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	great_a	zion_n	55	3	8.7402	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

imminent but cannot give themselves a supersedeas from Death approaching They are said to be like tumbling Seas whose boyling swelling overflowing waves bring terrour and trouble to all that are near them But God hath said unto them Hither shall ye come and no further here shall your proud waves be staid here in the midst of your march be it never so fierce shall the wheels of your Charriots be knocked off and here in the ruffe of all your greatnesse shall Death arrest you Marriage not to be made for Money onely THere was a Rich Man in Athens which had a daughter to marry and he asked counsel of Themistocles how to bestow her telling him that there was a very honest Man that made suit unto her but he was poor And there was a Rich Man which did also defire her but he was not Honest Themistocles answered that if he were to choose he would prefer Monilesse Men before Masterlesse money Intimating thereby that Marriage is not to be contracted for Money onely yet the question is now with what money not with what honesty the party whom they seek is endowed whether they be rich not whether they be godly What lands they have on Earth not what Inheritance they have in Heaven It is dos not Deus all 's good enough if there be goods enough it is Money that makes the Match But let such know that as their Money wasteth so their love weareth neither is there any Love or Friendship constant but that which is grounded on constant causes such as Vertue and Godlinesse which will hold out to the last The day of the last Judgment a terrible day THere is a story of two Souldiers that coming to the Valley of Iehosaphat in Iudea and one saying to the other Here in this place shall be the generall Iudgment Wherefore I will now take up my place where I will then sit and so lifting up a stone he sate down upon it as taking possession before-hand But being sate and looking up to Heaven such a quaking and trembling fell upon him that falling to the Earth he remembred the day of Iudgment with horrour and amazement ever after And to say truth so fearfull and terrible shall be the appearance of that day that our Saviour in some sort describing the same saith that then the powers of Heaven shall be shaken de Angelis hoc dicit saith S. Augustine Christ here speaketh of the Angels that trembling and great fear shall surprise them so that if those glorious spirits shall tremble at the horrour of that day who being guilty of no sin shall not then be judged How shall poor Martals stand amazed especially the wicked whose Iudgment and condemnation shall then be pronounced The benefit of History LUcius Lucullus being appointed Captain General over the Romane Forces against Mithridates had not great experience or knowledg in War but onely what he had gotten by reading History yet proved a discreet and Valiant Commander and vanquish't at that time two of the greatest Princes in the East Thus it is that History is and may be the director of meanest Men in any of their actions how others have behaved themselves upon several occasions and what hath followed thereupon It is a trusty Counsellour of State by whose advice and direction a Common-weal may be framed governed reformed and preserved an Army may be ordered Enemies vanquished and Victory obtained In it as in a glasse we see and behold Gods providence guiding and ruling the World and Mens actions which arrive often at unexpected events and even some times reach unto such ends as are quite contrary to the Actor's intentions It is a punisher of Vice presenting aged Folly green and fresh to Posterity not suffering Sin to dye much lesse to be buried in Oblivion It is also a Re●arder of Vertue reserving worthy deeds for Imitation A good Work though it dye in doing is a Reward to it self yet that some dull Natures might be stirred up the more and all benefited by seeing gratious steps before them this onely is exempted by a firm decree from the stroke of Death to live in History Men usually judging others to be like themselves IT is said of Moses and Ioshua that when they were coming down from the Mountain and heard a noise in the Camp Ioshua said There was a noise of War But Moses said the noise of them that sing do I hear