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	heart_n	7,913	5	5.2011	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69129	Conscience with the power and cases thereof Devided into V. bookes. Written by the godly and learned, William Ames, Doctor, and Professor of Divinity, in the famous University of Franeker in Friesland. Translated out of Latine into English, for more publique benefit.; De conscientia. Et ejus jure, vel casibus. English.	Ames, William, 1576-1633.	1639 (1639)	STC 552; ESTC S114737	107,148	176

same reason for adoption also save onely that to this benefit there is attributed as an adjunct a certaine operation of the spirit in respect whereof he is called the spirit of adoption For although it be the same spirit which doth 1. convince men of sinne and of righteousnesse and judgement Iohn 16. 8. 2 Illuminate them with the saving knowledge of Christ 1 Corinthians 1. 10. 13. Ep. 1. 17. 18. 3 Ingraft them into Christ Ep. 3. 6. 4. 4. 4. Quicken them being ingrafted 2 Cor. 3. 6. 5. Lead them into all truth which is necessary to salvation Iohn 14. 17. 16. 13. Iohn 4. 16. Yet because adoption hath a primary place among those benefits which are seal'd to us by the holy spirit hence it is that he receiveth a singular denomination there from and is cal'd the spirit of adoption Romans 8. 15. Concerning this spirit the first Question is what a man ought to do that hee may obtaine the lively act and sense of it 1. Ans. Hee ought 1. to give diligent attention to the preaching of the Gospell 2 Cor. 3. 6. 8. The Ministers of the new testament are call'd the Ministers of the spirit and the Ministry thereof the Ministry of the spirit because by that meanes God doth offer and communicate his spirit Gal. 3. 2. Yee have received the spirit by the hearing of Faith Ep. 1. 13. In whom yee also trusted after that yee heard the word of truth the Gospell of your salvation in whom also after that yee believed yee were seal'd with the holy spirit of promise 2. He ought 2. to beg this spirit of God Luke 11 13. Your Heavenly Father will give the holy spirit to them that ask him 3. Hee ought 3. To open the dores of his heart that the spirit may enter in Psal. 24. 7. Apoc. 3. 20. That is to call off his minde from earthly things and to raise it upwards and to prepare himselfe by all means to entertaine the motions of the spirit The proper Question is what be the signes of the spirit of Adoption 4. Ans. The first signe is a spirit of Prayer whereby we call upon God as a Father Zach. 12. 10. Rom. 8. 15. 26. Gal. 4. 6. For no man can have a true filiall affection toward and confidence in God but by communion of the spirit Now this is in that regard proper in a sort to the time of the Gospell or new Testament because God hath declared himselfe principally ●…tly and in a more excellent manner then formerly to be our Father 5. The second signe is an high estimation of the dignity of Adoption Ioh. 1. 12. 1 Ioh. 3. 1. For the spirit doth not only seale unto us our Adoption but doth also shew us how great a blessing it is and how much to be prised 6. The third signe is the feare and honour of God 1 Pet. 1. 17. Mat. 1. 6. For true reverence followes upon an apprehension of great love and kindnesse mixt with great power 7. The fourth signe is filiall obedience 1 Pet. 1. 14. Which proceeds not so much from hope and reward as from love and desire to please God Rom. 8. 14. For obedience springeth from a religious reverence 8. The fifth signe is conformity to the Image of God our Father and Christ our elder brother Mat. 5. 48. Ro. 8. 29. 1 Ioh. 3. 9. For the Son is begotten after the similitude and likenesse of his Father 9. The sixth signe is a firme hope of the eternall inheritance Ro. 8. 17. For the inheritance and the expectation thereof is proper to some not to peccants or strangers The third Question is how the testimony of the spirit may be preserved 8. Ans. 1. If we extinguish and quench it not by contempt or neglect of the meanes of grace 1 Thess. 5. 19. 20. The reason is because the word with the like means of grace are the force of the spirituall life by the use of which the spirit is strengthned within us and in the want of which the spirit in regard of its inhabitation failes in us and is said to be quenched 11. 2. If we grieve it not by the filthinesse of sinne Eph. 4. 30. The reason is because as naturall griefe ariseth from the presence or representation of some repugnant and unwelcome object which is incumbent and prevailes against us so that spirit is in a sort grieved by the prevailing of sinne a thing to him most odious and repugnant 12. 3. If wee stir it up by holy exercises 2. Tim. 1. 6. The reason is because as fire in greene wood burnes not but by the help of bellowes and blowing so neither doth any spirituall heate continue in the hearts of sinners unlesse due meanes be used for the stirring it up CHAP. 10. Of Sanctification COncerning Sanctification the first question is what a man ought to doe that he may be sanctified 1. Ans. He ought 1. wholy to submit himselfe to the word of God For the word of God is that truth which sanctifies u●… Ioh 17. 