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	son_n	23	3	4.4127	3	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

love-tricks to what his Soul endured O all ye that passe by the way behold and see if there be any sorrow like unto my sorrow Alasse what can we see of thy sorrowes we can no more see thy pain than endure it only this we see that what the infinite sins almost of infinite men committed against an infinite Majesty deserved in infinite continuance of time all this Thou in the short time of thy Passion hast payed for to the full and we are bought with a price O dear Christians how ought these Earthy Rocky Adamantine hearts of ours rent in pieces at this Meditation What all these tears and pangs and groans are for us yea from us Shall the Son of God thus smart for our sins yea with our sins and shall not we grieve for our own How far were our soules gone that could not be ransomed with an easier price If thy Soul had been in His Souls stead what had become of it it shall be if His were not in stead of thine Go too now thou lewd Man that makes thy selfe merry with uncleannesse thou little knowes the price of one sin which made thy blessed Saviour cry out to the amazement of Angells and horrour of men My God my God why hast thou forsaken me But now we are bought with a price And if we be bought with a price then away with those Jubile Proclamations of Rome I mean the Supererogatory sufferings of Saints to pay forth this price a blasphemous and beggerly Principle as learned Fulk calls it Some modest Doctours of Lovain would have minced it affirming that the suffering of Saints are not truly satisfactory but only motives to move God to apply unto us Christs sufferingss but they were soon charmed by four severall Popes as their own Cardinall confesses and commanded to speak home with Bellarmine Passionibus Sanctorum expiari delicta that by the sufferings of Saints our sins are expiated and that by them applyed we are redeemed from those punishments we yet owe to God Blasphemy worthy of tearing of garments How hath Christ payed the price if we must supply the defect But we are bought with a price Take up then a Song of deliverance far more glorious than that of Moses Deborah or Gideon Art thou afraid of Satan Christ hath spoyled Principalities and Powers Art thou affraid of sin Christ was made sin that is a price for sin for thee Death Hell and the Grave are conquered that thou maist triumph Hell where is thy sting Death where is thy victory Nay this price hath payed for the abolishment of the Ceremonies of the Law Away then with New Moones Sacrifices and the rites of Judaism the vail of the Temple is rent That conceit of Theophylact is witty at least That as the Jewes were wont to rend their garments when they heard blasphemy so the Temple not enduring those execrable blasphemies against the Son of God tore her Vail apieces But that is not all The vail rent is the observation of the Rituall Law cancelled I say not that all ceremonies are cancelled by this price but the Law of Ceremonies and Jewish It is a sound distinction of the Antients that some are Typicall foresignifying Christ some of order and decency those are abrogated not these The Spouse of Christ cannot be without her laces and chains and borders But thou O Lord how long shall thy poor Church through contentious spirits finde her ornaments her sorrowes How much better were it to revive the sweet spirit of divine Saint Austine turning this contention into grar●dation glorifying God for these mercies which is the next Proposition and the last of the three Ye are bought with a price therefore glorifie God All things ought to begin for to terminate in Gods glory which is the end of all our actions the centre of all our motions The Angells sounded this Trumpet at his Birth when the price was but offered shall not we for his pretious Death and Passion when it was payed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to God on high This glory is Gods First a debito for we are his and that triplici jure by a threefold right of Creation as Men of Redemption as Sons of Sanctification as Saints Secondly ab integro from the whole we are composed of two parts Body and Spirit are Gods both in body and spirit therefore must glorifie him both in body and spirit Thirdly a lytro from the Ransom Empti sumus We are bought by a Synecdoche quasi redempti redeemed and re-bought and that by an Emphaticall Pleonasme pretio with a price And thus what one ought to have done a three-fold cord must move us to do to glorifie God We are Gods both in body and spirit Gods because we are redeemed both in body and spirit by the Son of God This is the main and cardinall reason let us prosecute it What mercy was ever like this for a God to sell his own Son that he might redeem his Enemies What more dear than a Son what more hatefull than an Enemy Yet oftentimes we see that the hate of an Enemy is drunk up of the love of a Son O my son Absalom would God I had dyed for thee Fulvius a Roman Senatour slew his Son for conspiring with