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	israel_n	speak_v	41	3	4.4156	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04166	Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford.	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14306; ESTC S107447	127,240	218

hearts can desire euen the fulnes of that true happines which is all that you or any man can desire is only to be sought in Christ in whom it may be found by all For confirming your particular Interest in him and in the blessednes which heere he promiseth the right receiuing of this blessed Sacrament is of all other meanes most effectuall For your better preparation to the due receiuing of it it will bee auaileable to consider the doctrine which my Text affoords that although Christ be a fountaine of happines infinite and inexhaustible although his death whose memory we celebrate whose vertue in this Sacrament we seeke be as it were the opening of this fountaine yet are the streames of blisse and happines which issue from him by his death deriuable onely vnto such as are not offended in him Though the Gospell as our Apostle speaketh Rom. 1. ver 16. be the power of God vnto saluation yet as my Text saith the poore in spirit only take the impression of it Euen power it selfe and goodnesse infinite sufficient in it selfe to saue all though in number infinite is effectuall only in such as are of an humble and contrite heart Of their humiliation or contrition or their poorenes in spirit which is heere mentioned in my Text that might be truely said which our Sauiour doth of Thomas the Apostle his faith Thomas thou beleeuest because thou hast seene happy are they which haue not seene and yet beleeue The most of these men were therefore poore and humble in spirit because the Lord had humbled broken or chastised them some with bodily blindnes others with lamenes some with deafenes others with leprosie or like grieuous sicknes some with death Howeuer becōming once truely humble and poore in spirit though by these and like meanes all of them were truely happy in Christ but much happier and more blessed shall they be whom the Lord hauing not so grieuously chastised in body yet doe become as humble and poore in spirit as they were The best consideration I can commend vnto you for working this humiliation and contrition of spirit is this that as the Ceremonies of the Law were but shaddowes of these things which are now fulfilled in Christ so all the bodily calamities which Christ heere cured in so many seuerall bodies were but as so many sensible types or shaddowes of more grieuous maladies in euery mans soule although by nature wee doe not feele them Some of them were dead in body and all of vs as our Apostle saith are by nature dead in trespasses Now if we doe as truely and heartily bewayle this deadnes of our soules as the poore Widdow of Naim did the bodily death of her onely sonne then as our Apostle saith in the same place Wee are quickned in Christ and he will deliuer our soules vnto vs safe and sound as he did him vnto his mother Some of those were blind in body all of vs were darke in mind euen from the wombe and if we supplicate vnto him with like earnestnes to enlighten our minds as these poore men did to receiue their bodily sight wee shall bee as happy in this cure as they were in the other Some of them were halt and lame and not able to go and we after we haue seene and knowne the wayes of God are more vnable to walke in them than they were to runne a race Some of them were Leapers in body so are we all by nature Leapers in soules But whatsoeuer lamenes infirmitie or disease hath befalne our soules by Adams transgression or by our owne corruption he is both able and willing to worke more miraculous cures vpon our soules than hee did vpon these pooremens bodies so we intreat him as earnestly and heartily as they did 23. None of you I hope conceiueth Christs bodily presence to be either necessary or expedient for curing or healing your soules No mans faith in Scripture is more commended than the Centurions which did not desire our Sauiours bodily presence when he offered it for the healing of his seruant His answere was Lord I am not worthy that thou shouldst come vnder my roofe but speake the word onely and my seruant shall be healed Matth. 8. 8. If this acknowledgement were a document of liuely faith and Christian modesty in this Centurion what can it be but arrogancy and vnbeliefe in the Romanist to thinke himselfe worthy not only of Christs bodily presence vnder the roofe of his house but vnder the roofe of his mouth yea in his stomach But farre bee all such vncleane and carnall thoughts from any heere present Let vs stedfastly belieue that Christs Word is now as powerfull in heauen as it was on earth yet haue wee not onely his Word but the visible pledges of his body and blood for the healing of our soules Whateuer other defect there may be in our preparation for receiuing these pledges of his passion let vs be sure that our intention to humble our selues and amend our liues be sincere and without hypocrisie The second Member of the generall diuision proposed in the former Discourse Parag. 