Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	scripture_n	truth_n	7,532	5	5.8743	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65069	Tēs pisteōs elegchos, or, The reason of faith briefly discuss'd in a sermon, preach'd at Pauls before the Right Honourable, the Lord Mayor, &c., the third of October, 1658, and publish'd by the order of his lordship, and Court of Aldermen / by Peter Vinke ...	Timoreus, Theophilus.	1659 (1659)	Wing V562; ESTC R39404	19,583	36

2 Cor. 1.18 but 't is in Christ Yea that is like himself who is the same yesterday to day and for evermore Hebr. 13.8 Men indeed too ordinarily dress Religion as the Heathens did their gods or as the Papists do their images according to the fashion of the time and place in which they live and think that there is little or nothing more in it But be not deceiv'd God will not set his seal in water in a fluid transitory imagination or opinion but in wax in that understanding which though ductile and flexible is fit to retain those impressions which his Spirit shall make in it Secondly Faith differs from opinion in that opinion is onely matter of speculation faith is practical also The seat of opinion is onely the head but wiih the heart man believes Rom. 10.10 To know and assent unto the truths in Scripture will not alone make a man a believer unlesse such a one as the Devil is James 2.19 who believes and trembles Interroge te utrùm credis dicis credo fac quod dicis fidcs est Aug. 'T is not a right faith untill it does what it sayes Nay faith is with all the heart it takes in every faculty for its object hath a double aspect upon the soul first as true and so it bespeaks assent in the understanding and then also as good and thus it excites and draws forth the will and affections without this latter acting of a truth or promise upon the soul a man hath no more benefit by it then he hath nourishment from his food when he only sees and believes the wholesomnesse of it but eats it not Try then your faith by this you would not take a false sixpence and will ye be put off with a false jewel a false faith On the other side 2. Faith is not alwayes an assurance 2 Pet. 1.10 as faith is not an opinion barely so 't is not an assurance for though it be an evidence 't is of things not seen now assurance is a kinde of sight of these things We will suppose assurance much to be endeavoured after when the Apostle charges us to make our calling and election sure and indeed there is no warmth in a direct beam Faith which is the direct act the souls going unto and relying upon Christ will at length save but the reflexe act of assurance chiefly comforts Our present businesse is to shew that they are distinct Consider then that faith is so farre from being an assurance that it must necessarily go before it otherwise a man might be assur'd of what is not and as we are partakers of humane nature before that we know we are and bear the image of the earthy before we know we do so we bear the image of the heavenly and be partakers of the divine nature before we know of it There is an infancy or non-age in both natures as to us and the spiritual life here is no more exempted from its weaknesse than the natural life is from the infirmities which belong unto it I will but name some other particular differences 1. Faith is constant 't is a seed immortal assurance is not the vision is sometimes taken up nay suddenly Acts 10 16. The influence of the Sunne does alwayes remain but the light of the Sun does not it shine and claps in again 2. Faith which justifies admits of no degrees that is wheresoever it is it is in its compleat essence or not at all The soul cannot be partly married or united unto Christ and partly not but on the contrary assurance hath its degrees where it is it is usually but incompleat we know thus too but in part sometimes we read our evidences by a candle-light as well as other-while by a Sunne-beam 3. The act of faith is grounded upon Gods Word Assurance is chiefly grounded upon experience though indeed in both the soul is helped by the Spirit Now I have said this the rather for their sakes who walk in darknesse and see no light such Trees of the Lord may stand and grow Isa 50. ult when most shaken with the winde and clouded from the Sun Remember then what ye have heard this day faith to be viz. As the miraculous cloud which we read of Exod. 14.20 which hath its light side as 't is an evidence but hath its dark side also as 't is of things not seen We come to tell you the condition of a believer 2. Instruct In the condition of a believer which cannot but be desirable Faith hath made him a great one indeed richer than the richest 't is this man only that can say truly as they did vainly Hos 12.8 I have found me out substance a carnal man hath but shadowes lyes which he trusts unto He may dream he eats c. but if ever God awaken him either here or hereafter he shall finde he is hungry