Here was now great difference of these two great Mens Iudgments but the reason was that Ioshua being a Martial man therefore judgeth the noise to be a noise of War but Moses being a Man of Peace judgeth the noise to be a noise of Peace each of them judging according to their several dispositions Hence is that of the Philosopher Qualis quisque est tales existimat alios such as every one is the same he thinketh others to be measuring of other Mens actions by his own bushel The Lascivious Man thinketh others to be lascivious The Covetous person thinks others to be Covetous the Fool thinks every Man to be as arrant a Wise man as himself hoc proclivius suspicatur in alio c. Every Man readily suspects that of another which he findeth in himself Neglect of the Soul reproved THere is a story of one Pambo that on a time looking out at a Window and perceiving a Woman to spend a great deal of time in trimming her self fell a weeping And being demanded the cause answered Have not I a great cause to weep to see yonder poor creeping worm consume so long time in decking and adorning her poor Earthly carcase to the sight of Man and I spend so small time in preparing my Soul for God But were this Man alive now he would do nothing else but lament and take on to see how people of all sorts from the highest to the lowest are taken up with high thoughts of their bodies little thinking of their Souls Men and Women trifling out whole dayes inter pectinem et speculum in finifying of their Fantastical Phis●omies and not bestowing one hour in smoothing and rectifying of their most pretious Souls To Compassionate others miseries THere is mention made of some Mountains called Montes Lactarei the milky Mountains on which the Beasts that feed do give such nourishing milk that Mens bodies though much consumed away do thereby not onely receive strength and health but fatnesse also whereas the beasts themselves are exceeding lean so that after a wonderfull manner the beasts do not profit by that grasse by which the bodies of Men come on and prosper they go up and down near the thickets of the Mountains meagre and thin and as it were sustaining the condition of those who are healed by them Like to these beasts should Charity make every one of us that as we comfort the Poor with the milk that we give them the relief that we afford them

PHilo the Iew discoursing of Aarons Ephod which he put on when he went to pray saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A representation of the whole World having in it all colours to represent the conditions of all States of all People whatsoever This was Aarons practice and to speak truth we erre more grossely in nothing than in bearing malice and wiping mens names and conditions out of our prayers as if our private affections were the Kalender of every mans salvation when no man can rent himself from his brother but he must rent himself from Christ who is the root whereon he and his brother both do grow together The Prayers of sin-regarding sinners are not heard of God THere is no Man in his right wits would come as a Suiter to his Prince and bring his accuser with him who is ready to testifie and prove to his face his Treason and Rebellion much less would any present himself before so great a Majesty to make petition for some benefit after he had killed his Soveraign's onely Son and Heir having still in his hand the bloody weapon wherewith he committed that horrid act There is no Adulteress so shamelesly impudent as to desire pardon of her jealous husband having her lover still in her arms with whom she hath often had wanton dalliance in times past and is resolved to have the like for the time to come If any be so mad so shameless to make suits in this odious manner they are sure to be repulsed and find wrath and vengeance where they look for grace and mercy But thus do they behave themselves towards God who remaining polluted with their sins do offer up their prayers unto him for they bring their accussers even their defiled consciences and crying sins which continually accuse and condemn them and call for that due judgement and punishment which they have deserved They bring the weapon into God's presence even their sins whereby they have crucified and slain the onely Son of God and they present themselves into God's presence to sue for grace