Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64750	A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order.	Vaughan, Henry, 1617 or 18-1661.	1644 (1644)	Wing V128; ESTC R233020	26,918	34

with full expansive saile to the 〈◊〉 where he would be He must be in continuall motion and progresse without the least pause intermission ever walking in the law of God and casting his meditations thereon 〈◊〉 in the morning at noon-day and even at midnight Our stayes and refreshments must set forward our spirituall as our naturall life Caesar could sleepe in a moving chariot {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ordering his very rest for action As there is a running of the way of Gods commandements in the Psalme so Rom. 2. v. 17. there is an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a resting in the law The Starres move governe and impart influence when they seeme most fixed A constant motion as it is the strongest evidence so likewise the firmest preserver of livelinesse and vigour Those members which are most frequently exercised are most sound and firme whereas the palsyed limbes which doe not so much move as are pushed forward prove but burthens to themselves What is it that keepeth the streame in its native chrystall purenes but a constant course whereas standing waters breed but serpents and corruption When rust seizeth upon the wheeles of a curious Watch we look upon it as upon an artificiall well wrought piece of disorder and confusion and he that contemplateth upon the fallow unmanured Soule must apprehend it as the decayes and ruines of the glorious image of its Creator a distracted wildernesse a perplexed maze of iniquity a Theater where one rude passion encountereth with another one extreame of vertue assaulteth its opposite with much hurry confusion and distraction Hence it is that 〈◊〉 Alexand. and St. Ambrose make righteousnesse to be a Harmony and Symphony in the Soule a right tuning of its faculties with admirable consent and perpetuall subordination to the will of God so that the want of it occasioneth jarring and discomposure as what impious man is there whose heart is not sometimes grated with the harsh closes of a self-convincing conscience Nor is this all The desect of righteousnesse doth not only 〈◊〉 and distract the soule in it's faculties but even in a sort annihilateth it in it's essence For if sinne which is the absence of righteousnesse be likewise a privation of life as the Scripture 〈◊〉 the 〈◊〉 man like the voluptuous Widdow is dead while he liveth 1 Tim. 5 6. For the spirit is life because of 〈◊〉 Rom. 8. 10. If then I cannot produce those flowing rivers of living water a stream of good and pious works 〈◊〉 from the spring of graces within I am but 〈◊〉 〈◊〉 a dead Sea it is 〈◊〉 malorum with the Stoick the last and greatest of evills to dye before I be departed Of material substances there is none that beareth a nearer resemblance to the minde of man then the flame whose motion when ever you represse you plainly extinguish Even the grossest of Bodies by want of Agitation become onely heapes and masses of their owne corruption And since there is not a Power or Habit in the Soule but 〈◊〉 its extrinsecall perfection from the actions whereunto they are designed there is not a faculty not a grace be it never so rich and noble in the soule which receiveth not it 's proportionable perfection according as it is more or lesse exercised And if you please let us cast our eye upon 〈◊〉 which a great part of men are used to set in that opposition to good workes even this excellent and so much magnified vertue without the worke of Faith and labour of love is but a Carcasse For as the Body without the Spirit is dead so Faith without workes is dead also Iames 2. 26. You see here what is the Soule as it were that quickneth it viz. this righteousnesse in the Text or good works {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Pelusio Though I cannot affirme 〈◊〉 to be form of Faith yet I find them ever inseparable and so closely linked together in that streight nearenes that they often exchange names in a sort mix natures also The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which usually implyeth Faith 〈◊〉 4. 2. expresseth obedience The Ninevites beliefe Ion. 3. is described by their ready performance of the workes of humiliation at the Prophers summons Our Saviour is most express This is the workc of God that we believe on him whom he hath sent Ioh. 6. 