Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	hate_v	sin_n	vigorous_a	30	3	16.5154	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

Kite a breakfast yet of that extent as to the desires thereof totus non sufficit Orbis the whole World is not able to satisfy it If an Earthly-minded Man should gai● unto himself the whole World and being placed in the middle of it so that if possible he might at once view his purchase he would Alexander-like ask whether there were any more Worlds any more land any more Wealth that he might grasp that into his hands also Pride in Apparel condemned OUr Chronicles record it of William Rufus one of the three Norman Kings who in his time was held for one sumptuous in his Apparrel that when his Chamberlain had brought him a pair of new breeches to put on and he demanding what they cost it was answered Eight shillings The King being offended bade him begone like a beggar and bring him a pair of a Mark price Now it is much to be feared that Histories for the time to come shall have little or no cause at all to commend our sober moderation in this kind but rather complain of the most intolerable and damned excesse that ever reigned amongst Christians such being the Vanity thereof that S●xes can hardly be distinguished and when one sees Men and Women in their bravery they may safely conclude many of them to be in the midst of their Wealth the basest of them wearing more in gold and silver-lace or a sett of points then would in times past have bought one of our ancient Kings a Suit of Apparrel Carelesse Worldly hearers of Gods Word to be reproved IT is said by the Naturalists how true let them look to it that a Vessel being made of the I●ie-Tree i● Water and Wine be poured into it together the Wine will leak out and leave the Water behind it Such are all carelesse worldly Hearers of Gods Word they hold a true resemblance with this Wood for receiving into them the Wine of Gospel-dispensations which should inebriate them with the love of God and goodnesse and also taking in the Water of ●orldly apprehensions they leave out all the Wine forget all the good so that not●ing remains behind but the pudled water of Vanity Pride Ambition Luxury and such other pests of the Soul which without the mercy of God upon true Repentance will endanger it to all Eternity Pride and Ambition the Folly thereof IT is reported of a certain Philosopher who dying demised a great sum of Mo●●y to him that should be found most foolish and left another Philosopher●is ●is Executor It fell out so that travelling many Countreys to find out a Man exceeding all others in Folly that he came to Rome where a Consul abusing his place was adjudged to death and another immediately chosen who joyfully t●ok it upon him to this Man the Philosopher delivered the sum of Money telling him that he was the most foolish Man in the World who seeing the miserable end of his Predecessor yet was nothing daunted therewith but joyfully took upon him the succession of his Office O how Foolish then are the most Men of this World that live and see the miserable wrack that Pride and Ambition have made every where In Heaven in Paradise and through the whole World and every part thereof especially that of the Court of great ones where but few prosper and those that prosper perish yet dare adventure with joy and contentment to hoyse out their sayls and run themselves upon such dangerous rocks ruine and destruction Men by Nature looking more after their bodies then their Souls SOcrates one day meeting Zenophon the sonne of Coryllus in a certain angiport or Haven-street and seeing him a youth of great hopes stayed him with his staffe and asked him this question Where was the place where severall Merchandizes and Commodities were to be sold To whom Zenophon readily replyed In such a place he might be furnished with all sorts Then Socrates demanded of him another question Where was the place where Men were to be made good To this his answer was That he could not tell Then saith Socrates to him Follow me that thou mayst learn it And so from that time he began to be Socrates's Scholler Now as it was with Zenophon at that time so it is now with most part of Christians they know readily and are very well verst in all the waies of Worldly Trade and Commerce as having special care to be ignorant of nothing that belongs to profit or pleasure but if the demand be made concerning the Pearl of price the rich Merchandize of the Soul the graces of Gods holy Spirit and where and how one may purchase them they answer with Zenophon they cannot tell And why because they never made it their work to enquire after things of that Nature Magistrates Ministers c. their rule to walk by THe Sea-men have a Proverb or rather a Riddle Mare ab imbecillibus victum fortior a vincit that the Sea is overcome of things weak but the strongest are overcome of the Sea which is thus to be understood That those ●abulous dirty and fenny places about the Sea are by aggregation and access of mire sand and other things falling into them continually enlarged and so the Sea about such places is contracted restrained and as it were overcome but the rocky strong and hard places are by the Sea strongly