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	see_v	word_n	7,457	5	3.9873	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67743	The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ...	Younge, Richard.	1648 (1648)	Wing Y143; ESTC R16605	116,892	303

58. chap. and 66.3 1 John 3 12. Matth. 7.22 23. Againe doe you pay God his dues also doe you repent and beleeve the Gospell precepts and menaces as well as promises doe you declare your faith by your workes doe you pray by the power of the spirit and with the understanding also 1 Cor. 14.15 doe you receive the word with good and honest hearts reade conferre and meditate upon it and also bring forth the fruits of it in your lif and conversation doe you sanctifie his Sabbaths and see that all under you doe the same love his children promote his glory and strive to gaine others to imbrace the Gospell instruct your children and servants and teach them to feare the Lord doe you feare an oath hate a lye c love zeale and devotion in others make conscience of evill thoughts vaine and unprofitable words grieve for your unprofitablenesse under the meanes of grace for the evill which cleaves to your very best actions and for sins of omissions c No you may bee good morrall honest men but none of these graces grow in the Gardens of your hearts You have a forme of godlinesse but you deny the power of it and are reprobate to every good worke 2 Tim. 3.5 Titus 1.16 Yea have you not strange conceits and base thoughts of the best men doe you not deeply censure condemne the generation of the just and thinke the worse of a man for having of a tender conscience doe you not envy hate scoffe at nick-name raile on and slander the people of God and mis-consture their actions and intentions watch for their halting and combine with others against them doe you not with Festus account zeale madnesse and religion foolishnesse with Michal For men of the world think the Religious fooles and madde-men but the Religious know them to be fooles and madde-men Doe you not sharpen your tongues in gall and dip your pens in poyson to disgrace the graces of God in his children yea have you not beaten off many from being religious by your scoffes and reproaches and made them resolve against goodness and staggered others that have made some progresse in holinesse yes every place where you come and all that you are conversant withall can witnesse it Yea you hate zeale and devotion so invetterately that you can in no wise bear with it in others I speake not by rote for would I be so uncivill as you are or doe by you as you by others I could name hundereds of you though you will not confesse it when taken in the manner but justifie your so doing by many collourable pretences For poore soules you are so ignorant of Sathans wiles Ephes. 6.11 That with Saint Paul before his conversion you persecute the Church of God even out of zeale to the traditions of your fathers Gal. 1.13 14. Phil. 3.6 Which is the case almost of who not for this sinne is so epidemicall that take forty men where you please City or Country As they dwell passe the streets or sit in their pues and nine and thirty of them are malignants to the power of religion You will say it is a big word but I have warrant for it doth not our Saviour say you shall be hated of all men and nations for my names sake Matth 10.22 and 24.9 which infers that all who are not hated for religion are haters of religion Neither is Christ's name any where more spoken against then in Israel Luke 2.34 where all professe themselves to bee Gods people The like place you have Matth. 5.11 And what is meant by these words I will put enmity betweene the seed of the serpent and the seed of the woman Gen. 3.15 but that all men living are either the womans or the serpents seed As for other sins one man is given to lust another to intemperance a third to swearing a fourth to cousening some to more than one some to all of them but who is not tainted with this sinne who is not an open or secret enemy to holinesse by reason of that generall contempt which is cast upon professors Yea who is there even of those that have resigned up their pride and their lust and their lying and their co●sening or what other sinnes they have beene prone to with whom this sinne doth not remaine as though they had a dispensation for this evill Yea and thinke they doe wond●rous well in it for they delude themselves with a multitude of mispris●ons and false surmises against the godly the soules of most men being drowned in their senses and carried away with weake opinions raised from vulgar mistakes and shadowes of things And which is worst of all they have so hardned their hearts and so seared their consciences with accustomary using it even from their infancy that a man were as good speake to a stone Ezek. 11.19 as admonish them of it having Pharoah's curse upon them an hard heart and a seared conscience And a bruit beast is as capable of good councel as they Yea braying in a Morter as Solomon speakes would not alter them Prov. 27.22 Neverthelesse though they resemble those Beasts that went into the Arke uncleane and came out againe uncleane yet it shall comfort me that I have done my best to plucke up this