Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	good_a	holy_a	7,427	5	4.6212	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93799	A holy life here, the only way to eternal life hereafter. Or, A discourse grounded on these words, The weapons of our warfare, &c. 2. Cor. 10. 4. Wherein among other things set down in a following index this truth is especially asserted; namely, that a holy life, or the habitual observing of the laws of Christ, is indispensably necessary to salvation. Whereunto is added an Appendix, laying open the common neglect of the said laws among Christians, and vindicating such necessity of observing them from those general exceptions that are wont to be made against it. By R.S. B.D.	Stanwix, Richard, 1608-1656.	1652 (1652)	Wing S5252; Thomason E1276_1; ESTC R210586	123,869	304

effectual for this end For the fuller manifestation of this I shall shew these three things 1. What is more particularly to be meant by this good heart 2. That as others heretofore have had it so there is a possibility and grounds for us still to expect it 3. What particular means are requir'd for obtaining it 1. Touching the first we are to take notice that it is not that which dwells naturally in any man but that which is supernatural and derived from God that is a divine power elevating a man as it were above himself whereby he is enabled with strength and courage actually to perform and undergo such things as cannot be done with meer humane strength namely to persist in the way of godlinesse and obedience to God notwithstanding all the difficulties and discouragements that the devil or the world shall cast into it as extraordinary vexations and reproaches and losse of goods or liberty or life it self This then which enables a man to this is not any thing in Nature this will be still favourable to it self and not willing to venture on those things which are contrary to it and tend to the destruction of it it is onely that which is called the finger of God Luk. 11.20 24.49 Col. 1.11 or power from on high or the might of his glorious power in brief it is onely the Spirit of God that is a divine power stampt or imprinted in the heart of man 2. Now for the second that there is truely such a power derivable to men may appear hence namely from the many several experiments Acts 4.31.5.41.16.24 that the world has had in this kinde especially from the examples of the Apostles and others in the primitive times The Apostles we finde at first while Christ was here on earth very fearful upon on the appearance of danger Peter denied and forswore his Master and they all forsook him and fled but immediately after they had received this power from on high they spake the word withall boldnesse being beaten they went away rejoycing Acts 4.29 Acts 5.41.16.25 being in the stocks they sang praises being encompassed with infirmities and reproaches and persecutions they took pleasure in them 1 Cor. 12.10 Phil. 4.13 and could do all things through Christ strengthning them that is by his Spirit And thus we finde that not only they but persons also of inferiour quality and condition did in effect the same things the Thessalonians suffered the like things 1 Thes 2.14 of their own Countrey-men as the Churches of Judea did of the Jews which sure were many bitter troubles and reproaches and yet they went on with that undauntedness in the practise of godliness 2 Thes 1.4 that the Apostle sayes we our selves glory in you in the Churches of God for your patience and faith in the tribulations and persecutions that you endure And to both these may be added the testimonies which the Church-Records afford both concerning these and other Christians immediately succeeding about their forwardnesse in most cheerfully undergoing most bitter and cruel deaths for the profession of the Gospel But it may perhaps be imagined that this courage and heart they had was of the same nature with those other things that were miraculous peculiar to those times as miracles tongues prophecies c. and therefore not now to be expected In answer to which I shall shew you that this is not so but that there may be still from the goodnesse of God expected the same Divine Spirit to carry men through all difficulties with some measure of cheerfulnes in the service of God There are several reasons to prove this 1. Some general promises of this Spirit considered with the grounds and reasons of them as 1. Luke 11. from verse the fifth to verse the thirteenth where it is said If you being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy Spirit to them that ask him 2. The reason whereby our Saviour here demonstrates that God will give the holy Spirit to them that ask him is no other but this constant and importunate prayers put up by such persons unto God as because of their faith and unfeigned study of piety may be accounted his children which sure agrees no less to these then to the primitive times 2. Christ sayes simply and indistinctly He that believes in me as the Scripture saith out of his belly shall flow rivers of living water John 7.37 John 7.37 which in the following verse is expounded of the Spirit where it is plain that Christ promiseth to believers and that as a reward of