Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	truth_n	6,965	5	5.2320	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93049	Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations; as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.	Shawe, John, 1608-1672.	1649 (1649)	Wing S3026; Thomason E584_1; ESTC R206214	28,435	40

2. Civil sacred towards God or civil towards men First Sacred righteousnesse towards God and that is especially of three sorts First Legall secondly Evangelicall thirdly Celestiall Legall which is a perfect conformity of nature and actions principles and practices to the perfect law of God at first written in the heart of Adam Chrysostom describes it to be a full keeping of all the Commandments of God and so unrighteousnesse is taken for all sin Rom. 1. 18. this is mentioned Rom. 6. 18 19. 8. 4. Ephes 4. 24. Luk. 1. 75. Ezek. 18. 5 Psal 4 6. and this is called in Scripture the righteousnesse of the law or the righteousnesse of works or our own righteousnesse Rom 9. 32. 10. 3. Phil. 2. 9. Tit. 3. 5. and this is omnium affectuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ omnes inferiorum partium motus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio divine legi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adherebat Secondly Evangelicall which is either perfect but not inherent or inherent but not perfect and thirdly Celestiall which is both perfect and inherent in us Now seeing we have already lost the first and are not yet till these bodies of clay go down to the dust arrived to the third let me speake to the second which is Evangelicall righteousnesse and this as I said before is twofold First imputed to us Secondly imparted into us it s either perfect but not inherent or inherent in us but not perfect In a word it s either the righteousnesse of justification by Christs merits or of sanctification by Christs spirit The former is that whereby our persons are justified in the sight of God to justice is Verbum forense a term of law and is not the putting of any goodness or grace into us but the acquitting clearing and absolving of us though the satisfaction of Christ for us Prov. 17. 15. Solomon saith he that justifieth the wicked is an abomination now if to justifie were to put any grace into a man it was no abomination to justifie a wicked man Cato was ninety times accused and yet alwayes justified that is cleared and acquitted as innocent We are not justified either by any grace within us or by any works done by us Rom. 8. 33. 10. 3. Phil. 2. 9. but by the righteousnesse of another namely Jesus Christ imputed to us whereby all our sins are blotted out forgiven and forgotten drowned in the bottom of the Sea as if they had never been Micah 7. 18 19. Isa 43. 12. Psal 32. 1 2. and the punishment also due to our sins removed and born away upon the shoulders of that scape goat the Lord Jesus So that justification is nothing else but Gods gratious sentence acquiting and clearing a beleever and declaring him righteous unto eternall life for the sake of that righteousnesse which is inherent in Christ and imputed to us and yet understand that this righteousnesse of Christ whereby we are just in the eyes of God is not that essentiall and habituall righteousnesse of Christ whereby himself is righteous for that is incommunicable to any creature but it is that actuall righteousnesse of Christs merits his doings and sufferings his obediential●gis Crucis his active and passive obedience for I think it most proper to take in both which he hath performed for the elect to pay for their sins and to purchase for them grace and glory and this is called the righteousness of God Rom. 3. 21 22. 26. 2 Cor. 5. 21. because its the righteousnesse of that person that is God as well as man and also it is that way that God in the Gospel hath appointed to justifie men by It s also called the righteousnesse o● Christ because its the obedience performed by him 〈◊〉 23. ● It s called the righteousnesse of the Saints Rev. 19. 8. and the righteousnesse of faith because faith is the men 〈◊〉 God hath appointed to apprehend and apply this righteousnesse to us Phil. 3. 9. and this righteousnesse is more perfect then the righteousnesse of Angels or the first Adam for first Theirs was but the righteousnesse of meer Creatures but this the righteousnesse of God who is far above the Angels or Adam Secondly The first Adams righteousnesse though perfect was yet changeable so as they might lose it and Adam did lose his and many of the Angels theirs but our righteousness being inherent not in us but in Christ is more sure and in a better keeping and we also kept by the power of God unto salvation Now this righteousnesse exalts a Nation especially two ways First By taking away the Nationall sins of a land is a land guilty of blood oppression c. all things in the world are unable to bear away the sins of that Nation but the pretious blood of him that is infinitely holy as he is God and perfectly holy as he is man if nothing can take away one mans sins but Jesus Christ much lesse a Nations sins Joshua in his filthy raggs typed out the state of the Jews then sorely defiled Christ takes away their filth raggs and puts upon them change of raiment Zach. 3. 3 4. National sins make a land sick 2 Chron. 7. 14. Christs merits alone can cure it Secondly Christs righteousnesse alone can make peace twixt God and an offending Nation he that is the only peace-maker twixt God and one person is also twixt God and a Nation Isa 32. 1 2 17. The second Evangelicall righteousness is that of sanctification which is inherent but not perfect and it is a holy conformity both of heart and life to the will and word of God according to the measure of grace received from Christs spirit Rom. 6. 18 19. for while we are here we have grace in truth but not in perfection we may be without raigning guilt not without all guilt we have perfection of parts we have every grace wrought in us at our new birth as a childe hath all the parts of a man when it s born but not perfection of degrees no member no grace in the highest degree but here we have flesh and spirit Gal. 5. 17. I would and I would not Rom. 7. Now this righteousnesse of our sanctification is discovered three wayes First Quoad fontem Secondly Quoad formam Thirdly Quoad finem First By the principle we act from in all services we perform see whether it proceed from that commonly but falsly called Good nature for all our nature is corrupt since Adams fall or from that new and divine nature 2 Pet. 1. 4. from principles of honor credit fear shame natural conscience in a word from natural or supernatural principles all living actions towards God come from living principles not the bare brain-light of the Law without but the Law written in the heart not from the hear-say of a Christ without us but the power of a Christ raigning in us Col. 1. 27. Phil. 3. 8 9. Albertus Magnus was thirty yeers

