindeth up the broken in heart he tells the number of the starres Why goes he not on in his numeration Devotion wills him to notice this observation Great is our Lord and of great power his understanding is infinite The benefits thence accruing to us are specially two First It is an excellent strengthening of faith concerning all truths God hath revealed touching his Nature and Will ye may observe Gods owne servants sometimes overtaken with doubtings of the Attributes of God of his Mercy and Grace the Prophet Psal 77.7 8. of his Truth Ieremiah Ierem. 15.18 Wilt thou be altogether unto me as a Lyar and as waters that faile Of his Power Zechariah Luke 1. and Sarah Gen. 18. yea Moses who had so often seen the power of God yet at a time doubted Num. 20.12 Here now hath Observation place as a potent means to strengthen our Faith The Nature of God and Conclusions touching it we have delivered in the Scriptures and had we no experiment are bound to beleeve them the evidence of all and arguments demonstrating them we have in his works of Creation and Providence specially in the things that we see wrought before our eyes To this end tends the History of Scripture and had we wisedom we should observe in the daily proceedings of providence towards others towards our selvs what would silence the godlesse thoughts of Infidelity Justice Trueth Power Mercy Goodnesse c. we daily experiment and yet fools as we are observe not No marvell then if in time of Temptation our Faith grows so languishing A second benefit thence issuing is hope of obtaining what ever good thing we experiment according to the promise of God See 1. Sam. 17.36 37. in David and Paul 2. Cor. 1.10 and 2. Tim 4.17 18. David goes farther to time of forefathers Psal 22.4 5. And the reason is good such as the Lord hath been to others to us so will he be to us if we resemble in behaviour I say as Moses Oh that this people were wise Vse that we had all this wisedome to observe the Lords Actions of Justice Mercy Providence Truth Goodnesse to others to our selves There lives not the man on earth but tastes all these in his own person yet how few are they that observe them So of Threatnings Sundry precious Promises are given unto us faith * 2 Pet. 1.3 Peter Not one I dare say but his Children rightly qualified have seen or may see exemplified That he will be a God to the righteous Parents and to their seed who can but observe certainely it ravisheth me to consider and though weak in Faith and much conflicting with doubtings yet it strengthens my Faith to see Gods Grace towards others So of Comminations for Drunkards Whoremongers c. I see it daily exemplified Why doubt I But surely if in our own particulars we would be observant we should much more be fortified David fetcheth it ab ovo from his Birth from the Wombe of his mother * Psal 139.13 On thee was I cast from my mothers wombe thou hast been my God from the wombe I beseech you be exhorted to this point of Prudence beleeve me no more if you see not Athisme Infidelity Distrust Unthankfulnesse Disobedience all evills die in you Two things there are that hinder it First Opinion of fortune in all these Accidents of common life as if there were no providence guiding them yet to a Sparrow our Saviour extends * Mat. 10.29 it yea even to * Pro. 16.33 Lots the things most chanceable Secondly The second hinderance is the ascribing the good or ill successe of our lives to the means if evil to our imprudence or wilfulnes if good to our own wisdome industry whereas alas What is our All except the Lord give the * Psal 127.1 blessing The second thing observable in this passion of devotion is the passionate and devout expression and celebrating with due praise the attributes of God which he had experimented so filled he is with ravishment in the contemplation that interrupts his speech he cannot expresse the benefit but first he celebrates the praise of the attribute like passages you may observe many in reading the Psalmes speeches broken and seemingly interrupting the sentence and making a kinde of solecisme when yet if you truly did understand the affection of a soul truly devout you will finde them most pertinent Ephes 2.4 5. The Apostle intends to remembrance the people of their blessed change of estate from being dead in trespasses and sinnes to spirituall life the speech would have passed full enough for the sense in the simplest commemoration but mark how devotion interposeth God which is rich in mercy of his great love wherewith he loved us hath quickened like see 1 Tim. 1. The grace of our Lord was exceeding abundant in faith and love Do you ask me a reason of it and I ask you Why doth the Sunne shine Why doth fire burn No man can give reason of it It is the nature of the creature and this is the nature of devotion Marry if you would ask me a reason why he should so do I could give many but it is impertinent to the point in hand we handle not now matter of duty to urge obedience but matter of property that tends rather to triall And so make use of this point see how thou art affected when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these thy belly as * Iob 32.19 Elihu speaks is full as bottles of new wine thou must speak to the praise of God else thou breakest as Ieremie I cannot hold it is well and I blesse thy soul my belly saith David Eructabit shall belch out thy praise But on the deadnesse of our indevout hearts in this behalfe We can sometimes speak of the blessings we enjoy from God and perhaps we sometimes expresse our noticing the hand of God teaching these favours to us but shew me the man of Davids spirit that breaks out into the magnifying of the grace or mercy or power or goodnesse of God In a word two faults I observe in this kinde in us First That either we languish in the praise of the God that hath done so great things for us and with a little bare lip-thanks passe over his benefits Secondly Else are not distinct or particular in noticing the speciall attributes we have experimented me thinks I would have a Christian so skilfull in this kinde that he should know to what property of God he should ascribe every benefit he enjoys every work or operation of God to his creatures in some shine wisdome in some goodnesse in some long-suffering in some patience in some grace and mercy in some justice c. But the wisdome of a Christian should be this to be so distinct

