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	see_v	5,205	5	3.8267	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

because that wickednesse perverts the judgement and makes it erroneous in that which concerneth practique dutyes the like saith Aquinas touching proud persons Aquin secundae secunde q 162 citans Gregro that they may attain to the understanding of deepest mysteries but can not perceive the sweetnesse of of them si noverunt quomodo sunt ignorunt quomodo sapiunt see they may but can not tast how good the Lord is By faith with the heart then is understood not onely light G. Paris de fide to shew wbat is to be beleeved but life and spirit to act and move us to do good workes and decline the contrary It no sooner enters into the Soule but by its lively heat and vigour all obstructions and impediments are removed from the mind depraved habits and corrupt desires like Sampsons cords are burst asunder A dead faith indeed may move the understanding to apprehend and discourse of an object laid before it but not with a vitall motion it is but as the trembling or panting of the body when the head is smitten off but no compleat and perfect motion such as that of walking is which is not found in a Carkcase Nay a walking there may be too or seem to be to the eyes of men and yet proceed from no principle of life but as the devil can borrow a body Delrio Magic disquisit whose Soule is newly departed from it and by the heat therein remaining make it seem to be alive and to performe all the offices of life So many there be of these walking Carkcases Pharisees Hypocrites as our Saviour joynes them Revel 3.1 2 Tim. 3.5 that have a name that they live and are dead having as the Apostle speakes a forme of Godlinesse but denying the power thereof But then as these Corpses are soon discribed to be what they are and within a little while Ficto citò adnaturam suam redeunt Nemo personā diù ferre potest 1 P●t 11.7 relapse into their state of corruption so here the inconstancie or imperseverance at length discovers the imposture and shewes what metal their faith is made of sure not of Gold that is tryed with fire although it glistres never so much in the eyes of men That ours is not of that allay we shall best assure our selves if we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St 2. Thes 1.11 Paul termes it the work of faith in our souls whose worke it is as to implant us into Christ so to bring forth in us the fruits of his spirit his spirit can not be idle or barren but will still be doing somewhat toward the forming of Christ within us purifying the heart Gal. 4.19 Act. 15.9 Eph. 4.23 Heb. 6.14 Gal. 5.24 Rom. 8.19 juxta Crellium in cap. 5. ad Galat. renewing the spirit purging the conscience crucifying the flesh with the affections and lusts This one for all If Christ be in us the body is dead as unto sin hath lost as it were the power of tempting us to fulfil the lusts thereof but the spirit is life as unto righteousnesse Our inward man is fresh and lively to do the will of our heavenly Father To conclude this point If Christ be rooted and dwell in our hearts by a lively faith Eph. 3.17 and do not onely hover in the brain by an aerie knowledge we make him the Centre of our affections fixing our love hope joy desire in him we live no longer to our selves but to him that died for us 2 Cor. 5.15 all our study is how to please him we set our selves to obey his commands though never so harsh to our nature or interest offering our service with the Apostle Lord What wilt thou have me to do and ready with him Acts. 9.6.21.13 not onely to be bound but also to die if there be cause for the Name of the Lord Jesus Such was the effect of St. Pauls knowing Jesus Christ and him crucified and there is hope it might produce somewhat at least like in us if we determined as he did to make it the principle marke of our knowledge O si Jesus crucifixus in cor nostrum veniret Tho. de kempis de imit Chr●l 1. citò quàm còito sufficienter docti essemus So resolved by one that excelled in the practical science of Christianity That if Christ were fixed in our hearts as he was to his Crosse we should become sufficiently learned in a short time This Booke of the Lamb that was slaine would supply the reading of many books Revel 5.9 and 13.8 and teach such vertues as we can not meet with in all the Doctors of moralitie Io. arnd de vero Ch●istianismo lib 2. cap. 19. 2. Tim. 3.7 Esai 55.2 Honesta col mus quantum vacat Seneca And for want of studying this it is no marvail if there be so very many non proficients Ever learning and never coming to the knowledge of the truth spending their time strength and labour for that which can not satisfie the soule however it may please the phancie and mean while neglecting the one thing necessary or intending it but on the by when they can be at leasure from other employments How defective men are in this kind it is not more against our charitie to judge then beyond our power to know 't is a secret belongs to God alone If our hearts condemne us not he is greater then our hearts and knoweth all things 1. Ioh 3.20 1 Co. 4.5 The time commeth when the secrets of all hearts shall be revealed such as we could not know our selves by reason of our hearts deceitfulnesse Ierem. 