Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	world_n	wrath_n	259	3	7.1157	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45735	A warning-piece to the sloathful, idle, careless, drunken and secure ones of these last and worst times wherein the danger that attends everyone that delights in any of these vices may be avoided, and the reward of those that have their conversation in holinesse may be attained.	Hart, John, D.D.	1678 (1678)	Wing H961; ESTC R29868	20,886	47

liquor but my self would be destroyed therefore it is good to eschew the company of drunkards one diseased sheep infe●s the whole flock The consideration of the filthy manners of drunkards is a great preservative to an honest heart This was the remedy that Anacharsis used having ever before his eye the most filthy and unseemly manners of the intemperate Call also frequently to mind when thou art sober those filthy things that thou hast used said or done when thou wast drunken Plato willed did disciples when they were drunk to behold themselves in a mirrour that they might the more detest their own manners If thou couldst fall into spiritual thriety wherein there is a wonderful thirst for the fountain of life and wouldest replenish thy heart with the rivers of the water of life and couldst say with David Psal 42.1 2. Like as the hart p●nt●●h afte● the water brooks so long●th my soul after thee O God my sould is a-thirst for God yea● even for the living God when shall I come to appear before the presence of God In that case thou wouldst easily bridle thy self from that hodily and more than beastly drunkenness This spiritual ebriety albeit it he scorned by the prophane as may he seen in the example of Hanna the mother of Samuel I Sam in the Apostles Acts 2.4 13. when they were all filled with the Holy Ghost some mocked and some said they are full of new wine yet let us sand ●ste our spiritual thirst Eph. 5.18 And be filled with the spirit Joyn herewithal prayer hearing of the word meditation of Gods love of Christs drath and union with us and how that our bodies are the temples of the holy spirit and that God beholdeth us as a jud●●e whose wrath is ●rong remembring always the last day of our life and the world and look to thy particular calling that by no means thou disgrace it by brunkenness nor hinder it but rather dignifie it by temperance Lo this purpose it is said Prov. 31.4 5. It is not for Kings O Lemuel it is not for Kings to drink wine nor for Princes strong drink lest he drink and forget the decree and change the judgement of the Children of affliction Consider also thy Christian calling that thou art a child of the light that thou shouldst walk In the light and not a child of darkness that thy intention may be to walk always honesly Rom. 13.13 as in the day and not in drunkenness Ti● 2.12 For the grace of God that bringeth solvation unto all men hath appeared and teacheth us to deny ungodliness and worldly lusts and to live righteously godly and temperately in this present world Civil laws well set down but better executed would he great helps against this malady to correct it At least the Persim law authorised by king Ahashuetus Es●h 1.8 was excreeding good to restrain some degrees of this implety which was that none should compel another to dringk for so the King had appointed that they should do according to every mans pleasures that drink is most pleasant that suf●●● r●th a mans self Plato's law was not to drink to another As drunkenness groweth by cu stome so it doth fade by abstinence As did the Rechabi●●s in their constant abstinence from wine at the commandment of one Jonad●●● Jer. 35.5 6 19. Jeremiah set before them po●s full of wine and cups and said unto them drink wine But they said we will drink no wine for Jonadab said You shall drink no wine neither you nor your Sons for ever c. We obey his voice we drink ●o wine all our dayes neither we our wives our sons nor our daughters so the Rechabites kept this command Therefore thus saith the Lord of Hosts the God of Israel Jonadad the son of Rechab shall not want a man to stand before me for ever his posterity shall continue and be in my favour for ever because thou hast obeyed thy fathers command Surely this is one sufficient motive for to induce every one unto ●ob●tery W●en the drink is in the cup it is in thy power when it is in the body thou art in the power of it when thou drinkest thou u●est the wine as thou pleasest but after thou bast drunken it will handle thée as it pleaseth it is an easte entry pea a most ●●ppery step to drunkenness Consider also that God and nature hath given thée thé narrowest womb and the straitest throat above all living creatures that thou mayst learn thereby to be most sober a Thes 5.5.6 be instructed in the grace of God Tit. 2.11 12. watch for Christs second coming Luk. 21.24 Drink as thou wert to drink no more Be careful to fill thy heart with grace Eph. 5.18 Heb. 13.9 Put on the Lard Jesus Rom. 13.14 Gol. 5.24 Be strong in the inner man Eph. 3.16 Let nat thy table be a snare to thee Psal 69.23 Replenish thy heart with the spirit before thou fill it with drink with spiritual gladness and a thankful heart begin thy drinking Eph. 5.18 19. J●el 2.26 and all thy actions respect Gods glory 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God And then thou shall call upon the name of the Lord and he will heart the and he will be with thee in trouble and be will deliver thee Psal 91.15 A perswasion to Temperance and some motives for to induce us thereunto shewing the dangerous effects that come of drunkenness c. Dost in a morning savour drink that 's strong Then do not drink thy mornings draught too long However let me crave and beg this boon You do not drink your mornings draught till noon But you undo your solid senses quite If that you drink your mornings draught till night For many men in their excessive bowls With their own bodies overthrow their souls And therefore never let thine own right hand Ruine thy self by breaking this command Grant me but this and truly though l 'm poor I 'le never beg of you or yours more To keep from want spend prodigally never To keep from spending think thou wantest ever That want thou mayest not save what thou hast got That save thou mayest think that thou hast it not The best way not to want is to be sparing The way to spare to be for want still caring If thou canst get but not keep what is got Beggery when all is done will be thy lot When thou hast dig'd a well that water gives What good wil't do if poured into Sives As one hand brings in t'other must lay up Else thou mayst have to dine but not to sup Hold fast thy state why shouldst thou look for more And could'st not keep that which thou hadst before 'T is and old saying spend and God will send But what beggery and bareness in the end Be sparing in expence excessive spending Brings what was long a getting to quick ending Abuse not thy estate with riotous dealing

