Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	earth_n	heaven_n	holy_a	7,009	5	4.7805	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86456	A Christian looking-glasse or, A glimps of Christs unchangably everlasting love. Discovered in several sermons, in the parish-church of Sutton-Valence. Kanc. By Hezekiah Holland anglo-hibernus, minister of the gospel at Sutton de Valentiâ.	Holland, Hezekiah, fl. 1638-1661.	1649 (1649)	Wing H2425; Thomason E1376_2; ESTC R209245	59,021	132

of men the honour of God is greater Joh. 5. Why do we then court the world and great men for honour A shadow vanity what an honour is it to be a Minister of Christ besides that of the University I read of a Roman that when the Consulship was vacant one day because of the Consuls deprival begg'd it for the few remaining houres though cum omnium risu O vigilan tem consulem qui toto sui consulatus tempore somnum oculis non vidit Cicer. jeering if we seriously consider the vanity and unconstancy of every thing else which might steal away our love from Christ it might be a means to place it better Look into the world upon those once lovely Cities Ninive 66 miles according to Dr. Heylin and Babylon 60 miles as Solinus reports cap. 69. Athens the once glory of Europe so commended and set forth by Mr. Francis Rouse and others ruinated Sic patet exemplis oppida posse mori But Jerusalem above provided by God out of love for his people is fouresquare the only sure foundation Where are Sodom and Gomorrha Cities like unto Paradise That sweet land Canaan and the City of God of whom so many glorious things are spoken I Jam seges est ubi Troja fuit laudant alii claram Rhodon aut Mitylenen Sed norunt haec monumenta mori Where is all thy glory O Cesar In Parthia est castellum Passargada nomine ubi est sepulchrum Cyri Persicis litteris hoc Epit aphium O mortalis Cyrus ego sum filius Cambisae Asiae imperavi Persarum regnum constitui itaque hoc mihi monumentum non individeas rogo Solin com cap. 69. as the Father demanded I read of Alexander magnus his lying many dayes unburyed of Cyrus buryed poorly Alexander causing the Sepulchre to be opened did find it true he found Duos Scythicos arcus clypeum putrem and some such poor monuments Cuntius Lib. 9. Vidimus magni parva sepulcra Iovis Where is the old proud Rome the once Mistrisse of the Universe which was one of the three things the Father desired to see The Apostle cou●ts all in respect of Christ and heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs meat as ●●yes Su●d●● Christ in the flesh Romam in store Rome flourishing Paulum in Ore Paul Preaching its glory is only now to be seen in the dust The Prophet cals to us Esa 55.1 2. Wherfore do ye lay out money for that which is not bread and your labour for that which satisfyeth not or lasteth It satisfies not for the world is round and the heart three-cornered the round world can't content the three cornered heart the three persons of the Trinity only can a spirit can only satisfie a spirit God that made it and his love can only please it Domine tu fecisti nos irrequietum est cor nostrum donec in te quiescat Lasteth not constant in unconstancy onely Earth's pleasures are like the Apples which grew by Sodom very pleasant and beautifull to look upon but touch them and they moulder into dust or nothing Solin Polyhist cap. 48. Love Christ then thou seest all things come to an end but the commandements are exceeding broad Psal 119. ver 96. Man of late growes much in love with Souldiery or butchery as if it were a vertue to kill those for whom Christ dyed If * Si fas coedindo coelestia scandere cuiquam M● soli coeli maxima potta patet Ennius de Africano killing of Christians and beleevers be to love Christ why summons he Paul with a Saul Saul why persecutest thou me Act. 9.4 If they not slaine as professors of Christ yet in fine professors of Christ slain Solomon a type Christ signifies peace Christ came to reconcile wrath to prevent death and as he was the Prince of Peace so he came when the world was at peace most in Augustus Reign Christ is the only true object of love Dost love preferment Thou shalt be by him made the sonne of God David thought it much to be son in Law to a King though an earthly and wicked one thou shalt be an heyre for every son is an heyre Gal 47. A strange thing and that to an incorruptible inheritance Dost love freedome that so much desired by all for which so much blood shed that which being gained once and pronounced aloud the people made such acclamations and filled the ayre with shouting that birds fell down dead because of the rarefaction of the ayre or vertiginousnesse and astonishment as Plutarch in mag Pompeio in Flaminio by Christ thou shalt be free from the tyranny of sin and Satan a choyce freedome and art a free Denison of heaven Dost love pleasure with him are pleasures for evermore Doest love riches Godlinesse the effect of Christs love is great riches 1 Tim. c. ult ver 8. a treasure laid up