their faith the gift of the Spirit and therefore sure upon this ground it may be still sued for and expected by those that are truly such as well in these as in former times 3. Christ promiseth to them that love him that is that keep his words for so he himself there expoundeth this love to manifest himself unto them John 14.21 John 14.21 and afterward V. 23. that the Father will love them and both He and the Father will come and make their abode with them that is by the Spirit for that is the thing there treated on Seeing then that men in these times are capable of loving of Christ and of rendring obedience to his words according as they are expresly obliged thereunto it appears hence that the holy Spirit which is promised by way of reward to such persons may be expected by those that are such also in these times And to these testimonies may be added that opposition which is made recorded by all the Evangelists betwixt Johns baptizing with water and Christs baptizing with the Spirit whence it may be collected that as John did dip with water all his disciples that came to him and desired to be baptized of him so Christ doth endue with the holy Spirit his disciples desiring to be baptized of him and by ardent and incessant prayers begging so excellent a gift from him 2. It hath been still usuall with all Christians both in their publike and private devotions to pray for the holy Spirit that God would give it to them which sure if it had been a gift peculiar to the first times like as those other of miracles that are now ceased all Christians since even the most godly that have been might be accused of great errour and ignorance in asking that of God which they had no grounds to expect like as if one should now petition him to give him the power of doing miracles or speaking with tongues 3. The principal end for which the holy Spirit was given heretofore to men in the primitive times and the cause why it was given for that end hath place still in these times namely that men to whom it was given might assuredly come to the salvation promised in the Gospel by being fully confirmed in the belief of it and going on unweariedly in

the way that leads to it We had need now in reference to these ends to have our mindes illustrated or inlightned even after we have heard and received the word of Christ no lesse then they who heretofore had entertained the belief of it Eph. 1.17 18 and yet still needed the spirit of wisdom and revelation that they might clearly discern the mysteries of Christian religion we have need still of prudence in managing our actions especially such as are very doubtful and difficult we have need of fortitude in dangers strength and patience in afflictions joy in outward miseries and calamities and fervour in prayers all which are immediate effects of the holy Spirit not only conducing but also necessary for that great end the salvation of our souls And therefore the holy Spirit which can only produce them in us may be still from the wisdom and goodnesse of God assuredly expected There was it is true a promise and accordingly an exhibition of the holy Spirit that was peculiar to the Apostles times betwixt which and that which is extended to these times we are to conceive these differences 1. The former was usually for the manner and manifestation of it visible and conspicuous so that the effects thereof being wholly miraculous might be clearly discern'd and acknowledged by others for such but this latter is invisible exercising its vertue upon the mindes of those that are possest with it so as others cannot certainly or ordinarily discern it 2. The former was not so much for the particular good of the persons upon whom it was conferred as for the publike benefit of others and the confirmation of the doctrine of the Gospel whilst it was yet new in the world but this latter is for the singular benefit of the persons themselves upon whom it is conferred as namely for supplying them with courage under persecution joy in afflictions and the like as hath been shewed before things which will be alwayes necessary to bring men unto Heaven and therefore that without which they cannot be had namely the holy Spirit may still upon the forementioned grounds be certainly expected 3. Now touching the third thing prosed namely what are the means requir'd for gaining this holy Sprit or as we have formerly exprest it that good heart which is requisite in the Christian souldier though it sufficiently appear from what hath been said that it is derived from above and so that there is nothing in us to produce it in our selves yet it hath been also intimated that it uses not to be conferred at random and promiscuously there is something on our part required to make us capable of receiving it as 1. It is requisite that we ask it and that not seldom or superficially but frequently and importunately after the example of the importunate widow or of him that at midnight went to solicite his friend Luke 11.6 by both which parables our Saviour would intimate to us that we are to be earnest and incessant in our prayers for this divine gift that we are not to lay aside our care or give over our seeking in this kinde if we meet not presently