17.9 But if our faith be cordiall indeed or with the heart it will not be impris●ned there 2 C●nfession but come forth at the mouth there will be confession joyned with it the other duty that we mentioned which is then necessary unto salvation when the glory of God and our Neighbours edifying are concerned in it Aquin. secunda secunde ● 3. And for want thereof our Rulers are thought not to have had a lively faith which will not consist with the spirit of feare or gracelesse bashfulnesse Rom. 1.16 so as to be ashamed of the Gospell of Christ But if this be it that proves good Christians no fear on our part we have given our names to Christ in our Baptisme and are known to all the world by the name of Christians and if our faith be not spoken of too like that of the Romans through out the whole world Rom. 1.8 it is not for lack of our not professing it Mat 6.17 Onely here we should do well to take our Saviours direction along with us that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discerne the tree Clem. Stromat lib. 3. not by the leaves and the blossoms but the fruit never indeed more leaves and blossoms to be seen we are all become Gnosticks men of knowledge that the Heathen

Psal 46.8 It may well be so judged by the effects if we consider the works of the Lord what desolations because of this sin he hath made both in heaven and earth thundring so dreadfully with his judgements against it that the foundations of the Mountains tremble withall Aug. cont lib. 10. c 36. It is St. Austins high expression Intonas super ambitiones seculi contremiscunt fundamenta montium The Angels in heaven that would needs be like the most high by partaking of his glory as if in their devils ambition they would devide the monarchy of heaven were thrown like lightning from their bright station into the abyss of darkness and miserie And following them our first parents in Paradise Gen. 3.5 Cum de Originis loco exterminat pellitus orbi at metallo datur Tertull de pallio enchanted with the charme of Eritis sicut dii ye shall be as Gods soon felt the delusion in their banishment being condemned to the world as it were to dig in the Mines So jealous is God in securing his glory though it be with the ruine of his most glorious and excellent creatures And on this accompt we finde him conferring his graces so strangely I might say preposterously that is on persons so ungratious in the eye of man Gen. 48.14 that Jacobs crossing of his hands on the sons of Joseph may seem to have been an intended Emblem of this mystery where God often layes the right hand of his favour on those that are lowest in the worlds esteem raising the poore out of the dust and exalting those of low degree but scattering the proud Psal 113.7 Luke 1.51.52 Gen. 11.8 like those that were building the tower of Babel in the imaginations of their hearts Suitably hereunto you may note from Pelusiot Isid Pelus Epist 394. lib. 3. that in the heraldry of Gods attributes over the high and mighty of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is stiled in termes of distance and imperiousnesse King of Kings and Lord of Lords when as to the poore and destitute by more familiar and respective titles he delights to be called the father of the fatherlesse Psal 68.5 and the Judge of widows Neither is it improbable to avouch that the Son of God our blessed Saviour would therefore appeare in that despicable condition 1 Cor. 2 8. Phil. 2.7 The Lord of glory in the forme of a servant either to confound the proud thoughts of the haughty in their scornfull rejection or to prostrate them in embracing so humble a refuge when during the course of his mortality he miraculously restrained the glory of his Godhead that it should not flow out into his Body was not pleased to win the beholders by such ravishing majesty And but once permitting a glimpse of his divinity in his transfiguration he communicates that heavenly shew onely to three chosen witnesses M●t. 17 9 who must not report the newes of their vision untill he was risen from the dead whereas being to undergo the opprobrious death of the Crosse as if he would now taske his disciples with an impudent faith he offereth up his crucifyed person a common spectacle to all nations L●k● 23.38 In letters of Greeke and Latin and Hebrew Jo. 19.19 then flowing together like a spring-tide to the feast of the Passeover And least the ignorance of any should lessen his infamie suffers an inscription in the lowdest languages of the world Jesus of Nazareth King of the Jewes Nor was his doctrine more agreeable to the arrogant spirits of the mighty which proposing poverty and patience as the principles of Christianity so nullified their prerogatives of honour and insolence that must now learn a new degree to exaltation by debasing themselves and through the policie of infirmities aspire unto the kingdom of heaven But the raritie and difficultie of their conversion doth more illustrate the faith of our rulers that notwithstanding those impediments could allow themselves to be Christians In whom if you consider the act of their beleeving you may justly commend their humilitie that renouncing the proud opinion of their own abilities in performing the law they would condescend to the captivity of faith that faith which the Graecians derided as foolishnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Clemens terming it barbarous and vaine and wherewith Julian grieved the Christians Clem. Strom. 