Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	flesh_n	son_n	7,126	5	5.5139	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02894	The mirrour of humilitie: or Two eloquent and acute discourses vpon the natiuitie and passion of Christ full of diuine and excellent meditations and sentences. Published first in Latine by the worthy author Daniel Heinsius, and since done into English, by I.H. Master of Arts in Mag. Coll. Oxon.	Heinsius, Daniel, 1580-1655.; Harmar, John, 1594?-1670.	1618 (1618)	STC 13039; ESTC S115181	32,739	106

to haue had his origination from the Father but such a one as is eternall Heere may mans conceit yeeld it selfe to be but shallow heere against the marble of this difficultie may the edge of all subtilitie be rebated here may the illiterate presume to know as much as the learned For whatsoeuer is and hath beene before all time well may it be credited it can neuer be comprehended For that that hath beene eternally before the existence or essence of man is no lesse beyond the reach and capacitie of man For as the imagination and vnderstanding of man cannot bee euer drawne beyond the beginning of time or the extent So neither without time was euer any man begotten besides Christ which was man and God and as vpon this day was borne Man whom if wee surmise to haue beene made that is blasphemie If wee thinke that hee was not begotten wee shall then derogate much from the Deitie If wee denie his Humanitie we then runne the hazard of losing our eternall safety being the fruit and end of his Natiuitie Thus to speake in generall must wee acknowledge euery thing in God to bee farre aboue the straine of reason but nothing beyond the reach of faith No lesse ought wee to conceiue of God the Sonne in particular For hee is also totall God as hee is totall man and yet not totally God because hee is also man nor totally man because hee is also God O ineffable vnion Surely this coniunction and combination of the diuine humane nature proceeded only from the immediate and sole act of the Deitie And therefore now O man see that thou adore and reuerence this mysterie and vpon this day thinke vpon thy happy estate and condition purchased by the obedience and humility of thy Sauiour who being borne as vpon this day was notwithstanding begotten from euerlasting being God for mans sake became man There being no way to saue man but by dying for man and no way to dye for man but by being man Here may wee beholde both his Deitie and Humanitie The one must worthily be esteemed because the other is worthy to bee admired Man could not be made God and therefore God became Man And to this end purpose that thou O man mightest acknowledge thy Creators power embrace thy Sauiors lowlinesse that so although his Maiesty confound thee yet his Humility may comfort thee It will bee worthy our contemplation if we think how as vpon this day God that is most purely immateriall and free from all shadow of corporeity was vnited vnto a body how he that was inuisible became apparent and euident how he that could not bee discerned by the touch was as vpon this day encompassed with the clasping armes of his tender mother How hee that neuer had beginning now beganne to be and lastly how the Sonne of God became the Sonne of man So that as vpon this day God and men heauen and earth mortality and eternity humanity and diuinitie were combined In whom in our Sauiour Whom the Father hath appointed Heyre of all things by whome also he made the World being the brightnes of his glory and the expresse image or character of his person who being no lesse admirable for his humility then incomprehensible in respect of his power descended farre below the pitch of his eminencie that hee might preserue by his mercy what hee had created by his omnipotency Hee that once was cloathed with the lustre of glory and maiesty no lesse terrible then admirable whom neither Angels nor Archangels nor Seraphims nor Cherubims could endure to behold he that once was Lord of hosts the God of glory hee that once could with his onely countenance turne the mountaines topsie-turuie and wind-shake the foundations of the whole earth Hee I say as vpon this day for vs become as one of vs. The vnspeakable Maiesty of the Father manageth the mysterie the ineffable loue and affection of the Sonne assumeth our flesh the incomprehensible power of the Spirite resideth within the narrow limits of the wombe albeit it cannot bee contained in the vaste capacity circuit of the world On this day was death vanquished because life was produced On this day was lying abolished because truth was mani feited on this day was errour abandoned because the true way was discouered on this day was the Manna of mercie and the dole of heauen distributed which hee that eates shall not die but liue eternally O blessed day O beautifull and glorious day A day without euening or ending the verie period of mortalitie the beginning and alpha of eternitie A day of our second Natiuitie and Regeneration wheron that man might bee borne of God God would be borne like man In the Creation man was formed according to the image of God but now God taketh vpon him the Image of man In the beginning God made man of the earth but now euen GOD himselfe is made that that hee made that that might not perish that he had made Now therefore let the wisedome and power of man be defaced seeing the wisedome