Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	body_n	grace_n	62	3	4.9150	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

all things Omniscient to know all things infinite in Wisdome to contrive in Mercy to dispose in Bounty to bestow He only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maker of all things He only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the giver of all things It was the dream of Avicen that Angells by the power of God did make the Heavens the Heavens the inferiour Bodies But he was a Turk and his Doctrine in this relishes more the Alcaron than the Evangelists As unsound is that Sentence of the Master of the Sentences That God could communicate to the Creature the power of Creation For Creation is a production of a thing out of nothing to make a thing of nothing an act of Omnipotency Omnipotency an incommunicable Attribute of God as incommunicable as that Attribute of giving every good and perfect gift to be attributed to none but Him that made all things for Man Gen. 1. 29. Behold I have given you every herb every tree the fruit of every tree every beast of the field foul of the aire fish in the sea creeping thing upon the earth O curva in terris animae O fond souls like the poor lunatick man at Athens to presume upon that which is Gods prerogative Vermis crastinò moriturus a worm that must die to morrow Before God had given Man a Beeing by Creation he gave every thing for the Well-beeing of Man by his everlasting purpose Predestination Election Purpose to make Man in his own Image to make so many in number of men though not all their souls at once as Origen said as there are Angells fallen so many as the Angells that remain in purity say some so many as the Angells pure and impure say others how many uncertain and that 's the truth most certain By Predestination in which gift or chain of Gods mercies are three links First the decreeing of man to a supernaturall end Secondly the gift of eternall life which is the supernaturall end Thirdly the disposing of all saving means to this supernaturall end all effected in time yet ordained before all time By Election which is a culling and picking of some out of the masse of sin leaving others in the masse of corruption As a Jeweller purifies what Gold a man sifts what Wheat he pleases so God purifies the Elect his Gold sifts the Saints his Wheat for his Granarie passes by the rest for their sin I will not determine whether Originall or actuall sin nor deny them Christ in some sense whom the Father spared not but delivered up for all The reason why Christ was not effectuall for all was their infidelity and sin It is true as the School-men say Predestinatio nihil ponit in praedestinato Predestination is an act of meer mercy in God not of merit in man neither in regard of the Decree which was when he was nothing of the first infusion of Grace when he was worse than nothing in which God was the sole Agent man the Patient yet man is an Agent and operative in using of grace which he was a Patient in receiving of Whether God gives this grace to all indifferently I will not here question But to the purpose to whom he gives this grace in Christ he will give all And as God was a giver in intention before he made any thing so he was a bountifull giver in execution after he had made all things By Creation by Preservation to sustain the body by Vocation Justification Sanctification to adorn the soul here by Glorification to crown both body and soul hereafter By Creation making that of nothing which was neerest nothing the first matter of all as the Philosophers calls it Moses Tohu vebohu the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poets a Chaos or rude masse of unpiled Matter out of which was made the starry Heavens to give light the azured Skye a Throne for the Clouds the Aire for birds to flie men and beasts to breath in the Earth paying her yearly revenue of herbs Plants flowers the Sea an unsteady Element for fishes made rather for use and wonder than pleasure All made by God all gifts given by him And as given by Creation so continued by Preservation garding of us by his immediate providence by Angells by Secondary causes By immediate Providence For as omnia fecit sic omnia fulcit that hand that made all things supported all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye behold all things Spiritus intùs abit his Spirit that moved upon the waters moves every where in him all things live and move and have their being And as he gards us with his Providence so with his Angels whether with a good Angel to support us as a bad to tempt us whether every man have one ordinarily deputed whether from his Birth or from his Baptisme curious speculations more befitting the Schooles than the Pulpit I 'le not dispute My present Theme is to prove that it is God that gives that He in my Text that gave his Angells charge over his Son hath given his Angells charge over all for whom he hath given his Son and he hath given his Son for us all that they should take us up in their