infectious weede out of mens hearts that I have hopefully ministred unto them whom I cannot cure And that I have brought water enough to wash these Blackamores white if it were in the power of water to do it Besides I did it as well for the godlies sake as for theirs I considered how my selfe was formerly forestalled with prejudice against goodnesse and how extreamly I mis-judged both actions and persons by reason of that generall contempt which was cast upon Professors which for many yeares hindred me from entering upon a religious course Yea when God of his free grace and good pleasure had brought me out of darknesse into his marvellous light and touched my heart with the load-stone of the Gospell that I was not beaten off againe from ever being religious through the daily scoffes and reproaches which in every place I met withall for refusing to doe as others with whom I was conversant no reason can be rendered but that of the Apostle whom he did predestinate them he also called and justified and saved Rom. 8.30 And O the depth Rom. 11.33 Wherefore when once my judgement was cleared and my prejudice cured by the sage councell of a friend and by pondering these few scriptures 2 Tim. 3.12 Mat. 10.22 23. c. and 24 9●● Luke 2.34 and 4.29 Iohn 15.20 Gen. 3.15 1 Iohn 3.13 1 Pet. 4.12 13 14. Luke 14 27. and 6.26 Mat. 5.10 11 12. Phill. 1.28 29. Both of them being driven home or set on by the rodde of affliction By Gods grace I not onely shooke off this slavish yoke of bondage and feare in which Sathan for the present held mee But probably

Christs name shall suffer bruising in one kinde or other for his sake And then his heele is bruised when his Members are afflicted But all the hurt they can do is but to bruise the heele Bruise them in their Persons Estates Good Names For to hurt their best parts their Soules they shall never be able yea all this bruising in the end shall turne to the further good Of their Soules Here in Grace Hereafter in Glory And so you have the matter the Author the Subject the Object the Cause the End the Time the Manner the Place the Continuance the Issue and effects of this Enmity SECT 13. Quest. BY your opening of this Text and unveyling of the termes I see it looketh two severall wayes and that it reacheth out as it were with one hand a blessing to all beleevers aswell as a curse with the other to all wicked men and Spirits Answ. Yea it is like a Checker halfe white halfe black Consisting as Much of Mercy and Consolation as Judgement and terror resembling Moses who saved the Israelites and slew the Egyptians For as harsh as the words sound they are so full of grace and mercy and containe so much in a little that this text may well be called the Gospells Epitome yea the marrow or pith of the whole Bible compiled by wisdome it selfe A short yet absolute Sum of all holy faith yea the foundation of all whatsoever the Prophets and Apostles have written or Ministers do preach The key of the Scriptures as Ambrose calls the Creed It is but of a short sound but of a large extent little in shew infinite in sence In fine it is so large for matter so short for phrase so profound for depth so sweet for Consolation and yet so terrible for severity that it well suites with the Author who spake the words and none els Quest. I perceive then that to draw this Well dry to dig this Mine to the bottome and to speak of each severall in this universe were an Herculean work and fit for some divine Theseus or Solomon Besides it would require too large a vollume for Common use wherefore it shall content mee you only Anatomize that part or Member of the whole which is here termed Enmity by laying open the veines and Arteries thereof it being the very point or mayn Center the pole or Cardinall Axeltree upon which this text moves and is turned And that will be sufficient For where prevailing is by lyes there discovery is victory yet lest the Pages should still grow As fi●h into a multitude garble your notions and give us but the very Marrow of the matter And because Method to the matter is as fashion to Apparell and form to building propose what shall be your order of distribution Ans. As the Throne of Solomon was mounted unto by six staires so this Throne of Sathan this strong hold of the wicked may be mounted unto for I only intend a discovery at this time by a Ladder of six steps set upon this ground which is already laid or if this originall be counted for one step then the Ladder consists of seaven staves answerable to the seven steps which led up to that Temple in Ezekiels Vision Ezek. 40.26 For I will draw all our present discourse to one of these heads taking liberty so to place them as may serve best for my purpose and the Readers benefit Viz. The Originall of Enmity The Continuance of Enmity The Properties of Enmity The Causes Why wicked men hate and persecute the Godly The Ends Why wicked men hate and persecute the Godly The Reasons why God permits them The Reasons why The Godly suffer it so patiently These seaven shall limit my speech and your patient attention and I take them only to be inherent in the words there be some short adherent circumstances which I shall salute as I passe they may be within the circumference these are