Basil to subscribe to the Arrian Herefie he answered boldly and freely He would not some told him That he was mad so to answer the Emperor who had power over his life Opto me in aternum sic delirare said he I wish I may ever be so mad See but the courage of a woman in the cause of God though in the midst of many dangers If I perish I perish Esther 4 16. This courage should not be natural onely a Roman spirit or fury but Christian courage bu●le by Faith upon the promises such was Nehemiahs courage Nehe. 2. 20. Fifthly Men of truth and faithfulness they should be faithful themselves and have care to put faithful men in places of trust under them Nehe. 7 2 thus Exod. 18. 21. Sixthly Men hating Covereousness they should be sober men as well free from that dry drunkenness after gain praise c. as from that wet drunkenness of which Bathsheba warns Solomon Prov. 31. Not onely hating bribery of money and gifts which in Scripture phrase do not onely blinde the eyes of the Judg but quite pull them out of his head so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Deut. 16. 19. signifies and is used 2 Kings 25. 7. for quite putting out Zedekiahs eyes but the more deceiving bribery of friendship flattery fear praise honor c. which cause men to warp aside When Pilate did the most unjust act in the world in condemning hrist I read not of any moneybribe that was given him but onely the bride of fear If thou do it not thou art not Casars friend Alexander would have Mr. ●● judged pretty well onely a kinswoman could have made him partial Claudius was a good Magistrate free from moneybribes but then his wife and servants could over perswade him sometimes so was Ti●aius but retainers and flatterers that blew up the bladder of praise and vain-glory could have blinded him Elisha would neither take bribes himself nor suffer his servant Gihazi to take any if he do he do he shall smart for it they will bring a curse Job 15. 34. Ames 5. 12. Seventhly Men wel known that is for soundness and integrity Dent. 1. 13. free from those open vices which they punish in others 1 Tim. 3. 5. Eighthly Men of mercy as well as justice Psal 101. 1. Prov. 20. 28. Ninthly Men of publique spirits that seek not themselves but the good of the people over whom God hath placed them as the text saith of Mordecai Esther 10. 3. that Mordecai the Jew was one that sought the wealth of all the people and spake peace to all his seed so Nehemiah did not seek his own gain refused his own stipend in those dayes and bought no land when in those times of distraction he might have bought it very cheap Nehem. 5. 14 16. Eighthly Consider the great account you are ere long to give when you must be called to render account of your stewardship Luke 16. 2. when the trumpet shall blow and another throne erected and you your selves to be judged who of late judged others Nuper eram judex jam judicis ante tribunal Subsistens paveo judicor ipse modo When you must give account not to the Parliament or people but to the just God and then it will be a black day with all wilfull perverters of justice Our Chronicles tell us that in the dayes of our Edward the third in Anno. 1360. when King Edward the third laid siege to Paris in France on Aprill the fourteenth being the munday next after that commonly called Easter day though by the way observe there is no such word as Easter in the originall Act. 12. 4. but after the Passeover it was a day so black dark and bitter cold that many of King Edwards men died on their horse backs with cold whereupon ever since that day hath been called black-munday but if you execute not justice that day of account will be a blacker day I have often heard tell of Doomsday book you much better know the meaning of it then I I pray you remember Doomsdayes account Ninthly Consider the many pretious opportunities God hath put into your hand of doing good of rectifying what is wrong in Church and State of releeving the oppressed punishing malefactors in a word of exalting a Nation and bringing much glory to God now you have a call and opportunity First to maintain and uphold true Religion that we may lead a quiet life as well in all godlinesse as honesty 1 Tim. 2. 2. 1 am confident my Lords that you are resolved that clipt or brasse money shall not passe I beseech you take care also that clipt Religion may not passe I think they deserve severe punishment that do endeavour to overthrow the just fundamentall Laws of our Nation and I shall not think him guiltlesse that endeavours to overthrow the fundamentall Laws of heaven I think him too blame that will needs picture up the Trinity in Windows but him more that denies the Trinity and the God head of Christ and Holy Ghost I think him much too blame that denies the Supream Authority of Parliament but him more that denies the Supream Authority of Heaven and think this should with more zeal be vindicated and maintained he that would by any unjust way at this Assizes take away my estate is much too blame but he that would take away my my Christ Scripture c. much more Object But it is objected these heresies should not be they are damnable 3 Peter 2. 2. destructive 2 Tim. 2. 17. fruits of the flesh Gal. 5. 19. 20. But what is all this to the Civill Magistrate he hath nothing to do with reforming of them Answer To this I answer that in the old ●estament the civill Magistrate had power nay it was their first and great care and charge to suppresse idolatry and seducers thereto and to advance true Doctrine and Worship thus Jeho●●ap●●t Hez●●●ah Josiah c. thus Deutero 13. Nay a very 〈◊〉 and Darius th●●●●h Heathens had so much light Daniel 2. 29. and 6. 2●●● Object 〈◊〉 th●se were in the old Testament what is this to the N●● Answer Answ They that take away the authority of the old ●estament would in time take away the New m●n plander by st●ps and degree first the second commandment then the ●●urch then the whole Law then the Old Testament and then all the Scriptures Civil Magistrates did in the Old Testament punish murder adultery c. and where is the Law in the New Testament for punishing these crime now if they setch their Authority for punishing these from the Old Testament why not for the former I fear men that desire such unlimited tolleration for all the most desperat fundamental errors will in time desire the like for intollerable practices which they will say flow from those principles the devil faith one will think himself a great gainer it for the putting down of one Prelacy and Popery he may get an universall