Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	contrite_a	humble_a	revive_v	5,567	5	11.6295	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80049	Morbus epidemicus: or, the danger of self-seeking; discovered in a sermon preached before the right honorable, the Lord Major of the city of London, at Mercers-Chappel, Novemb. 18. 1649. By John Cardell.	Cardell, John.	1650 (1650)	Wing C494; Thomason E589_19; ESTC R206319	36,298	43

bonum commun●e semper ordinari Aquin 1. 2 qu. 90. Art 2. publique welfare of the whole Body of the People which Laws or Constitutions are to be so plainly published or made known and withal so equally and indifferently administred that they may from time to time be a terror to those that do evil and a protection to those that do well and not like Cobwebs to catch little flyes and let the great ones break through or like snares to vex the poor innocent Doves and let the cunning (t) Dat veniam corvis vexat censura columbas Iuve Sat. 2. Rooks alone Then the Sacred publique-Interest that Jesus Christ hath The publique-interest of Christ is to (u) Acts 2.39 call as many as he pleases or as many as (w) 13.48 were ordained unto eternal life out of every x Rev. 5.9 kindred and nation and tongue and people making them (y) Psa 110.3 willing in the day of his power to (z) Mat. 11.29 take his yoke upon them and to accept of his (a) Isa 9.6 Government and (b) Ps 105.45 to keep his Laws and to observe his Statutes and to acknowledge no other Law-giver but himself in things that are of a Divine and of a Spiritual nature for so the Apostle tells us that in ordine ad spiritualia there is but one (c) Est enim legislator universalis judex lex universal● judicium cui omnia omnium jud●●ia subjici adaptari debent Davenant de Iud. Nor. sid cap. 3. Law-giver who hath potestatem vitae necis power to save and to destroy Jam. 4.12 Now mark ye when men shall go about any men whatsoever to set up their own Lusts their own Wills Note their own Ends their own Advancements their own Party any thing in the world that is their own either above common safety or above the Throne and Scepter of Jesus Christ as (d) Loquimur d● Pontifice ratione solius Pontificatus ac dicimus cum etiamsi ditionem temporalem nullam haberet non posse ullo modo judicari in terris ab ullo principe Christiano five seculari sive Ecclesiastico neque ab omnibus simul in concilio congregatis Bellarm de Rom Pontif. lib. 2. cap. 26. Romani Pontifices ad imitationem Luciferi adorari volunt ut Dii neque reputant se subditos esse cuiquam ficut filii Belial fine jugo ne● sibi posse dici Cur ita facis nec Deum timent nec homines reverentur Gers consid 4. post tract de unit Eccles citante Field lib. 3. de Eccles cap. 2. Popery does in the very formality of it and every thing else that is Antichristian or else when men do but onely pretend to common safety or to the things of Jesus Christ meerly for their own Ends and for the advancement or lifting up of their own things this is most abominable Self-seeking and that which utterly ruines or pulls down all as much as in it lies as having no maner of consistency either with the Laws of God or Men. And thus have I brought you to the sight of the Distemper or Malady here complained of The Distemper discovered by shewing you 1. What 's meant here by that which is our own And 2. What by an inordinate seeking of that which is our own Now in the next place we are to enquire Quest 3 how great an evil this is for men to be thus inordinately studious or inquisitive about that which is their own Ans And it will appear to be a most dangerous Evil or Distemper upon a threefold ground or consideration it being contrary 1. The danger of Self-seeking it being To all Rules of Piety 2. To all Rules of Unity 3. To all Rules of Policy First A selfish disposition or an inordinate seeking of that which is our own Contrary to all Rules of Piety is clean contrary to all Rules of Piety And that I may not be too long upon this I shall onely instance in three Lessons which true Piety teaches that the selfish man can never stoop to or the man that meerly seeks his own things A Lesson of Humility Three lessons that Self can never stoop to A Lesson of Contentation and A Lesson of Liberality First Religion or true Piety calls upon us to be humble A lesson of Humility self-denying creatures Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Nothing so contrary to Piety as Pride or so full of impiety and (e) Quid tu igitur superbis terra cinis Si superbientibus Angelis Deus non pepercit quanto magis tibi putredo vermis Bern. de Advent Dom. Serm. 1. Gen. 18.27 therefore Why are we proud Poor creatures what have we to be proud of who are but dust and ashes who must ere long (f) Iob 17.14 say unto Corruption Thou art our father and unto the Worm Thou art our mother and our sister (g) Iude v. 6. The Angels of God that kept not their first estate but left their own habitation and that are now reserved in everlasting chains under darkness to the judgement of the great day (h) Fugite superbiam fratres mei quaeso multum fugite Initium omnis peccati superbia quae tam velociter ipsum quoque syderibus cunctis clariùs micantem aeternâ caligine obtenebravit Luciferum quae non modo Angelum sed Angclorum primum in Diabolum commutavit Bern ibid. they fell by pride and so do men always every sin hath its rise from pride for upon what other account do men sin but because through (i) Obad. v. 3. the pride of their hearts they either know not or neglect or else (k) Prov. 1.25 contemn the counsel of the (l) Psa 92.8 most High God All sin goes along with pride and All pride with sin but where there is any thing of piety there must be something of humility for God resists the proud and he gives grace to none but to the humble Jam. 4.6 He scorns the scorners and he gives grace to to none but to the lowly Prov. 3.34 To none but such as Christ was meek and lowly in heart Matth. 11.28 The special habitation or dwelling-place of God the two Thrones of God are the highest Heaven and the lowest Heart O how good and amiable and honorable a thing is it to be upon the Throne with God! to dwell where God dwells for surely wheresoever he dwells there Grace dwells and there Peace dwells and there Comfort dwells All good dwells where God dwells and loe his Promise is to dwell with those that are of an humble spirit Isa 57.15 Thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of