in the heart and Center And these alone as I suppose may serve as spectacles to see the Devill ●nd his Workes by in the matter of hatred and persecution SECT 14 Quest. TO begin with the second point proposed having dispatched the first and to proceed from Explication to Confirmation and so to Application How prove you that there hath been in all Ages past is now and ever shall be between these two Kings Sathan and Christ and their Regiments the wicked and the Godly a perpetuall War Enmity and strife according to the Lords prediction or Proclamation Ans. For proofe I could produce Testimonies and examples innumerable there being scarce a Page in the Bible which doth not ●ither expresse or imply somewhat touching this Enmity yea as if the Scriptures contained nothing else the holy Ghost significantly calls them the book of the Battailes of the Lord Numb 21.14 as Rupertus well observes And because examples give a quicker impression then Arguments the proofe shall be by Induction of particuler instances collected from the Scripures and Ecclesiasticall History wherein I will be briefe and only mention Three in every Age though the Sea of examples hath no bottome for that I shall be forced to speak more at large when I come to the properties and Causes of Enmity The continuance of the worlds Enmity in all Ages Viz. 1. In the old world before the flood 2. After the flood before the Law 3. After the Law before Christ. 4. Since the Gospell in the time of Christ and his Apostles 5. After the Apostles for the residue of the ten Persecutions 6. From the Primitive times and Infancy of the Church hitherto 7. For these present times wherein we live 8. For the time to come unto the Worlds end 1. To begin with the first Age Viz. the old World before the Flood Wee read of this War enmity and strife between Cain and Abell 1 Iohn 3.12 Betweene Lamech and the holy Seed Gen. 4.23.24 and between those wicked Gyants which Moses speaks of and the sons of God Gen. 6.2 to .12 Yea those Gyants bad battle to Heaven as our Mythologists add to ver 4. SECT 15. 2. AFter the Flood before the Law between all the men of Sodom and righteous Lot Gen. 19.4.9.11 2 Pet. 2.8 between Hagar and Ishmael the Bond woman and her son and Sarah and Isaac the Free-woman and her son Gen. 21.9.10 Gal. 4.29 And between Esau and Iacob first in the wombe the more plainely to shadow out this enmity Gen. 25.22.23 and after they were borne Gen. 27.41 SECT 16. 3. AFter the Law before Christ between Doeg and the eighty five Priests which he slew with the edge of the sword 1 Sam. 22.18.19 Between Iezabell and all the Prophets of the Lord which she destroyed 1 Kings 18.13.14 And between the Heads in Israel in Micahs time and all that were good Micah 3.2 SECT 17. 4. SInce the Gospell in the time of Christ and his Apostles this enmity so manifested it selfe not only in the Gentiles

And Saul touching David 1 Sam. 26.21 Yea I know they are perswaded well of them even when they speake most to the contrary though I expect not they should use them thereafter We know Pilate judged Christ guiltlesse but yet he put him to death And Festus acknowledged that Paul was without crime yet he left him in prison I dare say Tertullus knew that he lyed when hee called Paul a Pestilent fellow his conscience could not chuse but answer him Thou lyest in thy throat Tertulus Paul is an honester man than thy selfe And must not these mens consciences tell them that the same they accuse so are in their lives the most unreproveable of the Land Yea I will appeal to their greatest adversaries whether the Protestant at large or those who are called Puritans be of the purest Religion and most reformed to the Primitive Church For not seldome are wicked mens judgements forced to yeeld unto that truth against which their affections maintaine a rebellion And yet as if they would stamp Gods Image on the Devills drosse and the Devills Image on Gods silver they justifie those actions and persons which God condemnes and condemn those which he justifies True these enemies to holines spare not to cast asper●●ions on us else how should they worke their wills How should Naboth be cleanly put to death if he be not first accused of blasphemy 1 Kin. 21.13 and the like of Ioseph Eliah Ieremiah Susanna Paul Stephen and our Saviour Christ himself But if you marke it they are as guilty of the crimes whereof they be accused as Ioseph was in forcing of his Mi●tris or as Naboth and the rest were of those things which were layd to their charge I speak not of those monsters those white Devills who make Religion a stalking Hor●e to villany I know too many dishonour God by wearing of his livery But what was Satan to the children of God Iob 1.6 though hee thrust himselfe into their company Or what wise man will tax all the Apostles because one was a Iudas To argue because some are so and so therefore the rest are alike is a saplesse reason only becomming a foole An argument that deserves rather laughter than beleife Yet most men are 〈◊〉 fooles or rather brute beasts led with sensuality and made to be taken and destroyed as Saint Peter speaks who because they love to speake evill of the way of truth 2 Pet. 2.2.12 If they see but an hipocrite discover