Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bring_v	young_a	youth_n	83	3	7.6717	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13209	Lectures vpon the eleventh chapter to the Romans. Preached by that learned and godly divine of famous memorie, Dr. Sutton, in St. Marie Overies in Southwarke. Published for the good of all Gods Church generally, and especially of those that were then his hearers	Sutton, Thomas, 1585-1623.; Downame, John, d. 1652.	1632 (1632)	STC 23507; ESTC S118002	306,616	538

Like as the Hart desireth the brookes of water so thirsteth my soule after thee O God you are then blessed There be two things notable in an Hart saith Augustine on this Psalme First swiftnesse in running especially when she desires the soile Secondly when shee feeds shee kils a kinde of Serpent Aelian lib. 2. cap. 9. saith Aelian wherewith her mouth is so inflamed that shee cannot rest till shee have some water and shee is then more thirstie than before Serpentes tui vitia sunt occide serpentes intquitatu desiderabu avide sontem veritatis The fifth signe Thy Serpents are thy vices kill the Serpents of iniquitie and thou shalt more greedily desire the fountaine of truth 5. The conflict and combat betweene the flesh and the spirit whereby on the one side a man is drawen to sin on the other to obedience by the one hee is drawen against the tide and his owne carnall affection and by the other carried downe the streame with violence for naturally we all goe one way viz. the broad way and naturally wee all move to one point viz. destruction and naturally we all serve but one Master and that our common enemie and whatsoever the Spirit moveth the flesh abbors what the flesh suggesteth the Spirit forbids and this combat is in those that belong unto God I see another law in my members leading me captive to the law of sinne though in the inner man I delight in the Law of God Rom. 7.22 23. In the most regenerate the spirit lusteth against the flesh and the flesh against the spirit and these two are contrarie Gal. 5.17 which Hieronymus led by Origen understands of the literall and spirituall sense of Scripture Lyra and Dionysius Carthusianus of the difference of sence and reason as Bellarmine notes in his fifth Booke of the sence of sinne Chap. 15. But the true meaning is that in man regenerate be two principles of doing 1. The flesh whereby the regenerate being partly carnall is drawen to sinne And 2. The spirit whereby a man in part carnall is also in part regenerate and drawen to delight in things that be good Tundit mentem sluctus uterque tuam Either wave doth beat upon thy minde Hee is like a man in an Isthmus the waves of both sides doe beat upon him While the strong man keepes the house the things that he possesseth are in peace Luke 11.21 But when there commeth a stronger he casteth him out of his possession So that a man begins not to feele this combat till Christ come to lodge in him The people of Israellive reasonable quietly till they desire to goe three dayes journey in the wildernesse to worship God and then Pharaoh bids lay more worke upon them Exod. 5.9 Doest thou feele this fight betweene the Spirit and the flesh then surely this Spirit is in thee 6. The sixth signe New obedience and application of the heart to keepe conscienably all the Commandements of God as 1 Ioh. 2.5 He that keepeth the word of God in him is the love of God perfit indeed and hereby we know that wee are in him and by this are the children of God knowen and the children of the Devill he that doth not righteousnesse is not of God 1 Ioh. 3.10 Now this obedience must have three conditions 1. It must be totall both in respect of subject that is wee may not serve one with our lips and another with our heart 2. In respect of the object that is wee must not content our selves to mend many things with Herod but with David Psal 119.6 we must have respect unto all Gods Commandements 2. It must bee perpetuall not begin in the Spirit and end in the flesh as Gal. 3.3 not serve in youth and in age give over not bring forth fruit when they are young and grow barren in their age But they must be like those trees that be planted in the house of God Psal 92.19 that bring forth most fruit in their age and are fat and well liking Although the root under the ground bee dry and without moisture Quan vis arida sitradix sub terra p●chra coma sub coelo yet the branches under Heaven are goodly and beautifull In a race if a man run and then give over Neither shall his obedience deserve praise nor his patience a crowne Certè nec obedientia laudem nee patientia coronam Bernard Epist 129. Adfratres in Ercmo Scrm. 8. That Horace in his Booke of the Art of Poesie requires as a Decorum or a grace in his Tragoedian that S. Augustine prescribes as the rarest qualitie of a sound and godly Christian Principio medium medio nè discrepet imum That a bad conclusion doe not disgrace