Cateline but in Christ was no guile found Manlius adjudged his Son to die for violating the Law of Armes Christ kept the whole Law Aegeus sent his son Theseus to conflict with a Minotaur to free himselfe and his Country from deserved bondage God sent his Son to conflict with Satan Death and Hell who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from all bondage The Israelites sacrificed their Children to Moloch Agamemnon his daughter Iphigenia to Neptune but they had more But God when he had no more gave his onely Son for a price Besides the infinite disproportion betwixt God and Man An act of mercy in Scripture in History not to be found the like unparallel'd unlesse a Type in Abraham and but a Type I know saies God to Abraham thou lovest me because thou hast not spared thine onely son Isaac And then shall not we O holy Father know thou lovest us that hast not spared but given thine onely Son Jesus Gods love to Christ was infinite Abraham's to Isaac but finite God gave his Son willingly Abraham as it were constrainedly God gave his Son to an ignominious death Abraham to a holy Sacrifice Isaac was in the hands of a tender Father Christ of barbarous enemies Isaac was but offered in shew Christ payed the price indeed O the infinite disproportion St. Chrysostome is rapt hereat and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excesse of love that is a pin to low Pareus calls it por●entum amoris a miracle of love that is yet too short St. Paul waft upon Seraphick wings styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love surpassing knowledge that that 's it What can we do in lue but to the point in hand glorifie God like

continuance by reason of our unthankfulnesse all places have become Aceldamaes houses of blood fields of blood ditches of blood towns of blood Churches of blood in this land that was once Insula pacis an Island of peace Lord water our eyes with tears of godly sorrow like Gideon's fleece while others are drie that we may be drie saved from those waters of afflictions wherein others are drowned beget in us fruits of contrition worthy of repentance and then repent that thou hast sent this spirit of division and destroying Angell amongst us Secondly this necessity of afflictions may comfort Gods children in all troubles on this consideration that afflictions are sent of God consecrated by his Son Jesus Christ suffered of all Saints that are now triumphant in Heaven that he that sowes in tears shall reap in joy that he that wears a Crown of thorns with Christ here shall wear a Crown of glory with him in heaven hereafter Seriously meditating in our hearts that God afflicts us not in fury but in mercy and that for these ends 1. That he may draw us from the Love of the world 2. That he may cure our spirituall sicknesses 3. That he may preserve us from fearfull falling into damnable sins 4. That he may deliver us from the wrath to come and the torments of hell 5. To try and examine the sincerity of our faith 6. To make us run unto God the fountain of living waters 7. That God might shew his outstreched arme in delivering us 8. That they may be sanctified to the increase of our glory Now our afflictions are of two sorts either internall in soul or externall these either in our names or in our goods or in our persons here we have comfort against all Is any in prison look upon the Irons entring into Joseph's soul and yet delivered Is any in banishment look upon David restored from thence to a Kingdom Is any hungred starved naked full of soars look upon Lazarus in Abraham's bosome Is any afflicted with losse of goods health children look upon Job's triumph after misery Does any suffer for conscience sake look upon the crowned Martyrs in heaven Is any a man of sorrowes look upon Christ before whose Throne Angells Saints and Cherubims throw down their Crownes and Palms of glory Thirdly the necessity of afflictions may teach us not basely to fear them but rather fear sin that laies us naked to Gods fierce indignation and the malice of our enemies fear indiscretion that creates unto us many needlesse troubles fear superstition and ignorance for that makes a man mistake his cause fear singularity and presumption so as to rest upon our own sufficiency These are worse then affliction as much as the sin is worse then the punishment Fourthly the necessity of them may make us lift up our eyes at Him that rules the wheel of providence No affliction springs out of the dust but comes from God he hath tempered the cup and said Drink this Christ could not escape it though he besought it thrice with tears and then shall we Our sins deserved afflictions to the full God turned them to our good Moses at the first called the Rod his but when he had wrought miracles with it it was God's The rod of affliction is Gods let us therefore kisse it Thy rod and thy staffe saith David hath comforted me Swine feed upon Acorns and look not up at the Tree Doggs snarl at the stone and mind not the hand that threw it But David minded Shimei not so much that cursed him as God that sent that shame