embracing still with ardent affection the World and worldly vanities with whom they have often committed spir●tual whoredom with a purpose to continue still in their former uncleanness And therefore let not such fondly imagine that God will hear them and grant their suits but rather expect in his terrible wrath he will take vengeance on them and turn their temporary afflictions into hellish torments and everlasting punishments Temporal pleasures a great hinderance to spiritual joys ARistotle maketh mention of a parcel of ground in Sicily that sends forth such a strong smell of fragrant flowers to all the fields and le●zows thereabout that no Hound can hunt there the scent is so confounded with the smell of those flowers It is a thing considerable in this licentious age of ours whether the sweet pleasures and profits of the world have not wrought the like effect in our souls whether they have not taken away all scent and sence too of heavenly joyes whether they hinder us not in our spiritual chase if not we may take the greater joy and comfort in them because it is an Argument of true happiness not to be overcome of earthly delights not to be corrupted with temporal happiness A Drunkard hardly to be reclaimed A Gentleman hearing that his Son at University was given to dicing answered That want of money would happily make him leave that fault Afterward underderstanding that he was given to whoring said That either Marriage or old age would one day cure that folly But when he was informed of his Wine-●ibbing Out upon the Villain saith the Father I will surely disinherit him for that fault will encrease with his years A Gamester will continue so long as his purse lasts and Adulterer so long as his loyns last but a Drunkard so long as his lungs and his life last Riches without grace yield no true comfort AT a Funeral dinner there are many guests and great cheer but all a mort no mirth because he is dead that should make it So in the state of Riches there are many friends but little true comfort there is great plenty and much abundance of outward things but no security of mind if they be not well used And why because that is wanting that should give it the hope of salva●ion and assurance of the world to come Submission to the wisdom of God as concerning outward worldly things LOok upon a child he taketh no care for himself but resteth contented with that provision and allowance which his loving Father allotteth to him because he knoweth that his Fathers discretion exceedeth his and if being sick we be content to receive upon the Physitians bare word not onely those things which we affect but even bitter p●lls and unpleasing potions which we loath and abhor because we know his skill exceeding ours he is much better able to direct us for the recovery of our health Then how much rather should we lay aside care and relie upon the allowance of our heavenly Father How much rather should we trust this spiritual Physitian whose skill faithfulness never failed We in our foolish appetite desire worldly honours but he in his wisdom denyeth them because he knoweth they are but windly meats which would not nourish our souls but puffe us up with pride vve affect worldly Riches but he with-boldeth them because he well seeth they would be a means to make us poor in grace We doat upon carnal pleasures but he keepeth them from us because he knoweth our liquorish and greedy appetite would easily surfet of them and so lose our spiritual strength and health if not our bodily also And therefore why should not we be contented to want those things which if they would not bring more hurt then good more losse then profit our heavenly Father and wise Physitian would not have denyed them to us Magistrates and Ministers not to be too forward for dignity preferment c. IAcob saw in his Vision Angels ascending upon a ladder to Heaven What Angels got by steps into Heaven One would think that being spirits they might easily mount thither and back again in an instant Surely it is not without a mysterie shewing that Magistrates and Ministers who are in the Scripture styled Angels are not suddenly to leap or hastily to climbe up to places of preferment but ascend by degrees when God setteth a ladder for them to go up by True Grace is diffusive THose that are planted in the Church must not conceal the Grace they have received no more then a Tree doth his sap We glory in the discovery of rich metals and pretious stones which Nature hath buried in the Sea We suffer nothing of this great World to lie hid we labour to bring it forth to behold to shew it So should we deal with the gifts and