armes lest we dash our feet against stones And shall not He that gave his Angels as ministers his Cherubims as flames of fire give us an inheritance with the Angells and free us from eternall fire To his immediate Providence as he hath substituted the Angells so all Secondary causes the Heavens with motion light influence the Fire to refresh the Aire to cherish the Earth and Sea to nourish Food to feed Physick to cure Cloaths to cover these our bodies All these he gives us as Aquinas saies non propter defectum suae virtutis sed propter abundantiam suae bonitatis not that his power fails but that his mercy overflowes For he could feed us without food cure us without physick save us from cold without covering Neither is he only the giver of temporall things for the body but spirituall for the soul by Vocation either externall the Word preached Aaron's golden Bells ringing the Sacraments as nails of the Sanctuary or internall the Law by the Spirit hammering the Gospell softning Grace seasoning our Souls By Justification in forgiving our sins and imputing to us the merits of his Son By Sanctification as the Gold by filing so our Souls by purifying are made clean The Sun enlightens the dark Moon the Sun of Righteousnesse enlightens by his Spirit our dead members By Glorification non nostra merita sed sua dona coronans crowning not our merits but his own mercies These we touch briefly because in giving his Son he gave these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver of all And if God be the giver of all as Rivers receiving their Springs from the Sea return them to the Sea let all things give praise to the God of gods to the Lord of lords for his

Romish crucifying Turkish ganging Jewish stoning Christian racking burning firing fagotting are nothing to this And besides this infinitnesse it is everlasting infinite the Grasse of the Field Sands in the Haven Stars in the Heaven may be numbered but the Dayes and Months and Years and Ages of the torments of Tophet are numberlesse which makes the frying Soul cry out Fountains cool me Mountains cover me Rocks hide me Sea swallow me up that I may be freed from this bottomlesse Sea of misery What Adamant can endure this knocking what Steel this beating what Brasse this burning Lord what is Man We passe from man Degenerate and come to man Regenerate the third what what Man is by Regeneration what in his Redemption what in his Justification what in his Sanctification In his Redemption a Slave bought with a precious Price a Prisoner rescued an Enemy reconciled a Malefactour pardoned Wretched Man was the Prisoner the Enemy the Malefactour Christ is the Price the Rescuer the Reconciler the Pardoner Woods of Franckincense Floods of Nectar Ophir India and Havilah though replenished with Gold and Pearls could not pay this Price Angells would have sunk under the burden Man could not satisfie God could not suffer therefore Christ became both God and Man God to satisfie Man to suffer He left his Fathers Throne for the Virgins Wombe a heavenly Mansion for a Manger a Crown for a Crosse where he was crowned with Thorns crucified between two Theeyes as a Rose amongst Thornes scourged with Whips fastned with Nails pierced with a Spear where with Saint Augustine view his body sacrificed for man his wounds bleeding for man his price payed for man his head bending to kisse man his hands stretched out to embrace man and then say Lord what is Man Secondly what Regenerate man is by Justification disrob'd of unrighteousnesse arrayed with Christs robes of Righteousnesse cloathed with the Wedding garment annointed with new Oyle furnished with the oyle of Grace burning in his Lamp The first-born of Saints are his associates God his Father Christ his elder Brother Crete strove for Jupiter Thebes for Pindar the seven Cities for the birth of Homer shall not we for the Birth and Brotherhood of Christ which begets in us a new birth This new birth frees Man from the second Death the strongest the richest the learned'st must taste of Death's cup Pompey have no grave Bajaset be brained in an iron Cage proud Saladine leave nothing but a shirt Crassus be cashiered at Carrae Aeschilus was slain with a Torteis shell Euripides torn by Doggs Mahomet the false Prophet by Hoggs Terrence was drowned But Man that is born anew Elected Justified in Christ shall not die eternally but live for ever with Christ Thirdly what Regenerate Man is by Sanctification changed from a vassall of wrath to a vessell of honour a spirituall creature purified with the Spirit not with Pelagian purity of conception Romish holy-water sprinkling Popes pardoning extream unction purgatory scorching not with the Libertines law of Liberty that hath no Law but by Grace in the soul that graciously clenses both body and soul The Understanding is lightned because Christ is his light the Will obedient to God because he is born of the will of God the Heart by spirituall comfort is heartned and gives over burning the Conscience barking the Pulse of horrour beating all his Hoste of Body and Soul is set to serve the Lord of Hostes Knees bend to pray Tongue sounds to praise Feet run Hands fight the Lords Battle Nor is this all but Man enjoyes him that is all in all and all in him For in Christ 1 Cor. 3. 