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	work_n	6,717	5	5.8349	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18707	The true trauaile of all faithfull Christians, hovve to escape the daungers of the vvicked vvorld VVhereunto is added a christian exercise for priuate housholders.	Chub, William.	1585 (1585)	STC 5211; ESTC S117145	53,782	143

the holy Ghost We receyue an inward féeling quickening and stirring vp of our mindes That whereas the fleshe sinne death and Sathan do séeke dayly to suppresse vs and burthen vs with manye miseries infirmities and leade vs euen vnto the gate of desperation the holye Ghost doth certifie our spirite that we are gods children he will preserue vs that the gates of hell shall not preuaile Question Why then fayth is a knowledge and an assuraunce sent from God to vs and nothing els It requireth nothing in vs Aunswere Yes It is a louing consent and embrasing of the same knowledge and assuraunce on our part yea and doth require in vs a framing of our selues agréeable to all those dueties and seruices as are expressed in the worde of God and as do become good Christians Question VVhat benefite haue you by fayth Aunswere By fayth we are iustified that is we are accepted of God as righteous because of his sonne Iesus Christe and shal be restored agayne into his fauour and haue the felowship of the blessed saintes in euerlasting ioye and blisse Question If then by faith we are iustified we neede not good workes Aunswere Fayth onely doth iustifie but this woord onelie doth not exclude good works For fayth is not a perfect faith vnlesse it be of it selfe fuller of good workes so that fayth and the workes procéeding from that fayth are not diuers but one As a trée and his twiggs or lymmes is but all a trée and such a fayth is accepted and knowen to God And yet many deceyue man For the hippocrite may do good works and yet haue no fayth so likewise fayth it selfe generally is not allowed For the Diuelles beléeue and yet they tremble that maketh their fayth to be nothing woorth Wherefore we must neither iudge nor learne faith by imagination vnlesse it procéede from the woorde of of God For that fayth which is sowen in our hearts by the holy Ghost and watred by the same spirite cannot stād as an idle and fr●●tlesse trée but bringeth foorth abundance of fruite for wée may not thinke that the gyftes of the holy ghost wherof faith is the chiefest are barren but fruitfull Question Then by your comparison and meaning vnlesse God water the tree which he him selfe hath graffed There is no fruit so that in him is all and he is all in all what neede heere anie thing to be required in vs Aunswere We are likened to good trées not too badde for our capacitie not for a captiousnes for in vs there is affection reason and will which are not in trées therefore we should gouerne and direct our selues according vnto the rule of fayth Euen as the ship-maister coming with his vessell on the Seas letteth not the ship to runne whether shée list but looketh to the North starre and is guided by the windes and with all diligence and care auoydeth the sandes and the Rockes and yet all this is in gods handes And so we may reason infinitely God doth sende vs abundance of Corne and victualls but we receiue it order it and vse it or els we maye starue Question What good workes be there best knowen and seene in a perfect faith Aunswere Many both spiritual temporal the spiritual works are loue prayer patiēce in affliction hearing and daylie exercising of gods holye woorde vsing the Sacraments and such lyke The temporall workes are generally to do good to all men to giue Almes to Fast to pittie the poore and helpe their necessities to do equitie and iustice to vse our selues honestly faythfully and orderly in obedience to our Prince Maiestrates Parents and superiours Question Then if we haue fayth we neede no more but to leaue of by the same Aunswere If we haue a good father it is ynough but we may not leaue of by the same for as the lyfe of man is not mayntayned by one meale and as he ought not afterward to be carelesse for his maintenaunce but to haue a care for the daylie prouision thereof Euen so should he alwayes mayntaine and strengthen fayth that it might liue vnto lyfe for in our corrupt nature it may weaken and sterue if the fleshe or the enemies reigning in the flesh shoulde haue the vpper hand A spirituall thing cannot be maintayned with a carnall thing although it be mayntained in a carnall thing fayth being a spirituall thing may not be mayntayned