in heaven where the theif cannot break through and steale Doest love travels thou shalt by loving him travel from earth to heaven see that so coveted sight the true holy land and though not the Sepulchre yet Christ raised from the dead Doest desire to heare musick that which so quickned Davids spirit notwithstanding he had the spirit in a most plentiful manner for man on earth in heaven purchased by Christ through love are Harps and musick to speak to capacity to please Revel 5.8 9. there Harpers sing a new song I wonder if musick sinful why in the time of the Law commanded God never commanded any thing that was a sin not wearing long haire commanded to Nazarites Elisha sayes Rabbi Da. Kimchi upon 2 Kings 3.15 called for a Timbrel to dispel his grief for the losse of Elijah or to compose his spirits much moved with indignation at Jehoram see Musique used by the Prophet to dispel sorrow or to compose his spirits notwithstanding his having the spirit if it had been sinful God would not have set forth the joys of heaven by it If we consider Christs love in under-going the burden of our sin it may be a motive to us to love him Christ sunk under their heavie weight he * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bajulavit Esay 53. u●● grave quoddam onus p●rtari solet Gerh in harm Evang bore our iniquities as an heavie load hence make this use if thine iniquities are an heavie burden a good signe if felt remember Christs condition say to him who was like to us in all things except sin as the Psalmist pardon my sin for it is Wondrous great Psal 25.11 we may acquaint him with our condition our misery the occasion of his mercy heavinesse of our sin the occasion of his sudden easing us Consider his love in dying b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè in humeros tollere ad gest indum quast leve Mr. Leigh in verhum Christ fell upon his face some say through weakne and wo●ship● bei

David is in death and life Christ is risen so must his members he is not here sayes the Angel for he is risen the Angels Philosophy proves one body can't be in two places Amesius Bellarm. enervatus Death is but a sleepe the Nurse is not afraid to put her Babe to sleepe if he sleepe he shall do well Our friend Lazarus sleepeth Joh. 11. V. 11. Caldaico-haebraicum significat to lie to sleepe Hezekiah also slept with his fathers the grave 's asleeping place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep expect a morning to rise we a morning of resurrection Neither life not the many dangers whereby t is in continuall hazard for he giveth his Angels charge over his people not afflictions of this life for they draw his people neerer I have sent ye leannesse cleannesse of teeth want of bread but ye have not turned to me saith the Lord Amos 4.6 Ye see God aimed at calling them neerer not driving them further by affliction We ought not to say depart from us for we are sinfull men but draw neere to us Gods corrections are like Jonathans Arrowes to David effects of love to warn not destroy Man is apt to misconstrue Deus unicum habuit silium sine peccato nullum sine flagello but God has given us a Commentary upon his own actions Jer. 29.11 But I know the thoughts I have towards you saith the Lord they are thoughts of Peace not of evil speaking to his people in case of Affliction The afflictors of the world intend not good to the Saints But God has the ruling of them the Assyrian is Gods rod God keeps as I may so speak the end of it in his own hand that the Assyrian smite neither deeper nor oftner then he pleases but he thinks not so Esa 10.4 7. The horsleech sucks to fill and satisfie itselfe but the Physitians aym is for good God out of love corrects his but will not vouchsafe to correct the wicked but lets them ripen in sinne till the day of vengeance the harvest Be not then troubled or cast down for affliction remember Saints are living stones 1 Pet. 2.5 and to endure they must be like the Sea receiving all waters and not changing quality or like Iob receiving evil good patiently or as a good stomach receive all meats vomit up none by murmuring reluctancy Of them in a moderate sense I dare say as divine Seneca who is said to have exchang'd Epistles with Saint Paul no evils happen to them Nihil accidere bono viro mali potest Tot amnes tantum superne de● jectorum imbrium non mutant maris saporem nec remittunt it a adversarum impetus rerum viri fortis non mutat animum sed manet in statu est omnibus externis potentior sentitsed vincit placidusque contra incurrentia attollitur adversa exercitationes putat Vir erectus labor is est appetens honesti ad officia cum periculo promptus Videmus Athletas cum fortissimis confligere per quos certamini praeparantut marcet sine adversario virtus Dura non reformidant nec de fato queruntur quiequid accidit boni consulunt in bonum vertunt patres mature ad studia obeunda liberos excitari jubent sudorem illis interdum lachrymas excutiunt matres so vere in sinu nunquam laborare