offers violence to him by Prayer never leaving to wrestle with him till he received comfort from him at length rising up cheerfully from his devotion comes out of his Closet triumphantly to his Fellow-labourers saying Vicimus vicimus We have overcome we have overcome At which time it is observed that there came out a Proclamation from Charls the Fifth that none should be further molested for the profession of the Gospel Thus there 's not any Age but affordeth Examples of Gods gracious assistance in the conscionable use of Prayer when great things are to be effected when crying Sins have awakened his Justice and broken the viall of his anger upon the heads of a People or Nation so that drops of bloud hang hovering in the ayr like clouds of Vengeance ready to break down upon them When the dark and misty Fogs of Wickednesse have been gathered from sundry places threatening some great tempest of thunder and lightning a black and fatall day near at hand then hath the wind of his Peoples devotions together with the swift gale of sighs and tears by Gods special assistance so cleared the ayr that they have not fallen upon them Patiently to wait on Gods good Will and pleasure PRodigious was the patience of Eliah's servant in obedience to his Masters command 1 King 8. 18. He went several times to the Sea it were too tedious to tell what was not troublesome for him to do to be seven several times sent down steep Carmel with danger and up it again with difficulty and all to bring news of nothing till his last journey which made recompence for all the rest with the tydings of a clowd arising Thus we must not be disheartened as though comfort would not come at all because it comes not all at once but patiently attend Gods pleasure The Mercies of God are not styled the swift but the sure Mercies of David And the same Prophet saith The glory of the Lord shall be thy Rereward this we know comes up last to secure and make good all the rest For where Grace leads the Front Glory at last will be in the Rear and the thirsty Soul long parched with drowth for want of comfort though late yet at last shall be plentifully refreshed with the dew of consolation Magistrates to stand up in the cause of God against all opposition WHen Theodosius the Great set forth a Law among the Egyptians against their sacrificing to the River Nilus it so fell out that the River that year did not rise to the usual height in overflowing the Land The poor Heathen knowing no better ascribed it to their not sacrificing and blamed the Imperial act the Governor fearing an insurrection timely informs the Emperor but withall hinting that it had been well if he could but have connived at that time but the Emperor answered resolutely like himself That it was better to remain faithfull to the Lord then to prefer the overflowing of Nilus and the expectation thereof to Piety and Religion yea he would rather that it should never flow again Here was a Law seasonably declared and an Heroical resolution thereupon not upon any pretence whatsoever to repeal that Law which was conformable to Gods Word With the like courage ought all Magistrates to maintain and stand up for warrantable Laws to bear up for Gods honour in defence of that which is good in Gods sight and by no means be induced to sin against God either under hope of gain or fear of approaching danger to let those good antient and fundamental Laws to sink whereby Religion and the Common-wealth have been upheld Men to pray for others as well as themselves WHen David had prayed O my God I trust in thee let me not be ashamed In the next verse as if conscious to himself that his Prayers were too restrictive narrow and niggardly he enlargeth the bounds thereof and builds them on a broader bottom yet let none that wait on thee be ashamed Thus it is that Charity in the midst of our Religious devotions must have Rechoboth Room enough to expatiate in Our Petitions must not be pent or confind to our own private good but extended to the benefit of all Gods servants in what condition soever Not to