a hopefull beginning Religion and goodnesse must have but two seasons a spring time and a summer the least blast of Autumne or the least nipping of a winters frost they must not feele a good man in the deadnesse of Autumne casts not a leafe in the sharpnesse of winter loseth no moisture sap nor beautie for as it is to no purpose for a man to dig in a golden mine except hee continue so is it in this case It is the observation of Virgil in 1. of his Georgie That though the Sunne bee never so glorious at her rising yet if shee set in a cloud at night Quid cogitat humidus Auster Signa dabit It is a signe that foule weather will follow Looke to it then that your goodnesse bee not like the goodnesse of the men of Ephraim Hos 6.4 like the morning cloud or like the morning dew not like Dans Image not like Arislotles Lion not like Mandrabulus his Offering Plin lib. 8. ca. 16. Lucian Quintilianus not like Quintilians lazie Athenians good tolerable Orators at the first but meere wranglers in their latter dayes O let it never be said of you that the longer you learne the lesse you profit the longer you live the lesse good you doe the more time you have to doe good the worse you bestow it that the more yee grow in yeeres the lesse yee grow in knowledge 3. Obedience must bee grounded upon Gods word and performed conscionably because God commands it It must proceed from faith which will make a man goe thorow evill and good report 2 Cor. 6.8 And I will give you this marke to know it by it will make a man as conscionable of secret as of open sinnes as ready to serve God when there is no man to witnesse it as if all the world stood looking upon us It will make a man as loth to offend in his Chamber as in the Church or Market That is no obedience whereto a man is brought by feare of men and not by conscience wee must be like Ioseph Gen. 39.9 Pudet id facere in conspectu Dei I am ashamed to doe this wickednesse in the sight of God The seventh meanes is The seventh signe of our election

receiving and so being an hypotheticall proposition it consists of an antecedent and a sequele From the antecedent I observe That God never gives way to any evill but for a good end and purpose their fall was suffered for this end to reconcile the world unto himselfe as in the eleventh verse I come to the sequele wherein were noted first their danger dead secondly their hope received to life from death From the first note That living in sinne out of favour with God Doct. is to be in the estate of a dead man The dead shall heare the voice of the sonne of God Ioh. 5.25 If you aske who be these dead surely you need not goe downe into the vaults of the earth to seeke them they are buried above ground they are dead soules in living bodies That body is their tombe and this their epitaph Hic siti sunt Here are they buried Therefore awake thou that sleepest stand up from the dead Ephes 5.14 It may be thought a strange position and savour somewhat of melancholy that a man that breathes and moves and speakes and drinkes and sweares and fights and does all other acts which now adayes are counted manly should be induced that for all this he is no better than a dead man a carcase But let such a man as this be brought before the Iudge of life Christ Iesus examined by the rule of life viz. the word and you shall see what his case is The life of a Christian consists in the union of his soule with God which is made by the grace of the holy spirit dwelling in him for as the life of the body is the soule so the life of the soule is grace and where that is wanting well may the body live but the soule is dead as Paul speaketh of the widow 1 Tim. 5.5 Such dead men are all by nature dead in sinnes and trespasses Ephes 2.1 yea dead even from the wombe and if I may so speake still borne for no man brought grace into the world nor suckt it from his mother he is made not borne a Christian The word Soule is capable of life if God be pleased to give it the best by nature but dead There be two things that argue life in the soule of man sense and motion if man in the estate of sinne hath either I will confesse him to be alive and not dead But first he hath no sense for he perceives not the things of the spirit of God nor can he for they are discerned spiritually 1 Cor. 2.14 Secondly he hath no motion he hath set up his rest in this world never dreames of aspiring higher Tell him of a journey to heaven t is not in him to will it t is not in him once to thinke of it 2 Cor. 3.5 Now if this man may be said to live which manifests life neither by sense nor motion then stocks and stones and the dullest of spring of the elements may as truly be said to live So that wee may conclude as Christ doth Matth. 