of God is so clearely manifested Henceforth the lame shall walke the blinde shall see the deafe shall heare the dumbe shall speake the dead shall reuiue and that with one word because it is the Word that speaketh yea without a word because it is God that commaundeth O ioyfull day O happy halcyonian day whereon the Sonne of God by his voluntarie humiliation and by the assumption of our humanity and humilitie hath now affianced vs vnto himselfe by entring with vs the league of brotherhood and fraternitie A day whereon hee was borne which was before all dayes euen the Ancient of dayes he that made the first day he sayde Let there be light and there was light A day whereon Emanuel whose name is sweeter then the sweetest aromaticke odours of Arabia being with man amongst men in man for man became man A day that Abraham and Isaack and Iacob foresaw On this day man ascended because God descended and our flesh was aduanced and ingraced because the Word was made flesh Hitherto haue wee beene the sonnes of Adam now are wee the sonnes of God a new people a new nation not borne of flesh and bloud nor of the will of man but of God All things hitherto haue been too transcendent imperuious without entrie full of horrour and amazement but now wee may haue free accesse vnto God the way is neyther chargeable nor tedious And therefore now O man come vnto thy God and yet by the mediation of man For on this day thy Sauiour of God became Man that he might reioyne man to God O ineffable loue O incredible mercy O vnspeakable grace and fauour wee all acknowledge the inuisible Essence and indiuisible Vnitie of God the Father and the Sonne insomuch that the Essence of that one hath not beene like to the other onely but euen identical and yet hee that is one with God was

subiect vnto Passion But Oh more blessed and happie day was that whereon our Flesh being ioyned to the Deitie so died in Christ as that wee not suffering death were notwithstanding restored vnto life For as CHRIST tooke vpon him our nature in the wombe so hee vndertooke our death vpon the Crosse For whatsoeuer he suffered as man he suffered for man from whom he can be no more separated or divulsed then from his Deitie with which he ioyned our humanitie that he might saue and secure it from the hazzard of eternall death and damnation c. Oh infinite loue Oh incomprehensible mercie Oh blessed happie day wherein the head of the Serpent was brokē the Leuiathan wounded the vast Behemoth ouerturned the powers of Hell subdued the Graue conquered the sting of Death rebated Oh blessed and happie day wherein the force and guilt of Sinne was taken out of the world and the sinner taken vp into heauen O blessed and happy day wherein by our Sauiours passion the gates of heauen were opened wherein it so came to passe that wee that were once exiled and banished from the celestiall Paradise may now againe bee freely therein instated and reimpatriated Now there is no Cherubim to hinder vs no flaming sword to affright vs. Now may wee all bee easily admitted and bee made free denizens of that heauenly Ierusalem O let not our impenitent insolencie and insolent impenitency bee the cause of our exclusion Let vs consider that the incredulous and proud Pharises that challenged vnto themselues so much purity and piety were the first that were reiected their Synagogue neglected and euen theeues malefactors preferred before them And this was that that so discouraged the Diuell when hee saw those that had beene his slaues and vassals to bee rescued and absolued from death by one that was condemned to death when hee saw that Christ was more powerfull in his death then euer any Emperour was in his rule and soueraignety when he saw not from stones but from the gallowes euen from hell it selfe children raysed vp vnto Abraham When hee saw the Sonne of God after his buffets and his bonds last of all euen in his death to erect the glorious building and edifice of his Church when hee saw that blessed inheritance of Christ being but a little part and moytie of Mankind still to flourish as the Palme-tree vnder the burden and weight of its afflictions when hee saw the Church of Christ which was created by his power now redeemed by his bloud vnited by his Apostles instructed by his Prophets comforted by his Euangelists and freede from that heauy yoake of ceremonies with which it had beene long oppressed When hee saw it howsoeuer diuided in body yet combined in spirit Hauing nothing and yet possessing all things in Christ which is all in all In whose passion it gloryed whose patience it imitated Which Church of his although it seeme to wither by the heate of persecution yet doth it still grow waxe greene by the dew of grace and sappe of consolation True it is that the Saints on earth are frequently perplexed with variety of exquisite torments and yet these are not of force validity to diuert their zealous and constant resolutions to separate them from their grand-Captaine Christ Iesus whom they follow not as beeing confirmed in their purposes by the irrefragable peruersenesse of the Stoickes nor as beeing induced thereunto by the Sophistrie of Logicke or by the inchantments of Rhetoricke but as it were beeing bound by oath and deepely engaged vnto their Sauiour by whose bloud they are refreshed by whose flesh they are nourished by whose Spirit they are reuiued by whose promises they are inuited