Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	find_v	zion_n	23	3	8.5370	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81199	An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.	Caryl, Joseph, 1602-1673.	1655 (1655)	Wing C769A; ESTC R222627	762,181	881

right hand and on the left by honour and dishonour by evill report and good report We approve our selves and tryall is taken of us as well by things on the right hand as by those upon the left as well by honour as by dishonour The good report or praise which a man meets with in the world is as great a tryal as the ill report or dispraise which he meets with in the world 't is a great tryal to be dispraised to have dirt throwne in our faces and it is a great tryal to be prais'd to be commended and applauded to be lifted up in the thoughts upon the tongues of men Solomon hath an excellent passage Prov. 27.21 As the fineing pot for silver and the furnace for gold so is a man to his praise that is a man is tryed by his praise as the silver is tryed in the fineing pot and as the gold is tryed in the furnace Whenever you are praised you are tryed Then your humility and selfe-denyall are tryed Then you are tryed whether when you are praised by men you can give the whole glory to God Herods praise was the fineing pot and the furnace wherein he was tryed it made him appeare to be but drosse indeed His hearers Cryed the voyce of God and not of man When you cry up such a Preacher such a Magistrate such a Souldier such an Oratour you put him into the fineing pot he that is but drosse consumes The wormes eate up Herod because he gave not Glory to God Act. 12.23 As it was a most dreadfull so it was a most righteous judgement that he should be eaten up of wormes who forgot that he was one and forgot it so farre that he was pleased with their applauses who cryed him up for a God Worldly prosperity power and praise are the right hand way by which God tryeth the sonnes of men Secondly God doth usually try by affliction and that 's the left hand way James 1 12. Blessed is the man that endureth temptation meaning affliction for when he is tryed he shall receive the crowne of life c. That is when those temptations and afflictions have tryed him and he hath approved himselfe in the tryall then he shall receive the crowne of life c. 1 Pet. 1.6 Though now for a season if need be yee are in heavines through manifold temptations that the tryal of your faith being much more precious then of gold that perisheth Cos aurum probat rectam tentamina mentem Natura vexata p●edit seipsam though it be tryed with fire might be found to praise c. Affliction is the tryall of our faith in God and of our patience under the hand of God When nature is vext it shewes it selfe and so doth grace Affliction discovereth both what our vertues and what our corruptions are Thirdly God tryeth man by a kinde of examination David speakes of that Psal 17.3 Thou hast proved mine heart thou hast visited mee in the night thou hast tryed mee and shalt finde nothing In the night the soule is free from busines with the world and therefore freest for busines with God then did God prove and visit David that is examine and sift him by calling to his minde all his wayes and workes in former passages And the issue of this tryall was he found nothing not that his soule was empty of good things or that there was nothing evill in him but God upon examination found nothing of that evill in him which some men suspected him of Namely eyther any ill will or evill designe against Saul in reference to whom he called his cause a righteous cause or the right ver 1. Heare the right O Lord c. Thus God tryed David And thus earthly Judges try men They examine them and their case that 's cald a tryall in this third sence wee are chiefly to understand the meaning of Job in this place Job had long before undergone a tryall by prosperity and praise Job was at that time under tryall by affliction he had past the former and was under the latter yea he was deep in it Intelligitur de stricto dei examine in suo judicio ad quod Job provocaverat Merc but as yet hee had not come to this tryall of Examination or to a judiciary tryall which hee earnestly beggd of God All men shall come to such a tryall in the Great day Wee must all appeare before the Judgement seate of Christ that every one may receive the thingt done in his body accordeng to that he hath done whether it be good or bad 2 Cor. 5.10 Some expound Job appealing here to that Judgement But I conceive that the whole tendency of his discourse aymes at an earlyer Judgement or day of tryall then that And though possibly his expectation was not great if any at all that God would grant him a private Session as we may call it for his personall tryall yet to shew that he had not the least suspition of being acquitted in that day whensoever it should be he importunately professeth he could wish it might be the next day and that he would refuse no paines nor travell for the procuring of such a day were it to be obtained being fully satisfied from the light and dictates of his owne Conscience that when the Lord had so tryed him he as David spake in the place