22 23. all are ours we Christs and Christ Gods Satan cease to tempt him Flesh to allure him World to beguile him all is in vain the Word feeds him the Spirit guides him the Creatures serve him the Angells guard him what joy of the Spirit within what without none knowes no not the Spirit of Man but the Spirit of him that made Man Lord what is Man Thus what Man regenerate is in Redemption Justification Sanctification we come to the last what what Man is in his Glorification what glorified in soul till the Resurrection what in both body and soul to eternity after the Resurrection What Man is glorified in soul till the Resurrection a glorified soul by Christs Resurrection winged swiftly upon the wings of Cherubims to Heaven where for every Crosse she receives a Crown in either Palme a Palme of Victory Angells come at her entrance and salute her with an Euge thousands of Seraphims Thrones Principalities and Powers salute her with an Euge Patriarchs Priests Prophets Apostles Martyrs salute her with an Euge Souls of Friends Parents Husband Wife Children and all Saints deceased before her salute her with an Euge nay Christ himselfe salutes her with an Euge Well done good and faithfull servant To whom that Soul with all the Souls returnes Hallelujah honour and praise to the Antient of daies that sits upon the Throne Now glorified Soul that wouldst have wondred with the Queen of Sheba at Solomon in his royalty at the Grand Sultan going to his Seraglio at the Pope in his Procession tell me how thou wilt wonder and glory to see that Wonderfull that neither eye hath seen nor ear hath heard nor hath entred into the heart of man Lord what is Man Thus what glorified Man is in Soul till the Resurrection the last and not the least what glorified both in Body and Soul for ever after the Resurrection Glorified in regard of the place of Glory the object of Glory the prerogatives of Glory In regard of the place which is Paradise the third Heaven the Heaven of Heavens the heavenly Jerusalem built of pure Gold walled with Jasper founded on pretious stones the Gates twelve Pearles watered with the Water of life planted with the Tree of life bringing forth twelve kindes of Fruits to feed the twelve Tribes of Israel Pallas Temple at Troy Diana's Temple at Ephesus Jerusalem's Temple in Sion must give place to this Temple of the new Jerusalem which is the place of glory And as glorified in place so glorious by the Object of glory in that place The Object is the vision of the Unity in the Trinity where Man shall see all Felicity in the Glasse of the Trinity Moses his face shined with the shining brightnesse of Gods hinder parts Paul was senslesse of all joyes but Heaven when he was rapt into the third Heaven Peter was transported in Soul when Christ was transfigured in Body How glorious then will thy face shine when thou shalt see God face to face injoy the immediate communion with the Trinity which will be joy to mans soul health to his body beauty to his eyes musick to his ears hony to his mouth perfumes to his nostrills meat to his belly light to his understanding content to his will delight to his heart whole happinesse to every part Glorious in the Prerogatives of glory

he shot at rovers Zeal bended the Bow and drew the Arrow to the head Phinehas his heat of zeal contrary to the nature of heat stayed the Plague and cleansed the aire and by the fall of two prevented the fall of thousands on his right hand and ten thousands on his left David his zeal went through his bones like the fury of a hectick Feavour and brought him into a consumption Psal 119. 139. My zeal hath even consumed me because mine enemies have forgotten thy word Mine enemies have forgotten thy word VVhat would he have done if his friends if himselfe had forgot it Psal 69. 9. The zeal of thine house hath eaten me up that is wasted me consumed me made me a Scheleton or Anatomy Come on and see Jehu's zeal against Jezabel for the Lord of Hostes whose zeal though not true if it be commended consider what true zeal would be Esay's terrible Trumpet was tipped with zeal sounding a retreat to Idolatrous Judah and Jerusalem Jeremiah's zeal did boyl more fervently then the seething pot he spyed in the North against the sins of the people Our Saviour the perfect pattern of zeal though as meek as a Lambe in his own quarrell yet zeal made him as fierce as a Lion in Gods and that sparkling in words Woe to thee Bethsaida in deeds to Peter in private Get thee hehinde me Satan to the prophaners of the Temple in publick You have made my Temple a den of theeves Zeal metamorphosed Paul from a Persecutor to a Professor a Preacher a labourer in Christs Vineyard one that laboured more then them all a Martyr indeed sacrificing his body for the truth and if wishes would have prevailed Anathema pro populo his soul also Neither could this heat of zeal be kept within him but like the fire of Aetna it burst out to others Tit. 2. 