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	world_n	5,455	5	4.3686	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21192	A heavenly hymne to the king of heaven. Presented in a sermon, by Iames Eglesfield, Mr. of Arts in Queenes Colledge ...	Eglesfield, James, b. 1601 or 2.	1640 (1640)	STC 7545; ESTC S114013	12,004	38

and therefore came he not infected with Original and lived vnblemished with actuall sinne in all conversation according to Law First that he might approve a●● withall fulfill it and end it Secondl● to take from the Iewes all occasion of o●loquie Lastly to enlarge the soules 〈◊〉 his servants from the curse denounced 〈◊〉 gainst offenders that they which belee●ved might be received into the adoption o● sonnes and be made heires of God through Christ Gal. 4.5 Who is all-sufficien● for a great worke so excellent requiring an emminent agent and the highest perfection not comparativè as man but absolutè as God Onely hee in whom the wisedome of the Father and the fulnes of the Godhead dwelleth bodily Hee that one and the same with Ens primum absolute perfectum containing all perfections uncreated formally and created eminently and effectually having all naturall morrall and Transcedent sufficiency above all the sonnes of men so that his soule could not be defiled with sin by reason of a three fold supportance First the fulnes of grace as the God of grace and goodnes Secondly the consummation of glory as the King of glory Thirdly the Vnity of the Vnion of the Deity and humanity in one person What others received secundum similitudinem he had secundum essentiam say the Schoolemen Men by participation he by possession men receiving Christ containing the fulnes of grace plenitudinem numerositatis et perfectionis in number without number perfection without limitation or measure and therfore his grace by conjuction the eternall word exceeded all the endowments conferred upon man with a threefold eminency First the habits of Vertues inward Secondly the transcient actions outward Thirdly the effect consequent in infinite mercy purchasing life for all though all had deserved death Here then Sinne in no sort could enter for his words his works himself and his soule were full of Grace and intus existens prohibet alienum his righteousnes could never be eclipsed where the Deity displaying in his holy conversation his glorious beames did shine and breake through the clouds of his humanity that all might see light to the right way of Salvation by following his steps who is the Way the truth and the life Ioh. 14.6 Saint Bernard smelling the sweet savour of his Saviours garments the garment of Salvation and robes of his perfect righteousnesse the odour of his name smelling like a field whom the Lord hath blessed he compareth him to a slourishing Vine deckt with the beauty of the best flowers Viola humilitatis Lilie castigatis Rosa passionis charitatis His humility suted to the Violet respectu modicae saturae situs humilis dulcis odoris his low stature in the state of a servant his humble seate on his footstoole upon earth though hee was the King of glory whose throne is above the Heavens and his name a sweet odour nam oleum effusum nomen ejus His chastity referred to the Lilly in that it is alba splendida tractabilis his whitenesse purity and alacrity to do● good his cleerenesse amiable in countenance intuens omnes fronte serena his meeknesse tractable as the Lilly palpable But of all that Rosie-red of his bloudy passion which gave unto the world that sweet savour of Salvation in which with the rarest clause hee concluded all with an action of observation admiration and imitation nam perdidat animam ne perdiderit obedientiam he lost his life to save his obedience approving himselfe the spotlesse Lambe of God both in his ingresse to the World conceived of a Virgin by the power of the holy Ghost In his progresse in this World the beames of his holinesse dazeling with amazement the eyes of the beholders and in his egresse out of this World though hee were condemned with a jury of Iewes a Iewish jury as a malefactour yet both Pilates unanswerable interrogation at his death What evill hath he don and the peoples affirmative testimony of his innocency in his life concludes that he both in his life and death was the Lord of life the everliving God the anchor and authour of all our wel-fare Because he hath done all things well let therefore all the flockes of Iacob follow the great and good Shepherd of their soules Viam precepto docentem exemplo ducentem if the way be long by precept he hath made it short by example and therfore sayth Lactantius si precipientem sequ● non poteris sequere antecedentem so trace him in his foot-steps that thou mayest follow him into the coelestiall Paradise of Heaven where he himselfe is gone before to prepare a Mansion for thee Let thy life be like the Kings Daughter glorious within with a good intention and faire without with the beauty of holines in heavenly conversation light thy lamp prepare thy selfe by addressing thy soule in marriage garments the robes of righteousnesse to meet the nay thy Bridegroom Christ Iesus in the clouds by walking as himselfe hath left himselfe for an example whose praise is in the Gospell non plausu vanitatis sed judicio veritatis non precario sed merito for fecit omnia benè All time and tongue would fayle mee if I should seeme to tell all for hee hath done all he hath done all things well I will therefore passe with the time from his workes of imitation to his wonders which out of the depth of admiration in this multitude drew commendation He hath done all things well for he hath made the deafe to heare and the dumbe to speake which are opera conservationis restaurationis Christ Iesus the Wonderfull filling the world with his Wonders made his miracles to the diseased and possessed a restauration to shew himselfe that great Phisitian that came downe from heaven sayth Augustine and that good Samaritane to cure our maladies To the dead vivification to shew himselfe the resurrection and the life To all the confirmation of his Word and manifestation of his Deitie and humanity In the precedent miracle in this Chapter mentioned when he put his finger into the deafe mans eare and restored him to his hearing there was digitus Deitatis digitus humanitatis the one by touching shewing his reall humanity the other by effectuall working his All-sufficient Divinitie The humane nature was but the efficient instrument the Divine the effectuall Agent una succubuit injuriis altera fulgebat miraculis the malady was cured by the one the miracle shewed by the other both working together miraculously not onely mira things strange to the vulgar apprehension but miracula farre surmounting the power of mans hand both in the matter and manner In matter in such marvellous variety extending unto spirituall substances according unto that of the Prophet Zac. 13 2. He shall cause the uncleane spirits to depart the Land accomplished when the Prince of this world was cast out Ioh. 12.31 Heaven Earth and Hell confessed him the Wonderfull for at his passion the Sun did hide his face the Earth was moved