assaulted and by little and little so battered and eaten out that it gets much ground there and overcomes that stony-hearted opposition A good Rule for Magistrates Ministers and Men in power to walk by to be gentle and loving and of a yielding disposition to the humble virtuous and Religious persons and suffer such to be overcome by them but to the stubborn stiff-necked and proud rebellious spirits to extend the waves and billows of their Iustice and power to break down their oppositions and bring under their aspiring thoughts but with this Proviso that their Sins may be hated not their Persons and that to be done too not with a desire of Revenge but of healing and curing their Infirmities Graces of the Spirit to be made the Souls furniture ALexander having conquered Darius there was a box brought unto him from the Kings Cabin curiously wrought with gold and pearl And asking of them who were not ignorant of the Persians profusednesse and vanity What use there was of so pretious a Vessel It was answered That the King used therein to keep his Oyntments which as soon as he understood he gave order forthwith that it should be the keeper of a more pretious Iewell meaning the Iliads of Homer and be no more called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the box of Oyntments but the box of Homer Now how much rather should every Christian make his most pretious Soul which hath for a long time been no better then a cage full of unclean birds the keeper of

the matter of Society laid open 337. The sincere upright man described 604. The scarci●y of such 612. How to deal with sin being once committed 603. Wherein the poysonfull nature of Sin consisteth 608. Sins lethargy 629. Sin to be removed as the cause of all sorrow 636. Sinne the godly Man's hatred thereof 642. The woful gradation of Sin 659. The best of Men not free from sin in this life 470. 548. Sin of the meanest Man in a Nation may be the destruction of it 509. The extream folly of Sin 510. Sin may be excused here in this World but not hereafter 514. Insensibility of Sin the sadnesse thereof 521. Sin in its original easie to be found 582. How sins may be said to ou●-live the Sinner 585. Sin the strange nature thereof 596. All Sinne m●st be hated and why so 598. God not the author of Sin 599. How it is that the singling out of one beloved Sin makes way to a full sight of all sin 351. Sin committed with deliberation premeditation c. greatly provoketh the Holy Spirit of God 353. To take heed of smaller sins as bringing on greater 354. 649. Men covering their Sins with specious pretences reproved 361. To beware of masked specious sins 368. Beloved Sins hardly parted withall 376. When it is that a Man is said throughly to forsake his Sin 391. Men deluded by Satan in not taking the right notion of Sin 395. Every Man to confesse that his own Sin is the cause though not always the occasion of punishment 421. New inventions of Sin condemned 453. The great danger of living in any one known sin 456. Sin unrepented of heavy upon the Soul at the time of death 456. Consideration of our secret sins a motive to compassionate others 457. No Man able to free himself from Sin 240. The great danger of sleighting the least Sin 256. 597. Sin not consented unto excusable before God 271. Sins of infirmity how to be known from other sins 273. Great Sins attended by great Judgments 286. Sin of a destructive Nature 288. 531. 607. To be affected with the falling of others into Sin 296. The great danger of Sin unrepented of 298. How it is that every Man hath one darling sin or other 327. The distemper of Sin not easily cured 332. Godly and wicked Men their difference in the ha●red of Sin 350. The more a Man is now troubled for Sin the lesse shall he be troubled hereafter and why so 350. The sad condition of adding Sinne to sinne 237. The least of Sinnes to be prevented 46. 593. Sin to be renounced as the cause of Christ's death 59. 649. Sin onely is the godly Mans terrour 132. Sins of Infirmity in the best of Gods Children 143. Sin overthrowes all 1●7 The retaining of one Sin spoyleth a grea● deal of good in the Soul 149. One Sin never goes alone 172. Strange Sinnes strange punishments 183. Not to be in love with sin 199. One foul sin spoyleth a great deal of Grace 203. When sins are at the height they come to destruction 205. The great danger of little sinnes 218. 367. 659. The sense of sinne is from God onely 221. Sinne of a dangerous spreading nature 415. How it is that one Man may be said to be punished for another Ma●● sin 419. Sin to be looked on as the cause of all sorrow 464. The slavery of Sinne to be avoided 499. 