lately opened should finde nothing no such fault or guilt as was charged upon him Christ writing to the Angel of the Church of Ephesus gives him this among other commendations Rev. 2.2 Thou hast tryed them which say they are Apostles and are not and hast found them lyars Many appeare fayre in holines and boast highly of their priviledges even as high as an infallible Spirit and immediate mission who yet being tryed and throughly examined by the Church or by those who are spirituall and have sences exercised to discerne both good and evill will be found lyars counterfeit stuffe and lighter then vanitie But Job was perswaded that though God should try him not onely should nothing be found against him nor he found a lyar but that much would be found for him and himselfe be found in the truth as he plainely expresseth in the close of the verse when hee hath tryed mee whut then I shall come forth as gold Egrediar ex hoc igne probationis meae expurgatissimus Coruscabi●● innocentia mea Pined Here 's the issue of the tryal There are seaven words used in the Original for gold That in the text notes the colour or yellownes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generale vocabulum est a colore sulvo seu flavo transfertur ad aliarum rerum munditiem significandum sic ab aura aurora aurum derivat Isidor Plenus vino aureo i. e. splendido velut aurum and is applyed to signifie any thing that is bright or shineing pure and splendid as Gold is Zach. 4.12 wee read of

is here Jer. 23.23 24. Am I a God at hand saith the Lord and not afarre off Can any hide himselfe in secret places that I shall not see him saith the Lord doe not I fill heaven and earth saith the Lord All these expostulating questions are resolved into this one position God is every where And though some reade the first not as a Q●estion but as an Assertion Thus I am a God at hand and not a God afarre off yet the sence is the same God therein affirming that he is ever neere us and never afarre off from us wheresoever we are Though God be in those places which are furthest off from us as well as in those that are neere at hand yet God himselfe is never afarre off from us but alwayes at hand When Solomon had set up the Temple 1 King 8.27 He was sure of the presence of God in it and therefore did not speake doubtingly but admiringly when he asked But will God indeed dwell on earth that is will God manifest himselfe gloriously on the earth behold the heaven and heaven of heavens cannot conteine thee how much lesse this house that I have builded Solomon knew that heaven could not conteine that is limit God much lesse could the house which he had builded Yet the Lord made the Temple another heaven to himselfe it was as his second heaven there the Lord had a kinde of glorious residence beyond what he had in any other part of the world Now the Assemblyes and Congregations of the Saints are in a speciall manner the dwelling place of God and his second heaven He dwells so much in the Churches that he seemes not to dwell at all in any part of the world beside 2 Cor. 6.16 17. I will dwell in them and walke in them Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you God who is in all the world dwels onely in and with his people They who separate from whatsoever is unholy have him neerest them who is altogether Holy To conclude this poynt we may make use of that distinction of the Schooles to cleare the difference how a corporall substance and a spirituall as as also how a spirituall created and uncreated substance may be sayd to be in a place All bodyes are in place circumscriptively spirituall substances created Angels and soules of men are in place definitively Wee cannot draw a line about an Angell as about the body of a man yet the Angel is so in this place as not in another but God who is a spirit and uncreated is in place repletively that is he filleth all places where he is but is not limited by any place where he is He is as some have not unfitly spoken a Spheare whose center is every where and whose circumference is no where This is a mystery which indeed we are not able to comprehend by reason but we must take it downe by faith The Lord is in the height of heaven yet so there as he is not shut up there But if any shall yet querie How is the Lord every where how is he in heaven and in earth is it so as the Sunne may be said to be every where the Sunne is seated in heaven yet is by way of communication on earth the Sunne by light heate or influence is all the world over in some degree or other yet the Sunne moves onely in his Orbe Or is God so every where as a Soveraigne Prince who though in person he reside here or there yet in power and Authority he is every where within his own Dominion I answer No These allusions are farre below this truth God is every where not onely as the Sunne by light heate and influence not onely as a Prince by his power and Authority but as we speake in person and in his Essence Further the Lords presence in all places is not as that of the aire which is more every where then the Sunne the aire is every where filling all places and so encompassing all bodies as if it made them all but one Great body