8. What satisfaction this Answere of our Sauiour did giue to Iohn § 24. VErbum sapienti sat est A man of vnderstanding and experience in part acquainted with any businesse on foot perceiueth more by a word or Hint than another of lesse vnderstanding or experience altogether vnacquainted with the same busines would doe by instructions giuen in Folio Now Iohn we know was a man of extraordinary vnderstanding and experience in matters spirituall specially such as concerned Christ to whom hee was the immediate fore-runner vnto which office he was qualified or set apart from the wombe yea sanctified vnto it euen in the wombe as you may reade Luke 1. verse 41. As this qualification made him more docile or capable of good instructions than other children were so his father Zacharias was better able to instruct him in the knowledge of Christ of whose Kingdome and Office he had prophesied than any other Priest or sonne of Aaron could For Zacharias was for ought that wee can gather the onely Prophet then in Israel at least the spirit of Prophesie which for a long time had bin as a fountaine dryed vp did first breake forth in him After that Iohn himselfe came to maturitie of age and vnderstanding he was directed by speciall commission from his God to vsher Christ into the world to induct him into his Propheticall function to declare him to be the Redeemer of Israel to proclaime him to be the high Priest of our soules that was to make the full atonement for the sinnes of the whole world Now vnto Iohn thus well qualified and instructed in matters concerning Christ and in particular acquainted with the carriage of all businesses concerning Christs baptisme or other actions vntill his imprisonment this Answere of our Sauiour Christ especially being framed out of that Prophets words which had penned Iohns Cōmission for being

that I will powre out my Spirit vpon all flesh and your Sonnes and your Daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also vpon your seruants and vpon the hand-maides in those dayes will I powre out my Spirit And it shall come to passe that whosoeuer shall call on the name of the Lord shall bee deliuered for in Mount Zion and in Ierusalem shall bee deliuerance as the Lord hath said and in the remnant whom the Lord shall call And againe Isaias 44. vers 3 4. I will powre water vpon him that is thirsty and Flouds vpon the dry ground I will powre my Spirit vpon thy Seed and my blessing vpon thine off-spring And they shall spring vp as among the grasse as Willowes by the Water-courses The first words of this later Prophesie were literally and historically fulfilled in the baptisme of Iohn the later part of it is as it were an Euangelicall explication of the mysticall sense of the former words And Iohn Baptist might from this place alone easily collect that although hee might powre water vpon mens bodies though hee did plunge or wash such as are compared to dry Land in the waters and by this externall Sacrament ingraft them in the stocke of Abraham yet he could not powre out the Spirit of God or bestow the blessing of increase vpon them This hee knew must be the worke of him that sent him who had bestowed some portion or measure of the Spirit or blessing here mentioned vpon him as a sure pledge or experiment of the like blessing to bee bestowed on others specially on such as had beene partakers of his Baptisme From the same place likewise Iohn might easily gather that the baptisme of water wherewith hee himselfe baptized was in order of time to goe before the baptisme of the Spirit which was mystically prefigured by it and fore-told by our Sauiour in the fore-cited place Iohn 7. vers 38. though as we said before in a figuratiue or allegoricall sense which Saint Iohn in the next words after vers 39. hath expounded vnto vs This spake hee of the Spirit which they that beleeue on him should receiue For the Holy Ghost was not yet giuen because that Iesus was not yet glorified Iohns meaning is the Spirit was not powred out in such plentifull measure as this place of Isay and that other of the Prophet Ioel did import For after our Sauiours glorification all such as were baptized with water were likewise baptized with the Holy Ghost most of them filled with the Spirit of Prophesie or gift of tongues enabled to conuey the words and waters of life vnto the soules of others All this was fore-signified by the holy Ghosts descending vpon our Sauiour at his comming out of the water For his baptisme was a prefiguration of his death and resurrection and by his resurrection he was really declared to be the Sonne of God and fulfilled the Psalmists prediction Thou art my Sonne this day haue I begotten thee Psal. 2. Which prediction was further ratified and the meaning of it determined by the voyce from heauen This is my beloued Sonne in whom I am well pleased The same truth thus often declared aswell by predictions