625. Sin to be looked on as it is fierce and cruell 535. Sin and the Sinner very hardly parted 536. Some one sinfull quality or other predominant 548. The great danger and guilt of lying under the guilt of any one eminent sinne 600. The sinsulnesse of sin 601. As to beware of all sins so of beloved sins 602. The growth of Sin to be prevented 10. How Sin is made the prevention of Sinne 39. Sin trampleth on Christ 50. Little Sins if not prevented bring on great●r to the ruine of the Soul 56. Sense of Sin is an entrance to the s●ate of Grace 56. Impossible for a Man to know all his sins 57. The difference of Sins as they are Men regenerate and unregenerate 60. The weight of Sin to be seriously peysed 77. Remembrance of sins past the onely way to prevent sins to come 83. Relapses into sin dangerous 89. Every impenitent Sinner is his own tormentor 50. A sinful Man is a senselesse Man 80. The Sinners estate miserable 89. A gracelesse Sinner will continue to be a sinner still 92. The wrath o● God best appeased when the Sinner appear●th with Christ in his arms 99. The Devils charge and the Sinners dis●harge 131. The Sinner's Meme●to 204. Desperate madnesse 639. The Sinner's security 216. God's acceptance of Sinners through Christ 217. The incorrigible Sinner's stupidity 264. His desperate condition 590. The secure carel●sse Sinner 509. Sinners crucifying the Lord of life daily 537. The Devil 's hard dealing with the ensnared Sinner 594. How the wounded Sinner is to be cured 595. An ungrations Son not worthy to be his Fathers heir 40. The excellency of Sonday or Lords Day above other dayes 539. To be more strict in the holy observation of Sonday or Sabbath then heretof●re And why so 540. Sorrowes of this life not comparable to the joyes of another 162. The best improvement of Worldly sorrow 185. Sorrow that is true is for the most part silent 293. The excellency of godly sorrow for Sinne 362. For a Man to be sorry that he cannot be sorry for sin is a part of godly Sorrow for sin 519. The least proportion of godly sorrow for sin accepted by God 520. Sorrow for sinne must be in particulars 559. Must be proportionable 560. Other mens sins are the good mans sorrow 581. A meer Souldier an enemy to peace 107. The truly noble Souldier 336. The Soul●ier's Calling honourable 415. Wherei● the true valour of a Captain or Souldier in War consisteth 544. The devout Soul will admit of none but Christ 10. More care for the body then the Soul condemned 11. No quietnesse in the Soul till it come to Christ 19. If the Soul be safe all 's safe 42. The Souls comfortable Union with Christ 44. How the Soul lives in Christ onely 44. The Souls sleighting of Christ offering mercies condemned 37. The winning of a Soul unto God very acceptable unto God 153. The health of the Soul is the true health of the body 162. To be careful for the Souls good 182. To take especial care for the Souls safety 348. 458. Men living as though they had not Souls to save reproved 368. How it is that Soul and body come to be both punished together 377. 675. The captivated Soul restless till it be in Christ Jesus 415 420. The Souls comfortable enjoyment of Christ 419. The Soul of Man pretious in the sight of God 462. Excellency of the Soul of Man 502. A foul polluted Soul the object of Gods hatred 503. The high price of the Soul 503. The folly of Men in parting with their

have no bucket to draw the Cock is hard locked and I cannot tell how to unlock it saith the weak believing Soul What of all this Thou hast faith a true faith though a weak faith now that faith actuated and working upon the Ordinances turns the Cock and then the efficacies and vertues of Christ flow forth then it is that we are filled with the Holy Ghost that with joy we draw waters out of the Wells of our salvation Isai. 12. 3. Forgivenesse of one another commanded and commended WHen Luther had wofully wronged and reviled Calvin well said Calvin Etiamsi Lutherus millies me Diabolum vocet c. Let Luther hate me and call me Devil a thousand times yet I will love him and acknowledge him to be a precious servant of God This was an excellent temper of Calvin and truly such a frame of spirit such a sweet composure of the soul as to forgive and forget to pass by offences to leave all to God not to answer wrath with wrath not to study revenge not to be mindful of injuries received is all along the Scripture commanded by God himselfe commended and by every good Christian to be carefully practised Good meanes how to be used AS a Pilot that guids the Ship hath his hand upon the Rudder and his eye on the Star that directs him at one and the same time So should every man be diligent in the use of all lawful means industrious in his calling but withall he must have a care that he do not sacrifice to his 〈◊〉 and burn incense to his own yarn that he do not attribute too much to his own endeavours but look up to God the giver of all good things and wait upon him for a blessing God by Afflictions drives us to Heaven PLutarch in his Pelopidas telleth That Antigonus had a Souldier who being vexed with an ill Disease and thereby so weary of his life that he was alwaies one of the formost in service one so ready as no man more in the whole company The General much liking this cast such an affection to the valour of the man that to his great expence he caused him to be cured who lately held himself incurable But then looking that his Souldier should be forward as before he found him to draw back never offering to come within danger Asking the reason the Souldier makes answer That now he had somewhat to lose and that was a healthful and sound body with which he should grieve to part but before when he was in misery he had thought his case should have been very happy if he might have been dead and buried Thus the wisdom of God doth foresee that in us which Antigonus found but afterwards in his Souldier That we who in anguish and persecution do desire the company of the Elect in heaven and with St. Paul to be dissolved and to be with Christ would lie grovling in prosperity as if tyed and glued to the world and therefore is it that in his love he whips us sometimes that we may seek unto him and sue to be in heaven with himselfe A Sermon preached many years before may be the means of salvation many years after IT is recorded how that many resorted unto Christ and said Iohn did no miracle but all things that Iohn spake of this man were true And they believed on him there Joh. 10. 