26. We read Rom. 3. of a Law of Faith now every law hath its 〈◊〉 〈◊〉 a directive vertue and prescribeth obedience by a rule What Saint Paul Gal. 5 v. 6. calleth Faith 1 Cor. 7. 19. he termeth the keeping of the Commandements of God For with the heart man beleiveth unto righteousnesse as the same Apostle Rom. 10. 10. For if Faith resideth in the heart it must needs discover it selfe by the even tenour of the pulses beat in the arms it cannot but breake forth into action The scattered graines on the surface will betray the hidden Oare Doubtlesse the life of all vertue and to we call Faith consisteth in the Pythagorean {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the right inclination and election of the Will joyned with a stirring vehement 〈◊〉 to act and execute her commands If any vertue could be content to lurke in the soule and not impart it selfe by action it would better become a Melancholicke Anachorite in a Cell then a 〈◊〉 in a Common wealth It is incident to the nature of all more refined essences to betray themselves by their operations God in the Production and Administration of the world the Soule by her reasening and Faith by her effects Even the dullcst and most unactive of substances have their Emanation of Spirits and Transient acts if the speculations of some more retired Naturalists misinsorme us not Who is Christs faithfull servent but he whom his Master when he commeth shall find doing who with a serious case 〈◊〉 〈◊〉 acteth and executeth what was enjoyned him 〈◊〉 〈◊〉 〈◊〉 the Enge in the Gospell and 〈◊〉 admission to his 〈◊〉 If then this heavenly vertue hath such a stirring 〈◊〉 power to obedience and righteousnesse it is not enough 〈◊〉 beleeving men like Melancholike Fantastickes to 〈◊〉 themselves Princes to dreame of Crownes 〈◊〉 and glory The Beatificall Vision commeth not with such Dreames A fond fancying of Heaven and a groundlesse contemplation of what 〈◊〉 thy bare presumption shall suggest can transport nought of thee 〈◊〉 save a deluded thought It is not the highest part of impudence for a man to extend his hopes as farre as his wishes and these as farre as his fond fancie and imagination But perhaps thou 〈◊〉 perswaded thy selfe thou art even from eternity inrolled in the Book of life and fearest no sponge to wipe thee thence That is a strong faith indeed But make it appear thou art so by thy righteousnesse make that election sure Iacchiades tells us there is no man

must be sound not hollow and that is to be 〈◊〉 in the sight of God then streight not crooked and that is to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 unblameable before Men Our cloathing of 〈◊〉 like the 〈◊〉 of the Law 〈◊〉 of Vest mentum and Stola an upper and neather garment The 〈◊〉 of God was overla'd with Gold within and without Our glory and 〈◊〉 must be like that of the Kings daughter which 〈◊〉 all glorious within yet had her cloathing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 ke 〈◊〉 〈◊〉 with a ve sc colours Psal. 45. Moses had glory inhis face and 〈◊〉 ce comming down from the Mount The 〈◊〉 is 〈◊〉 〈◊〉 od in you body and 〈◊〉 spirit which a e God 1 〈◊〉 6. 28. but with the 〈◊〉 〈◊〉 because it is the more noble 〈◊〉 of man and 〈◊〉 the judgement of some Philosophers the whole man Gregor. Nazi 〈◊〉 〈◊〉 of his Father that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That he was great in appearance but the 〈◊〉 of him was the richer The Temple we 〈◊〉 was overlaid with Gold and that Gold was 〈◊〉 ated by the Temple under it Therefore say some it is said that the Kingdome of Heaven must begin within us Luc. 17. The Heart indeed is Primum Vivens in the method of Grace as well as nature That light which now sheddeth 〈◊〉 its glories was 〈◊〉 like that of the Eagles in the Revelat. 4 8. hidden within else were it but as the shining of a Marble 〈◊〉 over the Tombe of corruption and 〈◊〉 〈◊〉 it is observable that Religion which b idleth the thought 〈◊〉 many hundreds of 〈◊〉 before Lawes and Civill 〈◊〉 which are onely 〈◊〉 to 〈◊〉 the 〈◊〉 As in the 〈◊〉 〈◊〉 Col. 3. 5. 