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	holy_a	life_n	7,349	5	4.3274	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76447	The penitent death of a vvoefull sinner. Or, the penitent death of John Atherton executed at Dublin the 5. of December. 1640. With some annotations upon severall passages in it. As also the sermon, with some further enlargements, preached at his buriall. / By Nicholas Barnard Deane of Ardagh in Ireland.	Bernard, Nicholas, d. 1661.; Atherton, John, 1598-1640.	1641 (1641)	Wing B2014; Wing B2017; Thomason E176_3; Thomason E176_4; ESTC R2358	42,210	46

God Rom. 5.1 They report some Fires no thing will quench them but Bloud T is true of the wrath of God for sinne no thing but the bloud of Christ can appease It was Rehoboams speech to the Israelites My little finger shall be heavier than my Fathers loines T is true in this sence for sinne the least degree of Gods displeasure is more than all the worlds A Man without this peace be hee deckt with Iewels is but like a faire Roome richly hung but wants a Roofe who would make choyce of it for his lodging Such is the man be hee never so gorgeously appareld if hee lyes yet open to the revenge of heaven whose iniquities are not covered Let it bee the prayse of Italy to bee the Garden of the world It is a Christians happinesse to be the Garden of God that the Tree of life is in the midst of him that God is at peace with him 2. Hee hath peace of Conscience The Earth no outward weight can moove yet the stirring of a few unruly vapours within will make some parts to quake There are some men no outward Crosses can trouble but the guilt of some secret sinnes within hath made them y Conscientia peccati est formidinis mater Chrysost Nulla prna gravior paenâ malae cōscientiae tremble The soule of a wicked man is often like a * Esay 57.20 troubled Sea or like the Ship in a storme the Disciples were tossed in but assoone as Christ entred there was a calme So as soone as the Conscience is possest of Christ there is peace Some when they are disquieted in their mindes doe as David wished he could doe Psalm 55.7 When fearefulnesse and horrour overwhelmed him Oh that I had wings like a dove then would J flie away and be at rest Goe travell as if they would out ride the crie of Conscience which they carry with them Some send for Musicke as Saul for a Harper when his evill spirit came upon him Others deale with their Consciences that thus arrest them in Gods name as some have done with the Serjeant make him Drunke and so z Timete ipsū alium enim potes fugere te 〈◊〉 autem nunquā falli potuit fa●a conscientia nunquam escape him These wayes and the like had this our Brother tryed formealy but found no found peace till he thus turned to Christ the Prince of it The Marriners in that mighty tempest rowed hard to get the Ship to land but no means would doe till * Jonas 1.15 Ionas was cast out and then presently the Sea ceased from her raging I have beene a witnesse of strong tempests raysed within his Conscience when he first grew sensible but after ●ee had a Conscientia est cordis scientia est Codex animi in quo quotidiana pec cata conscribūtur disburdn'd it and out with those pressing sins in such salt and overflowing teares in Confession and Repentance he soone found the fruit of that call of our Saviour * Matth. 11.28 Come unto me you that are weary and heavy laden and J will give you rest Having like Noahs Dove strayed from the Arke of Christ hee found no rest for the feete of his Soule till he returned to Christ againe T is a usuall division of these foure sorts of Consciences a quiet but not a good neyther good nor quiet a good but not a quiet both good and quiet The two former he had experience of in his life the two latter neere his death the misery of the one and the happinesse of the other which he had so lately exchanged how sensibly have I heard him expresse apprehending in the deepest degree of his humiliation more true content than in the height of all his sinfull pleasures Chrysostome cals the Conscience b Numisma Dei conscientia in solidis Caesar videtur in conscientia Deus agnoscitur Chrysost Gods Coine wherein as the Kings Image is in his so is Gods instamped in this And therefore as we give that which is Cesars to Cesar so hee exhorts to give this which is Gods to God and a c Conscientia bona est templum Salomonis ager benedictionis hortus deliciarum aureum declinatorium arca foederis Thesaurus Regis aula Dei habitaculum Spiritus gaudium Angelorum Hugo de animâ good Conscience before God and man t is the richest pearle the most invalueable treasure under Heaven S. Pauls glory and joy 1 Cor 1.12 Act. 23.1 3. Thirdly he hath peace with Death a Bee without her sting is more feared than hurtfull T is so with this once freed from the guilt of sinne the d 1 Cor. 15.56 sting of it Hee that knowes he owes nothing flies not the aproach of the Bayliffe He that is assured of the blotting out of the hand-writing that was against him needs not to shun the arrest of death Be it sudden yet t is not untimely to him What a measure of this Christian valour was found in this our Brother after this spirituall sealing hath been * See the Relation pag. 30.31 manifested before many witnesses and needs not any repetition here Onely observe what this blessed change in him had wrought in others of him Hee once wept much by himselfe in private when the tongues of men with