by whose precepts they are directed The chiefest scope they ayme at is that they may bee one with Christ as Christ is one with God For thou sweet Sauiour art our head and wee thy members Thou our shepheard and wee thy sheepe thou the Vine and we thy branches By thy death wee liue by thy life are we raysed from death And although wee are here sorted and mixed with the world yet our cogitations and our conuersations are in heauen whither our Sauiour is gone before Oh that wee could follow him that wee could waft our selues vnto that Hauen of ioy vnto that secure rode of felicity But seeing that as yet wee cannot follow thee sweet Iesu with our bodies yet wee pursue thee with our desires with our sighes with our affections with our teares In this interim whiles wee heere suruiuing seriously ponder those trāscendent afflictions of thine which for our sakes and yet not for our deserts thou sufferedst vpon thy Crosse whiles we meditate vpon those griefes and torments which were as propassions vnto thy passion how are we rapt into admiration of thy loue Then doe wee abandon all our fruitlesse and friuolous cogitations then doe wee discard all our ambitious Babel building thoughts then do wee disclaime the insolent selfe-conceites of our owne abilities then doe wee deepely lament our supine and stupid negligence then doe we grieue that wee haue beene so prodigall of our precious houres and that we haue not embarqued our selues in those actions which most of all procure our safety and indemnity Then are our eyes become fountaines of teares then cry wee out and say O Lord thou hast ascended on high thou hast ledde captiuity captiue Then crie wee out O Lord what is man that thou art so mindefull of him or the Sonne of man that thou so regardest him Oh good IESU what is man that thou so regardest him Thou hast cloathed mee with skinne and flesh and hast fenced mee with bones and sinewes sayth Iob Chapter 10 11. Remember I beseech thee that thou hast made me as the clay and wilt bring mee into the dust Hast thou not powred mee out as milke and crudled mee as cheese Chapter 10. ver 9. and 10. Am I not to bee consumed as a rotten thing and as a garment that is moth-eaten How then can it be that I being of so abiect and corruptible a constitution should bee saued from death by the death of the Lord of life O strange and admirable loue as farre beyond comprehension as end and measure I haue sinned thou sweet Iesu hast suffered nay and I haue also suffered in thee which sufferedst for me Thus by thee am I lyable neither to death nor punishment My nature which I had corrupted thou hast refined that that happinesse might re-accrew vnto mee which I had lost by the fall of my first parents What now therefore shall I say How shall I sufficiently eyther admire thy power or prayse thy goodnesse Thou that art infinite thou that art neyther confined to time or place thou that art subiect neyther to death or passion didst out of thy most entire and intensiue loue vnto vs cloathe thy selfe with our fraile flesh incident to both Which flesh of ours maugre the Diuels malice and malignity thou hast highlie exalted it and placed it aboue the Angels the Archangels aboue all the glorious Hierarchies of Heauen euen at the right hand of thy Father where is the fulnesse of ioy and pleasures for euer more But before thou couldst ascend vnto that verticall point and Meridian of thy glorie with what massie loades of calamities wert thou oppressed What Hunger what Thirst what Nakednes what Iniuryes what Reuilings what Spittings what Stripes what Wounds what contumelyes what disgraces what Death and Crucifying didst thou most mildely and patiently endure for vs And therfore Oh sweete IESU giue vs grace that as thou dyedst for vs so wee may liue heere to thee and hereafter with thee Graunt wee beseech thee that thy Passion may be our perpetuall Meditation Oh let vs alwayes reflect our Eyes vpon thee and let thy sufferings take a deepe impression both in our Memories and in our affections And graunt Oh sweete Sauiour that wee may put not the bodily finger with Thomas but euen the finger of Faith into thy side and into thy wounds and with the hand of Faith apprehend thy merites Graunt that we may crucifie all the inordinate Lusts of the Flesh all our wanton and Lasciuious cogitations and that wee may be like thee in sufferings that we may be like thee in glorie That wee whom thou hast reconciled vnto thy FATHER we whom thou feedest with thy Flesh we whom thou refreshest with thy Bloud wee whome thou perpetually reuiuest by the celestiall influence of thy grace may hereafter bee one with thee as thou art one with the Father To whome with thee and the Holy Spirite bee ascribed and rendered all power might maiesty dominion and prayse both now and for euermore AMEN Gratias tibi Domine IESV FINIS LONDON Imprinted by Bernard Alsop and are to bee solde at his house by Saint Annes Church neere Aldersgate 1618. Gen. 1. 4. Gen. 27. 23. Ioh. 1. Iohn 1. 13. Cant. 3. 4. Cant. 1. 4. Esay 9. 6. Ioh 1. 1. Psa 118. 22 Ver. 14 Ver. 16. Z●p 3. 14. Iob. 11. 3. Num. 24. 17 Ps 18. 14. Iob. 1. 11. Esa 40. 12. Deut. 32. Luc. 20. 12. Cant. 2. 5. Heb. 12. 18. Luk. 1. 13. Luc. 2. Luk. 2 10. Mat. 25. 21. Ioh. 1. 29. Mat. 2. Mat. 2. 21. Mal. 4. Iohn 6. Mich. 6. 7. Iohn 4. Esa 5. 34. Ierem. 9. 1. Esay 16. 9. Esa 57 1. Ier. 2. 6. Psal 78 24. Deut 32. 10 Ier. 2. 12.