yet that part of the aire that is in one place is not in another for the aire is divisible Divina essentia est tota intra omnia tota extra omnia nusquam inclusa aut exclusa omnia contineus a nullo contenta nec propterea immistu rebus aut rerum sordibus inquinata August Epist 55. ad Dard But we must not take up any such apprehensions of God for as he is every where so he is wholly every where God cannot be divided or parted as the ayre is may The Divine Essence as one of the Ancients hath expressed this astonishing mysterie is whole within all things and whole without all things no where included no where excluded conteining all things conteined of nothing yet not at all mingled with the nature of these things nor defiled with their pollutions That which the Philosopher speaks of the soule of man That it is all in the whole body and whole in every part of the body comes neerest this mystery Some quarrell at that expression about the soule yet there is a truth in it The soule is indivisi●le much more God wheresoever he is he is all and altogether he is every where and every where all So he is in the height of heaven and so he is on earth below But if God be every where why doth Christ teach us to pray Our father which art in heaven Mat. 6.13 And when the Heathen made that scoffing demand Where is now their God Why did David Answer Our God is in heaven Psal 115.2 3. To these and all other Texts of like import wee may answer heaven is not there spoken of as bounding the presence of God but as guiding the faith and hope of man In the morning saith David Psal 5.3 will I direct my prayer unto thee and will looke up When the eye hath no sight of any helpe on earth then faith may have the clearest visions of it in heaven And while God appeares so little in any Gratious dispensation for his people on earth that the enemy begins to scoffe Where is now your God Then his people have recourse by faith to heaven where the Lord not onely is but is glorious in his appearings From whence as he seeth how it is with us so he seemes to have a kinde of advantage to relieve us But as some Scriptures seeme to confine God to heaven so other Scriptures seem to deny that he is every where on earth Thus Moses sayd to the people of Israel Numb 14.42 Goe not up for the Lord is not among you And againe Deut. 7.21 Thou shalt not be affrighted at them for the Lord thy God is among you with some the Lord is with others the Lord is not and he is with the same persons at one time not at another How then can it be sayd that the

when the ungodly fall and not fall into sin themselves I answer First The righteous rejoyce at the fall of the wicked as blessing God who hath kept their feete from those wayes in which the wicked have fallen As 't is a great mercy to be kept out of those ill wayes to be kept from fiding with those corrupt interests in the pursuit of which we see many broken so 't is a duty to rejoyce that we have not walked in their way whose end we see to be nothing els but destruction Secondly The righteous have cause to rejoyce blesse God when they see the wicked fall because themselves are saved keepe their standing because themselves have escaped the danger and the Lord hath been a banner of protection over them in the day when the wicked fell Moses after the destruction of Amaleck built an Altar and called the name of it Jehova-Nissi Exod. 17.15 that is to say The Lord is my banner And in like cases the joy of the Saints is not properly in the destruction of the wicked but in their owne deliverance through the mighty power good hand of God with them It is the presence of God with them the appearance of God for them which is the gladnes of their hearts Thirdly The righteous then rejoyce because the Church and people of God are in a fayre way to peace when the Lyons are destroyed the sheepe are in safety when the Wolves and the Beares are cut off the flock rests quietly so in this case when men of devouring cruell spirits wicked and ungodly ones are removed the flocke of God the sheepe of his pasture feed quietly none making them afrayd The fall of the enemies of Sion is the establishment of Sion yea in a great measure of mankinde As the Prophet most elegantly sets it forth Isa 14.6 7 8. He who smote the people in wrath with a continuall stroke he that ruled the Nations in anger is persecuted and none hindereth The whole earth is at rest and is quiet they breake forth into singing yea the firre-trees rejoyce at thee and the Cedars of Lebanon saying since thou art layd downe no feller is come up against us How often have wicked men in power felled not onely the Firre-trees and Cedars of the world but the goodly trees of righteousnesse in the Lords plantations have they not therefore reason to sing when such fall seing the Fellers themselves are then felled and fallen Fourthly Joy ariseth to the righteous because God is honoured in the fall of wicked men And that 's their chiefest joy That God is honoured is more joy to the righteous then that themselves are saved how much more then then that the wicked are destroyed There is a threefold honour arising to God when the wicked fall First God is honoured in his