17. Ier. 31. 33. And it is effectuall to worke sanctification 1. Because of that utter opposition which it hath against sinne by reason whereof it repells sinne out of the heart where it is seated 2. Because it is the powerfull instrument of God to regenerate men 1. Pet. 1 23. 2. He ought 2. By Faith to apply Christ unto himselfe as in Sanctification 1 Cor. 1. 30. Hee ought therefore 1. To suck as it were holinesse out of Christ that is Considering that Christ is the Fountaine of all spirituall life and Sanctifying grace Ioh. 1. 16. Col. 1. 19. 2. 9. He ought to rely put his confidence in Christ for the obtaining of Sanctification and to draw it ought of that Fountaine Esa. 12. 3. He ought 2. To provoke himselfe unto it by the meditation of Christ that is seriously weighing and considering the blessings of God in Christ he ought to stir up himselfe to such an endeavor after Sanctification as becometh such benefits 3. Now because there are two parts of our Sanctification namely mortification whereby sinne or the old man is put off and vivification whereby grace or the new man is put on Eph. 4. 22. 24. Col. 3 8 10. Therefore there are two parts of the application of it for Sanctification the first is the application of his death the second of his Resurrection and life Rom. 6. 4. The application of the death of Christ to the mortifying of sinne is when Faith doth effectually collect this mortification of sin from the death of Christ Rom. 6. 11. 5. By this application sin is said to bee crucified Romans 6. 6. Gal. 5. 24. To be killed Romans 6. 2. And to be buried Rom. 6. 4. 6. The Nailes whereby in this application sinne is fastned to the Crosse are the very same with those whereby Christ was fastned to the Crosse. For there is nothing more effectuall then if one would consider

believe in Christ. 5. Ans. First if he consider that this is the Commandment of God that he doe believe in Christ 1 Iohn 3 23. Secondly if he meditate of that misery to which all those are subject which believe not Iohn 13. 18. 6. Thirdly if he do meditate of the happinesse of those which do truly believe 1 Iohn 3. 16. 7. Fourthly if hee consider that there is no other way whereby hee can escape that misery or obtaine that happinesse but onely by Faith in Christ Acts 4. 12. Heb. 11. 6. 8. Fifthly if he doe consider the injury which is offer'd to God by the man that believes not 1 Iohn 5. 10. 9. Sixtly if he waigh with himselfe how much they do honour God which believe in him Rom. 4. 20. Iohn 3. 33. 10. Seaventhly if he looke upon the cloud of examples which he hath of those which have believed and have beene saved by Faith Heb. 12. 1. For they were for patterns to them which should afterward believe 1 Tim. 1. 16. The third Question is by what signes true Faith may be discern'd Ans. Faith in respect of the adjuncts may be distinguisht into a sick Faith and a lively 11. A sickly Faith is that which is oppressed and hindred so by temptations and corruptions that it cannot put forth it selfe in those Fruits which bring to the Conscience the sense of peace delight and joy Ep. 4. 30. an example hereof we have in David Ps. 51. 14. 12. A lively Faith is that which doth freely exercise its acts so that it is felt of the believer himselfe with a great deale of comfort 1 Pet. 1. 8. 13. Faith also in regard of the degrees is distinguisht into a weake and strong Faith 14. A weake Faith is that which is easily hindred in its course Ro. 14. 1. Ga. 6. 1. It is call'd in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Faith Mat. 16. 8. 15. A strong Faith is that which overcomes all difficulties proceeds freely in its course it is cal'd in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Rom 4. 24. Luke 1. 1. 1 Thess. 1. 5. Col. 2. 2. 16. A lively and strong Faith is easily manifest and known to them in whom it is first because they have the testimony thereof in themselves 1 Iohn 5. 10. viz. the Spirit of God bearing witnesse with their spirit that they ar the children of God Rom. 8. 16. Which spirit they have as the earnest of their inheritance 1 Ep. 13. 14. and by it they are seald till the day of redemption Ep. 4. 30. 2 They have the Love of God shed abroad in their hearts by the same spirit Rom. 5. 5. Whereupon it is that they have peace and joy unspeakeable and full of glory 1 Pet. 1. 6. 8. Rom. 5. 1. 2. 3 They have and bring forth those Fruits whereby true Faith is wont to be manifested and perfected Gal. 2. 18. Gal. 5. 6. 17. A languishing and weake Faith may be discern'd to be true and sincere principally by these notes First if there be a sincere desire of Union and Communion with Christ 2 Cor. 8 12. This desire is distingu●…sht from that which may be found in the unregenerate 1. because it is not a conditionall desire or a kinde of wishing which even many wicked men have after these spirituall good things if they might also enjoy and still keepe their sinnes but it is an absolute choise Heb. 11. 