Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	see_v	sin_n	soul_n	6,896	5	5.1461	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15106	A godlie sermon preached the xxj. day of Iune, 1586. at Pensehurst in Kent, at the buriall of the late right honourable Sir Henrie Sidney Knight of the noble order of the Garter, Lord President of Wales, and of her Maiesties most honourable priuie councell, By Thomas White professor in diuinitie.	White, Thomas, ca. 1550-1624.	1586 (1586)	STC 25404; ESTC S101855	15,728	42

nowe it is nothing so but otherwise and we shall see him as he is and not as he was We shal sée him but not as Peter and the rest when he appeared glorified on the mount Tabor but partly and after a sort Matt. 19. whose brightnesse yet the Apostles could not beare though it were not long nor fully reuealed vnto them but we shal beholde him as the onely Emperour sitting in the throne of heauen with all his hoste of Saintes and spiritual powers not by faith as nowe but truely by sight not in the mirror of his worde but in the presence of himselfe So the wicked shall see him when he commeth for al flesh shal beholde him Mat. 29. 30. It is true But this thing shalbe their death a thousand times that they shal sée him in whome they haue not beléeued nay him whom they haue pearced Ioh. 19. Zach. 12. They shall sée him as Adam heard the voyce of God in Paradize and ran away Gen. 3. If no mortall wight can beare or abide the glorie of an Angell but he must tremble and feare melt and fall in sunder for the brightnesse how much greater horror and confusion shalbe to the sinnefull creature when the Creator is in presence and ready to enter his indgement But mercie shall worke in that day toward all beléeuers according to the couenant and we shall be chaunged into his glorie after an image when we shall behold him as he is 2. Cor. 3. 18. These things ought to kéepe our faith and hope aliue in the promise and against all temptations to make vs moste patient for if we be afflicted we are more sutable vnto Christe We must kéepe the possession of our selues and of our soules by patience not by insensibilitie but by suffring after Christ by Hope we must correct and cut off all preposterous humors and affections of the fleshe which doe but wound our faith and cast a man into many perplexities remedilesse if he promis to him selfe any other thing or do looke for it otherwise or sooner or later than God hath ordeined in his word It is lawfull for a man to burne in desire and for this cause speaketh the Apostle to stirre vs vp and celeritie in desire séemeth alwaies to be delaie but the qualitie of faith through hope is to be contented with the opportunitie of God called the Lordes leasure knowing for a suretie that she shall once sée him as he is The third part And he which hath this hope in him purgeth him selfe euen as he is pure These words concerne y e exhortation that we should labor to be holy as he is holy Leu. 19. 2. for albeit the promises of God do passe most fréely frō himself yet there are alwais certaine couenantes conditions required as faithfulnesse and obedience to the word So Abraham our Father with whome the contract was first made and as it were left in his hand for vs is commaunded to walke vprightly before the Lorde Gen. 17. 1. And so albeit we are saued fréely yet it is by faith and not by euery starting faith but if we doe continue to the end Matt. 10. And because there is no other way to make our calling sure than by adding vertue to our faith therefore true faith is alwayes fruitefull neuer idle nor wearie of good workes for albeit they be no cause yet they are the way to heauen for by these meanes an entring into the euerlasting kingdome shall be ministred aboundantly vnto vs 2. Pet. 1. 11. Saint Iames reasoneth thus No workes and no faith and Saint Iohn in this place thus No purging of our selues and no hope all one in conclusion He that mindeth not sanctification shall neuer sée the Lorde Hebr. 12. 14. but the pure in heart are blessed for they shal see God saith Christ Matt. 5. 8. Neither let the deuill insinuate himselfe to make vs thinke Gods grace the lesse or our state the worse for these conditions as he delt with Adam our father about the trée forbidden for our saluation standeth most sure in Christe the he●uens haue no sounder foundation the whole matter being firmely past by worde and othe from God nay beeing fully done and finished by the life and death of Christe Wherefore if Adam in Paradize and the Angels in heauen euen in their creation did stand vpon their obedience which when they forsooke they fell howe much more should man in his redemption content himselfe with the couenants of God especially séeing they are such as doe not hinder but further him in the faith life of Christ And albeit such perfection is required as séemeth is impossible vnto mā To be pure as he is pure in whose sight the Angels are not without spot yet we must cōsider that he dealeth not with vs as by the rigor of the law though he might iustly iudge vs for all our transgressions and wants therin but he setteth vp himselfe as a marke of perfection to aime contend vnto as Philip. 3. 