2. Naziane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their wisdome was nothing but credulitie Then withall no lesse their resolute piety that forsaking the ordinances of the Patriarks and Prophets their reverend Ancestors together with the legal institutions whereunto they had been so long accustomed they would thus adventure on a new way unto salvation Or if you consider the object of their beleef which was the Man God Christ Jesus you may justly admire the sharpnesse of their faith that could discerne his saving power whom they beheld so obnoxious to humane infirmities so touch inferiour to themselves in state and deportment and so unworthily exposed to the contumelies of the scoffing multitude Whose lineage kindred and breeding they knew and grew up with him in the leasurely degrees of maturity and yet after all without the suspicion of heathen idolatry would thus assent unto the worship of a visible God But howsoever let not charitable admiration betray us into sacriledge nor our benevolence to these Rulers detract from the mercy of God who being the prime and grand efficient in the worke of their conversion may justly exact the solid glory of so great an atchievement It was the unsearchable councell of his will to ordain them unto life that he might make known the riches of his glory on these vessels of mercy Rom 9 23 And having thus decreed the end he therin included the meanes to attaine it A●gustin de buno pe●sev● cap. ●4 predestination being as St. Austin speakes the preparation of devine grace whereby their soules were organized for the infusion of faith as their bodies were for the infusion of their soules and gave easie admission to those speeches and wonders which were appointed as the outward motives of their calling having no ability of themselves Alvares de Auxilis g●at●aeilib 9 either to meet with that which could affect their phancies or to be affected with that which they met with all but wholly depending on a supernaturall assistance as well for the proposal of such s●table inducements as for inclining their assent unto him So then it was the language of our Saviour which exhorted them to beleeve but it was the Spirit of our Saviour which interpreted that language that they received it not as the words of a man but as indeed they were the words of a God 1 Thes 2.13 His humanity administred to the operation of his miracles but his divinity enlivened them to apprehend those miracles and thereby wrought in them a greater miracle to wit their conversion Not by the impotent device of perswasion but by

by the prince of the divels And somtimes you shal find them repining at the success of his miracles Behold Iohn 12.19 cap. 11.48 Tertull Apologet the world is gon after him and if we let him thus alone all men will believe on him Omnem sexum aetatem conditionem etiam dignitatem transgredi adhoc nomen quasi detrimento moerent Even bewailing the loss of Mankind as if revolting to Jesus of Nazareth from the God of Israel So improbable did it seem unto their untamed reason that Omnipotence should be shrowded in passible flesh neither could they out of an ungratious reverence conceive an estate so misbeseeming a deitie And yet if the authority of Sixtus Senensis and learned Drusius can prevail against Chameron they maintained that which was more unlikely Biblich Sanc. l. 2. p. 123. piorū animas ab iuferis in hanc vitam in nova corpora reverti a pilgrim-metamorphosis and thereupon phancied that the body of Christ was animated with the borrowed soul of Elias Mat. 16.14 2 Thes 2.10 11. or Iohn Baptist or one of the Prophets peradventure because they received not the love of the truth that they might be saved Matth. 23.2 God sending them strong delusion that they should believe a lie But their sublime spirits that dealt oracles out of Moses chair would not stoop to the rudiments of so poor a Master Austin de Civit. l. 13. Ne commune illis cum vulgo vocabulum c. as Saint Augustine of the Platonics lest that the vulgar title of Christians should vilifie their profession into the likenesse of the multitude Matk 12.38 from which they would be distinguished in purity and profoundnesse though indeed they onely differed in * Chald. Paraph. Ionathas in Amos 2.12 innuere voluit Pharisaeos perpetuos quosdam esse Nazaraeos 1 ab institutis vulgi separatos in lege occupatos unde authoritatem illam docendi sibi arrogarint qua etiam eos una cum simulata illa vita sanctitate omnibus maxime eximios illustres reddiderit Betram long robes and austerity The opinion of sanctity raised them into esteem with the people and thereby their politick zeal easily winning on the superstitious rout attained chief jurisdiction in the Common wealth being confined to no authority but by a kind of equivocall superintendency interposing all as well in matters of Religion as Policy whereby they became not onely terrible to their Inferiours but to one another Insomuch that our Rulers are afraid of them lest confessing Jesus to be the Christ they should be put out of the Synagogue Part. 3. IT is the priviledge of private persons to order their affairs with conscience whereas