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	new_a	put_v	16,427	5	6.6347	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66062	Sermons preached upon several occasions by the Right Reverend Father in God, John Wilkins ...; Sermons. Selections	Wilkins, John, 1614-1672.; Tillotson, John, 1630-1694.	1682 (1682)	Wing W2215; ESTC R21732	182,840	522

likewise most express Apostolical authority for the stating the question that the legal institutions about meats and drinks were abolished And yet out of tender respect to those who had contrary prejudices they were not to trouble them with unnecessary disputes but to bear their infirmities and every one to study how to please his neighbour for his good to edification Chap. 15. ver 1. If it be objected that St. Paul elsewhere shews much zeal and vehemence about these very points of Mosaical observances as where he calls the great sticklers for them Dogs Concision wishes them cut off c. To this it may be answered 1. This vehemence of his is directed against false brethren such contentious persons as were not sincere Philip. 1.16 And Pareus thinks this was after that solemn determination of this case in an Apostolical Council Act. 15. 2. It was for want of this candor and moderation which here he advises unto Because they laid so great weight upon their Opinions as to make them necessary to salvation and would not indulge or shew forbearance towards one another for these kind of differences 3. For the scandal hereby accasioned which is a moral evil and upon this account he is sometimes pretty quick and warm even against such as were sincere and good men This was the ground of that contest betwixt him and Peter Gal. 2.11 The case was this St. Peter was the Apostle of the Circumcision having a more peculiar relation to the Iewish Converts yet when he resided at Antioch where there lived multitudes of converted Gentiles it was his usual practice most freely to converse and eat with them as owning them for brethren But afterwards when some Iews were sent thither from Ierusalem out of fear to offend them he wholly withdrew and separated himself from all conversation with the Gentiles and by his example the other believing Iews were likewise carried a way to the same practice as if they had so great a zeal for Mosaical observances that they could not own such as did not observe them Now this the Apostle Paul styles dissembling v. 13. Not walking uprightly according to the truth of the Gospel v. 14. In which respect there was a moral evil in it towards which we are not bound to shew the same tenderness And it was a thing of so dangerous consequence in respect of discouragement and scandal to all the Gentiles that upon this occasion St. Paul withstood him to the face Which carriage of his was not opposite but most suitable unto that advice of tenderness and forbearance which is here prescribed To shut up all in a word it would exceedingly conduce to our common peace and settlement in times of differences and controversy if those Rules of Christianity so often inculcated in Scripture were more regarded and observed amongst the Professors of it That men would be wise unto sobriety and not above what is written Not thinking more highly of themselves and their abilities than they ought Rom. 12.3 But be ready to condescend to men of lower parts v. 16. And to demean our selves towards every one according to the different measure of gifts which God hath been pleased to dispense to them speaking the truth in love Ephes. 4.15 Endeavouring to heal differences in the most placid gentle manner without envyings strifes backbitings whisperings 2 Cor. 12.20 Doing nothing through strife or vainglory but in lowliness of mind every one esteeming others better than himself Phil. 2.3 They that exceed others in knowledge should exceed them likewise in the study of peace The best of us do now know but in part darkly that time is to come when all these differences shall be cleared up and we shall have a full vision of the true state of things In the mean space it concerns us to forbear one another in those lesser things about which we differ And to be very zealous about those great matters in which we agree namely Righteousness and peace and joy in the holy Ghost II. There are some things in Religion wherein if a man faithfully serve Christ he shall be accepted by him tho he should mistake and fall short of his duty in other things That is if a man be truly consciencious and sincere in those more substantial duties of righteousness and peace and joy in the holy Ghost it is not his mistakes or failings in other lesser things that shall make him incapable of the Kingdom of God There are several expressions in Scripture whereby these more essential and necessary parts of Religion are distinguished from those of lesser consequence Heb. 13.9 They are comprehended under that general name of Grace in opposition to meats 'T is good that the heart be established with grace not with meats Matth. 23.23 They are styled the weighty matters of the law judgment mercy faith love in opposition to the tithing of mint and cummin Very frequently Obedience in opposition to Sacrifice To be washed and cleansed putting away the evil of our doings learning to do well seeking to do judgment in opposition to incense oblations and new moons c. Isa. 1.1 Circumcision of the flesh outward and according to the letter and circumcision of the heart inward and according to the Spirit I shall mention only one Scripture for proof of the Point 1 Cor. 3.11 12. If a man hold to the foundation which is Iesus Christ though he build upon this foundation Gold and Silver pretious Stones or wood hay stubble the fire shall try it if it be burnt he shall suffer loss but he himself shall be saved By Gold Silver and pretious stones is meant pure and solid Doctrine by the other wood hay and stubble is signified such vain erroneous Doctrine as cannot endure the test of fire the fire of Affliction and Temptation the fire of the Spirit which searcheth and proveth hidden things or the fire of the last day but will be discovered and consumed by them to the loss of all that pains and cost which men have laid out in such superstructions But not to the ruine of the builder for he himself shall be saved If I were to give Instances and Examples for the confirmation of this truth there is no holy man mere man that ever was in the world but may serve as a witness to it Not to mention the antient Patriarchs Prophets the Apostles themselves who were none of them without their mistakes and failings at some time or other it were not difficult to produce a very large Catalogue of errors out of the Writings of the ancient Fathers Who tho they were the great Master-builders of their times and by their holiness zeal learning sufferings did in their generations exceedingly promote the work of the Gospel yet they were not without their hay and stubble every one of them being obnoxious to errors and some of them to none of the least Both Irenaeus and Iustin Martyr Clemens Alexandrinus Tertullian Cyprian Origen Hierom and Augustin more than