justice such a day is the day of the declaration of the righteous judgement of God as the Apostle speakes of the great day of Judgement Rom. 2.5 Thou after thy hardnesse and impenitent heart treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgement of God Some doe even question the justice of God when wicked men prosper but he is vindicated in his justice when wicked men fall It cannot but please righteous men to see the righteous God exalted or God exalted in his righteousnesse They know and beleeve that God is righteous when the wicked prosper Jer. 12.1 But when the wicked are punished they proclaime his righteousnes Then they sing the song of Moses the servant of God and the song of the Lambe saying Great and marvailous are thy workes Lord God Almighty just and true are thy wayes thou King of Saints Who shall not feare thee O Lord and glorifie thy Name c. for thy Judgements are made manifest Rev. 15.3 4. The Lord is alwayes alike Just but it doth not alwayes alike appeare how just he it And as that God is just is the faith and stay of the Saints so the appearances of his justice are their joy and triumph Secondly God is honoured much in the attribute of his truth in the truth of his word in the truth of his threatenings when the wicked are punished God hath spoken bloudy words concerning wicked men not onely in reference to their future estate in the next life but to their present estate in this Say to the wicked it shall be ill with him the reward of his hands shall be given him But what is this reward There are two sorts of rewards First rewards of love and favour according to the good which we have done Secondly rewards of wrath and anger poenal rewards according to the evill which we have done Now when the Lord puts these poenal rewards into the hands of the wicked or powres them upon their heads he is honoured in his truth as well as his justice for the mouth of the Lord hath spoken it As the promises are yea and Amen 2 Cor. 1.20 so also are the threatnings unto the glory of God by us But as when David saw his life in danger every day he began to question the truth of God in the promise that he should live to reigne and fit upon the throne of Israel for saith he Psal 116.11 when things went thus with him I said in my hast all men are lyars even Samuel among the rest who assured me of the Kingdome by expresse message from God but surely he also is deceived and hath fed me with vaine hopes Now as these words of David according to our translation of them and the truth of the thing in frequent experiences shew that Godly men are apt to question the truth of the promise when themselves are by seemingly contradicting providences much afflicted so they are apt to question the truth of the threatnings when they see outward providences prospering the wicked Therefore when the threatnings have their actuall yea and Amen that is when they are executed upon the ungodly this also is to the glory of God by us that is God is glorified by all his people who heare of it in the truth of what he hath spoken Againe as God is magnified in the truth of his threatnings when any particular wicked man is punished so when common calamities come upon the wicked the truth of God or God in his truth is magnified two wayes First As such calamities are a fullfilling of many Prophecies secondly As they are the answer or returne of many prayers The vengeance which falls upon the Enemies of the Church of God is drawne out by prayer Luke 18.7 8. And there is nothing wherein God is more honoured then when prayer is answered For as therein he fullfills our wants so his owne word Who hath not said to the seed of Jacob seeke ye mee in vaine Thirdly When the wicked fall the Lord is honoured in the attribute of his power How great is his power who puls downe great power It argues the Almightines

if the meaning of these words His hand hath formed the crooked serpent Draco volans were this God hath wrought and formed by his power wisdome all those fiery meteors that are often seene as it were flying and shooting in the ayre to the wonder of many and the astonishment of not a few There are the treasures of the snow and of the hayle there God prepareth a way for the lightning of the thunder Job 38.22.25 Some learned interpreters insist much upon this Exposition placing the crooked serpent in the heavens eyther the upper or lower as hath been shewed under foure distinct titles nor can it be denyed but that the hand of God hath wrought all these things much lesse can it be denyed that the working of these things is a great argument and demonstration of the power and wisedome of God which is the purpose of Job in this place therefore I shall not totally lay it aside Neyther yet will I leave it with the reader as the speciall meaning of this place for this reason because I much doubt whether those poeticall phancyes in giving such fictitious names to the Starres of heaven as The Lion the Beare the Bull the Dragon the Serpent c. of which Philosophers and Astronomers have made use were at all borne or ever so much as heard of in those elder times in which and before which Job lived For though both in the 9th Chapter