as by matters of fact or reall euent was finally testified by the descending of the holy Ghost vpon his Apostles and Disciples So that another Branch of Saint Iohns meaning or if you will another shoote of the former branch is That the holy Ghost at the time when our Sauiour vttered those words Hee that beleeueth in me c. did not appeare as an authentique witnesse to ratifie his Doctrine His testimony concerning our Sauiour was reserued till our Sauiours glorification after which it was publique frequent and visible Iesus saith Saint Peter whom ye slew and hanged on a tree Him hath God exalted with his right hand to be a Prince and a Sauiour for to giue repentance to Israel and forgiuenes of sins Act. 5. v. 30 31 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath giuen to them that obey him This giuing of the holy Ghost in visible maner was that baptisme of Christ which was opposed to the baptisme of Iohn and that the world might know and beleeue it came immediately from Christ and not from Iohn nor from the Apostles or from the Sacrament which they administred it was giuen to some and these by condition Gentiles before they had beene partakers of Iohns baptisme or any Mosaicall rite or Sacrament Act. 10. 44 47. While Peter yet spake these words the holy Ghost fell on all them which heard the word Whence he concludeth Can any man forbid water that these should not be baptized which haue receiued the holy Ghost aswell as we Saint Peter tooke more special notice of our Sauiours words from this experiment in Cornelius and his family than hee did from the holy Ghost descending in clouē tongues vpon himselfe and his fellow Apostles which had beene baptized And as I began to speake the holy Ghost fell on them as on vs at the beginning Then remembred 1 the Word of the Lord how that hee said Iohn deed baptized with water but yee shall be baptized with the Holy Ghost Acts 11. 15 16. Saint Peters beliefe in this point was grounded vpon our Sauiours words and confirmed by this experiment Iohn Baptists beliefe of the same conclusion was grounded vpon the Prophet Isaias predictions Iohn did foretell the same truth which our Sauiour did before he was acquainted with him or knew him by face and yet Iohns knowledge or beliefe of this mysterie was confirmed by a visible signe by the descending of the holy Ghost Concerning which and the maner how Iohn came to know our Sauiour before he baptized him with the signes of the time that did accompany or ensue vpon his baptisme we are in the next place to make enquirie 48. From the former Dialogue betweene the Priests and Leuites and Iohn Baptist concerning his office and ministery of Baptisme you may obserue that Iohn was carefull to preuent two inconueniences First the false opinion which the people had conceiued of him as if he had bin the Messias himselfe and secondly to preuent all suspition of compact or collusion betweene Iesus of Nazareth whom he afterward proclaimes to be the Messias and himselfe And vnto this suspition both parties had beene more lyable if they had beene aswell acquainted before our Sauiours baptisme as afterward they were Not to speake of our Sauiours knowledge who knew all things for Iohn the Baptist hee had a true prenotion or distinct beliefe of these generals or indefinites 1. That the time wherein the Messias was to bee manifested vnto Israel was now approaching 2. That the Messias was to repaire vnto the place where hee baptized there to bee declared or manifested vnto Israel 3. That the Messias after his manifestation was to

of the blessednesse here promised may partly bee gathered by this Induction as you heard before The blinde are happy the lame are happy the Lepers are happy the deafe and dead are happy therefore all are or at least there is none but might be happy so they would not be offended in mee But the same conclusion Blessed is hee whosoeuer shall not be offended in mee is more immediately contained in the last clause of the fift verse Pauperes euangelizantur and may bee inferred by way of Syllogisme thus Euery one that is euangelized is blessed but euery one that is not offended in mee is euangelized Ergo Euery one that is not offended in mee is blessed To be euangelized that is to haue the power and vertue of the Gospel imprinted vpon their soules is the highest degree of happinesse that in this life can be expected Beatum esse inest Euangelizato per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All are so farre happy in this life as they are Euangelizati and no further so that of the maior proposition there is no question The minor Euery one that is not offended in Christ is Euangelizatus is thus inferred To be poore in spirit and not to bee offended in Christ are termes as Logicians speake reciprocall whosoeuer is poore in spirit is not apt to be offended in Christ and whosoeuer is not apt to bee offended in Christ is poore in spirit And againe none that are truely poore in spirit are apt to take offence at Christ and none that are apt to take offence