14. And because we can neuer come néere vnto perfectiō in this life and yet we ought to presse hard and to followe after it what else doth the Apostle meane by these words but that there should be in vs a continuall indeuour to procéede from vertue to vertue and neuer to desist vntill we come into the brightnesse of his presence And as this place giueth no allowance to mens workes after the Romish rate who may aswel think to clense durt with dung as to purge sinne with their desert for if we trust to merit then we must dispaire so it answereth thē as Calumnious enimies which so shamefully béelye the doctrine of faith to be against good works where as nothing is more oft or vsual in scriptures thā after faith workes It is the course that all the Apostles take as it were the line they al draw in The fountains do not more naturally break forth and issue into streames than the holy Scriptures doe plentifully powre out themselues into this kinde of exhortation Wherefore if they could hit vpon it they should sée themselues lyers For it is meritte of workes and not good workes 〈◊〉 disclaime And herein as we are wise ●●●aue the law which is impossible to saue vs because of sin so are we found faithfull vnto God when we sticke vnto his ordināce and will not séeme to saue our soules otherwise than he hath appointed in his worde which is by faith onely But I haue béene ouer long and tedious séeing this part is an exhortation with an exhortation I will conclude it That séeing to sin and do wickedly hath béen the way both of men Angels but to arise and repent pertaineth only to Christians the saued of God and séeing we may not as stockes and stones suffer the spirite of Christ which is in vs to passe thorough vs insensibly without all effect of holinesse as water runneth through his pype but our continual diligence and indeuour is required let vs craue the continuance increase of Gods grace spirit in our hearts y t therby séeing the infirmity of our liues we may be able to purge our selues our bodies soules euē as he is pure and that we vse not the spring to purge the body think the fall good enough for the soule after the olde maner making Winter-worke of our saluation lest we be preuēted in an houre that we consume not the strength of our dayes vpon our selues the worlde and the deuill and bring to God our bleared eyes palsey handes which was forbidden to be offred in the Law Mala. 1. except we shall thinke it a sacrifice good enough for the Gospell but that taking nay redéeming the time because the dayes are euill we may shake off presumption and preuent desperation our deadly enimies and so disapoint the Deuil And albeit we cannot winne heauen by our merits who are the sonnes of him that lost paradize by his works the entrance whereof an Angell of anger did alwayes kéepe against him with a brandeshing sword yet séeing we are all the sonnes of God by faith heires annexed with Christ of eternal life through the spirit let vs contend thither by continual righteousnes holinesse of life as by y e way let vs neuer faint or giue ouer vntil we come to that place where only we shalbe perfect and without spot and where we shall sée him as he is that is moste glorious To whom with the Father and the holie Ghost thrée persons and one eternal euecliuing God be all honor glorie praise and power both now and euermore Amen Errata In the third page of A in the third verse of the text adde in him In the 14 page of A the last line breath for birth In the 15. 22. line adde saying Ibid. line 23. And for Yet In B. pag. 7. line 18. person for perish In B. 13. line 26 When for That Obiect Solutiō Gen. 25. 6. Psal. 49. 1● Mat. 6. 21. Psal. 49. Iosua 10. 13 Eccle. 9. Rom. 8. Obiect Solutiō Phil. 3. Colos. 5. 3 The Papists grosse error of transubstantiation Demer Act. 1. Heb. 6. Iames. ● Mat. 27. 46. Obiec Solut. Obiect Solutiō Gen. 3. 14.

lambe vndefiled and without spotte 1. pet 1. All the worlde is not worthy to serue for one counter in this reckoning for all the treasures thereof are but meere corruptiō And men Angels must geue place to the sonne of God and let him alone with this matter for euer who hath opened all the Treasures of his goodnes euen the fountaines of his loue and hath powred out the bowels of his mercy Wherefore if either the great price a man payeth doe cause great loue of the thinges so bought or the grieuous paine a woman suffreth in thē Throes and pangues of her Trauaile doe procure a perpetuall minde and memory of her Issue and will not possibly admit forgetfulnes of the same for euer Isay. 49. Then there is no cause at all of any doubt in Christ whose loue cannot goe backe him selfe being risen from the dead and ascended into heauen who stucke fast vnto vs in all the agonies and anguish of his death though hée turned his head yet hée chaunged not his heart but drancke the draught of death and damnation for the time Justly therefore might Iohn y e apostle terme the christians here deerely beloued at which loue him selfe séemeth to stande astonied in the first verse of this chapter and therefore by way of admiration hée laboureth to expresse it Beholde what loue the father hath shewed on vs that wée shoulde bée called the sonnes of God Wherefore séeing God him selfe hath sayd it and shewed vs all his secret counsell in it for otherwise Christ so borne and buried so rising and raigning shoulde haue bene but happy for him selfe and not at all for vs except God had so ordained him to bee a mediator for vs and set him out to bee a propitiation for our sinnes Rom. 3. Nay séeing the Lorde hath sworne it as you haue heard let vs geue glory vnto God and belieue and liue let vs belieue not hystorically which is prophane but after the spirit For as an heauenly knowledge of earthly thinges by the meanes of faith doth help a man to heauen so an earthly knowledge of heauēly things bée it neuer so excellent yet through y e flesh it doth but send a man to hell And because the Apostle doth so vrge the instance of the present time directly pressing this worde Now now are wee the sonnes of God Let vs not dreame that wee were his sonnes before wée did belieue as if it were of nature or that wée shall become his sonnes after wée haue belieued as if it were not of grace but let vs firmely hold with the apostle that wée are nowe the sonnes of God euen when we doe belieue You were darknes but you are now light in the Lorde Ephe. 5. 