maketh poor but the hand of the diligent maketh rich Chap. 13. 4. The sluggard lusteth but his soul hath nought but the soul of the diligent shall have plency Chap. 18.9 He also that is soathful in his work is even the Brother of him that is a waster Chap. 19.15 Sloathfulness causeth to fall a sleep Chap. 20.13 Love not sleep lest thou come to poverty open thine eyes and thou shalt be satisfied with bread Fly from stoath lest thou fall a sleep and love not sleep lest thou come to poverty but open thine eyes to be obligent and thou shalt be satisfied with all things necessary for thee verse 4. The sloathful will not plow because of Winter therefore shall he beg in the Summer but have nothing Chap. 21.25 26. The desire of the sloathful slayeth him for his hands refuse to labour he thinketh to live by withing and destring all things but will take no pains to get it for saith the wife man He coveteth evermore greedily Chap. 22.13 The sloathful man saith a Lyon is without I shall be slain in the street Solomon derideth them that invent vain excuses because they would not do their duty Prov. 26.13 14 15. As the door turneth upon the hinges so doth the sloathful man upon his bed Chap. 19.24 The sloathful hideth his hand in his bosome and it grieveth him to put it again to his mouth Chap. 15.19 The way of the sloathful man is an hedge of thorns be ever findeth some let or stay and will not go forwards By sloathfulness the roof of the house goeth to decay and by the idleness of the hands the house droppeth through Eccles 10.18 I passed by the field of the sloathful and by the vineyard of the man destitute of understanding and loe it was all grown over with thorns and nettles had covered the face thereof and the stone wall thereof was broken down then I beheld and considered it well I looked upon it and received instruction Prov. 24.30 31 32. Herein appeareth one chief point of Solomons wisdom that is to consider and look upon the errours of other men and thereby learn to eschew them for to see the great loss and detriment that cometh of idleness and sloathfulness and considering of it to become diligent and laborious is surely a great sign of a wise and prudent man he is happy that by other mens faults doth learn to beware That servant which had one Talent delivered unto him Mat. 25.26 28 30. he through sloathfulness hid it and did not occupy it his Master said unto him Thou evil servant and sloathful for so he called him and he said Take the Talent from him moreover he said Cast therefore that unprofitable servant into utter darkness there shall be weeping and gnashing of teeth there is nothing but meer darkness out of the Kingdom of Heaven Here we see that sloathfulness doth not only lose all things in the world as the men of Laish did but also eternal happiness hereafter for said the Master Cast that unprofitable servant into utter darkness Now sith it is so who is it that will or dare give themselves unto idleness or sloathfulness seeing by it we do not only lose all things that are good here but also hereafter Syrach speaking of the sluggard saith Eccluf 22.1 2. A sloathful man is like a filthy stone which every man mocketh at for his shame A sloathful man is to be compared to the dung of oxen and every man that taketh it up will shake it out of his hand Like as the idle stone gathereth moss and filth so doth the sloathful both sickness of body and corruption of mind Thus in brief you have heard what idleness is and the fruits of it for first it reacheth men to do evil and it is the sink which receiveth all the filty channel of vice and with that poisoneth and infecteth the soul it 's an enemy to hertue and the very train to all wickedness it loseth time it dulls the understanding it nourisheth humours It displeaseth God it 's the mother of poverty it 's the step-mother of wisdom and the ready way to Atheism and it kindles lust Carthage was overcome and Rome came to ruine through it It causeth evil and dishonest thoughts it opens the gate to all wickedness it 's one of the sitis of Sodom and by it David committed Adultery it bringeth much evil and it causeth them be medling where it doth not concern them and so are called prattlers and buste-bodies speaking things that are not comely we must give account for every idle word through idleness we are in danger to lose all t●ings in this world Solomon through idleness committed great offences yea it caused the people of Laish to lose their City and their Country and the destruction of themselves too It caused the City of Troy to be all on a flame therefore flye from idleness and thou shalt soon make all sin to famish in thee for it is the sustenance that maintains it That land that lyeth idle bringeth forth nothing but bryers thorns and thistles by idleness the roof of the house droppeth through And besides all this thou art in danger thereby to be cast into utter darkness The Prophet Jeremiah saith Jer. 48.10 11. Cursed be he that doth the work of the Lord negligently and in the next verse he saith Moab hath been at rest from his youth and he hath setled on his lees Zeph. 1.12 But the Lord will search Jerusalem with lights and visit the men that are frozen in their dregs and say in their heart The Lord will neither do good nor evil Thus you see what a dangerous condition the idle sloathful careless and secure ones are in First they are careless of Grace and the means of it as the Word Repentance Faith prayer c. Secondly they are fearless of Gods Judgements Thirdly they are seelingless of the beavy burthen of their sins so that the spirit of slumber is a binding up of their faculties depriving them of the exercise of grace To them grace is no care judgment is no fear sin is no sorrow their ignorance doth grow and they are negligent in matters of salbatton they are careless in Gods service like unto that careless servant that began to eat and drink and to be drunken Matthew 24. They delay repentance security soundeth it is not yet time they ever dream of felicity boasting of their own bearts desire With the Dolphin they swim in delights when destruction is nearest till at last securitles maid wofully cryed the hour is past Joleness and careless is the fore-runner either of gross sins great crossed or most terrible judgements it emptteth the heart of Grace and it sweepeth and garnisheth it for Satan God will hide his face and trouble shall follow The rich man that had much goods laid up for many years said to his soul Luke 12. 20 16. Live at case And God said unto him O fool this night will I fetch