volunt Seneca de provid cap. 2. though they feel them and smart with them they change all into good in these being more then conquerours count all afflictions exercises but not only vertue they know languishes without these Champions seeke opposition they that strive for masterie desire to fight run wrastle with others before hand to stirre up their spirits and encrease activity and strength God sends his Saints afflictions partly for this end all working together for good to them that love him Rom. 8.28 Afflictions then though evil in themselves prove good The father sends his darling to the Schoole of vertue early to undergo difficulties and learn to pierce obscurities 't is a fond mother seeks to keepe them in her bosome idle What honest man refuses labour Will he not undergo honest offices with difficulty and danger As a Minister preach truth though it cost hot water For 't was once primus in Ministerio primus in Martyrio Sure idlenesse is painfull to some A good soule can as easily lack fire and water as Crosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeclara rara Heavens joyes are not to be obtained without sweating Nor life If we understand the frailties of life because if thou art in Christ they are pardoned Christs death has reconciled all in heaven and earth Angels as well as men had benefit of Christs death Colos 1. ver 20. Also Christ's have crucified or condemned at least the flesh with its affections and lusts Gal. 5.24 They have the spirit to conquer with which is where ever it be finally chiefe master though Satan may live not only propè but unà a while with Christ in the same house yet there is nor divisum imperium in the same beleever is the house of Saul but a kingdom of David Dagon fals at last if the Arke be there though till the last combat the spirit appeares not finally victorious Christ thus subdues sin in his people and casts their sins behind his back not intending to see them and drownes in them in the depth of the Sea that they may never float or appeare against them Micah 7.19 Nor Angels nor Principalities Principalities and powers are distinct offices if not kinds of Angels to whom God commits the managing of Princedomes so powers may be said to be the Angels in whom or by whom he manifests his power as Thrones are they in whom as in a Throne sayes Calvin Gods Majesty is declared now Satan and his assume the same priviledges God tolerating by them to punish the disobedient but these cannot separate the good Angels will not the bad cannot for they are destroyed Col. 2.15 See their power and maliceat least curbed Christs death has that efficacy that whomever he dyed for can never dye Rom. 8.34 Who condemneth since Christ has dyed had he dyed for all application should not have hindred their Salvation he that gave Christ would freely give all things Let the divel the accuser of the brethren climbe up to heaven having however his hell with him and present himselfe for their wrong they have a friend in Court Christ who is in heaven to appeare for them Heb. 9.24 Or as Rom. 8.34 who sitteth at the right hand of God that is in equal authority and power making intercession for us Christ prayes for us as I may so speake when we little think of it scarce praying for ourselves Christs prayer is more praevalent then Satans accusation or else why are not we cast Satan so often accusing He desired to sift Peter but Christs prayer for him was enough to enable him to stand Luke 22.31 32. His

nos fecit fideles I obtained mercy to be faithfull sa●es the Apostle The Hebrew Doctors somewhat agree with Arminius and would have a man disposed to good before the spirit of prophecy light on him but the spirit found Saul nought and Balaam mingled with malice and covetousnesse Elisha was not composed in mind tho sanctified when to prophecy and cals for a Minstrell to dispell griefe for Elisha's death Aquinas affirmes dispositionem non requiri ne ad prophetiam whether God reveale himselfe by Vision Dream or the more noble way as he did to Christ by word Spiritus replet pastorum Armentarium Prophetam facit Yet when the spirit of prophecie lighted on one undisposed to good as Balaam or Saul especially if in a Vision or Dream they might be abstracted from these vices during the prohpecie and time of illumination the soule being in a trance oft and so most fixed on the object ordained or elected to life for then all would have been prayed for Iohn 17. v. 9. and all would beleeve for as many as were ordained to eternal life beleeved Acts 13.48 But we see few beleeve and persevere to the end yet all Christ's do and shall beleeve increase of them is dayly seen every lost groat shall be found nothing can hinder they when built are built upon a sure foundation Christ the Rock the gates of hell that is hells strength and policy shall not prevaile against them No weapon formed against them shall prosper Esa 54. ver ult Christ's the builder the Word and Spirit the meanes which cannot faile If