upon him A Christian that makes this right use of afflictions is the worlds wonder with the bush in which Jehovah appeared to Moses he burns and yet consumes not Hananiah the false Prophet broke off the timber yoke from Jeremie's neck but had one of iron put upon his own He that burnes God's Rod shall be beatt with Scorpions Fifthly if this life be a passage through the wildernesse of afflictions then here we are not perfect as we would be The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passe through afflictions Every passage is a motion every motion as the Philosopher said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imperfect act moving for an end running for a goal this end this goal is the Kingdom of God for We must through much affliction enter into the Kingdom of God So the second Proposition offers it selfe That through these afflictions or waters of Marah we shall at length come to heaven This is somewhat sweeter and sugars the former therefore I beseech you observe it For a storm here we shall have a calm for Christ's crosse an eternall Crown our nights of mourning shall be turned into Halcyon daies for months of affliction we shall have years of jubilee for a rod of correction we shall have a palme of victory our mournfull Elegies of lamentation shall be turned into Hallelujah's of consolation With this Athanasius comforted the Saints under Iulian's persecution that affliction was but nubecula citò transitura a storm that would quickly end in a sunshine or calm So did our Saviour his disciples Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake for theirs is the Kingdom of heaven Nay as if they were already in the suburbs of glory v. 12. Rejoyce and be exceeding glad for great is your reward in heaven Take up the perspective glasse of Faith and look towards Heaven and there you shall see the noble Army of Martyrs Prophets Apostles Evangelists set down with Abraham Isaac and Iacob in the Kingdome of God yet if you look at their journall towards heaven you may trace them by their blood These afflictions are sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions but such passions as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lessons of no lesse than Christ and his kingdome Here they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of straitnesse elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of narrownesse Matth. 7. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strait is the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrow is the way But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto life into a heavenly Canaan that flowes with milk and hony Hony in the Bee is not without the sting neither the Kingdome of God without affliction 2 Cor. 4. 17. we have an unparallel'd parallelism of these two This light affliction which is but for a moment worketh for us a far more exceeding great and eternall weight of glory Here they are both cast into the scales and their weights duely poysed where first consider the difference between the subjects or things weighed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly affliction is cast into the one scale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly glory into the other Secondly their quantities and that either durationis of continuance affliction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 momentary for a day glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting for ever or molis of weight affliction is 〈◊〉 〈◊〉 〈◊〉

pretious stones and then Peacock-like prides themselves in these which are but liveries of beasts scum of the earth badges of sin earnests of death and recognisants of hell thus jetting till death comes and sounds his trumpet in his ear O fool this night they will require thy soul of thee c. Fourthly this discovers the vanity of intemperate and voluptuous men that with Philoxenus studie only to relish dainties make their throats tunnells and their bellies barrells and shewes by their daily sacrifices their O●gia D●onysia and Bacchanalia that they are of that Epicure Sardinapalus his minde that was wont to say ventrem deorum esse max●m●m that the belly was the greatest of the gods living thus till death arrest them and then they shall be arrayed with nothing but a shroud or winding-sheet have no dwelling place but the grave no house but a stinking coffin no servants and tenants but crawling worms have no allowance to give them but their own flesh which they shall feed upon till all be consumed and they made a fit Sceleton for death to read Anatomie's Lecture upon Consider again this was more particularly for the sins of Eli and his Sons Let those that attend upon God's Ordinances in this present age reflectupon this It must be acknowledg'd sure that the hand of God hath gone out against us more then against others of our rank at other times at least that God hath not restrained violence against us so as he did against those of our profession in the daies of old The portion of the Egyptian Priest that served the Ox the Ape and the Onyon escaped sale in the time of the famine Learned Junius in his Academia Cap. 4. saies that the Philistims spared the Schooles of the Prophers in their warrs with Israel and that the Phoenicians Chaldeans and Indians were tender over such places the Goths and Vandalls as barbarous as they were when they entered Italy scarce laid a sacriligious hand upon the Churches revenues Thus then did God restrain the spirit of Princes yet that God who in his own Law Levit. 