truly indigent and full of wants Oh man greatly beloved this is he that hath made the best discovery of what before was but a terra incognita an unknown Region where true Gold and Jewels of real price are to be found and to this place he travels all the remainder of his life nay more he hath a kind of possession of it already Phil. 3.20 and is whilest he lives on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citizen of heaven and there he hath his conversation enjoying by faith the happinesse and doing by love the duties of that place As to earth he is vel praesens absens like Archimedes at the taking of Syracuse never minding what becomes of the world and worldly matters Faith brings him better Relations Riches Possessions then their fading ones are and therefore as to heaven he is vel Absens praesens his heart as another fore-runner is entred in He hath sent his soul as a Prodromus to prepare the way for his body And in the mean while let the winds blow from what corner they will Matth. 7.25 impavidum ferient they can't cause him to make ship-wrack of his substance Thus in the midst of a storme the nodes of the compasse remain immovable when there is nothing else in the whole ship but is tossed too and fro The other things in the ship as the other men of the world are hurried whither the present Tempest and season carries them But believers as the points in the Compasse are fixt at all times being governed not by the various windes but by the constant heavens Ah how much then hath the meanest true servant of God to blesse him for flesh and blood hath not revealed these things Mat. 16.17 acquir'd this substance for them but your Father which is in heaven Faith is a supernatural gift not onely in respect of nature corrupted as all other graces be but in respect also of nature as 't was at first created Faith is not as other graces in our regeneration repaired but as it were new built from

not to do any thing in Religion because I think it rational it may be will-worship but to the Law and to the Testimony Isa 8.20 Neither are we to admit only so much of Scripture as we fancy to be consonant to reason but we are to admit so much only of reason as we are sure is not contrary to Scripture the lesser gives way to the greater God made the Scripture-light as the Sunne to rule the Gospel-day the Moon-light of reason he makes to rule the night amongst those that sit in darkness and in the shadow of death And if at any time we go to Law with revealed truths before this Heathen Judge reason we might win the case indeed but lose truth and hazard our souls The grounds of this assertion are 1. The impotency of reason this eye is blood-shot it cannot see throughly into natural causes if you think it can tell me from whence comes the heat of the stomack the strength of the nether jaw stand upon the banks of our Euripus the Thames and give a satisfactory reason of its ebbing and flowing Or answer me those questions propounded in the 36. 37 38. Chapters of Job And if thy reason be either not faithful or able in its own things who will commit unto it the resolution of those things that are not its own 2. But suppose it had not contracted any impotency yet at best reason is fallible and may be deceiv'd The eye is the most certain of all the senses and yet I have read of twenty wayes whereby it may be deceived in its Object I am sure there are many more wayes whereby this eye of the minde may be imposed upon reason at best is a creature Whittaker de authoritate Scripturae it hath erred it may erre and we should be alwayes at incertainties if we had not an infallible Rule for our souls something which may be believed for its own sake which only Gods Word may safely be Nay never did Gods children erre more dangerously then when they eyed natural causes and reason too much 'T was the cause of Sarah's laughing Gen. 18.12 Luke 1.18 Gal. 1.16 after I am waxed old shall I have pleasure and of Zechariah's doubting I am an old man and my wife well stricken in years And therefore Saint Paul sayes that when he was call'd to be an Apostle to go and preach amongst the Heathens in the midst of contempt and persecution he conferr'd not with flesh and blood certainly if he had they would have said to him too Master spare thy self Though then we yield that reason is a light yet we say also 't is but noctiluca cerebri Aug. Prov. 20.27 a glow-worm light for all its lustre we have still need of the Sun I grant it is the candle of the Lord but I am sure withal that it hath need of snuffing and if at any time it be a rule it must be regula regulata not regulans no further a Rule then it is its self ruled according to Scripture and the Word of God Consider 2 Negatively That that very truth promise c. which you do believe does not benefit your souls as to eternity in that 't is rational but as 't is believed for example that God might commiserate Mankinde and finde out wayes