〈◊〉 uncleannes c. are our 〈◊〉 upon earth So in St. Gregories 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 〈◊〉 that goeth to the very 〈◊〉 〈◊〉 of the Mind there I am 〈◊〉 it is originally fixed and seated and thencc sends forth its beames through the Body as through a 〈◊〉 cloud Hence is it that the Syriack usually 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Righteousnes by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sincerity of Mind He worshippeth God aright that brings himselfe the sacrifice and 〈◊〉 his own soule into a Temple The Persian sacrificed the soule conceiving that God wanted no other 〈◊〉 And indeed what gift more proper which more befitting the spirituall Essence of God then our most immateriall part A Philosopher giveth you the reason it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is that which alone can be united to the Divine Nature Scripture affords not a precept or Testimony for the Divine Institution of the oblation either of Beast or Graine at the first such sacrifices beeing meerly taken up by the Patriarkes as sensible acknowledgements of homage to the great Lord of the Earth though in succeeding times these and other rituals were enjoyned the Israelites as Types or 〈◊〉 avocations from Idolatry as Iustin Martyr and Mannonie conceive they being as prone to the Aegyptians Idols as to their Flesh-pots The Heathens well saw that Oblations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without the Intentions of the mind were ineffectuall but a needlesse Butchery but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Fuell not Sacrifice nor could it be imagined that men of their knowledge should conceive their Gods to be like Flyes taken meerly with the steame of flesh or as dead carcasses whose ill sent you keepe off with a precious oyntment or a rich persume The sacrifices of God are a troubled spirit a broken and a contrite heart O God wilt thou not despise It must be contrite for if we offer aright and according to the rule Exod. 30. We must conterere bruise our spices that we may examine subtilly the soundnesse and savour of them withinLooke we then to the Inside of our gifts that we present not our God mith the Philistins Trespasse-offerings Mice and Emrods set forth in Gold The sacrifice of the body by Abstinence and Mortification is best performed when we seriously asflict the Soule and rent the heart It is such a Fast that I have chosen a day for a man to afflict his Soule it is to bow downe his head as a bulrush to spread sack-cloath and ashes under him wilt thou call this a Fast and an acceptable day to the Lord Is. 58. v 5. Godly sorrow consisteth not in a Phatisaicall disfiguring and sad composing of the Countenance but must affect each faculty and affection as Saint Paul describeth that of the 〈◊〉 2. Cor. 7. 11. which produced that general change which wrought that 〈◊〉 that feare that vehement desire that zeale c. and through renovation of the mind The Conversion of a Proselyte according to the Iews was to be wrought by the admission of a New Soule that of a Sinner certainly by the Creation of a cleare heart Tell me not then of those 〈◊〉 and contingent Symptomes of Penitence and Devotion as of thy flowing teares there is not an Hypocrite or Actour but hath more command over his eyes or of a Macerated Countenance occasioned perhaps by thy frequent furseits of thy abstinence for a whole day it may be it is with them in Basil {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be revenged of this day at Supper and so not lose but shist a Meale by making two together Dost thou keepe downe a lust to day is it not to give it some pause and intermission that it may become more vigorous the day following is it not to pen it in that it may burst forth with greater flame But admit thy rigour over thy lusts greater it is but for one day in a whole moneth and then onely when miseries or commands of Authority cast thee upon thy knees the Pharisee fasted two daies every week at night contented himselfe with a few Sallets and these to enable him to endure more fasting and 〈◊〉 his rest was either upon the bare ground or else on Thornes a Bed of languishing that he might take no rest Doth thy righteousnesse exceed his Had they exercised this severity to elevate the Mind for pious Contemplations and for to give wing to their prayers aswell as for the humbling of their bodies and not for vaine pomp and 〈◊〉 it had been extreme laudable in them But with us since the choice of Meates the whip and haireloth are laid aside to avoyd Iudaisme and Popery are not we wisely become 〈◊〉 Bodily Exercise profit eth though little little in respect of the godly end inward contrition of the Heart for unlesse this be piously affected with humiliation and penitence a bed of Ivory would doe better then thy ashes and thy robes of Purple then the rough garment seeing in thy 〈◊〉 mournfull guise without the 〈◊〉 weed thou