Princes by a miserable bondage of state must direct their proceedings according to fame and reputation Chrisos● ad Antioc Ebomil 44. Their dignity gives them command over others But their ambition gives others command over them whil'st every action must be composed for the service of vulgar opinion Their vertue only and Religion are made use off but as so many pictures to adorne their greatnesse and shall be employed or neglected as will best suit with their advantage Nay God himselfe if he stand in competition with their wealth and honour shall suffer many times the execrable indignity of being rejected and even weary his Infinite patience to see the broken Cisterns of worldly vanities prefered to the fountain of living waters Iere. 2.13 But if the primates of this age that have better learned Christ Eph ●4 disclaime so preposterous a method It is too apparent in our Jewish Rulers who affecting rather impious applause than Innocent obscurity valued their interest in the Synagogue above the owning of a Saviour which how great a sin it was the Holy Ghost hath plainly shewed by setting his Brand upon the sinners That they loved the praise of men more than the praise of God verse 43. declaring thereby that it was not conscience or superstition which kept them from confessing Christ but only the care of incurring disgrace and hatred with men which idle phantasmes would have vanished like the smoke if the fear of God had been as it ought before their eyes as they might have learned from Moses their great Master who being the meekest on earth yet seeing him who is inv●sible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes the Apostle grew hard enough for any encounter not fearing the wrath of the King himself Heb. 11.27 Prov. 19.12 though it be in Solomons words as the roaring of a lion And more from him they might have learned to choose rather to suffer afflictions with the people of God than to enjoy the short pleasures of sin to esteem the reproach for Christ greater riches than the treasures in Egypt Nay Hermes the heathen could have taught them this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that devoutly serveth God will undergo any adversity by a rare chimistry converting that which is grievous to others into his delight and benefit or if their faith had been so qualified Phil. 3.8 Gal. 5.6 as it should be by that of Saint Paul which worketh by love they would as he did have suffered the losse of all things for Christ and now counted that losse their greatest gain such is the property of love Max. Tyrius serm 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hates nothing so mortally as fear and necessity as being of a magnanimous nature and more for liberty than ever were the Lacedemonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it admireth not riches Iob 18.14 neither feareth tyrant nor death it self the King of terrors They come very far short of this that will leave the spouse of Christ to keep in with the adulterous Synagogue that Synagogue Gen. 39.12 which like Potiphars loose wife laying hold on the garment the Humanity of Christ let go his Divinity not knowing him otherwise than after the flesh can this be love then thus to take the members of Christ and make them the members of an harlot 1 Cor. 6.15 It had been too slow for love to have once demurred on a separation or however their voluntary flight should have at least prevented the fear of being expelled and not expected the violence of others to impeach the forwardnesse of their departure 1 Tim. 1.19 But these young Christians more sensible of infamy than of sin will rather adventure a shipwrack of their faith Duos facultates suoe velut compedes ligaverunt c. Cypr. ser 5. de ●apsis Seneca Epist 22. than of their authority and ere they will relinquish their possessions of honour will retain them with guilt and impiery Illa fuerunt remanentibus vincula illae catenae quibus virtus retardata est fides pressa as Saint Cyprian chargeth his lapsed auditors these were the fetters which shackled their faith and restrained the courage of their zeal these Arist rhetor mala magnifica the pretious impediments

victory of his adversaries to subdue incontinence is the prize of hostility to overcome anger and revenge is the triumph of patience By these and the like 2 Tim. 2.5 1 Cor. 9.25 2 Pet. 5.4 we may strive for masteries and obtain a Crown incorruptible a Crown of glory that fadeth not away Applica ∣ tion YOu have heard in brief the Apostles advice to his Roman Proselytes whereby he intended not to disswade them from repelling violence by lawfull def●nce or to disarme the Christian Magistrate for the punishing of injustice Ver. 1.3.4 The Chapter following will clear this mist commanding subjection to the higher powers and propounding Rulers as a terrour from evill works as bearing the sword for that very end and being Gods Ministers to execute wrath upon him that doth evill His meaning is onely here to represse the immoderate passions of anger and revenge in private concernments that we be so far from returning evill for evill as rather to forbear and forgive one another Colos 3.13 Eph. 4.32 1 Cor. 11.23 M●t 7.28 29. if any man have a quarrell against any even as God for Christs sake hath forgiven us Nor is this any other