Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	kindle_v	zeal_n	zealous_a	58	3	9.5180	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40891	XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.; Sermons. Selections	Farindon, Anthony, 1598-1658.	1647 (1647)	Wing F434; ESTC R2168	760,336	744

attributes he hath he is called the Spirit of Adoption Rom. 8.15 the Spirit of Faith 2 Cor. 4.13 the Spirit of Grace of Love of Joy of Zeale for where he worketh Grace is operative our Love is without dissimulation our Joy is like the joy of heaven as true though not so great our Faith a working faith and our Zeal a coale from the Altar kindled from his fire not mad and raging but according to knowledge he makes no shadowes but substances no pictures but realities no appearances but truths a Grace that makes us highly favoured a precious and holy Faith full and unspeakable Love ready to spend it self and zeal to consume us of a true existence being from the spirit of God who alone truly is but here the spirit of Truth yet the same spirit that planteth grace and faith in our hearts that begets our Faith cilates our Love works our Joy kindles our Zeal and adopts us in Regiam familiam into the Royall Family of the first-born in Heaven but now the spirit of Truth was more proper for to tell men perplext with doubts that were ever and anon and sometimes when they should not asking questions of such a Teacher was a seal to the promise a good assurance they should be well taught that no difficulty should be too hard no knowledge too high no mystery too dark and obscure for them but Omnis veritas all truth should be brought forth and unfolded to them and have the vayle taken from it and be laid open and naked to their understanding Let us then look up upon and worship this spirit of Truth as he thus presents and tenders himself unto us as he stands in opposition to two great enemies to Truth as 1. Dissimulation 2. Flattery and then as he is true in the lessons which he teacheth that we may pray for his Advent long for his coming and so receive him when he comes And first dissemble he doth not he cannot for dissimulation is a kind of cheat or jugling by which we cast a mist before mens eyes that they cannot see us it brings in the Divel in Samuel's mantle and an enemy in the smiles and smoothness of a friend it speakes the language of the Priest at Delphos playes in ambiguities promises life As to King 〈◊〉 who a 〈…〉 slew when death is neerest and bids us beware of a chariot when it means a sword No this spirit is an enemy to this because a spirit of truth and hates these in volucra dissimulationis this folding and involvednesse these clokes and coverts these crafty conveyances of our own desires to their end under the specious shew of intending good to others and they by whom he speaks are like him and speak the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.12 in the simplicity and godly sincerity of the spirit not in craftinesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling the Word of God deceitfully 2 Cor. 4.2 Eph. 4.14 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the slight of men throwing a Die what cast you would have them noting their Doctrine to men and the times that is not to men and the times but to their own ends telling them of Heaven Wisdom 1.5 when their thoughts are in their purse This holy spirit of Truth flies all such deceit and removes himself far from the thoughts which are without understanding and will not acquit a dissembler of his words there is nothing of the Divels method nothing of the Die or hand no windings nor turnings in what he teacheth but verus vera dicit being a spirit of truth he speaks the truth and nothing but he truth and for our behoof and advantage that we may believe it and build upon it and by his discipline raise our selves up to that end for which he is pleased to come and be our teacher And as he cannot dissemble so in the next place flatter us he cannot the inseparable mark and character of the evill spirit qui arridet ut saeviat who smiles upon us that he may rage against us lifts us up that he may cast us down whose exaltations are foiles whose favours are deceits whose smiles and kisses are wounds for flattery is as a glasse for a fool to look upon and so become more fool than before it is the fools eccho by which he hears himself at the rebound and thinks the wiseman spoke unto him and it proceeds from the father of lies not from the spirit of truth who is the same yesterday and to day and for ever who reproves drunkennesse though in a Noah adultery though in a David want of faith though in a Peter and layes our sins in order before us his precepts are plain his law is in thunder his threatnings earnest and vehement he calls Adam from behind the bush strikes Ananias dead for his hypocrisie and for lying to the holy Spirit deprives him of his own Thy excuse to him is a libell thy pretence fouler than thy sin thy false worship of him is blasphemy and thy form of godlinesse open impiety and where he enters the heart Sin which is the greatest errour the grossest lye removes it self heaves and pants to go out knocks at our breast and runs down at our eyes and we hear it speak in sighs and grones unspeakable and what was our delight becomes our torment In a word he is a spirit of truth and neither dissembles to decieve us nor flatters that we may deceive our selves but verus vera dicit being truth it self tells us what we shall find to be most true to keep us from the dangerous by-paths of errour and misprision in which we may lose our selves and be lost for ever And this appears is visible in those lessons and precepts which he gives which are so harmonious so consonant so agreeing with themselves and so consonant and agreeable to that Image after which we were made to fit and beautifie it when it is defaced and repaire it when it is decayed that so it may become in some proportion measure like unto him that made it for this spirit doth not set up one precept against another nor one text against another doth not disanul his promises in his threats nor check his threats with his promises doth not forbid all Feare in confidence nor shake our confidence when he bids us feare doth not set up meeknesse to abate our zeale nor kindles zeale to consume our meeknesse doth not teach Christian liberty to shake off obedience to Government nor prescribes obedience to infringe and weaken our Christian liberty This spirit is a spirit of truth and never different from himself never contradicts himself but is equall in all his wayes the same in that truth which pleaseth thee and that which pincheth thee in that which thou consentest to and that which thou runn●st from in that which will rayse thy spirit and that which will wound thy spirit And the reason why men who