taste like Gide●ns Souldiers who did lap and not drink of the waters Leaving the Well I come to the Well-spring from the action to th● agent in the originall concluded in the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Translation expounded He in both one first and last α and ● In imitation of himselfe I have kept himselfe as the best wine last In the former part you have seene the beames here is the Sun lux there the River here the Fountaine there the fruit here the Tree a tree of everlasting life which Hilary desiring to manifest unto men in the Paradise of the Scriptures observeth five meanes First his Name that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anoynted with the oyle of gladnesse above his fellowes Secondly by his birth not by generation regeneration or adoption but by the power of the holy Ghost Thirdly by his Nature one with God Fourthly by his power over all things Fiftly by his profession that he is the Way the Truth and the life But my Text points out two more guides to finde out this Agent his Words and his Workes like the two Doves of Venus leading to a golden branch not as that for Aeneas to descend to hell but with Enoch and Elias to sore aloft to Heaven In his words never any spoke like him Vox hominem sonat ô Deus certe God speaking in the forme of man nay God speaking not man His works inforcing the very Iewes to confesse and say truly this is the Son of God Aske his words and they will answer as himselfe did to the woman of Samaria He is the Messias that speaketh unto you Aske with Iohn Baptist Art thou he that should come or looke we for another why his Workes beare witnesse the Saviour is come for the dumbe speake the deafe heare the lame walke If we consider these helpes they will plainly descry unto us the print of the Deitie and distinguish the Creator from the creature First via eminentiae he is eminent above all the Israelites not onely as Saul higher by the head but as omnipotent to impotent an infinite to a finite agent whose power is boundlesse for he hath done all Secondly via negationis for in his works he never stayned his honour with any imperfection Solomon in all his royaltie was not clothed with one of these for he hath done all things well Thirdly via causationis for onely God is omnipotent to doe all So that with Greg. I may say He is God not onely Nuncupater as Moses to Pharaoh Deus inter omnia but Essentialiter Deus super omnia ille opifex mundi melioris origo and not only God but man aequalis patri novum creans mundum minor patre perditum reparans mundum minor patre in forma servi aequalis in forma Dei That he was not God alone his sighing weeping speaking affirme that he was not an imaginary body as the phantasticall Manichees dreamed his eating drinking sleeping touching witnesseth all which are affections of a body naturall The Hereticks that held him meere man his body palpable confounds The Arrians that held him a meere created Spirit a Spirit not having flesh and bones all his words workes and wonders declare proclaiming to all the world that he is the promised Messias in whose Person Deitie and humanity are united so that of this Agent with Thomas I may conclude he is Homo Deus and Deus homo In the matter of his actions I admire the bredth that he hath done al In the manner his depth that he hath done all things well This sacred King of Glory that he ought to bee had in remembrance and sought out of all that love and desire his second comming hath done all things well not only to approve himself the unmatchable God which is essentiall goodnes but likewise by precept to command by practice to leade and by miraculous actions to draw men on earth on the way to Heaven leaving them his Word for their instructions his workes morall for their imitation his Word a light his life a lanthorne Christi vita morum disciplina Peter must come Zacheus must run and all his Disciples with an inward affection and outward conversation must follow the steps of his most sacred uprightnesse for as Marriners by Sea avoyd the Rocks directing their course not by darke earth but by the light of Heaven so men who passe in the barque of their bodies through the waves of this world to the shoare of rest cannot escape the sands of sin but by Christ Iesus the only bright light the undoubted star the stern of the Church militant here the haven of the Church Triumphant in Heaven Wherfore let all the blessed Saints who set sayle for the salvation of their soules esteeme his words as the words of truth imitate his works as perfect holinesse with reverent admiration recounting his wonders as effects of his Deitie To informe the ignorant there is verbum sapientia to reforme the ranging sinner there is vitae innocentiae to turne our hearts to the living God there is digitus divinae potentiae In the glasse of his Word see the face of your soules it is speculum animae follow his life it is viae vitae Augustae although Augustae haec iter est serpens ad magni testa tonantis In the re-view of his wonders take an heart inflamed with Thomas and confesse my Lord and my God onely beware of two dangerous rockes on which many have made shipwracke of their soules the one partiall conceit of their owne perfection here fell the Pharisees the other irreligious Atheisme which presseth the souls of licentious Libertines into Hell but trace thou vertue in the golden meane imitating him in well-doing who did all things well To do all things well is the Royalty of God but to do nothing well is the badge of the Beast and those who become like the beasts must perish Let no man boast of perfection least pride bee his ruine nor sell his soule to sinne in the sight of the Lord least the gates of hell prevayle against him but keepe the middle way from thy naturall imperfection strive to heavenly perfection be watchfull over thy wayes yet humble in thy thoughts Heaven hath onely good Hell onely bad the earth a mixture of both If the Brownist could do all things well he were to good for the earth the carelesse carnall Epicure doth nothing well therefore he is too bad for heaven The luke-warme Newter like the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is indifferent for good or evill is fit neither for heaven nor earth onely those Christians are as Benjamin filis dextrae and true Israelites without guile which are in the valley of vision ascending and yet not ascended growing up in grace as plants of Gods right hand bringing forth leaves of good words and fruits of good workes not seeking for humane applause without or selfe partiall conceit to please themselves within Let all therfore from the greatest Noble in Israel to the poorest worme in Iacob that dwelleth in the dust strive with heart and hand in imitation of his Saviour Christ Iesus to do all things well that it may go well with them in the day of the Lord. Amen FINIS