Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fiery_a	zeal_n	zealous_a	29	3	9.0507	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09997	Remaines of that reverend and learned divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Majesty, master of Emanuel Colledge in Cambridge, and sometimes preacher of Lincolnes-Inne Containing three excellent treatises, namely, Iudas's repentance. The saints spirituall strength. Pauls conversion.	Preston, John, 1587-1628.	1634 (1634)	STC 20249; ESTC S115107	168,230	405

profession hee makes of Christ that can winke at sinne and not bee moved at it and the Word nor prayer doth not kindle this holy Fire in him then certainely that man is a dead man there is no sparke of holinesse in him therefore I may say unto every holy man as they were used to say to Haniball that hee had fire in him but hee wanted blowing so I say unto you if you have the Spirit you have heate in you but if this heate doth not appeare at all times or at sometimes it is because it wants blowing for when they have a just occasion to exercise the strength of the inward man for Gods glory they will show that they have zeale in them and be hot and lively to good and not dead in sinne for this is the difference betweene a man that is dead and a man that is in a swone take a man that is in a swone if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead so if the Word will not worke heate in you it is a signe that you are more then in a swone you are already dead in the inward man it is said of the Adamant it will not be heated with fire so I may say if the Word will not heate you when you are rubbed with it is a signe you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are sanctified are not so zealous as are some hypocrites which is true yet I say it is no good argument to say that because counterfeit druggs and wares have the same sent and smell that the good wares have that thererefore they are as good or that the good wares have not the like but it were better to say that they have not the same and that the difference is in this that the affections have a false dye and glosse put upon them and so there is a false and counterfeit zeale and there is a true zeale As there may be yellow peeces counterfeit aswell as yellow peeces true mettall so there may be counterfeit fire as well as true fire this then I say men may bee sanctified and yet be milde and not of so hot and fiery a disposition They may not so burne in the Spirit as others doe but yet it is not good to conclude that it matters not therefore whether you be zealous or no for howsoever it is true in him yet it may be false in thee and know also that this meekenesse is joyned with much holy Zeale though it be not outwardly expressed for as certainely as where true fire is there is heate so where there is the Spirit there is zeale therefore examine whether you have heate in you if you have not you have not the Spirit The second signe whereby you shall know whether you have the sanctifying Spirit or no is this If you finde that you are not onely able to doe more then you could naturally but you have also holinesse joyned with it This signe I make of two parts because a man may do many things that may carry a show above nature and yet want holinesse but if they bee above nature and then have holinesse joyned with them then it is a signe that you have the sanctifying Spirit First I say it will make you to doe more then you could doe by nature it puts another manner of strength in you by which you are able to doe these things which before you were not able to doe as for example it will worke in you a patience above a naturall patience this wee see in Christ himselfe when he was crucified he opened not his mouth he was like a lambe he had more then naturall patience this is true in Paul Peter and the rest of the Saints Againe it works in us love above a naturall love therefore it is said that Christ was full of love hee had compassion on the multitude Againe it works in a man a joy more then naturall joy this wee see in Paul and Silas when they were in prison they sang for Ioy and the Disciples in the Acts rejoyced that they were thought worthy to suffer for Christ. Againe it workes in a man boldnesse above naturall boldnesse and therefore it is said Acts 4. 14. that they preached the Word with great boldnesse that is with a boldnesse above a naturall boldnesse and so Luther he was indued with this Spirit of boldnesse because else he would never be so bold in the defence of the truth if he had not had another Spirit in him Againe it workes in a man wisedome above a naturall wisedome 1. Sam. 18. 12. it is said of David that the Spirit of the Lord was with him and therefore Saul was afraid of him and so Abimelech feared Abraham because he saw in him a great measure of wisdome and discretion Againe it works in a man strength above naturall strength because with the strength of nature they have another added to it Againe it will make you see above a naturall sight therefore it is said they shall not need to teach one another but they shall bee all taught of God they shall see into the excellencies that are in God Now examine your selves whether you have the Spirit or no I say by this if you have this power to worke above nature For if you haue the Spirit you shall finde your selves able to keepe downe your lusts have power and abilitie to sanctifie the Sabbath power to pray power to heare power to conferre power to meditate power to love power to obey all above nature a power to forsake life and libertie riches and honour pleasure and all things if they come in competition with Christ which no man will doe except hee have the Spirit Secondly as it giues strength and other excellent qualities above nature so it addes unto it holinesse it puts a tincture and a good dye upon all your actions it warmeth the gift of the minde and puts the heart in a frame of grace many men have a kinde of strength but they want holinesse and sanctification with it now a man is said to bee a holy man when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse and joyned and united unto Christ wholly and totally then and not till then is a man a true holy man it is with a holy man in this case as it is with a spouse shee is separated from others and united unto her husband therefore they that have the Spirit have holinesse with it the vessels in the time of the Law they were holy vessels because they were appointed for Gods worship in like manner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aymes and ends to pitch upon Gods glory and this can no man doe till Christ bee