25. 2 Because it is not caried after these spirituall things onely as beneficiall unto a mans selfe but as simply and in themselves good and things for their owne sake to be desired of all Psal. 73. 25. 43. 3. 3 Because it is caried after all choise that is as well after the sanctification as after the justification and redemption which are in him 1 Cor. 1. 30. 4 Because such a man more esteemes of Christ then of all things else 1 Pet. 2. 6. 5 There is alwayes joynd with this desire a sense of sinne and a serious sorrow for it Mat. 11. 28. 6 This desire is not vanishing and fickle but constant Luk. 18. 1. 7 It is not slothfull but industrious Pro. 21. 26. 15. 18. The sincerity of Faith appeares also if it hath been begotten and is preserved and stirred up by the powerfull Ministry of the Word Rom. 10. 14. Whereupon it comes to passe that a man is affected towards the Word as towards spirituall Food 1 Pet. 2. 2. The reason is because such a kind of desire being a motion of spirituall Life must needs presuppose life it selfe which consisteth in Faith for carnall presumption both consisteth without the Ministry of the Word and can by no meanes indure the effectuall application and setting home of those things which belong to the power of godlinesse 2 Tim. 4. 3. But Faith cleaves unto the word as its principall and foundation 19. The sincerity of Faith appeares in the third place from hence that although it seeke justification in Christ yet it embraceth with a sincere assent and subjection of heart the whole Word of God that is every precept prohibition and threatning which comes from God Psal. 119. 6. Iam. 2. 10. 14. Herod did assent unto many things Marke 6. 20. The reason is because Faith doth unite a mans heart to God and deliver it up unto him simply without any exeception 20. Fourthly it appeares by this because as touching the purpose of the minde and his uttermost indeavor it purifye●… a mans heart from all sinne Acts 15. 9. Mat. 5. 7. The reason is because Faith doth principally and singularly seeke in God the utter abolition or sin 21. Fifthly it appeares by this that it stirs up in the heart a sincere affection of love towards God whereby it comes to passe that we prefer the glory of Gods Name above all things else 1 Iohn 4. 19. Hence it is that the faithfull in the Scriptures are wont to be described by this property of their love towards God Rom. 8. 28. 1 Co. 16. 22. Ep. 6. 23 24. The reason is because they place and apprehend their chiefe good in God 22. Sixtly it appeares by that sincere love which it works in a mans heart towards his fellow Brethren 1 Iohn 3. 14. 5. 1. The reason is because the Image of God appeares in them CHAP. 7. Of those temptations which fight against FAITH BEcause the whole spirituall life of a man doth depend upon his Faith Heb. 10. 38. And by Faith as by a sheild a man is preserv'd safe against all the temptations of the Devill the World and the Flesh Ep. 6. 16. 1 Pet. 5. 9. Heb. 11. 25. Therefore it is that these three enemies doe bend their forces principally against Faith It will be profitable therefore to be acquainted with the principle assaults in this kind as also with those means whereby through the grace of God we may repell them that they do not overmuch weaken our Faith

he doth only wait for a fit time to shew mercy Es. 30. 18. CHAP. 19. Of the Conscience of sinne COncerning sinnes the first Question is how a Christian may be comforted when his Conscience doth reprove him for and accuse him of diverse sins 1. Ans. Sinnes are of two sorts For some be properly cal'd infirmities or faults which do commonly cleave to the best and most vigilant of the faithfull 1 Cor. 6. 7. Others are more hainous wickednesse which neither are to be found in all the faithfull nor in any of them at all unlesse very seldom and by reason of some violent temptation Romans 6. 13. Gal. 6. 1. 2. An infirmity is when a purpose to do well is present but power of performing it is absent Rom. 7. 18. A wickednesse is when the purpose it selfe at least in some particular fact is impious 2 Sam. 12. 10. Now in case of infirmities these following arguments may serve for consolation 3. First even the best and most perfect of Gods Children while they live here are subject unto these failings Iames 3. 2. 1 Iohn 1. 8. 4. Secondly God doth pitty his servants in their infirmities as a loving Father pitties his little children Ps. 103 13. Mat. 3. 27. 5. Thirdly Christ himselfe is touched with the sense of our infirmities Heb. 4. 15. 6. Fourthly Christ himselfe is such a propitiation for such kinde of sinnes that he offers us consolation for them before they be committed 1 Iohn 2. 1 2. Ro. 6. 14. 7. Fifthly by Christ we have accesse with boldnesse to the Throne of grace that wee may obtaine mercy Heb. 6. 14. 8. Sixthly God at our prayer will cure our infirmity Esa. 40. 