with an answerable return God doth in the granting of this as of other inferiour blessings seem and shew himself as if he heard not as if he were one that took no notice of our requests and that on purpose to make us call louder to express more fervency and importunity and therefore we are to see that our prayers be thus qualified that they be not faint desires or the labour of the lips but strong and deep cries of the heart and being so we may and ought with confidence support our selves that in the end we shall obtain what we thus desire considering what our Saviour hath told us that God will give to them that ask him 2. But then we must see also that we be such persons as the holy spirit is promised to and have grounds to expect upon this importunity the grant of their requests All whosoever shall ask and ask importunately have not this promise made to them God tells us of some Prov. 1.28 Isaiah 1.15 that should seek him early and should not finde him and of others that though they make many prayers and stretch forth their hands and cry with a loud voice that is very earnestly and importunately yet he will not hear them This promise is made only by our Saviour as hath been shown before to those that believe to such as love him and keep his Commandments and hereupon S. James tells us that it is not only fervent prayer Jam. 5.16 but the fervent prayer of a righteous man that availeth much We must then see that we be such persons such believers and lovers of Christ and righteous ones or else God will say what hast thou to do to make any such request to expect any such divine and glorious gift to be conferred on thee Yea indeed so long as any sin or the love of any unrighteousnesse is lodged in thy soul thou art not only unworthy but uncapable of so divine a guest The world saith Christ wherby he there more especially means those that refused to believe in him upon the hearing of his words and beholding of his actions cannot receive the spirit of truth John 14.17 because it seeth him not nor knoweth him that is though the H. Spirit did clearly shine and manifest it self in Christ both in his divine words and admirable works which he wrought yet the world was not willing to see and take notice of it and therefore made it self incapable of receiving the Spirit whereas the Apostles some others not shutting their eyes against it but willingly discerning and acknowledging the manifestations thereof in him became subjects truly capable of it and accordingly had it there promised that it should be in them John 14.17 men do not use to pour some pretious and costly liquour into an unclean and filthy vessel much lesse can it become the goodnesse and wisdom of Almighty God so to do to pour this spirit Esay 61.3 Acts 10.38 which is called the oyl of gladnesse having in it a strengthening and exhilarating faculty to carry on those with pleasure through the midst of dangers and difficulties that enjoy it to pour it I say into their hearts that have the filthinesse of some sin or other still lodging in them No thou must sweep diligently all the corners of thy soul cleansing thy self from all filthinesse of flesh and spirit before thou canst be a fit temple or habitation for this pure and divine spirit to come into the persons to whom it was formerly given were such as obeyed God Acts 5.32 and the persons to whom we finde it is promised by our Saviour are such as love and keep his commandments keep them constantly and universally not wittingly allowing themselves in the breach of one so that by reason of such keeping they may be called righteous persons that

be further manifested to the greater shame and conviction of such persons from the doctrine and practise of some of the wisest Heathen in this matter who have shewen by both these that they held it more noble and honourable for a man to pardon his enemies yea to desire and do him good then to take or seek revenge of him when as otherwise he might lawfully do it which opinion and practise of theirs being they were men that had neither received any positive command thereof nor had any future reward proposed to encourage them thereunto doth at once fully justifie the equitablenesse of this thing in it self and also upbraid the sensuality and sinfull corruption of such Christians who having both received an expresse command for so doing and withall being encouraged thereunto by the hopes of such a glorious reward proposed as none greater can be imagined yet still allow themselves in the contrary practise And thus wee see at length how vain and groundlesse all these excuses or carnall reasonings are wherewith many labour to fortifie themselves against the power of godlinesse that is against a through unreserved and universall submission to the lawes of Christ so vain indeed we have shewed them to be that the persons who make profession of Christ cannot but by vertue of that profession and of that naturall light which is remaining in them be in a manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned so long as upon these grounds or by vertue of these holds they stand out as most do from giving themselves up wholly in obedience unto Christ Hence then we may see what grounds there are whereon