or no. Now that a man may know this the better I will make it cleere by this example Take a bottle that is full of water and another that is full of Aqua-vitae looke upon them outwardly and they are all one in colour but if you taste the one is hote and lively but the other is cold and rawe so if you looke unto the outward formall actions of wicked men they have the same colour that the actions of the holy men have but if you taste them examine their lives and search into their hearts you shall finde a great difference the one of them it may be may seeme to have life and heate in them but they want the Spirit for they have neither a loathing of sinne nor power to resist sinne they may put a false colour upon their actions but it will not hold they may restraine some lusts for some ends but such cannot master and subdue them and it may heat a part of his heart but it cannot heat all his heart but where the sanctifying Spirit comes it heats all the soule kindles a holy fire in all the faculties to burne up sinne which is there And this was the difference betweene Iohn Baptists Baptisme and the Baptisme of Christ. Iohn would baptize them with water but Christ in the spirit and with fire therefore examine what heat there is in you against evill and what zeale there is in you to good are you cold in prayer in conference in the Communion of Saints it is a signe that you have not the spirit it may be you heare and reade and pray and conferre but see with what heat you doe them Is it with you in these things as the Apostle would have you to be in earthly 1 Cor. 7. 30. 31. To sorrow as if yee sorrowed not to use the world as if you used it not doe you performe holy duties with that coldnesse as if you cared not whether you did them or did them not doe you heare as if you heard not and doe you receive the Sacrament as if you received it not and doe you pray as if you prayed not and doe you love as if you loved it not then surely you have not the Spirit And on the contrary if you finde spirituall heat and zeale in you a nimblenesse and quicknesse to good it is a signe that you have the Spirit for it is the propertie of the Spirit to heate the soule therefore the Prophet saith That the zeale of thine House hath even eaten mee up Intimating I have such a measure of zeale wrought in mee by thy Spirit that I cannot see thee in the least measure dishonoured but I must burne with zeale Therefore examine what zeale you have for God and godlinesse are you hot for the things of the world and cold for grace and holinesse whatsoever you thinke of your selves yet you have not the sanctifying Spirit There is not a holy man or woman that belongs unto Christ but they have this holy fire in them and yet I would not have you to mistake mee as if every Christian did attaine unto the like heate and zeale as others doe For you must know that some have more some have lesse according unto the measure of the sanctifying Spirit that they have but this you must know that you must be full of heate full in some measure answerable unto the measure of the sanctifying Spirit but if you finde no heate at all in you then you have not a graine of the Spirit not to be hot is to bee luke-warme and luke-warmenesse is that which God hates it is a temper mixt which is both loathsome to nature and odious to God Revel 3. 15. the Laodiceans were neither hotte nor cold but luke-warme that is they had neither heate to good nor so cold as to forsake the truth Sinne and holinesse stood in aequilibrio together and they had as good a minde unto the one as unto the other now because it was thus with them therefore saith God I will spue them cut and then in the next verse hee exhorts them to be zealous and amend except you labour to bee hot in the Spirit you cannot be saved Titus 2. 14. the Apostle saith That Christ dyed that hee might purchase unto himselfe a people zealous of good workes this zeale must not bee a constrained zeale but a willing zeale and if there were no other motive to move men to bee zealous but this because Christ came to redeeme them for this end that they might be zealous for his glory if there bee any sparke of the fire of the Spirit in him it will burne at Christs dishonour and if Christ came unto this end to make men zealous then surely Christ will not loose his end but they that Christ will save shall be zealous therefore I beseech you labour to be strong in the inward man and labour to get the Spirit that you may be zealous but alas men have drunke too much of this Cup of giddinesse they thinke they need not be so zealous as they are but I say if you be not it is a signe that you have not the Spirit especially it stands men now upon if they have any holy zeale in them to show it I say it is time you should show it when you see such halting betweene two opinions show your zeale by hating and abhorring popery and by labouring to draw men from it especially now when we see men so desirous to goe into Egypt againe which is to be lamented in these dayes for which the Lord hath stretcht out his hand against us but where is our zeale what spirituall heate is there in us where are these men that at such a time would have beene hot and zealous nay where are the generation of these men surely they are all gone for there is no heate and zeale left it is true we abound in knowledge we have the same knowledge that they had but we want their zeale and spirit and we have the same gifts but we want their Spirit but let us now at length shew our selves to be in the spirit to have the Spirit in vs by our zeale against evill But you will say that many holy men that have the Spirit yet are not so hot and zealous against evill but are marvellous milde and patient therefore a man may have the Spirit and yet not bee zealous First to this I answer that holy men may have pits wherein they may be falne They may have drosse aswell as Gold and hence they may bee drawne by a strong passion and lust not justly to weigh sinnes aright whence ariseth remissenesse and neglect both in doing good and resisting evill but this in a regenerate man I call but a passion because it continues not for prayer and the preaching of the pure Word will recover this againe that is will recover his strength and make him zealous against sinnes but if you see a man whatsoever