at Christ are poore in spirit So that if the poore in spirit bee euangelized then all that are not offended in Christ are euangelized and all are so farre euangelized as they are not offended in him For Euangelium Christi est potentia Dei ad salutē The Gospel of Christ is the power of God vnto Saluation vnto all such as beeing inuited doe come to Christ without putting stumbling-blocks or matter of offence before their owne feete Whether to bee poore in spirit or not to be offended in Christ is first in order of time or nature were not so profitable to dispute It sufficeth vs to know that Christ was sent to anoint the poore in spirit with the oyle of gladnesse ex officio and that none are poore in spirit but such as are not offended in him Whence the poynts to be inquired after are but two The first What it is to be offended in Christ. The second Which be the speciall offences that are to be auoyded 82. Whosoeuer is not offended The word in the originall signifieth a stumbling-blocke or some hard body against which another may so strike or dash as it may hurt it selfe or be hindred in its motion or progresse The Latine offendo whence our English is deriued according to its prime and naturall signification imports as much as the Greeke doth For it is a compound of the old Verbe fendo now almost out of vse amongst the Latines which signifieth as much as to touch or smite whence the Latine defendere is as much as to warde or beare off This vse of the word defend is common in our English So we call him a Master of Defence that can teach others to warde off blowes or strokes or other annoyances that by darting or hurling may be intended against them And amongst Mariners to send off is as much as to preuent or hinder one ship from grating and falling foule vpon another And if we would follow the Latines as strictly in the proper vse of the word offendere as wee doe in the vse of the single Verbe fendo or of its compound defendo wee should say one ship offends another when one ship falleth foule vpon another For so a Latinist would expresse the English Nauis in nauim offendit for offendere is as much as impingere to hit or dash against In this propriety the Latine offendere is vsed Psalm 91. 12. They shall beare thee vp in their hands lest thou dash thy foot against a stone Ne offendas in lapidem c. Now because to offend or dash against hard bodies is displeasant and grieuous vnto sense Euery thing is hence said to offend vs that is displeasant and grieuous vnto vs or that hindereth vs in the prosecution of our will delights or pleasures Hence they are said in this secondary sense to bee offended in Christ that were displeased with his actions person or doctrine The issue or consequence of this mutuall offence taken by men at CHRIST or by GOD at men which contemne and spurne at his admonitions is excellently expressed by the Prophet Esay chap. 8. vers 13 14 15. Sanctifie the LORD of Hoasts himselfe and let him bee your feare and let him be your dread And he shall be for a Sanctuary to those that sanctifie his name and dread his power but for a stone of stumbling for a rocke of offences to both the houses of Israel for a gin and for a snare to the inhabitants of Ierusalem And many among them shall stamble and fall and be broken and be snared and be taken namely as many of both the houses of Israel as did not sanctifie his name or dread his power When he saith hee shall bee for a stone of stumbling this imports the issue and consequence not the end why this stone was layed in Sion For if the reuolting Iewes themselues did not therefore stumble that they might fall Rom. 11. 11. The end or reason why this stone was laid in Sion was not that they might either stumble or fall but many of them haue stumbled and falne many of them haue bin broken and insnared but they are broken and insnared because they stumbled and tooke offence where none was giuen and all this the Prophet did foretell to preuent a scandal or offence which the weake in faith or the Heathen which had not heard of Christ would haue taken vnlesse the lamentable euent of the Iewes which spurned and kicked at this stone had bin distinctly foretold and as it were painted out by the Prophet The meaning is as if he had said I see you will kicke or spurne at this precious stone or foundation which God hath promised to lay in Sion and seeing you will not be fore-warned take your pastime yet know withall that this your sporting with or spurning of this stone which your master-builders will reiect as beeing too base and vnsightly in their eyes will prooue but as the spurning of some wanton creature at the spring or ginne which they easily may remoue but beeing remoued it will bring the snare or trappe vpon them which they shall not be able to remoue or escape Our Sauiour Christ in his humiliation was as the spring or ginne at which the Iewes spurned but is since growne into the corner stone and shall become as the trappe and fall to crush and bruise all such as spurned at or contemned him in the