14. Be zealous of good works Rom. 12. 11. Be fervent in spirit fervency of spirit is but zeal dressed in other attire All those emblems in St. John's vision of a zeal-commanding Saviour are but so many motives to zeal seven golden Candlesticks burning with Lamps of zeal a golden Girdle about his Papps this Girdle as that Ephes 6. is Zeal Truth and Zeal must go together These Papps are the two Testaments from whence all truth flowes upon which altar all zeal must be kindled His eyes are a flame of fire these eyes are Knowledge this flame of fire is Zeal knowledge and zeal must go together His feet like fine brasse burning in a furnace This brasse is stability and constancy this burning brasse is zeal zeal and constancy must kisse each other In his right hand seven stars These Stars are so many Lamps giving light to others for they that have given up their names to Christ in Baptism must be like John Baptist lucernae ardentes burning lights lights burning inwardly within themselves shining outwardly to others Christians must be zealous And that this our Christian zeal may be distinguished from an ignis erra●icus or wandring fire of opinion an ignis fulminaris or frensive fire of rebellion let us examine the ground of this truth for all zeal is grounded upon truth and all truth upon Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth Hence it is that Christians should be zealous because for this cause Tit. 2. 14. Christ gave himselfe for us that he might redeem unto himselfe a peculiar reople zealous of good works That Angel that appeared unto Moses in the burning bush to the Prophets in a pillar of fire as speaking from God to Man became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man that Man for the glory of God might be zealous He bought our salvation with pangs and blood and sweat that we zealous of piety and purity might work out our salvation with fear and trembling He sweat blood in the Garden he was beat with cords and whips fainted under the Crosse in the way was fastned to it with nails pierced with a spear assaulted by Satan Hell and all our sins at once that we might be covered with righteousnesse as with a roab and cloathed with zeal as a garment The Turks are zealous of their Mahomet the Sidonians of Bell and Dragon the Priests of Baal of their Idoll the Papists for their Reliques Crucifixes Images the Jesuits of their Ignatius Loyola each Sect of their own superstitions Then shal not Christians be zealous for Christ who zealous of our salvation gave himselfe for us that we might be zealous of good works Secondly Christians must be zealous because zeal is the life and soul of Christianity that which the Bellowes are to the forge zeal is to the Soul an inkindler of grace that which naturall heat is to the body zeal is to the spirit a preserver of Grace that which Heroicall vertue is to Morall vertues the same is zeal to all divine and heavenly vertues the perfection of grace Zeal is the quintessence of Graces distilled the marrow and life of Religion the height and hyperbole of Holinesse Faith without zeal is but historicall Charity without zeal is but hypocriticall Profession without zeal is but carnall Patience without zeal is but Stoicall Apathie Mercy without zeal is foolish sympathy Hope without zeal is but impudency Love without zeal but lechery VVisdome without zeal but folly Martyrdome without zeal but murder These two reasons of the Poynt we have but poynted at because zeal is a Grace that is grounded upon reason yet in the heart practicall therefore we omit any further reason and come to Application First inquiring what true zeal is Secondly the severall kindes of zeal Zeal is defined by the Philosopher to be a mixture of anger and love when we are angry at the party or thing that injures that which we love These two affections as fire and oyle met together in Moses he loved God hated Idolatry therefore he was angry at that Idoll that was enmity against God Antient Divines have described it to be a mixt affection of griefe and anger flowing from love Griefe is an affection of the heart that wounds the soul for some present evill thus Jeremie mournes for the misery of the daughter of Sion Anger is mixed of sadnesse and a desire of revenge Esau was sad for the losse of his Birthright his heart boyled with revenge against his supplanting Brother These were the territories the Antients tyed zeal to who all shot near yet missed the mark for true zea● neither consists in hatred nor love nor sorrow nor a desire of revenge alone a channell too narrow for zeal to run in which like Nilus overflowes the whole soul the higher the fruitfuller But true zeal either consists in a mixture of all the affections or is a high and heroicall pitch of any affection that makes Heaven suffer violence A high rapture of spirituall joy is zeal that like St. Paul rapes us up into the third Heaven The Scheme in Paul's Rhetorick was zeal when he said Rejoyce in the