God send his Word great shall be the company of them that Praise him even in this sense the building as it shall go forward so it will last since the foundation Christ cannot shrink Christ assures us his blood was shed not for all but for many for remission of sinnes those he loves those he will continue to love to the end according to the text whom he loves he loves unto the end In the former part of this chapt consider the love and lowlinesse of Christ his love in so willingly departing out of this world for us ver 1. his lowlinesse in washing his Disciples feet ver 5. that the Head and Master Christ should stoop to the feet of his servants and wash and wipe them is an unparalleld example of humility The first verse speaks him God and man God in that he knew his houre of departing out of this world for as God he knew all things though as man he was ignorant of many about the time of the sacrificing the Passeover Christ our Pasteover was sacrificed for us Man in that by death depart he must for the God-head could not suffer this one text evinceth what ever Jewes Mahometans Hereticks or heathens may falsely conceive of Christ Intimations and characters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel concerning him His birth spake him a man but to be borne of a Virgin and as some conceive without * The punishment in sorrow shalt thou bring forth was to the woman not the child So Christs being without sin ordinarily excuses not the Virgin Mary who had sin and a Redeemer or Saviour My soule has rejoyced in God my Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de sententiis Dionysii paine together with a strange Starre and quire of Angels proclaimed him God His swadling bands and the Manger spake him man one disrespected amongst men but the Shepheards and Wise men worshipping him expressed him God His Baptisme administred by Iohn declared him man but the voice from Heaven to be God Tempted in the Wildernesse man overcame as God Wept for Lazerus man raised him from the dead God stept on the seas man but after he was awaked stilled the waves God tempered the clay with spittle man but opened the eyes of one borne blind God Lastly by his death shewed himself man by his powerful and most to us comfortable resurrection God Each sentence shewes his lowlinesse in that he was made man and his love in that lowlinesse who being in the forme of God thought it no robbery to be equall with God but made himself of no reputation took upon him the form of a servant he humbled himself and became obedient even to death even the death of the Crosse Phil. 2. v. 6 7 8. Supplicii genus crudelissimum deterrimumque inquit Cicero The constancy of that love is expressed in the words he loves unto the end the earnestnesse and integrity of it is observable in the word there used to love importing in the original to love with the heart and mind by adhering to the thing loved with content and satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Amo apud Latinos magis est quamdiligo Me aut amabis aut quo contentus sim diliges Cicero As Christ thus loves his owne so ought they to love him Thou shalt love the same words the Lord thy God with all thy heart Matth. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ad finem vel ad seculum vel perfectionem significat The constancy and perpetuity of Christs love may be noted from the word in the Original signifying the end it may be rendred by perfection till we become perfect men in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4 13 He loves us he loves here to the end of dayes and for ever hereafter Hence observe these conclusions God through Christ loves his own Then or secondly he loves them for ever The truth of this conclusion will appeare in the ensuing discourse Why God loved lost man not the Angels being more excellent creatures man in whom was nothing but deformity no other reason can be rendred à priori but his own will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing the death of Christ as the meanes both of love and election though not the cause of either redemption being the effect of Gods love in the general he loves man now because redeemed by the death of Christ justified by his blood adopted to be conformable to his image sanctified in part by his Spirit because the member of Christ the temple of the holy Spirit the Spouse of Christ and subject of him the King of Saints Revel 15. v. 3. God loves his people first and gives Christ for them then love them because they are Christs and partakers of his graces 2. Conclusion God loves unchangably and everlastingly This is set down Jer. 31. v. 3. I have loved thee with an everlasting love God being love love as God must be everlasting which he extends to his people he loved his people in Christ by way of election defore the foundation of the world for to this effect Paul speaks Ephes 1 v. 4 and will continue to love them till the world shal be no more and after Solomon saies A friend loves at all