25. 22. gave the Levites a speciall priviledge of redeeming lands sold by themselves at any time when other tribes were limited to a set time hath not stayed the raging of these waves but that the Churches Patrimony is sold to others without redemption We must acknowledge that God's wrath whether for our personall sins or the sins of our Predecessors or for the sins of the people joyntly hath taken hold of us Zach. 1. 5. that the Lord hath devised a device against us hath watched upon the evill and hath brought it upon us For under the whole heaven hath not been done as hath been done unto Ierusalem Dan. 9. 14. Let us not flatter our selves presumptuously the punishment answers the sin as the wax the seal and as the moulds own the figure and let us own both Yet let none think now that this confession will give advantage to the adversary they may take where none is given They may say let the Lord be glorified by their own confession we offend not though we devoure and dishonour them because they have sinned against the Lord the habitation of justice Ier. 50. 7. But they shall finde at last that to forsake the Levite is a sin that it is a bitter thing to help forward affliction when God is but a little displeased that Ierusalem will be a cup of trembling and a burdensome stone to every one that cries but down with it Wo to thee O Ashur the rod of Gods wrath the stasse in thine hand is Gods indignation for our correction to purifie us the sons of Levi from our drosse For It is the Lord that does it So we passe from the Revelation to the Acceptation And he said it is the Lord. But how did Eli know that it was the Lord Partly by the man of God partly by Samuel's dream or vision for he knew that the Lord had called the Child It is a heathenish tradition that no dreams that relate to publick concernment are to be credited that proceed not from Princes as Macrobius stories it upon Somnium Scipionis Hence Nestor in Homer proclaims in the Grecian Councill that credit is to be given to Agamem●on concerning the marshalling of his Army because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generall or ruler of the people which otherwise should have been sieighted But Ely was better instructed who knew in part though not so fully as was afterwards revealed Ioel. 2. 28. that God would poure his spirit upon all flesh and their sons and daughters should prophecy their old men should dream dreams and their young men should see visions Therefore Ely willingly submitted saying It is the Lord. Lord by Creation all things were made by him Ioh. 1. 3. Lord by Donation All power is g●ven me in heaven and in earth Matth. 28. 18. Lord by Redemption for we are bought with a price 1 Cor. 6. 20. Lord by Conquest By death he destroyed him that had the power of death the devill Heb. 2. 14. Lord by Marriage I am my beloveds and my beloved is mine Cant. 6. 3. Lord by way of excellency depending on no creature Lord of Lords Lord not only of goods body life but of soul and spirit Lord not for a season but for ever an eternall Lord a Lord that cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority but is Jehovah zedeck Jehovah our righteousnesse Ier. 23. 6. A Lord that doth what he pleaseth Let him do what seemeth him good So we passe from his confession to his submission Let him do what seemeth him good Peter Martyr makes a scruple whether these words proceeded from a penitent soul or no saying they might come from an evill and hypocriticall minde though God who is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the heart knowes this yet he concludes probabile est illum resipuisse non tamen necessarium it is probable that he repented but not necessary Gregory is of opinion that this answer is no true signe of his humiliation but rather of his hardnesse of heart and reprobation and endeavours to confirm it by three reasons First saies he we finde not that after this he either repented or corrected his sons Secondly because he seemes to be willing rather to incur the heavy displeasure of God then by severe and condigne punishment to offend his children Thirdly because he seemes rather presumptuously and disorderly to trust to the mercy of God than by serious repentance and selfe-denyall to go in the way of God It is the Lord let him do what seemeth him good Si Dominus ubi timor If it be the Lord saies he where is his fear where are his prayers where his tears where his groans we read of none Haec oratio non culpam agnoscentis non dei misericordiam implorantis sed animum despondentis iram provocantis This speech is not of one imploring Gods mercy