the humble and to revive the heart of the contrite ones But how can this be ever rellished by the selfish man or by him that meerly seeks his own things and that never mindes the publique good or the things of Jesus Christ How can Self deny it self Self not able to deny it self or to humble it self or to cleanse it self or humble it self or abhor it self Can any thing work beyond the Spheare of its own activity Can that which is filthy make it self holy or that which is (m) Who can bring a clean thing out of an unclean not one Job 14.4 unclean make it self clean Can the creature first break or unmake it self quite and then afterwards repair or make it self up again and be in a better condition then ever Is it in the power of the creature to bring light out of darkness or good out of evil or something out of nothing No surely God can do this and he may do it when he pleases but the creature cannot do it Self hath neither strength nor stomack neither power nor will to do it Secondly Another Lesson that Religion or true Piety teaches A lesson of Contentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of Contentation Godliness with contentment is great gain or Godliness with self-sufficiency 1 Tim. 6.6 Let your conversation be without covetousness and be content with such things as ye have for he hath said (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 Neg. Est negationis conduplicatio ut fit vehementior pollicitatio Estius in loc I will never leave thee nor forsake thee Heb. 13.5 Paul had exactly learned this Lesson Piety had made him perfect Religion had made him very skilful in the Lesson of Contentation Phil. 4.11 12. I have learned says he in whatsoever state I am therewith to be content I know how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I pray mark I have learned says Paul I know and am instructed he speaks experimentally as Laban said to Jacob in another case Gen. 30.27 I have learned by experience that the Lord hath blessed me for thy sake so Paul knew by experience That although of himself he was as apt to murmure and be discontented as any other man yet that (o) 1 Pet. 5.10 the God of all Grace had now given him so much Grace as to be contented with his portion But now it is a thing impossible that ever created Self should be satisfied with it self No real self-sufficiency among the creatures because the creature hath no self-sufficiency within its own bounds or limits and therefore Zophar says of a wicked man that Although his excellency mount up to the heavens and his head reach unto the clouds yet even in the fulness of his sufficiency he shall be in straits Job 20.6 22. God never ordained or appointed the creature to be the Center of its own felicity August Conf. lib. 1. cap. 1. Vae animae audaci quae speravit si à te recessisset se aliquid melius habituram versa reversa in tergum in latera in ventrem dura sunt omnia tu solus requies Idem Confess lib. 6. cap. 16. but to go out of it self and rest upon him alone for all maner of satisfaction according to that known saying of p Austins Quoniam fecisti nos ad te Domine c. Because thou hast made us Lord unto thee therefore our heart is unquiet till it rest it self in thee and Return unto thy rest O my soul says David Psal 116.7 that is unto thy God O my soul and unto thy God in Christ for there is no beholding God but in the face of Jesus Christ No man knoweth the Father save the Son and he to whomsoever the Son will reveal him Matth. 11.27 Thirdly Another Lesson or Doctrine of great concernment A lesson of Liberality that Religion presses and urges upon those that are Rich in this World is To be free and to be liberal to be open-hearted and open-handed (q) Psa 112.9 to disperse to give to the poor to (r) Luke 16.9 make friends of the Mammon of unrighteousness (s) 1 Tim. 6.18 to be rich in good works ready to distribute willing to communicate (t) Eccl. 11.1 to cast their bread upon the living waters that after many days they may finde it again (u) Iam. 1.27 Caecorum baculus esuricutium cibus spes miserorum solamcu lugentium fuit Hieron de Mort. Nepot Epist 3. to visit the fatherless and widows in their affliction to be as (w) Iob 29.13 15.16 Job was Eyes to the blinde and feet to the lame and fathers to the poor and to make the widows heart even to sing for joy I do not know any one thing that the Scripture does more frequently or earnestly press then this or that we had more need to press in these hard Times Pulchritudo divitiarum non in sacculis divitam sed in alimentis pauperum est In illis infirmls egeuis melius opes lucent Discant itaque pecuniosi non sua sed ea quae sunt Christi quaerere ut illos Christus requirat ut illis sua largiatur Ambros Epist l. 3. wherein abundance of poor people are even ready to starve for want of necessaries But what says Self to this now or the man that meerly seeks his own things Self a great enemy to liberality O no says he I must not be too free I must not be too liberal I must not give away all or give away too much by all means I must take heed of that for either I my self may want it or my children want it or my trade want it or my lusts want it and so there 's little or nothing to be had where covetous unbelieving Self rises up and forbids the practice of this Religious Lesson Secondly this inordinate seeking of our own things as it is contrary to All Rules of Piety Contrary to all Rules of Vnity so to All Rules of Unity and Peace and Concord For what else is it that divides people and that does so mightily disquiet and distract them but onely this That Self carries them upon several Principles unto several Ends by several Rules one against another otherwise were it not for this Foundations of Agreement there are Foundations enough of Unity and of Agreement both in Civil things and in Sacred and such Foundations as could never be cast down if men were not too selfish or too eagerly bent upon their own things For first In Civil things if I would have (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom 14. in Epist ad Philip. another to dwell securely In Civil things or to live quietly by me must