8.22 Let the dead bury their dead or I may say of such as the holy Ghost doth of the Angell of the Church of Sardis Apoc. 3.1 Thou hast a name that thou livest but thou art dead Hence learne first the errour of the Pelagian and his naturall sonne the Papist Vse 1 who will defend man in sinne and without grace not to be dead but halfe dead like the wounded man Luk. 10.30 or the maid Matth. 9.24 But first God finds no such good in man Gen. 6.5 Secondly Paul finds nothing in the unregenerate part but opposition Gal. 5.17 Thirdly leave the best man to himselfe and he is dead to all good actions Fourthly Paul could not finde any good thing in himselfe Rom. 7. Yet in this point I can make it good out of Bellarmine and others that they neither speake nor write what they thinke Secondly Vse 2 the lamentable case wherein naturally wee are borne dead in sinnes and trespasses Thirdly in what fearfull case they are that live in sinne in grace dead in soule dead in Gods account dead and therefore how little honour wee should performe to them how base they are in respect of the sonnes of God you may perceive If a man want grace nothing can make him honourable he is servant of how many vices Servus quot vitiorum tot dominorum of so many masters saith Augustine Stemmata quid prosunt c. Aug. de Civit. Det lib. 4. cap. 3. Iu●inal Satyr 1. When the Apostles seemed to be a little proud that the devils were subdued unto them our Saviour would not have them rejoyce in this but in that their names were written in the booke of life Luk. 10.18 19. Wherefore if you affect either glory or honour or life see where you must seeke it seeke them not at Court those be like glasses saith Augustine bright and brittle Moses had rather be the childe of God than to be called the sonne of Pharaohs daughter And so I come from the danger wherein they were to their hope of restoring Life from the dead First the world shall be changed as it were from death to life after the receiving of the Iewes for though light be risen to the Gentiles yet while the Iew remains in blindnesse The world hath not yet revived saith Beza Secondly Life from the dead Their estate shall be more glorious after their calling than it was before Mundus nondum revixit So Ambrose Thirdly Life from the dead The restoring of the Iewes suddenly shall follow the resurrection from death to life So Aquinas out of Origen and Chrysostome I will not shew my dislike to any of these yet that which I observe is different That wee should not despaire of the Iewes though now they be out of favour and seeme to be dead Though a man be dead he may live againe though buried he may rise againe though out of favour he may be received againe though he run away with the prodigall he may returne againe though he be fallen yet he may rise againe If a man be never so farre gone wee should not despaire of his amendment and reformation What people in all likelihood farther gone than the men of Ephraim They willingly obeyed the commandement that is of Ierobo●m Hos 5.11 and when the Lord told them that they were sicke and would have cured them then went Ephraim unto Ashur and sent to Iareb King of Assyria This was added to his former sinnes Hoeaccedu ad superiora peceata saith Mercer yet if once they say Come let us returne to the Lord Hoe est tantum piccavit ut e● Sedoma comparata justa videatur then after two dayes he will revive them and they shall live in his sight Hos 6.2 What Citie so farre gone as Ierusalem She justified Sodome and Samaria Ezek. 16.51 that is She sinned so much Aug. contra Faustum Manachaum lib. 22. cap. 61. that Sodome compared

God forgives he also forgets and if wee be good now Vse 1 he will never cast us in the teeth with what we have beene as Ierem. 31.34 And though we have beene never so farre off yet if now wee bee holy if now turned unto God the Lord will thinke as well of us and doe us as much good and take us as neere to himselfe as Abraham himselfe 2. Vse 2 What wee ought to thinke of men whom God hath called from their sinnes not to thinke worse of them for what they have beene but to thinke well of them for what they are If David have repented thou must not thinke worse of him for his sin but magnifie God for forgiving it If Peter have played the Apostate thou must not say I know the day when thou didst deny thy Master but blesse God that hath pardoned it Object not to Matthew that hee was a Publican for he is now an Apostle to Peter that he denied Christ for hee will now confesse him and lay downe his life for him to Manasses that hee was an Idolater for God hath forgiven him to the Gentile that hee was a wilde olive for the Lord hath engrafted him into the true stocke and when God hath received a man and forgiven him it is sinne for any man to object it against him So I come to the third benefit The fatnesse of the olive tree What may bee meant by it see Isa 55.1 2. Come buy wine and milke without silver hearken unto me and let your soule delight in fatnesse So the Parable of the feast in Luk. 14. By all which is meant the gifts and graces that concerne salvation in