to hope that by the use of the forementioned weapons that is a reall and continued practice of the duties of holinesse commended to us in the Gospel the servants of God may in time prevail upon some or other such persons living among them to bring them in captivity unto Christ their strength is but weak their holds infirm and rotten there needs no such engine as miracles to throw them down there is somewhat within these persons themselves namely a naturall light or knowledge of good and evill together with a conscience of an outward professing of Christ that will be ready to take part with that that shall be outwardly applied for subduing them that is with those weapons of heavenly graces shining forth in the lives of Christs servants These truly and incessantly practised cannot but be mighty through God for the pulling down of all those holds and silencing those reasonings before mentioned for them to see men of the like passions and infirmities with themselves and it may be inferiour in many outward respects to take pleasure in those things which to them are so harsh and difficult to contemne and slight those things which they so highly love and admire to preferre the doing of the will of God before the satisfying of their sensuall desires or worldly interests these things I say cannot but have some effect upon them if not fully to convert them yet to abate the growth of wickednesse in them and to make them justifie God in this respect that no more is required by him of them then what others perform and they themselves might but for their own wilfull obstinacy and aversenesse An Appendix to the former discourse ALL are generally so wise who engage themselves in a carnall warfar the use and exercises whereof are now to the reproach of Christianity so common among Christians as to know that a profession of fighting never actuated or grieving and condemning themselves after the season of fighting is let slip for so omitting it can be nothing available towards attaining the end of this warfar and therefore ordinarily so bestir themselves when the time serves through all difficulties lying in their way as may most conduce to the said end or to the gaining those worldly advantages they herein aim at though they know they may probably perish in their venturing for these and so not onely fall short of what they thus earnestly contend for but also hereby that which is truely of more value and for the bettering of which they are to bee presumed to fight namely their lives and though they may know also that the utmost proposed herein to themselves or possible to be by this means acquired being attained is but as a bubble which depends upon a little breath and is certainly let out and lost with it and yet in our Christian warfare where the prize professed to be fought for is and so commonly is acknowledged most certain in it self and infinitely glorious for the excellency and lastingnesse of it men are generally so opinionated as if the formentioned profession of fighting never really acted or some late sorrow for neglecting it when now there wants time to perform it would bee abundantly sufficient for gaining the said prize whence els may wee think is it that the most ordinarily content themselves with such faint and slight velitations in this kind or to speak more plainly and without a figure whence is it els that the generality of Christians allow themselves in a supine neglect of some one or more of the lawes of Christ promulgated in the gospel in the uniform and continued observing of which this kind of fighting truly consists I have no pleasure to accuse others in this kind but yet it is no lesse easy than truly lamentable to observe what small conformity there is betwixt those lawes of Christ and the lives of Christians and because the opening of a soare is to be a preparative to the healing of it I shall intending now chiefly to contribute my paines and kill for bringing those two neerer together first endeavour to lay open what a distance they are at that is how great the corruption is of the latter namely of the lives of Christians by setting forth how much the former to wit the lawes of Christ are disused if not contemned by those who professe themselves for such persons that is Christians By the lawes of Christ I mean nothing els but those divine precepts of holinesse either cleerly deliverd by him or by those that were certainly acted by his Spirit having had him speaking in them the sacred penmen of holy writ 2 Cor. 13.2 which precepts though they are very numerous in themselves and lie much dispersed yet they may I conceive appositely be reduced to that one gospell-rule set down Tit 2.12 being all to be comprized unto those three heads there mentioned of godlinesse righteousnesse and sobriety and in this way I shall briefly reflect upon them by summarily representing the expresse duties that are prescribed under each of these heads and withall the evident and common violations of the said duties First then for godlinesse which is that part as here it is to be taken of religion which immediatly directly respects God himself Lu. 18.1 1 Thess 5.17 it consists as wee may conceive from scripture in a kind of constant and