8. Prooue your selues therefore whether you bee in the faith sayth the apostle 2. Cor. 13. 5. You shall easely finde whether you haue faith or noe except you will deceaue your selues And it fareth not with faith as with the eies of y e body which the further off it seeth the brighter and better it is but true faith except it be the naked name or shrine of faith the greater it is the neerer it findeth and beholdeth the Lord not aboue in the cloudes but beneath in our hearts whose Temple wee are that is God dwelleth in vs by faith 1. Cor. 3. The second part Here followeth the answering of an obiection in these wordes But yet it doth not appeare what wee shalbe c. It is most sure that God doth know who be his albeit men may easely deceaue them selues with an opinion of faith For superstition séemeth to bee true Religion and Hypocrisie is very like to christian profession and there is a faith which is maruelous forwarde and feruent for the time but proueth but temporary in the ende Wherefore it standeth vs vpon to cast off all Hypocrisie and double dealing with God and to looke soundly to our selues for Cocle cannot bée discerned from Corne in the blade Chaffe ariseth of the same seede groweth in the same field and by the same meanes is nourished with the Wheat many are glorious nowe but yet it appeareth not what they shalbe This doctrine is true and were exceeding good for our cunning counterfaites in Religion which roabe themselues with the out side thereof for the time but robbe God of his honour which professe the gospell but in peace doe plague and persecute the sainctes which are afrayd of nothinge more than of an extraordinary measure of the light they are nowe Gods sonnes for so they wilbe called but yet it doth not appeere what they shalbe when hee commeth which hath his phanne in his hande who can seuer the shéepe from the goates who called as déepe dessemblers as them selues Hypocrites and painted Sepulchers let the pollicies of men yéeld them what alowance they list they get none of God nor of his Christ with whom whosoeuer is not wholly with hee is directly against and such indifferent midlesised men y e scripture knoweth none But these wordes goe another way and cary another sense it doth not yet appeare it is a concession or a graunting to the aduersary so much that whatsoeuer appeareth in this life or can appeare it is but poore and miserable too vile and base for y e sonnes of God in their estate whether you respect our breath or life or death for vnto all and euery one there is but one and the same comming in and going out Betwene the riche and poore you can finde no difference nay wise and foolishe are all one in this thing and that which is most of all There is no oddes betwene a man and a beast if you respect the body Eccle. 3. For man being in honour may well be compared to the beaste that perisheth wherefore you may not iudge by sight but by faith not after the externall thinges which are present but after those thinges which are prepared and to come For as sense onely apprehendeth the thinges present and memory the thinges that are past so faith beholdeth thinges that are to come and spirituall wisedome considereth all thinges and knoweth that albeit the kinges daughter bee neuer so richly clad as in a vesture of gold yet al her beauty is within 4. 5. Psal. Isay doth properly play the Harold when he maketh corruption the coate of all men All fleshe is grasse Esay 40. And least hée should seeme to doe iniury vnto great men hee doth geue it with a difference And all the glorie of it is as the flowre of the field To whom Solomon the kinge consenteth who termeth the totall summe of all things vanity of vanities All thinges vnder the Moone say the Philosophers are mutable but the prophet telleth vs that euery thing vnder the Sunne is corruptible and vaine I will not now speake of the infinite necessities of the poore with the which hee being daily pinched and pressed cannot choose but he weary of his life for it is most euident neither

can I conueniently discourse of the godly whose condition is not better but rather worse than the rest For how so euer it goeth they are certayne of bitternesse in this life if they hée euill God wilbe vpon them if they bee good the euill will both hate and hunt and persecute them they are sure to bée exposed to the tyrants of the time the proude persons of the worlde and to all the sonnes of the Deuill If any spéede well in this life by all likelyhoode it is the Rich for they are the men of this worlde the day and time is theirs they rule and strike the stroke they liue and take their pleasure as they list and therefore is the world set in their heartes for where the treasure is there the heart will bee But yet notwithstanding if a man shall duely waigh the continuall vexations of spirit the sodaine reciprocations and chaungings as often as of the Moone the ircksomnes