converse with Hereticks Seducers c. MArcion the Heretick meeting with Polycarp Bishop of Smyrna desired of him that he might know him The good Man made answer As for thee I know thee to be the first born of the Devil the like we may read of S. John who coming to a Bath found Cerinthus there but presently went out again saying that it was impossible such a place should stand where such an Heretick remained Thus the Saints of old according to that of the second of S. John vers 10. received not such into their houses or bad them God speed And so should we not favour such as are deceivers and false Teachers nor out of love to the Errour or an affectation of novelty countenance or converse with them but in testimony of our Zeal for God and constancy in the Truth reject them avoid them that they be not encouraged in their Sin nor we partakers thereof as abettors of their evill deeds Prayer for others in the same condition with our selves prevalent with God BEggars when they crave an Alms constantly use one main Motive that the person of whom they beg may be preserved from that misery whereof they themselves have had wofull experience If they be blind they cry Master God blesse your eye-sight If lame God blesse your limbs If undone by casual burning God blesse you and yours from Fire Tu quoque fac simile let every good Christian do the like and reason good For Christ though his Person be now glorified in Heaven yet he is still subject by sympathy of his Saints on earth to hunger nakednesse imprisonment banishment and a wounded Conscience and so may stand in need of feeding cloathing visiting comforting and curing So that when we pray to Christ for any favour it is a good plea to urge edge and enforce our requests withall Lord grant us such or such a grace and never maist thou Lord in thy mystical members be perplexed vexed or tormented with such or such an extremity further then may make out for thy glory and their everlasting good Ministers to be as they are called Spiritual Men. IT is said of the Angels that they are Spirits Spiritual Creatures their Communion spiritual their food spiritual their delights spiritual their affections and minds spiritual Thus it is that the Minister though he be a body as well as his People yet he should be a spiritual Man in an especial manner he should have animam separatam a Soul separated and sequestred from bodily things taken up with spiritual affairs holding forth the fruits of the spirit his Sermons should not onely be Moral but spiritual his carriage spiritual his discourse spiritual

Esay 33 24. Saepe levan paenas c. Aristot●les ●ypr Lect. Joh. Magirus Mundi amor Dei pariter in uno corde habitare non possunt Cyprian de 12. Abus R. Boltons Instruction for comforting af●licted Consciences Qui nihil protest sperare de●peret nihil Sen. Medea dabit Deus his quoque finem Virgil. Christ. Love with-drawing of the Spirit on Gen. 6. 3. Rob. Abbot contra Pet. Bertium de amissione gratiae Joh. 17. 12. 2 Tim. 2. 19. Lud. de Carbo de sui-ipsius cog●nitione l. 2. c. 3. Jerem. 7. Prov. 1● Aureos s●bime●ips●s pollicentur montes Rich de Mediavilla in progress● c●●●esti Peccati velut areem facti●iam Jos. ●angius in Polyanthea Tale erit opu● tuum qualis fuerit inten●io ●ua Isidor in folioquiis lib. 2. Rob. Bol●on on Psalm 1. Heb. 6. 3. Summis tantum labris pi●issare Phil. 1. 11. In speculo Exemplorum Herodes devotionem promittit sed gladium acu●it c. Chrys. in Matth. 2. Ulys. Aldrovan● di Ornithologia P. Charron trois verites Spiritus Dei habitat in nobis quia regit gubernat sanctificat D. Pareusin locum Christ. Love With-drawing of the Spirit Noli contemne re●venialia qui● minima sunt c. Aug. de decem chordis Ulys. Aldrov Ornithologia Cont. Gesnerus de Quadruped Superbia etiam in rectè factis est cavenda Aug. de Natura Gratia The Martyrs Letters Quae Deus ●culta esse voluit non sunt scrutanda Pro●per de vocat gent. Christ. Love Withdrawing of the Spirit neque enim ignari sumus ante malorum O passi graviora c. Virg. 1. Aeneid Eccles. 7. 14. Meminisse ●uvabit Christ. Love Christi●●s Directory M●●igat vim dolorts considerata 〈◊〉 feritentis Greg. in mor 2 Sam. 12. 16. P. Moulin de l'amour de Dieu Gen. 45. Post afflictiones vit● tranquilli●r Nazianzen in orat de Cypriano Rich de Mediavilla Clavis David Christ. Love Christians Directory Aurum erog●re bonum est repon●re inalum c Per. Raven in Ser. Psa. 62. 