God by Christ as Mediatour of Intercession but as men who by their own merits may commend our suits unto God and even oblige him to grant what we pray for The question at last comes to this issue upon supposall that they pray to them onely as mediatours of impetration Whether we may invocate Saints departed as mediatours of impetration or entreat them to entreat for us favours from God They say Yes because we may so do to men on earth and that without any derogation to the mediation of Jesus Christ Answ But it follows not for a twofold Reason First Because for the one we have a Mandate to begge the aid of living * Iam. 5.16 Saints prayers Secondly We have example of Saints as of Paul Eph. 6. Rom. 15. Thirdly We have promise from God that the prayer of faith shall finde audience Iam. 5. neither of which we finde of Saints departed Secondly For that we have means to make known our wants to Saints on earth none at all to informe at least our mentall desires to Saints departed * Isa 63.16 Abraham knows us not And for means of convaying them to their notice there is none which hath foundation in Scripture what ever they pretend for revelation of Angels conversing with us Luk. 15. Answ We deny not but at times they converse with us on earth but that they have their continuall commerce about us we finde no Scripture to affirme onely that they are * Heb. 1.14 sent out upon occasion for good Secondly Suppose our prayers mentall onely as oft they are and oft so most fervent Exod. 14. Why cryest thou Understand they them Without robbing God of his incommunicable glory to be the onely Knower of hearts they cannot affirm it it shall ever be his Privelege to be Ex se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second is That through the incredible celerity of their nature they do by themselves hear prayers made to them on earth Answ To which Bellarmine answers First That this cannot be true of Mentall prayers though such celerity supposed Secondly That to this end they may hear all prayers made to them is requisite not onely celerity of nature but also ubiquity when at the same instant so many prayers are made to the same Saint and no Motus is in instanti Their third is That they see in God all things Hence their Speculum Trinitatis from the first instant of their beatitude Answ And yet Christ knew not the day of Judgement though from the first instant of his Incarnation he enjoyed beatificall vision Secondly Where finde we such a Speculum Trinitatis mentioned in Scripture Thirdly Suppose such a Speculum It is not Naturale but Voluntarium so that nothing can be thence informed but what God will have them know Their fourth is Revelation That God is pleased to reveal unto them our prayers when we powre them out before him And so Saint● have in former times known both things to come yea and also secrets of hearts as Act. 5. Answ But where finde they that God reveals to them the prayers that are made unto them Secondly And saith Bellarmine then would the Saints pray to God sometimes to reveal to Saints their prayers Thirdly And that was as likely to be vouchsafed to Patriarks and Prophets in ancient time when yet it is said Abraham knows us not Isa 63. To draw to conclusion in this Point I would but know for my learning of any Papist in the world why I should chuse to go to God by a Saint rather then by Jesus Christ our known Advocate Is it because their prayers are more prevalent with God It were blasphemy to think it Are they more mercifull How derogate they from that glory of the high * Heb. 2. 4. Priest of our profession Or is it more humility Answ It is pride not humility that shews it self in such will-worship Col. 2. And what is the condition of Saints in new Testament inferiour to that of them in the old If they without any such ambages might approach unto God immediately why not we rather when Christ appears for us at the right hand of our Father Roman 8. Heb. 7. And if there were nothing else might breed in us detestation of Popery this yet alone should seeing it so robs God of his honour of mercie gratuitous love to man omniscience c. communicating it in equality or greater measure unto creatures Christ of his meritorious intercession and of his propriety in mediating twixt God and us see 1 Tim. 2.5 I beseech you brethren think of these things First We serve a gracious and a mercifull God who stiles himself the * Psal 65.2 Hearer of prayers Secondly we have a mercifull high * Heb. 2.18 4.15 Priest touched let us go boldly to the throne of grace with our infirmities Thirdly For this we have warrant by * Psal 50.15 mandate and promise which we lack for intercession of Saints Fiftly Encouragements we have plentifull He gives to all liberally and * Iam. 1.5 upbraids no man Fiftly Frustra fit per plura quod fieri potest per pauciora Tutius ad meum Iesum loquor quam ad quemvis sanctorum spiritum Austin Sixtly Whether or how Saints hear our prayers it is uncertain and unresolved amongst some Papists themselves Why holds not the rule true Tene certum dimitte incertum That God hears our prayers rightly qualified we know by his omniscience immensity ubiquity c. we know also by experience we know by his protestation c. But that Saints do hear them we know not Secondly As in the misapplying of this honour from God to Saints is idolatry so in the neglect of it is crime no lesse then Atheisme Psal 14.4 and detainment of service which we owe to our God wherein I wish our people were not all obnoxious and culpable How many families in this Congregation where prayer to God is a stranger as which passeth all measure of impiety How many persons who except in the Church scarce ever have minde of prayer to God so much as by the shortest ejaculations Are we Christians How deserve we the Stile which is this oft such as * 1 Cor. 1.2 and 2 Tim. 2.19 call upon the Name of the Lord sometimes an holy * 1 Pet. 2.5 Priesthood to offer up spirituall Sacrifices acceptable to God by Iesus Christ yea how can we perswade our selves we have received the Spirit of Grace if not * Zech. 12.10 Rom. 8.26 withall the spirit of Supplication or how be perswaded we have the spirit of God if we delight not in the exercise of it Daniel had spirit of sanctification yet was he constant at his * Dan. three times a day to call upon his God yea then when death was present before him David * Psal Seven times a day and is not the Precept to pray * Thes 5.17 continually besides there is nothing we