of pleasures themselues together with the vncertainty and shortnes of their breath which is as it were a hooke of God set in the nostrells of all the sonnes of men to restraine them with all he will soone gene his consent that the states and starres of this worlde are miserable for all their riches if not the more miserable which is most certaine For the greatest part of riche men they are miserable because whatsoeuer they enioy it is but as a dreame but as a shadowe whatsoeuer they followe after it is all vncertayne vnconstant yea as the Ship doth swiftly trace the Seas y e Birde with quicke winge doth fly in the Skies or as an Arrowe shot strongly at a marke so hasteth and passeth pleasure fast away and riches with Eagles winges doe often take the morning flight Wée see that great rentes and reuenewes doe not alwaies keepe vs company in our life and in death they are sure to depart they are but as the Aples of Sodom which if you touch them they turne to dust or as the Goord of Ionas which withered in a moment neither doe they redéeme the life from y e graue They cannot wisedome is not able to do it because time as a tiraunt casteth all downe and laieth all a longe yea being the appointed line and measure of euery thing it weareth out the very heauens as a garment and being swift in all other thinges it is both swift short in the life of man Wherfore the prophet saith our life is but a span long 49. Psalm You haue heard the difference that Isay gaue betweene the grasse the flower The flower is more orient but not more permanent yea sooner fadeth the flower than the grasse and though in corruption there be no difference yet to corruption there is greater spéede in the one than in the other as y e Sunne the eye of the worlde can testifie And as soone as soddayne as often and as miserably dieth the Riche and honourable person as the poore and naked soule which thing this presēt spectacle can demonstrate The reason is because all the grace and glory of the fleshe it is but as the grasse or flower of the field I haue said you are Gods but you shall die like men Psalm 82. 6. Wherefore if a man coulde possibly bee as glorious as y e sunne yea though he were y e crowned king or second to the king his son or as one of the Princes fellowes so that for his excellency and beauty he might well bee compared to that glittering Image in the Prophet Dan. 2 31. whose head was of golde his breast and armes of siluer his belly and thyghes of brasse and legges of Iron yet his féete are alwaies parted with brickle clay This is the foote of all fleshe claye and this is their only way into the earth in the which way wée are all caried with continuall motion And as all the Riuers doe runne into the Sea from whence they sprange so by a decree hasteth Adam into the earth from whence hee came and stayeth no where from the byrth vnto the graue For as we all increase wée doe decrease and in vaine doth a man expect his death to come a great part whereof is past to him that hath liued many or any yeares Singular therefore is the Metaphor of the flower to florish out the nature of the great ones of the earth who in scripture are vnder these termes otherwise commended to them selues as by vapoures shaddowes blastes of winde bladders of water not onely vanitye but vanitie of vanities so quickly in the turninge of a hande nay in the twinckling of an eye commeth man to naught And as the great worlde in the closing vp and conclusion of nature shall at once euen in a moment receaue a chaunge so in an instant Adam y e litle worlde falleth and commeth to his end for too day a man too morrow none nay now a king and now a piece of clay Wherefore if the dayes of man vppon earth were as the dayes of an Duke if his height were as one of the Cedars of Lybanus so y e his excellency might mount vp to the heauens his heade reach vnto the cloudes if hée were alwaies as gréene and fresh as the Lawrell or fat as y e Olyue if all y e daies of his yeares were euery one as longe as the day of Iosuah when the sunne stoode still in the middest of Heauen yet it must bee night at last Our fathers lyued longe yet sawe the graue at length many of them continued nine hundred and odde yeres but none no not Methusaleth reached out the thousande yeare Gen. 5. The poore man laboureth for his liuinge and the riche man for his life and whose cōdition is better iudge you for both are resolued quickly into ashes and doe loose their bones euen the pillers of their bodies in the dust Nowe if the greatest parte of our life past may iustly séeme vnto man to bee but yesterday so soone it is spent and gone why shall not the least parte remaining appeare but as too morowe especially séeing it may be consumed this very day or houre For besides the shortnes of our spirites the vncertainety is woonderfull when there are a thousand waies and meanes to geue a man his ende and to cutte the corde or thred the very line of life But men are for the most part carelesse and secure in life and too too timorous fearefull in their death and so Adam is alwaies in extremes therefore after the prouerbe many had rather choose to bee lyuing dogges than to be dead Lyons I doe not speake this as if it were not lawfull to feare that which Christ himselfe hath feared And if a beaste made for the slaughter doth yet abhorre to dye howe much more shall man doe it vpon whom this euill cōdition came after he was made to liue but spirituall fortitude doth alwaies become a christian man both in his life