10 Seneca in lib. de beneficiis Wolfg. Laziu● Com. Reip. Rom. Fallax est hic mundus ●inis dubius exitus horribilis Pet. Blesensis 1 Cor. 7. 31. Joh. Calvinus in locum Ante oculos tibi pone Deum sedesque beatas Sic Mundi su bito fracta cupid● ruet Ja● Billius in Antholog sacra Aloys Lippomannus in Catena Pat. Col. 2. 22. Ecce mundus qui diligitur fugit Greg. in homil Arch. Symmer Spirit posie for Sion Plin. nat hist. lib. 37. cap. 9. Tolle moris semper nocuit differr● Lucanus R. Harri● Hezeki●hs recovery Quam m●le con veniunt Malum contristivum affectus vitiant actionem Galenus Diogenes Atque hi sunt Manes quos patitur Mille mali species c. Ovid. Paul Bayne Mirror of Mercy Epes 2 Fides est radix vir●utum omnium Ambros. in lib. de Cain Abel Virgil. Preci●ites me●us acer agit c ●validis incumbere remis A●●dera Teiorum pulchra colonia Strabo in lib. Geograph ●lys Aldrov in Ornit●olog Fulgosus lib. 8 ●●p ●1 ex Plin Quid magis est vanum quam j●sti nomen habere c. Antholog Jac. Billii Gen. 4. 3. 1 Reg. 21. 9. 1 1 Reg. 21. 27. Matth. 26. 49. Luke 18. 11. Act. 5. 2. Gen. 3. Prodigus vult se credi liberalem avarus diligentem temerarius sortem c. Prosper de vita contem lib. 4. P. Baine Mirrour of Mercy Wolfgang Lazius de Rebus gestis Romanorum Terras Astraea reliquit Ovid. Met. lib. 1. B. Carpenter conscionab●e Christian. Malunt disputare homines quàm vivere Jos. Simonds Case and cure of a deserted Soul dolor hic 〈◊〉 pr●de●it T. Watson Unum necessarium Melius esthabere malorum odium quam consortium Bern. Discite in hoc mundo supra mundum esse ●t si corpus geriti● voli●et in vobis ale interior Ambros. de Virginis Ennapp●us in in Maxim Sozomen lib. 5. c. 6. Prov. 23. 15. Probum parentem esse opo●●et qui gnatum ●uum p●obiorem c. Plaut Augustin in epist. 36. Quid mihi proderit ingeni●m per ●llas doctrinas agil● c. Aug. con●ess lib. 4. cap. 16. lib. 1 cap. 8. Ed. Reynolds Serm. of humane Learning c. 1657. Rom. 12. 18. Heb. 2. 10. Mich. 5. 2. Exod. 15. 3. Rev. 5. 5. Iud. 1. 2. Esay 9. 6. Ephes. 2. 14. Matth. 1. 25. 3. 16. Rom. 10. 15. Luke 2. 14. Pax cum personis bellum cum vitiis Gal. 5. 1. Val Max. Matth. 23. 23. Act. 15. 2● 1 Cor. 3. 10 11. Epiphan Haeres 68. Conr. Zuingerus in theat hum vitae Greg. Naz. Orat. 1. pag. 35. Apud veros Dei cultores etiam bella parata sunt August in lib. de verbo Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysust Hom. in Gen. 4. Euseb. Soz●men Nicephor Isid. P●lus lib. 2. ep 90. Aug. epist. 105. Juel against Hard●ng art 8. S●udiorum rudes literarum prophani c. Hoc est ●astidium vestrum c. Arnob. Ed. Reynolds Ioy in the Lord A Serm. at S. Pauls Ioseph antiquit lib. 7. Turnebi Adversar lib. 24. Luke 1. 41 47. Naturam expellas ●urca licèt c. Defficile est longum subito depon●re amorem Cat. Tibul. Basil. Hexam Homil. 5. Gr. Nyssen in Cant. Arist. Rbet Aug. ad Licentium ep 49. Ep. 119. A. Gellius Quintus Curtius Pietati summa tribuenda laus est Solinus 1 Cor. 3. 9. T. Watson Christian's Charter 1 Cor. 12. 29. W. Gurnall The Magistrates power Quam benè conveniunt J. Speed Chronicle T. Watson Christian's Charter Navis si unam habuerit tabulam per●oratam c. Aug. de sal doct Rusticus expectat dum de●●uat amnis at ille Labitur c. Esay 5. 8 Ex libidine orta sine termino sunt Ari●●o● Plutarch in vita Peccata splendida August In libr● Ecclesiast Fallax est hic mundus finis dubius c. Pe● Blesensis T. Watson Christian's Charter O●thesaurus omnibus opulentior Fides c. Aug. lib. de Virgin Diog. Laert. in Socrate tanquam Mors nulla sequatur Suetonius in vita Honor est in honor ante non in honorato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. in Thalete Pirke Aboth Luke 19. 42. Nemo vestr●m parvi aestimet tempus c. Bern. Dyctis Cre● lib. 2. Plutarch de capienda ab h●stibus utilitate Vive memor quam sis aevi brevis Exod. 16. 20. vers 33. Col. 3. 4. Ez●k 47. Haec brevis est illa perennis aqua Ed. Reynolds Serm. at the Fun. of Pet. Whaley at Northampton Psal. 31. 15. Will. Gurnal Christian in compleat Armour hic murus abeneus esto Nil conscire sibi c. T. Watson Christian's Charter Psal. 68. 13. Exod. 14. W. Gurnall Christian in compleat Armour Amicus certus in re incerta Aristot. Joh. Brinsley Emblems of Iesus Christ. 2 Cor. 2. 16. Rev. 22. 16. Ioh. 3. 18. Quotidiana fornax lingua c. August lib. 10.