Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fear_n	lord_n	wisdom_n	5,389	5	6.9425	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91887	Some few considerations propounded, as so many scruples by Mr. Henry Robinson in a letter to Mr. Iohn Dury upon his epistolary discourse: with Mr. Duryes answer thereunto. VVherein is observable with what overtures of spirit they endeavour to edifie each other, not withstanding their differing judgements and opinions about the Independent and Presbyterian way. Published by a well-willer to peace and truth, in expectation that it may no little conduce, either to the reconciling of such controversies, or to the debating them with lesse noise and bitternesse. Whereunto is annexed another epistolary discourse, written by Mr. John Dury, to a worthy knight, concerning the principles of meditation: from which rules may be gathered to direct men to order their thoughts, so as to finde a resolution of all their doubts.	Robinson, Henry, 1605?-1664?; Dury, John, 1596-1680.; Well-Willer to Peace and Truth.	1646 (1646)	Wing R1679; Thomason E345_1; ESTC R200979	39,103	49

how they are distinguished namely into the Acts of the spirit dwelling in the conscience and into the acts of the rationall soule dwelling in the memorative understanding and willing faculties to which the whole sensuall life and all the acts of the inward and outward senses are subordinate The relation wherein these acts stand one to another in respect of the properties of these faculties whence they proceed is this that the faculty of the spirit in the acts and enditements of the conscience is supreme and predominant above all the rest to which the rationall faculty of the soule in the acts of memory understanding and willing is immediately subordinate and to these the acts of the imaginations and sensuall passions are subservient and submitted And if this relation and subordination be altered so that the sensuall should be predominant above the rationall or the rationall above the spirituall acts then all is out of order and a mans life is either beastly or divellish The ●nd wherefore this relation and subordination of the faculties of man was thus appointed and ordered by God is that in the right use of these faculties he should expresse the Image and life of God wherein he should be able to rule over the rest of the creatures to bring them to the state of happinesse that Gods glory might appear as in himself so also in every one of them according to the degree of their perfection So that to gain this end for which God hath thus framed the minde of man the rule is none other but to observe the true relation wherein God hath set us which is that our spirits should be in our conscience wholly subjected unto his Spirit and dependant from him who is the Father of spirits in all things So that without his leave and the knowledge of his will by reflecting upon his Word ingrafted in our hearts we should not presume to think say or do any thing Secondly that our reason should in all things be a servant unto the ●ndictment of the spirituall Word made manifest unto our conscience to obey it and to make the truth and goodnesse thereof plain and evident to our selves and others Thirdly that our sensuall motion should bee servant unto the prescripts of reason to help our rationall faculties to expresse the will of God and apply it unto those with whom we have to deal outwardly From all which you may gather for these are the principles which I did intend to speak of much more then I am able at this time to utter For here you have a fountain of rules f●●m whence many directions may be taken how to order the acts of the minde in respect of their mutuall relation one to another For consider that in all things whereof we do think except they be mearly spirituall and divine so that they are no wayes subject unto sense there ought to concur the act of conscience of reason and of the imaginative faculty which is the inward sense and the head of all the other sensuall faculties and seeing these acts should continually concurre in all the minding of outward matters the rule is that they must not be confounded nor preposterously brought forth but that we should first order the acts of our minde within it self before we proceed to meditate upon any particular object For except the conscience be cleer and at rest in respect of God the understanding will not perform the duty aright and if the understanding faculty be out of order the senses will not be well imployed administer and seek out evidences or to represent them orderly unto 〈◊〉 rationall abilities So that to lay the first ground work of meditation and consultation aright a man of judgement should look to himself that these three great wheels of the mind be well composed and ser in order one towards another the conscience the 〈◊〉 ability and the sensitive faculty lest the conscience being under guilt and desilements be separate from God who is the author of all good gifts and from whose mouth alone wisdome doth proceed ●am 1. 17. Prov. 2. 6. for God doth not give true wisdome and understanding but unto such as come to him to seek it Now to come to him or to seek wisdome from him without faith it is neither possible nor 〈◊〉 any thing be received at his hand for without faith it is impossible to please God Heb. 11. 6. And he that is of a doubting and wavering mind must not think that he can receive any thing of the Lord Jam. 1. 6 7. But when the conscience is not cleansed 〈◊〉 from dead works there must needs be a doubting and wavering in it when it cometh before God and so it will be found unfit to receive wisdome or direction from him For God giveth to a man that is good in his sight wisdome and knowledge and joy but to the sinner he giveth travell Eccles 2. 26. nor can wisdome enter or find place into an unclean soul because it is prepossessed with sin which maketh a separation betwixt God Isai 59. 8. and it Besides all which it is to be considered that as the fear of the Lord is the beginning of wisdome so the spirit that hath not a dependency upon the Word of the Lord can have no wisdome because Jeremiah saith That seeing they have rejected the Word of ●erem 8. 9. the Lord what wisdome is in them There can be no wisdome where the Word of the Lord is not regarded and this Word cannot be regarded except the heart he possessed with his fear and this cannot be except the conscience be sanctified and cleansed from dead works So that we see the first principl●… and preparative unto meditation must be the composing of the heart towards God to set our selves to think of that which is to be thought God to set our selves to think of that which is to be thought upon as in his presence through his fear depending upon his Word and de●●●ing his direction that not only with his leave and ●●●●●● ion but by his order and according to his will we may do all things and think all our thoughts This predisposing of the mind towards God to reflect first upon him in all our meditations is like unto the tuning of an Instrument before a man doth begin to play a piece of good Musick so by drawing neer to God with a good conscience in cleansing it from all superfluity of naughtinsse and calling upon him by faith for grace and direction the strings of the soul are tuned and set in a good harmony that the Spirit of wisdome which proceedeth from him may play some harmonious melodicall piece upon the same which without this tuning of the soul cannot be done And this tuning cannot be performed except the conscience be brought neer unto God and be able to look upon him that it may be enlightned For by looking to him and comparing it self to his will and living Word it