God that must speak to the heart let us beseech him the God of all patience and comfort that he would bestow upon us soft hearts and soft tongues that he would set a watch before our mouths and keep the door of our lips that upon the experience we have had of the mischief of mutual exasperations we may now every one of us apply our selves to the most effectual means for composing the spirits of men and healing their differences that laying aside all other provocations we may make this our business to consider one another to provoke unto love and good works The Thirteenth Sermon PHIL. IV. 5 Let your moderation be known unto all men the Lord is at hand THESE Words are among several other precepts and counsels which seem to have no connexion with one another and therefore I shall handle them absolutely without any reference to the Context And there are these three parts considerable in the words 1. A Duty enjoined Moderation 2. The extent or manner of its being exercised it must be known unto all men 3. A reason or argument to enforce it The Lord is at hand I have severed the Text into these parts for the more orderly explication of the several Terms contained in it I. Concerning the virtue enjoined your Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Original 't is an Adjective put Substantively wherein there is a peculiar elegance and Emphasis The Syriac and Arabic render it mansuetudo meekness The Vulgar Arias Montanus and others modestia modesty a composedness of life and manners The Aethiopic Autoritas vestra your Autority for which there seems to be very little ground in the signification of the word Others Humanitas Our old Translation did render it by the word Patience And the same original word is by our present Translation so rendred 1 Tim. 3.3 Not given to filthy lucre but patient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 't is translated clemency or courtesie Act. 24.4 sometimes gentleness 2 Cor 10.1 Titus 3.2 Iam. 3.17 1 Pet. 2.18 The Hebrews express the same notion by three words derived from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one signifying rectitude the other readiness to pardon the other Peace The Philosopher in his Ethicks where he treats particularly of it makes it to be a species or branch of Iustice whereby we are directed and inclined to supply that by right reason which is not provided for in the words of the written Law Because 't is not possible in the making of general Rules or Laws to foresee all such particular cases and circumstances as may happen Therefore that habit whereby a man is inabled and inclined to deal according to the equitable sense of the Law and to allow for such particular circumstances as may make a real difference in several Cases this is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equity which is a moral virtue placed betwixt the two extremes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigour or summum jus on the one hand insisting too much upon the letter and relaxatio nimia remitting too much from the true sense of it on the other hand Now both these extremes the excess and the defect being evidently vices it must thence necessarily follow that the medium betwixt them must be a virtue and have in it the obligation of a duty So that he who in those things which the Law-giver could not particularly provide for doth judg according to the equitable sense of the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equal Magistrate And he who in such a case is willing to depart from his own strict right out of compliance with that meaning which the Legislator would in such a case have particularly determined could he have foreseen it is homo aequus as a private person But now besides this forinsecal notion of the word as it refers to positive Laws and the dispensation of justice there may yet be another more general sense of it with relation to all kind of differences and contests amongst men whether in matters of Opinion or Interest wherein they should demean themselves towards one another with such a kind of temper as may be mutually best for all and may in the various changes and revolutions of things most promote the good of mankind And so 't is a virtue inclining us to such a kind of benign and equitable temper in our conversing with one another whereby we may endeavour to preserve concord and amity in our treating concerning those things about which we differ There are some virtues that go under several names and yet are of the same family and very near of kin being differenced rather modally than specifically from the quality and condition of the person by whom they are to be exercised So the same virtue which in the generality of men we call meekness and gentleness this in superiours is styled clemency which is lenitas superioris adversus inferiorem Not that it hath any different form or act but is only distinguished by the object towards whom 't is exercised namely towards those of an inferior rank And thus it is with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a kind of meekness with this peculiar difference that it refers more especially to matters of controversie and doth always incline to the most amicable and gentle way in judging of and accommodating of things and such a prudent relaxation of the utmost rigor as right reason shall direct according to the variety of cases and circumstances And this I conceive to be the most proper notion of this word according to its true scope and extent There are several other virtues of affinity to it being either fruits or concomitants of it which I may have occasion to speak of afterwards II. The Second particular observed in the words was the extent or manner of this virtues being exercised it must be known unto all men which phrase may signifie three these things 1. Those manifest and real proofs we are to give of this Virtue which must be such as may be seen and known unto all men It must not only be internal as to our temper and frame of mind but external too in all our dealings and carriage towards others 2. That it be signal and eminent as to the degree of it as being one of those properties whereby Christians are to be distinguished from other Professions and Sects of men in the world Their light must so shine before men that others seeing their good works may speak well of them They must adorn the doctrine they profess by such a demeanour as may win over others to a love of it 3. That it be universal as to the extent of it both in regard of the Acts Objects and Occasions of it by shewing equity and moderation in all businesses towards all persons as well inferiors as superiors the unconverted Gentiles and the contentious Iews that neither of these may have any just ground to accuse our good conversation 'T is