for its recovery is rational but as this is rational barely it does not at all conduce to our salvation but as there hath been a Declaration to this purpose made by God in his Word An assertion or principle how rational soever is low faint and dead as to the begetting or carrying on of a spiritual life till the Spirit it self does animate and enliven it 't is Gods speaking of these or the like truths in Scripture and to the heart which makes them seed apt for the propagating a new life The reason in them is but as a stick that bears up a Vine or Plant more precious than its self but gives it not life The life of faith is from its self not from reason The sum of what hath been spoken amounts to thus much Reason is our Reuben the top of our excellency Apollonius Tyaneus Musonius Vorstius c as men but if it goes up to our fathers bed it shall not excell and experience of all ages hath taught us that none have proved more desperate enemies to the truth of Religion than many otherwise excellently parted men Thus we have heard of some who having digged too deep have met with such damps as have extinguish'd the candle they were let down withal thus learning as a flash of lightning leaves men in the greater darknesse And surely there is much of that commination Isa 7 9. fulfill'd amongst us which the Septuagint and many of the Antients read thus if ye will not believe ye shall not understand Cypr. lib. 1. adversus Judaeot Tertull. adver●us Marc. Psal 25.9.1 Cor. 1.26 the things of God are to be believed that they may be understood The modest and humble believer not the captious and proud Philosopher hath the promise to understand them As beasts though of more exquisite sense then men yet cannot determine of humane affairs so men if barely though excellently rational will be as much at a losse in heavenly matters God would not that a tool any sharp instrument should be lifted up towards the making of his Altar Exod 20.25 C●ussin ●● saincte Cour. some think the truth and substance of that Law was to shew how much God did abhorre to have the point of the acutest reason lifted up upon the Altar of faith How much then certainly are they to blame who draw the Curtains and shut out in their very Sermons and spiritual discourses the day-light of Scripture that they may enlighten them as they think the better by the candle of reason but I would not prevent my self in the application which I am now come unto This Scripture instructs exhorts comforts Applic. 't is useful first for instruction we may hence learn 1. The nature of faith and 2. the condition of the faithful The nature of faith 1. Instruction which is twofold and concerning it these two things 1. 'T is not an opinion barely 1. In the nature of faith 't is an evidence But yet secondly 1. 'T is not a bare opinion 't is not an absolute assurance for 't is of things not seen In the first place we hence learn that true faith is not a bare opinion or imagination there are these two remarkable differences between them For first the object of opinion is something look'd upon as in its own nature uncertain the object of faith as in its self certain The Scepticks those great Opinionists held that there was nothing certain but notwithstanding whatsoever was said for any matter to day as much might be said on the contrary side to morrow But believers build upon a word which is not Yea and Nay changeable and inconstant

ΤΣ ΠΊΣΤΕΩΣ ἜΛΕΤΧΟΣ OR THE REASON OF FAITH Briefly discuss'd in a SERMON Preach'd at Pauls before the Right Honourable The Lord Mayor c. The third of October 1658. And publish'd by the Order of his Lordship and Court of Aldermen By PETER VINKE B. D. Sometimes fellow of Pembroke-Hall in Cambridge and now Minister of M. Corn-hil London Where is the Wise where is the Scribe Where is the Disputer of this world 1 Cor. 1.20  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr lib. 1. Strom. Quantum attinet ad hominis naturam nihil est in co melius quam mens ratio sed non secundum ipsam debet vivere qui beatè vult vivere alioquin secundùm hominem vivit cùm secundùm Deum vivendum sit ut possit ad beatitudinem pervenire propter quam consequendam non seipsâ debet esse contenta sed Deo mens nostra subdenda est Aug. lib. 1. Retractation LONDON Printed by E. M. for Ralph Smith at the Bible in Corn-hil near the Royal Exchange 1659. TO THE RIGHT HONOURABLE Sr RICHARD CHIVERTON Kt. Lord Mayor of the CITY of LONDON And to the Honourable Court of Aldermen Right Honourable THis ensuing Sermon which I never thought should have breath'd much above an houre unlesse in them that heard it is now at your command to receive a kinde of new life and to walk abroad in the view of all men it onely stayes in a line or two to crave your protection which being it comes forth only at your Honours call your goodnesse will not and your justice cannot deny As for the subject of this discourse I may truly say it is not unworthy