but what he received of the Lord who among those astonishing doctrines which he taught as one having authority inculcated this beyond the rest with more variety of expression Love your ensmies blesse them that curse you Chap. 5.44 do good to them that hate you and pray for them that despightfully use you and persecute you This is the grand result of the Gospel the great duty that Christ came to preach and to exemplify by his life and death and yet b Multum à vero aberrant inepti quidam homines qui hoc tantum Christianismi esse aniunt ut hostes diligantur negant in Veteri Testamento ad id Hebraeos fuisse adstrictos non enim variata est lex Dei post Christi adventum c. P. Mart. in 2 Reg. 6.22 not so new as some would fancie it but that the Old Testament had much to this purpose both for precept and practice 1. For Precept Thou shalt not revenge nor bear any grudge against the children of thy people Levit. 19.18 nay more then so Thou shalt not abhorre an Edomite Inter omnes Gentes quas Judei poterant immicas reputare erant Aegyptii à quibus omne injuriae genus crudelitatis monstra passi sunt B. Nuza de inimicorum dilectione no not an Egyptian Deut. 32.7 Those that the Jewes might have reason to hate beyond any other nation from whom they had suffered all the miseri●s of a most tedious and cruel bondage The same was intended by that injunction of reducing and relieving an enemies beast Exod. 23.4 * Isid Pelus Epist lib. 3. Ex. 389. thereby to mediate a reconcilement when the party thus pleasured could not choose but be wrought on by that courtesie But expressely and clearly Prov. 25.21 If thine enemy be hungry give him bread to eat if he be thirsty give him water to drink for thou shalt heap coales of fire upon his head which very place our Apostle here citeth for the pressing of Christian charity Cum grandi diligentia observandum est ne dum hunc locum non bene intelligimus de medicamentis nobis vulnera faciamus solent enim nonnulli hoc praeceptum quasi ad satiandum furorem suum assumere Ser. de tem 168. and that is enough to make it appear that Solomon meant it in a Gospel-sense not so as some in Saint Austins time abused this precept for the satisfying of their revenge feeding their enemy for no other end but that he might burn in eternall torments Avertat Deus Ad sanandum ergo talem phreneticum homines sanctos charitatis igne succensos hortatur sp sanct dicens Carbones c. saith the Father God withhold this sense from our minds that any should do good turns with this mind to implunge the Receivers into endlesse punishment It is none of the Holy Ghosts meaning this who intendeth hereby not the bane but the cure of him that is sick of the frenzie of malice Cum enim inimico tuo pio animo frequentiùs benefeceris quam libet sit impiùs crudelis tandem erubescet debet poenitere incipit quod admisit c. and that is by plying him with frequent benefits as it were to surround him with the fire of thy charity which will move him at length be he never so barbarous to blush and grieve and repent of his rancour against thee and to requite thee in stead of hatred with hearty affection This for precept Then for practice it is no lesse evident by sundry particulars By the kindnesse of Joseph towards his Brethren Gen. 50.15.21 Exod. 32.32 chap. 17.4 2 King 6.22.23 that deserved so ill at his hands By the charity of Moses interceding so passionately for the Jewes that were ready to stone him By the courtesie of Elisha in entertaining the Assyrian armies that were sent to destroy him by the Evangelicall spirit of David Psal 7.4 who was so far from rewarding evill that to use his own words he delivered him that without a cause was his enemy But yet however that which was barely propounded there and rarely performed by one among a thousand is powerfully pressed in the Gospell Mat. 5.44 with an Ego dico vobis an express Commandement to love our enemies and to express it with all the tokens of hearty affection as blessing relieving praying for them And for examples to enforce it there be such as none can be greater of God the Father giving his Son for us when we were enemies Rom. 6.8.10 Mat 5.45 Heb. 12.3 Acts 10.38 and making his Son to shine on the wicked and the unthankfull Of God the Son that notwithstanding the contradiction of sinners went about doing good all his life-time here on earth and dying prayed for those that crucified him Of Christs disciples that followed their Master both in teaching and in practising as Stephen the first Martyr Acts 7.60 that spent his last breath in crying for mercy on those that stoned him and Paul the Apostle with his fellow-labourers whose profession it was 1 Cor. 4.12 being reviled we blesse persecuted we suffer being defamed we entreat and how the next Christians in the Primitive times were affected this way when the Spirit that descended in the likenesse of fire Acts 2.3 enflamed their hearts the ancient Writers have sufficiently witnessed when the heathen could say of them between envie and wonder a Tertull. Apologet. Vide ut se invicem diligunt see how these Christians love one another And no lesse for their carriage toward those without how they powred forth b Idem ibidem prayers for tyrants and persecutors c Euseb Eccl. hist 5. cap. 5. refreshed their armies in the time of drowth