Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	good_a	sin_n	5,662	5	4.8147	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36466	Rex meus est deus, or, A sermon preached at the common place in Christs-church in the city of Norwich by G.D. ...	G. D. (George Downham)	1643 (1643)	Wing D2061; ESTC R209871	32,251	33

Christ and he that gathereth not together scattereth abroad There be two maine opposites God and the devill two contrary places of reward heaven and h●ll two wayes to come thither the broad way and the narrow way two distinctions of mens actions good and bad and as Saint J●rome said of the broad ani narrow way Omne quod loquimur omne quod agimus aut de latâ as● de angustâ vtâ est all that we say and all that we do lookes upon one or t'other so it is true of the quality of mens actions they all favour of God or of the devill they all tend ●ither to heave● or hell and are all for ment and worth to be repu●ed well done or ill done Bellarmines mincing of sinnes to be Non contra legem but Pr●ter legem cannot prove either that that which is not well done should bee accounted a good action or that that which is an evill action should deserve no punishment Take wee heed then by all meanes of linsey-wolsey actions of workes part good part bad of obedience by halfes for God is a jealous God he will have all the action for himse●fe and all the affection to himselfe he reckons every thing bad that errs in su●stance and he accounts nothing good tha● failes in circumstance onely his goodnesse will pardon the infirmity of our flesh if our wills endeavour conformity to his spirit Again● by this saying If thou doe well God gives us some insight into sinne and the nature of it It is not a thing positive but privative not the substance of any thing present but the privation of a duty absent Cain did ill because he did n●t well Nequitia is ne quicquam saith Saint Augustine and naught and nought are both one Adultery the privation of chastity drunkennesse the absence of sobriety covetousnesse the nothing of liberality all evill the want of good Had Cain come with an honest heart and an upright hand he had done well these were absent hee did ill so his sacrifice was nought his obedience nought Beware th●refore my beloved of all things beware of sinne there is no undoing of our selves to the not doing of our duties if we do wel we are sure to be somewhat but sinne brings us from all things to nothing and undoes us in punishment who left vertue undone in practice Manifestum est quia peccatum nihil est et nihil fiunt homines cum peccant It is cleare saith he again sinne is a nothing and such as commit sinne bring themselves to nothing they that make nothing of sin sinne shall make nothing of them Wherefore I beseech you as we desire a being let us ake heed of being sinners there is no well being but with God nor no well-doing but in the will of God God is Eu● entium the best being himselfe and to bee like God is the best being for man doe well then and be all this but doe not well and thou art undone for ever For if thou doest not well sinne lieth at the doore that 's the Position following the Supposition Peccatum prae foribus sinne lieth at the doore I finde it three wayes expounded first saith Lyra no● erit occultum sed mox patebit scelus tuum if thou do not well thy wickednesse is presently found out by God it can no more be hid from his eyes then that which is throwne out of doors can be concealed from the eyes of men And herein is Cain stung to the heart for he might suppose that all his livour and ill meaning to his brother all his choller and ill minde towards God might bee palliated with some other outward worke of religion with another opus operatum a second sacrifice or so but God detects him in his lewd thoughts and tells him there is no starting from him He that found out the idolatry of a stone wall Ezek. 8. 9. can finde out also the conspiracy of a stony heart whatsoever hath bin spoken in darknesse shall be heard in the light and whatsoever hath beene whispered in the eare in secret shall be preached upon the house toppe openly not a deed not a word not a thought that shall escape the all-seeing eye of God For he that calleth the stars by their names he that telleth all our steps hee that counteth the sparrowes and reckons the haires upon our heads hee that pntteth all our teares into his bottle hee that knoweth the cattel upon 1000. hills he that writeth all our members in a booke long before we were borne nothing can be done so secretly but he will bring it to light for he is like the Sun whose going forth is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof How t●ue this is Nonnullos d●●uere non verba sed verbera it is Saint Bernards phrase in another case some men have learned not from the ministers word but from the magistrates sword what strange conspiracies have beene hatched against our State and Kingdome even subter viscera terra as low as hell it selfe and yet have flowne out of doors and lye like the Levites wife dead upon the threshold brought to their end before their end and seene of all men before they were felt of any Thus the sinner meets with Jeremiahs sawes Ier●m 2. 19. Thine owne wickednesse shalt correct thee and his conscience for ever after checks him as Moses doth the Rubenites Numbers 32. be sure that your sin wil finde you out For if thou doest not well Peccatum pra foribus Sin 〈◊〉 c. Secondly Pe●catum pra foribus Si●●● lyeth at the doore that is 〈◊〉 fitts in the Conscience and there judgeth and condemneth the m●●●factour for this is the property of sinne Con●utere illum apud quem fuerit to beat upon the heart of him that hatcheth it as it did to David whose heart smotehim after he had numbred the people When the sinne heares iniquity reproved his Conscience is read●● to tell him Tu es h●mo● when he heares judgement denounced his Conscience makes him with F. lix to tremble Obst●p●it 〈◊〉 amisso nomine saith Arator Felix lost his felicitie when he lo●t his innocencie hee grew contrary to his name when his Conscience was different in it selfe Sinne hath many vengeances but Prima est hac uli●o quod so Iudice nemo nocens absolvitur This is the first that no man escapes the darts of an angry Conscience Yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Menander Conscience is a God and keepes his Domesticum Tribuna within us and impossible it is to escape his censure since the Plaintiffe the Judge the witnesse the prison the punishment the Executioner is all one This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Saint Chrysostom● calls it that