himselfe they not onely harden themselves in their sinnes and as it were breake their owne necks at this stumbling block being Satans trap set on purpose to catch their blinde soules in but condemn all the rest of his profession to be such as he is save that they dissemble their hypocrisie more closly cunningly which is as equal and ●u●t as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son But as all are not theeves that Dogs bark at so all are not hypocrites which they terme so But admit there were more than there are the faults of many should not make us uncharitable to all Nor the goodnesse of some make us credulous of the rest SECT 52. INdeed as all our enemies are not alike witty so they are not alike malicious for some transcend this way as Doeg did the rest of Sauls servants another way you shall know such an one by these few markes his hatred is so inveterate and universall that hee spends all his wits in frothy scoffes and invectives against the whole people of God and as if the door were not wide enough except he set open all the windows and break downe the walls to let in this infectious ayre his tongue scrues something against the religious into all discourses and when his owne invention failes it shall be supplyed with what he hath heard for as the Papists never found any error spued out by the Ancients but they have licked it up superstitiously to abuse the same so he never heares of any scoffe slander or devillish invective formerly devised but he licks it up that he may spit it out againe in the face of some Professor or on the other side poyson those with whom he doth converse being to his company like a mad dog that so biteth every one he meets that they become madde too and as apt to bite others as himselfe or in case he meets with another like himselfe in wit and malice it may bee said of them as Diogenes spake of two ill conditioned women when hee saw them talking See how the viper and the Aspe are changing poyson And nothing so tickles the spleen or glads the heart of such as that discourse which may most shame profession disgrace Relion and dishonour God But O that ever those tongues which dare call God Father should suffer them●elves thus to be moved and possessed by that uncleane spirit Or that ever the church should own such for her children In the Primitive times the Church would have denied her blessing to such a Sonne that should have thought himselfe disparaged by serving Christ and wearing of his livery although hee had not scoft at others yet this man flatters himself that he is a Christian yea you cannot beat him from it but that he is as good a Christian as the precisest and shall goe to Heaven as soone But let him that reads consider whether it be not a fearefull thing to lend to Satan the heart for devinng the tongue for uttering and the eare for hearing of calumnies and all this to disgrace the grace of God in his children and make it fruitlesse to themselves and others O impiety to be abhorred Such sport on earth is only sport for the Fiends in Hell and let them look to it for such joyes may chance to cost them eternall mourning yea certainly if the infernall Tophet be not for them in case they repent not it can challenge no guests for I may well say unto such an one Many sinners have done wickly but thou surpassest them al thine is such a superlative such a soul murthering sin that no other sin can paralel it SECT 53. BUt thou hast plenty of excuses to pacify thy blinded and benummed conscience Yea thou wantest not some carnall reasons to make it good as an easie in●ention may put false matters into true Sylogismes And amongst the rest thou wouldest not have men singular wherefore that they may have lesse zeale and more temper thou seekest to allay their heat with frumps and scoffes and taunts and jeeres as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane For carnall men who cleave as close to custome and example of the greatest number as clay to a Cart Wheele thinke every one exorbitant that walketh not after their rule 1 Pet. 4.4 As the Sodomites thought of Lot Gen. 19.9 the hundred

where they bee and another thing to bee master of them It is not the knowing but the possessing of them that makes rich What saith one No more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome only cause any person properly to bee called a wiseman And certainly that wisdome and learning is little worth which nothing profits the owner of it either to vertue or happinesse These things if ye know happy are yee if yee doe them Iohn 13.17 So that he is the best Scholer that learnes of Christ obedience humility c. He the best Arithmetician that can adde grace to grace He the best learned that knows how to be saved Yea all the Arts in the world are Artlesse Arts to this But alas Naturall men are so farre from being thus learned that not one of them doth really and by his owne experience know the chiefe Points of Christian Religion such as are Faith Repentance Regeneration the Love of God the Presence of the Spirit the Remission of sinnes the Effusion of Grace the Possession of heavenly Comforts he knows not what the peace of Conscience and joy in the holy Ghost is nor what the communion of Saints