of this booke v. 9. as also in the 38th Chapter v. 21 22. many Names are given to the Starres which both the Greeke and Latine translaters and we following them in the English render by those poeticall names yet The Original Hebrew words beare no allusion at all to those phancyes As for instance The Hebrew word which we render Arcturus Chap 9.9 hath nothing at all in it signifying The Tayle of a Beare But here in this text the word properly signifyeth a crooked serpent and therefore to place it in the heavens as a Starre when as in the times when this was written there is so little if any probability at all that any such apprehensions were taken up by any or any such allusive names given to the Starres seemes to me somewhat improper There is another veine of interpretation carrying the sence of these words His hand hath formed the crooked serpent to quite another poynt for 't is conceaved by the Authors of this opinion that as Job gave instance before in the workes of God above his highest workes in nature the garnishing of the heavens so hee now giveth instance in his workes below or in his lowest workes This general interpretation is delivered two wayes distinctly First That as God hath garnished the heavens so he hath made and now governeth hel too His hand hath formed the crocked serpent that is the Devill That which favoureth this opinion and hath possibly cast the thoughts of many upon it is that in Scripture the devil is often called a serpent yea a crooked serpent and that he acted a serpent as his instrument in the first temptation Gen. 3.1 Now the serpent was more subtile then any of the beasts of the feild which the Lord God had made and he sayd unto the woman that is The Devill in or by the Serpent sayd unto her c. He hath wel deserved to be called a Serpent who acted his first malice against mankinde by the helpe of a Serpent And for his thus early making use of a Serpent he is called not only a serpent but that old Serpent Rev. 12.9 The great Dragon was cast out that old Serpent called the Devill and Satan which deceiveth the whole world he was cast out into the earth and his Angells were cast out with him The hand of God hath formed this crooked serpent To cleare which some interpret the former part of the verse in complyance with this sence for the good Angells thus By his Spirit he hath Garnished the heavens Spiritus ejus ornavit coelos Vulg i. e. coelestes spiritus ornamētis scilicet spiritualium denorum Aquin Et obstetricante manu ejus eductus est coleber tortuosus Vulg that is he hath bestowed excellent gifts upon the Angels who are the great ornament of heaven and may tropically be called heaven as men are called earth And as holy wise just and faithfull men are the ornaments and garnishings of the earth so the holy Angels are the garnishings of heaven they having such mighty power and excellent gifts Now saith this interpretation as God garnished the heavens with good Angels so he brought forth the crooked serpent the Devill by his working power Not as if they who stand up for this exposition did affirme that God did make the Devill by his immediate hand as he did the good Angels and the rest of the Creatures for when God saw every thing that he had made behold it was very good and therefore the crooked-serpent as taken under this Notion for the Devill who is the Evill one could not be of his making Therefore though the Devill according to his original or general nature as an Angel was formed of God yet the crookednes of his nature as wel as of his wayes which properly and formally denominate him a Devill was of himselfe he having turned away from God and defiled that state by the freedom of his own will in which he was created pure and had society with his fellow-Angels Eduxit deus diabolum è medio Angelorum Aquin till God for his sin did as it were pull him and his Adhaerents from the midst of them and as the Apostle Jude saith v. 6. Hath reserved them together in chaines of darknesse unto the judgement of the great day But I conceave that Job is not here speaking of an Allegoricall or Metaphoricall serpent such a one as the Devill is but of a reall and proper one And therefore I lay by this exposition as unsutable to the text in hand And conclude that Job having in the former part of the verse set forth the power and wisedome of God in garnishing the heavens his meditation descendeth in this latter part of it though not so low as hel yet as low as the waters especially the waters of the Sea and there sheweth us the hand of God at worke both in making and destroying in forming and wounding the crooked serpent For the Hebrew word which we render hath formed signifyes also to wound and so we translate it Isa 51.9 Awake awake O arme of the Lord c. art not thou it which hath cut Rahab and wounded the Dragon yea it is so translated by some in this text of Job His hand hath wounded the crooked serpent Which cometh neere that of the Prophet according to the bare literal reading Isa 27.1 In that day the Lord with his sore and great and strong sword shall punish Leviathan the peircing or as we put in the Margin the crossing like a bar serpent even Leviathan that crooked