41 42. Iohn it seems had preached of Christ before yet they did not thereupon believe in Christ when he preached Iohn was dead and gone but now when Christ comes amongst them they upon Iohn's former Sermons preached unto them some while since do now believe Iohn was dead but his word was not dead that now works while he lies in his Grave Thus many a man hears the word and minds it but at present it hath no work at all It is possible that seven years twenty years after it may fall a working a Sermon preached seven years before may be the means of a mans conversion seven years after The danger of Conventicles CUnning Thieves when they can draw a Travailer out of the common road way into some by path then it is that they rob him deceitful Tradesmen will be sure of a false light to put off their bad Wares by and in dark Cellars there may soon be water mixt with wine Thus the Ordinances of God are never more perverted and the doctrine of the Gospel by seducers never more corrupted then when they can draw silly men and women out of the open places of ordinary recourse into their close corners and lone houses there it is that they vend their counterfeit Wares and there it is too that that they mixe their Wine with Worm-wood set false glosses upon the truth of Gods word there it is that they make Scripture speak not what God intends but what they in their wild fancies imagine but that there would be such as should cry up Christ in a corner Christ himself foretold it Behold he is in the secret Chamber Mat. 24. 26. The whole Armour of God to be put on IT is reported by the Poets of Achilles the Graecian Captain that his Mother being warned by the Oracle dipt him being a child in the River Lethe to prevent any danger that might ensue by reason of the Trojan war but Paris his inveterate enemy understanding also by the Oracle that he was impenetrable all over his body except the heel or small of his leg which his Mother held by when she dipt him took his advantage shot him in the heel and kill'd him Thus every man is or ought to be armed cap a pe with that Panoplia that whole Armour of God For the Devil will be sure to hit the least part that he finds unarmed if it be the eye he will dart in at that casement by the presentation of one lewd object or other if it be the ear he will force that door open by bad counsel if the tongue that shall be made a world of mischief if the feet they shall be swift to shed blood c. God slow to anger IT is observed in Men that they are long in making any thing but very quick in marring of it A House built in a year may be pluck'd down in a moneth and sooner A Castle which hath been long in setting up by mining and powder may be blown up in a moment a City which many generations have but brought to its beauty is in a little time brought to ruine onely God is quick in making but pauseth upon destroying he cometh not but step by step step after step and when he should strike he stayeth and turneth and looketh away the Sun and Moon and Stars had but one day for their Creation but Man had a hundred and twenty years before the coming of the floud to his destruction And Ierusalem shall be warned by the Scriptures before the appearance of Christ

otherwise afraid to enter the troops of ten thousand armed Men will be so scared with the strangenesse of the noyse that the Rider shall be scarce able to sit him yet if this bladder be but prick'd with a pin it comes instantly to nought A true resemblance of such whom God enricheth with his blessings casting into their bosoms some beans and pease of extraordinary gifts and graces of authority honour wisdom and the like with which they make such a ratling that even valiant hearts are daunted with the sound thereof and they themselves drawing in the wind of popular applause begin to swell as big as any bladder with presumption of their own merits but if their Princes displeasure do but breathe on them or some feaver or distemper seize upon them this great wind is abated their Souls are galled with impatience and they sing their part with those wretched ones What hath Pride profited us or what hath the pomp of Riches brought us Wisd. 5. 