more even as water hardneth Iron when it is hot but this godly sorrow works other effects therefore the Apostle saith I was glad that you were sorrowfull because it wrought repentance in you that is it changed your hearts so much for this question The fourth question is this whether there bee any difference betweene the godly sorrow and that which is false To this I answer that they differ in three things especially 1. In the Obiect   2. In the Causes   3. In the Effects The first difference is in the object the object of worldly sorrow is the punishment of sinne the wrath of God he lookes upon these without any relation to Christ but the object of godly sorrow is sinne as it stands in opposition with the love of God towards him in Christ and howsoever a regenerate man lookes upon the punishment yet in a different degree not so much because he feares punishment as that he should give his father such cause to take such displeasure against him but it is sinne that hee principally lookes upon viz. that he hath displeased so good so gracious a Father as God hath beene unto him and this is that which workes humiliation in him but the other sees the wrath of God and hell death and that finall separation betweene him and happinesse and hereupon for feare of punishment he is humbled Thus you see the difference in the objects The second difference is in the causes the cause of the worldly sorrow is either some judgement present either upon his person or in his substance or in his family or else it is some judgement that hee feares God will inflict upon him hereafter either in his riches or in his credit and reputation amongst men and therefore for feare of these he is humbled But the cause of godly sorrow is the apprehension of sinne as it is contrary unto the nature purity and perfection of God as also of Gods love towards a man he hath an eye given him whereby he sees into the riches of Gods love unto him and then reflects upon himselfe and sees his carriage towards God for such mercy and finding no proportion betweene them hence growes his sorrow that hee should thus requite God with sinne for mercy The third difference is in the effects for as they doe proceed not from one and the same ground so they bring not forth the same but contrary effects and they are three fold First worldly sorrow it drawes the affections of the heart from God because they see him as a judge they cannot love him as a Father he takes God to be his enemy and therefore doth what he can to flye from him because he expects no good from him this we see as before in Adam Cain and Iudas but the godly sorrow it makes a man cleave faster unto Christ to sticke faster unto grace it whets the affections to love Christ to prize Christ more it workes a willing readinesse in the soule to obey it puts by that which would make him flye from Christ Secondly worldly sorrow it hurts the body it breeds diseases it wasts and consumes the Intrailes breeds and brings consumption of the body it duls and makes dead the soule it takes away the rellish of spirituall things it makes a man carelesse to good it daules and makes a man unwilling unto any good But the godly sorrow it is the life of the soule it is the health of the body it quickneth the soule of man unto good it puts a new life into it it workes a readinesse in the will and love in the affections to Christ grace and holinesse Thirdly worldly sorrow it makes a man of a hot and a fiery spirit it stirres him up after evill to reproach and disgrace his neighbour it fils him full of hatred revenge and envy but godly sorrow it breeds another kind of Spirit in him it makes him of a meeke and a quiet spirit wordly sorrow will not put up reproach disgrace and wrong but this will put up all injuries and wrongs and whatsoever else hee meets withall for Christ thus you see the difference betweene these The fifth question is this how shall I know whether my sorrow be a godly sorrow or no. To this I answer you shall know it by these three things 1. By the Ingredients   2. By the Continuance   3. By the Event First I say you shall know it by the Ingredients for first they have not onely the sence of punishment which is common unto the worldly sorrow for I say howsoever it is the property of worldly sorrow to apprehend punishment yet it is likewise required of godly sorrow to be sensible of punishment but there is another light put into him whereby hee sees into the uncleanenesse of sinne he sees sinne in its owne dye not onely sinne to bee sinne but sinne to bee vile and hereupon he will not content himselfe with mercy unlesse he may have grace but the other cares not if he may be free from punishment whether hee hath strength against corruption or no. Secondly you shall know it by the continuance of it godly sorrow is constant but worldly sorrow is but a passion of the mind it changes it lasts not though for the present it may be violent and strong and worke much outwardly yet it comes but by fits and continues not like a land flood which violently for the present over-flowes the banckes but it will away againe it is not alwayes thus but the godly sorrow is like a spring that still keepes his running it is not dryed up but runnes still it is not so violent as the other but it is more sure you shall have it still running both Winter and Summer wet and dry in hot and cold earely and late so this godly sorrow is the same in a regenerate man still take him when you will he is still sorrowing for sinne this godly sorrow it stands like the center of the earth which removes not but still remaines Thirdly you shall know it by the successe and event of it it will turne the heart unto Christ it will make the heart stand more firme in grace it will turne the whole frame of the soule unto God like the Loadstone that will not rest till it hath toucht the Iron or as the needle touched will not stand till it touch the North-pole So it is with this godly sorrow when a man hath received but a touch of the spirit he will never rest till he hath toucht Christ till he be at peace with him nothing will satisfie him till Christ come into the Soule till Christ be his nothing will make him to remove that confidence and trust that hee hath in Christ all things shall goe for Christ. But the worldly sorrow hath another successe namely to flye faster away from God as I have showed in Iudas and Caine. And thus much for this question The sixt question