means he knows not what it is to have a certaine and experimentall feeling with a continuall proofe of Gods favour in the whole passage of a mans life and practise c. Prov. 24.7 when every of these are easie and familiar to the meanest and simplest beleever SECT 63. Object BUt the Word of God in divers places calls worldly men wise men yea ascribes the greatest wisdome and knowledge to the wicked Answ. It s true but in what sense Doe ye not perceive that God either speaks it in a holy derision as Gen. 3.22 is to be understood Or else hee speakes it in the person of the wicked calling it wisdome because worldly men deem it so as in another place he calls preaching the foolishnes of preaching because the wicked esteem preaching but foolishnesse and as Christ calls the Pharisees just because they justified themselves Luke 15.7 Or thirdly he meanes the wisdome of the flesh or of the world and that is as much as if he had said in other words foolishnesse for the wisdome of the world is foolishnesse with God and no lesse then twelve times infatuated by the wisdome of God in one Chapter 1 Cor. 2. But to make it more plain that no naturall man is a wise man we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children Heb. 6.4 And there is a spirituall and heavenly wisdom a practicall experimentall and saving knowledge in the heart which keepes a man from every evill way Prov. 2.12 peculiar to the godly alone Ephes. 4.8 and 5.8 The naturall man saith Paul perceiveth not the things of the Spirit of God for they are foolishnesse unto him but the spirituall who have the mind of Christ understand all things even the deepe things of God 1 Cor. 2.14 15 16. And again We speake the wisdome of God in a mystery even the hid wisdome which none of the princes of this world have knowne 1 Cor. 2.7 8. See 1 Thess. 5.4 5. Whence it is that naturall men are said to be in darknesse Ephes. 5.8 Matth. 4.16 whereas the regenerate are called Children of the light and of the day 1 Th●ss 5.4 5. Luke 1.79 Which comparison is very emphaticall For as the Soule is the lamp of the body and 〈◊〉 Reason of the Soule and Religion of Reason and Faith of Religion so Christ is the light and life of faith Whence it followes that as meere sense is uncapable of the rules of reason so reason is no lesse uncapable of the things which are supernaturall And as to speake is only proper to men so to know the secrets of the kingdome of heaven is onely proper to beleevers Sense is a meere beasts reason a meere mans Divine knowledge is onely the Christians Now if it be askt Why a naturall man perceiveth not the things of the Spirit of God Saint Paul in the place before quoted answers He cannot know them because they are spiritually discerned 1 Cor. 2.14 For if they be spiritually discerned how should they discern them that have not the Spirit For as no man can see the Sun but by the light of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor. 12.8 Mat. 16.17 To know the mysteries of the kingdome of heaven wee must have hearts eyes and eares sanctified from above Deut. 29.2 3 4. Psal. 111.10 Luk. 24.45 Iohn 15.15 Rom 8.14 15. Neither is spiritual and ●●avenly wisdome the fruit of time and study as the naturall is It is not eloquence nor Logicall demonstrations that can make us capable of it We cannot attaine to supernaturall and celestiall knowledge by any naturall and terrestriall meanes No learning nor experience will serve to know that great mystery of godlinesse and hid wisdome spoken of 1 Cor. 2.6 7 8 10 c. to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge c. Ephes. 1.17 18. and 3.19 Because this wisdome descendeth from above Iames 3.17 SECT 64. 2 SEcondly As none can attaine to this precious grace of saving knowledge except it be given them from above so it is a jewell of such worth that God gives it to none but his children the godly and such as hee knows wil improve their knowledge to his glory The servant saith Christ meaning the ungodly man knoweth not his masters will but I have called you friends speaking to his Apostles and in them to all that are converted for all things that I have heard of my Father have I made knowne unto you John 15.15 Surely saith Solomon to a man that is good in his sight God giveth wisdome and knowledge Eccles. 2.26 Intimating that he doth not so to the evill man The Wise that is the godly saith Daniel shall understand but none of the wicked shall have understanding Dan. 12.10 A scorner seeketh wisdome and findeth it not but knowledge is easie to him that wil understand Pro. 14.6 that is to him that will be bettered by his understanding Wicked men understand not judgement but they that seeke the Lord understand all things Prov. 28.5 and 3.32 They which observe the Commandments have a good understanding saith David Psal. 111.10 the rest have an ill understanding and a vain an understanding like that of the Scribes and Pharisees which was enough to condemn them but not to save them Such as are delivered up to councells and brought before Rulers and Kings in defence of the Gospell are straitly charged by our Saviour neither to premeditate or take thought before hand how or what to answer because the holy Ghost shall teach them in that