6. Security the cause of all Calamity IT was well observed that it was as necessary for Rome that Cato should be born as well as Scipio the reason was Alter cum hostibus alter cum vitiis bellum gessit the one kept Warr with their Enemies the other with their vices so that being alarm'd on both sides they were ever in a posture of defence Thus it is that what with the sword of the Spirit drawn against the exorbitance of the time and that of the Militia to defend the Frontiers the People rouze up themselves and become vigorous well considering that no Man is sooner overthrown then he that feareth nothing and most usually it so falleth out that Security is the main cause of all calamity Riches Honours c. the different use that is made of them IT is said of the seeds of Henbane that they kill all birds saving Sparrows and to them they are nourishing food the reason given is this their veins are so narrow that the fumes thereof cannot passe to the heart and surprise it so soon as it doth other Creatures Such is the condition property quality and use of Riches honours preferments or any other outward thing whatsoever they do nothing at all hurt the Godly such as know how to make a right use of them but to the Wicked and Ungodly such as know no other Heaven upon Earth but the bare enjoyment of them they are but as so many ●nares and temptations to entrap them so that what is one Man's meat becomes the others poyson And why so because the Godly have certain private veins of Knowledg and goodnesse whereby that deadly fume of Henbane the love of the World cannot passe to the heart Let Honours mount never so high Riches encrease never so much they look above them they set not their hearts upon them but take up that of the Wiseman Omnia bonis in bonum All things to the good are turned to good Wisd. 39. The soveraign Vertue of Humility PHysitians and Naturalists do say that there is nothing of the Mul●erry tree but is medicinal and usefull in some sort or other the fruit the root the bark the leaf and all Such is the soveraigne Vertue of Humility that every part of it as well the root of affections and the bark of Conversation as the leaves of words and the fruit of Works heals some diseases or other of the drooping Sin-sick Soul Hence is it that the great Physitian of our Souls as if they could never be at rest or quiet otherwise prescribes us this Recipe against all spiritual qualms and agonies Learn of me that I am lowly and meek and you shall find rest to your Souls Matth. 11. 29. The love of Riches very dangerous A Tree when it is half cut through deceives the Elephant when he leans unto it Mandrage if duly taken is good Physick but if immoderately it casts into a dead sleep congeals the spirits and deaddens the Natural faculty And as one said of Parliaments in England that they are very good purges to evacuate the ill humours of the body Politick but very bad Diet-drink to live upon weakning the vigorous spirits thereof and making it liable to much inconvenience Such is the immoderate love of Riches and the things of this life they deceive all that lean unto them there 's no safety in living upon them no rest in the acquiring of them They cast their Favourites and all such as dote upon them into strange dreams their reason and understanding being stupified their devotion and goodnesse congealed and in fine their bodies and Souls in great jeopardy to be everlastingly damned Worldly honours and greatnesse their Vanity to be considered THe Romans to expresse the Vanity of Worldly honour and greatnesse painted Honour in the Temple of Apollo as representing the form of a Man with a Rose in his right hand a Lilly in his left above him a Solsequy or Marigold and under him Wormwood with this Inscription Levate Consider by all this declaring that Man in this World flourisheth as a Rose in delights and Riches but at night that is in the time of Death or adversity he is dryed up rejected and set at nought as a dryed Rose which all the day long is carried in the hand with contentment but being once withered is cast away on the dunghill The Lilly excelling Solomon in its glorious cloathing but the leaves falling it becomes sordid aptly denoting the favour of Man whilst in worldly honour but once clouded by misfortune made of no accompt The Marigold opening and shutting with the Sun shewing that when the Sun of Prosperity shines he sees all things delectable but the Sun setting Death or Adversity approaching then appears nothing but darknesse and horrour of the grave The Wormwood signifying that all the delights in this World are sweet in the execution but bitter in the retribution no better then a bitter potion and the very gall of Dragons Esay 24. Lastly the word Levate is very necessary lift up your heads and consider ye that are proud of your honours and greatnesse ye are but Roses that will wither Lillies that will lose their beauty Marigolds that open and shut with the Sun and your portion without Repentance will be but Wormwood and bitterness The Heart of a VVorldly-minded Man never satisfied ALexander on a time having many Philosophers with him at a Banquet would needs have it put to the question what was the greatest thing in the World some of them said the hill Olympus some the Sun some the Earth some one thing and some another but one of them said that surely the Heart of Man must needs be the greatest because that in a moment it passed through the whole VVorld Heaven Earth Sea and all And such is the Heart of every Worldly-minded Man though in the substance of it such a bit as will hardly give a