neyther with vs nor of vs but in vs and that thing or thinges that are agréeable to the proprietie of fayth is the sufficient maynteynaunce our nature is not agréeable to the propertie of fayth and therefore our nature cannot be the maintenance and vnlesse this fayth be maynteyned it will be ouergrowen with the wéeds of the flesh and so wil dye and then we perish with it Question What is the true maintenaunce of fayth Aunswere The exercising of gods holy word continuall prayer and vsing the Sacramentes Question How shall we exercise gods worde Aunswere Not onely by reading it but by hearing learned preachers to expounde it and not by hearing it expounded but by vnderstanding it whē it is expounded and not onely by hearing and vnderstanding it but afterward by applying and vsing it vnto the honour of God and our euerlasting comfort and reformation Question How shall we praye Aunswere Not with the lipps but with our hart not ignorauntly 1. Co. 14.15 but with vnderstanding hauing alwayes in the very bottome of our harte the sorrofulnesse of our sinne and the ioyfulnesse of Gods mercy shaking of the one with defiance neuer to put it on agayne and embracing the other with affiaunce alwayes to holde it fast Psal 25.1.2 lifting vpp our hartes chéerefully and beléeuing verely that the Lord doth heare vs when we call vnto hym and wyll helpe vs. Question vvhy should we pray continually Aunswere Luke 21.36 Ro. 12.11.12 Eph. 6.18.19 Mat. 26.41 1. Pet 5.8 Because we are so commaunded and for that our enimies do cōtinually hang about vs and tempt vs and séeke euery day and euery houre to bring vs to destruction both of body and soule Question Should we pray but for our selues onelye and for none els Aunswere Yes we ought to pray one for an other Acts. 7.60 Ex. 23.11 Acts. 12.5 Nu. 47.48 aswel our enimies as our fréends that the vertue and force of the prayer which shall procéede from the mouth of the godly may extend aswell vnto the vngodly for their amendement as also to the oppressed for their ease and also to the néedefull for their helpe Question Ought we to pray for the deade Aunswere No. Question vvhye Aunswere Their estate is not such as néedeth our prayers for God in his secret wisedome hath elected whom he wyll and his determination will he not alter wherefore those which are appoynted to saluation cannot be in better state by our praiers and those that are damned can we not redéeme by our praiers vnlesse we will make our praiers of greater

among the greater company then in resorting to Sermons or to the Churche hence groweth the greate abuse of the Sabaoth day in bowsing drinking gaming and pastime The heathen Poet did gyue good counsell Animum rege qui nisi paret imparat hunc frenis hunc tu compesce cataena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rule thy minde vnles thy minde rule thée bridle him and fetter him fast with chaynes For this cause did the Apostle gyue counsell that wée should mortify our earthly members that is to say Kyll our carnall affections and delights But doo we goe about to kyll them when wee water them and allowe of them nay rather prefer them before godly meditations I wyll not condemne pleasures as I say that are vsed of the wise and well setled for their recreations nor yet our Englishe musicke vnles it be among wanton mindes or light braynes for if it be vsed among them Effect of Musicke you shall sée what a monstrous effecte it vseth it maketh theyr thoughts and mindes to runne astray a great waye of and fall into dyuers and sundry desires and vnlawfull wishes and ambitious appetites besides that it shapeth a thousande fantasies and imaginations in theyr conceits making themselues in their fantasies to be of great valure and estimation whereas they are nothing towarde to what proportion eyther of behauiour ambition or desire they frame themselues that be louers of Musicke they can best iudge that haue delighted it but this I am sure though preferred in many houses before the preaching of the Gospell yet I knowe the Gospell delighteth the godly so much as they vtterly refuse musicke in respect of the greater for in the Gospell we finde this swéete harmony Ioh. 14. the gates of heauē are open mercy and loue is sent vnto vs euerlasting life is prepared for vs in the kingdome of heauen and what better melody The other yéeldeth but vncertaine soundes not distinct lightlye heard and quickly gon and therefore fitter rather for an vnsensible flesh then for a reasonable spirite and thys pleasure of the minde beeing first growen strong