Christ and in regard that grace is compared to fatnesse wine and hony c. We may first learne That grace goodnesse is that which makes the soule fat and makes man favourable and comely in Gods eyes 2. There is no grace or gift or privileges that ever the Iewes enjoyed but now the Gentile hath them God hath promised to dwell amongst them wee have him now with us as Acts 2.39 And wee may say with David Psal 46.11 The Lord of hosts is with us the God of Iacob is our refuge They had the Temple the Church of God is now amongst us they were the keepers of Gods Oracles the Gospell now shineth amongst us they had the promise of Canaan we of Heaven they were Gods peculiar people now wee are his sonnes 〈…〉 they were first like Gideons fleece watered with dew of Heaven when all the rest of the world was dry but now the Nations and out-corners have the dew of Heaven and they are dry they could never challenge any privileges which wee have not and from hence we may comfort our selves with this That no Nation or Countrey can be any disparagement to grace and happinesse as above on the first verse So I come to the first proposition of the exhortation VERS 18. Vers 18 Boast not against the branches but if thou boast thou bearest not the root but the root thee THe verse hath in it two members the one a proposition Boast not thy selfe the other a reason thou bearest not the root c. In the first note first who may not boast thou thy selfe the Gentile that was engrafted Secondly against whom he must not boast the naturall branches I put them both together and then the first conclusion that they afford is this They that rise by other mens fals Doct. and grow great by other mens ruines must not grow proud over them that are fallen Thus did the common souldier in Tacitus represse Pompeyes pride Nostrâ miseriâ magnus es Thou art great by our misery therefore swell not against us Though Matthias come in Iudas his place he must rather lament for Iudas his losse than grow proud of his owne gaine If the Gentile bee raised by the fall of the Iew hee should rather bewaile that the Iew is fallen than grow proud of his 〈◊〉 rising the one of these would God exceedingly commend the other he cannot chuse but punish The lamenting of other mens losses is the rule of Charity that seekes not his owne 1 Cor. 13.5 The nature of members in one body is that one beare anothers burden Gal. 6.2 that if one member suffer all suffer with it 1 Cor. 12.26 most excellent is the Apostles rule Heb. 13.3 Remember them that are in bonds as if you were bound with them and them that are in affliction as if you were afflicted in the body If the foot which is the meanest part be sicke the heart sighs for it the soule and tongue pray for it the eye tends and watches it the hand applyes meanes and medicines to it Excellently Cyprian Cum destentibus defleo cum jacentibus jaceo jaculis grassantis inimi●● membra mea percussa sant cum prostratis fratribus me prostavit offectus meus I weepe with them that weepe I lie downe with them that are sicke my members are stricken with the darts of my cruell enemie with my brethren overthrowne my affection hath me overthrowne But the rejoycing at other mens falls is as hatefull as the other was acceptable to God It is the counsell of wisdome Prov. 24.17 18. Be not glad when thine enemie falleth let not thy heart rejoyce when he stumbleth and for a threefold reason first for feare the Lord see it secondly for feare it displease him thirdly lest God turne his wrath from him and bring it upon thee If but an Oxe or an Asse be fallen into a pit we must not stand laughing at him but helpe him out Deut. 22.4 much more if our brother haue suffered either spirituall or temporall losses ought we to pity and helpe him with the spirit of meekenesse as the Apostle wisheth Gal. 6.2 How ought the consideration of this to amaze the hearts of some men Vse who when they are growne full by emptying other mens purses and build themselves palaces by the fall of other mens houses swell like to the milt in mans body when the other parts decay are ready to entertaine a meane conceit of such men whose estates are decayed and weakned It is an errour in judgement and the pregnant marke of a vaine and sinfull heart to thinke worse of a man because of his wants and to grow proud over him that is fallen for though Iob be in the ashes he shall be restored and Ioseph in prison he shall be adranced againe and God likes a man no worse for this Surely he loves Ieremie in the stocks as well as in the Kings palace Ioseph in prison as well as in Pharaohs house Iob on the dunghill as well as in the midst of his wealth his servants that wander in sheepe-skinnes and goat-skinnes Heb. 11.37 as well as Dives that 's clothed in purple and fine linnen but I hasten to the second conclusion God would have no man to grow proud Doct. because of either temporall or spirituall graces wherewith God