same sinners we were as wicked as ever Our Religion puts forth no thing but blossomes or if it knit and make some shew or hope of fruit it is but as we see it in some Trees it shoots forth at length and into a larger proportion and bigness then if it had had its natural concoction and ripened kindly and then it hath no tast or rellish but withers and rots and falls off And thus when we too much dote on Ceremomy we neglect the maine work and when we neglect the work we fly to Ceremony and formality and lay hold on the Altar we deale with our God Clem. Alexande 3. strom as Aristotle of Cyrene did with Lais who promised to bring her back again into her country if she would help him against his Adversaries whom he was to contend with and when that was done to make good his oath drew her picture as like her as art could make it and carried that and we fight against the devil as Darius did against Alexander with pomp and gayetry and gilded armor as his prey rather then his enemies and thus we walk in a vain shadow and trouble our selves in vain and in this Region of shews and shadows dreame of happinesse and are miserable of heaven and fall a contrary way as Julius Caesar dream'd that he soared up Suet. Vit. C. Caesar and was carryed above the clouds and took Jupiter by the right hand and the next day was slain in the Senate-house I will not accuse the foregoing Ages of the Church because as they were loud for the Ceremonious part of Gods worship so were they as sincere in it and did worship him in spirit and truth and were equally zealous in them both and though they raised the first to a great height yet never suffered it so to over-top the other as to put out its light but were what their outward expressions spake them as full of Piety as Ceremony and yet we see that high esteem which they had of the Sacraments of the Church led some of them upon those errors which they could not well quit themselves of but by falling into worse It is on all hands agreed that they are not absolutely necessary not so necessary as the mortifying and denying of our selves not so necessary as Actuall holinesse It is not absolutely necessary to be baptized for many have not passed that Jordan yet have been saved but it is necessary to have the Laver of Regeneration and to clense our selves from sin It is not absolutely necessary to eat the Bread and drink the Wine in the Sacrament of the Lords Supper for some crosse accident may intervene and put me by but it is necessary to feed on the Bread of Life as necessary as my meat to doe Gods will True Piety is absolutely necessary because none can hinder me from that but my selfe but it is not alwayes in every mans power to bring himselfe to the Font or approach the Lords Table All that can be said is That when they may be had they are absolutely necessary but they are therefore not absolutely necessary because they cannot alwaies be had and when they stretcht beyond this they stretcht beyond their line and lost themselves in an ungrounded and unwarranted admiration of these Ordinances which whilst we look upon them in their proper Orbe and Compasse can never have honour and esteem enough They put the Communion into the mouthes of Infants who had but now their Being and into the mouthes of the Dead who had indeed a BEing but not such a Being as to be fit Communicants and Saint Austin thought Baptisme of Infants so absolutely necessary that Not to be baptized was to be Damned and therefore was forced also to create a new Hell that was never before heard of and to find out mitem damnationem a more mild and easie damnation more fit as he thought for the tendernesse and innocency of Infants Now this was but an error in speculation the error of devout and pious men who in honour to the Author of the Sacraments made them more binding and necessAry then they were and we may learn thus much by this over-great esteem the first and best Christians and the most learned amongst them had of them that there is more certainly due then hath been given in these latter times by men who have learnt to despise all Learning and whose great devotion it is to quarrell and cry down all Devotion who can find no way to gain the reputation of Wisdome but by the fierce and loud impugning of that which hath been practiced and commended to succeeding Ages by the wisest in their Generation by men who first cry down the Determinations of the Church and then in a scornfull and profane pride and animosity deny there is any such Collection or Body as a Church at all But our Errors in Practice are more dangerous more spreading more universall For what is our esteem of the Sacraments more a great deale then theirs and yet lessE because 't is such which we should not give them even such which they whom they are so bold to Censure would have Anathematized We Think or Act as if we did that the Water of Baptisme doth clense us though we make our selves more Leopards fuller of spots then before That the Bread in the Eucharist will nourish us up to eternall life though we feed on husks in all the remainder of our dayes We baptize our children and promise and voew for them and then instill those thriving and worldly principles into them which null and cancell the vow we made at the Font hither we bring them to renounce the world and at home teach them to love it And for the Lords Supper what is commonly our preparation A Sermon a few houres of meditation a seeming farewell to our common affaires a faint heaving at the heart that will not be lifted up a sad and demure countenance at the time and the next day nay before the next day this mist is shaken off and we are ready to give Mammon a salute and a cheerfull countenance the world our service to drudge and toyle as that shall lead us to rayle as loud to revenge as maliciously to wanton it as sportfully to cheat as kindly as ever we did long before when we never so much as thought of a Sacrament And shall we now place all Religion nay any Religion in this or call that good that absolutely good and necessary for which we are the worse absolutely the worse every day Well may God ask the question Will he be pleased with this Well may he by one Prophet ask who hath required it and by another instruct us and shew us yet a more excellent way It was not the error of the Jew alone to forget true and inward sanctity and to trust upon outward worship and formality but sad experience hath taught us that the same error which misled the Jew under his weak and