29. Ps. 103. 3. 9. Seventhly the spirit helpeth our infirmities Rom. 8. 26. 10. Eighthly these infirmities shall not be imputed to us for sins Rom. 7. 17. 10. 11. In more hainous sinnes there can be no solid comfort had till they be taken away 1 Cor. 5. 2. 6. The reason is because such kind of sinnes make even beleevers themselves subject to the threatnings of the Law and do in a great degree exclude them from the promises of the Gospell wast the Conscience Heb. 10. 22. And expose them to the wrath of God as being partakers with the wicked and unbeleevers Eph. 5. 6 7. Gal. 6. 17. And therefore have in them a cause of terror not of consolation Heb. 10. 31. Yet a beleever may in some sort sufreine himselfe even in the greatest sinnes with the possibility and hope of mercy Romans 11. 23. Luke 22. 23. The second Question what a beleever is to do that he may have consolation in case his Conscience accuse him for his sinnes 12. First he ought to be affected with sinne and to groane under it as a burden Mat. 11. 28 29. 13. Secondly hee ought continually to detest all sinne Ro. 7. 15. 14. Thirdly he ought evermore to have a care that he fulfill not the lusts of sinne Gal. 5. 16. 15. Fourthly he ought to indeavour the mortification of them Ro. 8. 13. 26. Fifthly he ought looking upon the promises to fly unto Christ and to cleave unto him more and more Rom. 7. 25. Phil. 3 9. 27. But grosse sinnes must first be removed and taken away before a man can be fit to receive solid consolation Esa. 1. 16. 27 18. Certaine collections out of the Booke of William Paris concerning temptations and the resisting of them which I thought good here to set down for the further illustration of the Doctrine of temptations because they are not read in the Author except by a very few FIrst Temptation in one sense is nothing else but a triall and to tempt is nothing else but to make a triall or experiment of anything that we may know it that is that it may be discover'd and become manifest and this is all that the Devill can doe hee cannot with strength conquer us or cast us down For unlesse we of our owne accord trust him and deliver our selves into his hand he can have no power over us He can prevaile no farther against us then we give him leave or permit him All that he can do therefore is to tempt us that is to make an experiment what we are whether weake or strong whether we be such as will yeild to him or whether such as will resist him valiantly And if in the beginning of the temptation he finde that we make valiant resistance he despairing of the victory and being overcome and confounded for the most part departeth presently And this is the property of a tempter when hee hath made his argument and found what he sought for to surcease the work of temptation II. In another sense temptation signifies a fighting against one or a war or a battell and it is very likely that whatsoever the Devill attempts against us is by way of such a fight if we consider the matter but diligently For he doth all that he doth with a purpose and desire to conquer whether he lay snares for us or whether he make tryall of us or whether he pretend some good things to deceive us or whether he smite us with the staffe or sword whether he undermine the wall of our defense or whether he take from us our spirituall food or procure it to be taken away for he doth do all these things with a desire to do us a mischiefe And in very deed all these are parts of that war or combate wherewith hee fights against us III. Every sinne hath its temptations and against the mind of man doth the devill fight besieging it in a circumventing way and ordering his armies and forces against the armies of vertues and against the Castle of mans soule IV. The fightings which arise from the faculty of reason within our selves are these 1. Curiosity that is a lust to know things not necessary and things the knowledge of which tend nothing to nor helpe forward at all salvation 2. Slownesse to believe 3. Levity in believing every thing 4. Doubtfulnesse 5. Suspitiousnesse 6. A spirit of blasphemy which is a spring and fountaine of abominable thoughts and of thoughts so horrible and troublesome that such a kind of temptation is like a martirdome and there have beene some that have rather desired to suffer Martyrdome then to endure such thoughts V. Any one may resist any temptation of the Devill if he do simply and purely will it without any mixture of unwillingnesse For no man is overcome or yeilds to the temptation utterly against his will for so his will remaines unconquered and victorious and uninclined to consent unto the temptation and so a man should both yeild and not yeild But that a man ●…ay simply and purely be willing to make resistance it is not from man himselfe or from any naturall power in him but from the gift of God and the helpe and assistance of his grace VI. Now wee must observe that when the question is whether a man may have a