and ripe in the minde dooth worke in the flesh so mightily that all good order being excluded these are placed First idlenes then the delight of euill company thirdly euill and filthy words and last immoderate dyet and what procéedeth from all these 4. you shall iudge by the sequell As for the first which is Idlenes the Poete sayth Otia si tollas periere Cupidinis ercus Idlenes Take away Idlenes and thou doost breake Cupides bowe againe Queritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Why was Aegistus an adulterer because he was Idle King Dauid came from hys fluggish bed at noone day and walked on the roofe of hys house when he beheld from thence Bath-sheba the wyfe of Vriah 2 Sam 11.2 and did by hys idlenes engender hys adulterous practize The wise man saith Idlenes bringeth much euill Eccl. 33 26 Likewise S. Paul speaketh of young wyddowes to Timothy Being idle they learn to goe frō house to house 1 Tim. 5 13. Now to the next vice which is euill company which is a great occasion to translate a good disposition and make it become very bad Euill companye as the wyse man saith Ex malo consortio malus eris by company of the wicked thou shalt learne wickednes Gen. 6.2 The children of God being in the company of the daughters of wycked men discending of the stocke of Cain were rauished with their beautye and tooke them agaynst the wyll of God insomuch as he beholding the wickednes of their harts sayd It repenteth me that I made man Eccl. 13.1 It is sayd in Ecclesiasticus He that toucheth Pitch shal be defiled with it Also in the Reuelation it is sayd by the whore of Babilon Goe put of her my people that ye be not partakers in her sinnes Reu. 18.4 If a Lambe stand by a Woolfe or towe néere the fire the one shal be in hazard to be deuoured the other to be burned If a mā goe among bryers he shal be plucked scratched and defaced in euery side euill company hath wholy consumed many a man discredited his house blotted out his good name impouerished his estate and consumed the body in most horrible diseases The Prodigall childe that fell into bad company is a good example to many prodigall children in Englande to make them auoyd that thing that bringeth shame diseases pouerty hanging or some other bad death there is no mā so vnreasonable but he will auoyde the plague leprosie and such contagious diseases and shun and detest such as are infected with them but those spirituall diseases as doo infect both body soule are neuer auoyded nor detested nor the company of them that haue them the horrible punishment whereof is expressed in many places of Scripture especially if you reade the Homily againste adultery there is a most terrible punishment ordeyned of God in all ages against adulterous personnes of all estates and degrées yet we haue a great many stony harts hauing vysardes of impudency on their faces that do know God haue heard his word his threats against such horrible sinne and yet notwithstanding wyll delight in that filthy and damnable sinne and wyll buylde presumptuously on the mercy of God but this let them be warned and in the bowels of Christ I charge them take héede that they build not theyr pleasure and lust but theyr fayth vpon the mercy of God if they doo the building wyll fall euen as Sampsons house did vpon theyr owne pates and crush them to péeces for the seruaunt that knoweth hys Masters wyll and wyll not doo it shall be whypped with many scourges If such adulterers wyll not bee terrified with the temporall punishments of which before are layd downe yet lette them looke to the day of iudgement where the vpright Iudge Christ sitteth who hath pronounced the swéete sentence already in Mathew Math. 19. Verily I say vnto you that when the sonne of man shall sit in the throne of hys maiestye ye which followed me in the regeneration shall syt also vpon the xii thrones and iudge the twelue tribes of Israell And whosoeuer shall forsake house or brethren or sisters or father or mother or wyfe or children or landes for my names sake he shall receiue an hundred fold more and shall inherite euerlasting life Let them looke into thys sentence and they shall find a promised pleasure which shall drowne all carnall and filthy delights if at least wise hée haue any desire to be the child of God and doo expect and looke for the lyfe to come The thyrd vice which corrupteth a man is filthy talke 3. Vice filthy talke which indéede dooth set our nature so at liberty that we shame not to fall in the sandes and shore of filthy pleasure for if the tongue as the Apostle sayth