of you as men but 't is highly necessary for you as Christians Humanity requires you to skill of the right use of reason and Christianity expects you should not be ignorant of the Prerogatives of Faith Reason indeed makes you men 't is Faith onely that can make you good men and better were it never to have been men than not to have been good I do not at all intend the least prejudice to Reason I am not so Cynical as to bark at that Moon-light this would be but an ungrateful requital for this Royal gift which our Creatour hath bestow'd upon us though I cannot equal it much less prefer it to Faith As that houshoulder does not injure his inferiour guests when he sayes unto them stand ye here and to the more honourable come up hither Of the two I confess Reason as Leah is indeed the elder but tender eyed and though seven years service is not too much for her yet how many more would be well spent for the obtaintng of her younger but more amiable sister Faith though Reason is the first-born yet Faith hath the blessing and concerning these that determination holds true too The elder shall serve the younger But oh What opposition does this meet withal in the minds of men How hard is it to perswade them to become fools though it be only as a means to make them wise I know not which if compar'd doth more exert the Almighty power of the Spirit of grace the bringing into subjection the high thoughts or the strong lusts that resisted it I am sure it is full out as difficult to make the blinde to see as it is to make the lame to walk We are then certainly as earnestly to labour to bring our mindes as our lives unto the obedience of faith It is no more lawful in the things of Religion to think as we list then it is in our daily conversation to practice what we please A defluxion from the head will soon corrupt the other parts and nothing is more dangerous then to suffer this childe of the bond-woman Reason to laugh at Faith the heir of the promise if we mock God or his Word he also will have us in derision The sum then of what I have in this truth's behalf to require of you is but what I hope the justice of this Honourable Court acts dayly suum cuique tribuere to give to every one that which is his When any case betwixt these two parties Faith and Reason shall be pleaded before you or rather in you give unto Reason the things that are Reasons and to Faith the things that are of Faith Honour your God by believing things which you do not see and he will honour you causing you to see hereafter those things which you do here believe which mercy especially I earnestly beg for you of the God of mercy acknowledging my self Right Honourable The most Obliged to serve you in the Lord PETER VINKE At Corn-hil October 26. 1658. THE REASON OF FAITH HEBREWES 11.1 Now faith is the substance of things hoped for the evidence of things not seen THe blessed Apostle or whosoever was the Penman of this Epistle having told the believing Hebrewes of the great need they had of patience chap. 10. ver 36. and foretold the Apostasie of many by reason of the want of it in the words fore-going my Text In this Chapter he seasonably brings in a discourse of faith this grace being the best food to strengthen patience and physick to purge Apostasie The first thing then we shall consider to clear the Context is the particle now or but Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as some observe Dr. Gouge in locum is the note of an assumption or minor proposition in a Syllogisme The whole Argument may be fram'd thus If faith be the substance of things hoped for and the evidence of things not seen the just that live by it as in chap. 10. ver 38. c. may well be patient and need not think of drawing back ver 39. but faith is the substance c. Hence it is that the Apostle throughout this Chapter enlarges only upon this subject and as in this first verse he layes down the doctrine of faith so in the following verses he speaks to the practice of it Examples having this advantage above Precepts that they shew their feasibility or practicablenesse a believer will not have a harder task enjoyned him than faith hath enabled many to undergo witnesse the whole cloud of witnesses here specified and therefore he may with the more courage and confidence buckle himself unto it The words themselves are not a perfect definition of faith by genus and differentia faith being of an indefinite nature And how can we look for the perfection of that grace here the nature of which we cannot sufficiently comprehend They are then a two-fold description of faith 1. A formâ internâ 'T is a substance 't is an evidence 2. Ab objectis externis Of things hoped for of things not seen Each part you see hath twins and those very like one another we intend to speak to them in their order as they lay in the words The first word that holds forth the internal form or nature of faith Faiths first internal form 〈◊〉 〈◊〉 〈◊〉