good cause were open against him in publike Now teares of all sorts are shed for him publikely when hee had Comforts within himselfe secretly Hee that was hated at his Condemnation is lov'd at his Execution Such as were griev'd at his life are comforted at his Death He began with his owne teares he departs with the sobs of others And I doubt not but what hee sowed in teares hee reapes in joy what was seal'd here on Earth is ratified in Heaven From a Death temporall hee is passed to a life eternall Vnto which God of his mercie bring us all for the merites of his deare Sonne To whom with the Father and the holy Spirit be all honour and glory now and evermore Amen FINIS These Errors following which by the necessity of the Authors Absence hath happened thou hast here corrected for any other mistakes in the distinctions they are left to thy owne ingenuous apprehension Errata in the Relation Pag. 2. marg l. 37. r. de via p. 4. l. 7. r. their prisoners r. his Throne p. 5. l. 27. m.r. lenit p. 11. l. 18. m. r. admisceat p. 12. l. 33. r. this death p. 14. l. 28. m. Nam r. Now. p. 15. l. 21. m r. Principes l. 24. r. proprijs giratur p. 17. l. 27. m. r. nolle p. 20. l. 19. m. r. gustus p. 22. l. 8. dele and. l. 26. we r. he p. 30. l. 24. r. from you p. 31. l. 9. r. Lord now Errata in the Sermon Pag. 2. l. 12. r. the works p. 7. l. 14. dele yet p. 12. l. 15. m. r. Erasm l. 23. r. triturator p. 17. l. 11. r. as at m. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19. l. 1. r. Catechisandis p. 20. m. l. 21. r. speculator p. 24. l. 18. r. give it p. 25. l. 14. r. Now as p. 26. l. 18. dele when p. 31. l. 2. dele to l. 10. r. alis p. 34. l. 20. m. dele p. 35. l. 17 r. often warned p. 37. l. 29. too r. to p. 38. l. 9. r. sore gripes p. 39. l. 4. dele a.

have not so learned Christ and doe not ye fill up the measure of your Fathers And yet how many are there who seeme to reverence Christ but like the Iewes mocke him in his word and servants like cursed Cham deriding their Fathers till the curse rebound upon their own heads If like Ieremiah a Minister deale truely and impartially presently g Ierem. 18.18 devices are laid for him a conspiracie to smite him with the tongue if he endeavour to dispossesse a man of his evill Spirit than like Saul to David a dart is throwne at him nay Speares and Arrowes of reproaches even bitter words If a reproofe then you take too much upon you ye sonnes of Levi. Object We grant the Apostles to be sent of Christ but what is that to such as are ordained in these dayes Answ The difference is onely Vocationis modo Christ cals Paul immediately by himselfe and he cals Timothy per media ordinaria as S. Paul speaking to the Elders of the Church of Ephesus whom himselfe had ordained yet Acts 20.28 he tells them the holy Ghost had made them Overseers as his Epistles may be truely cal'd his writings as being the Pen-man and yet Gods too who was the Inditer and in them guided his hand So the Messengers of the Church are also Christs who in his name ordaines no other then testifie they finde themselves h See the demaunds in the Booke of Ordination to Deacons Priests and Bishops a serious consideration inwardly moved to it by his Spirit See both together in that forenamed 2 Cor. 8.23 Wee are the Messengers of the Churches and the glory of CHRIST as the man is called the glory of God 1 Cor. 11.7 and the woman the glory of the man Because as the Moon from the Sunne they each derive their light and authoritie from them so are these so called here as receiving their dignity and commission from Christ by the Churches hand who in this sense confirmeth the word of his servants and is with them to the end of the world of which there can be no i 1 Corint 9.2 If I am not an Apostle to others yet doubtlesse I am to you for the seale of my Apostleship are you in the Lord. surer Seale than the assistance of Gods Spirit in converting their hearers Hence a twofold instruction for the Preacher and people For the Preacher 1. A necessity of Ordination Marke 3.14 None may k Hebr. 5.4 take this upon him be he as wise as Solomon or Daniell before he be call'd of God as Aaron l Rom. 10.15 How can they preach i. e. de jure unlesse they be sent God complaines of some m Ierem 23.21 I have not sent them yet they ranne I have not spoken to them yet they prophecied The n Matth. 20.7 Labourers though able and willing yet went not in to the Vineyard till they were bidden by the Husbandmen They who clime o John 10.1 into this Office through the window of their owne pride and self-conceit and enter not by this dore are rather Theeves than Shepheards 'T is an observation some have made of p Chemnit de Ecclesiâ De Origine dicūt cum sine vocatione se ingessisse in officium docendi inde factū est quod in tot errores est prolapsus Origen why he fell into such dangers errours though he had an excellent wit because he so long neglected orders 2. A necessity of continuance if their Mission be from Christ none can then give them a Dismisse but Christ Have you yet set your hand to this plough there is no looking back whatever other imployment by man is layd upon you of this you cannot be unloaden There may be indeed some good cause of a removeall from a place even for the same the Colt our Saviour sent for was loosened viz. when the Lord hath elsewhere need of you but I finde no writ of ease in any place to dispense with the office For the people 1. First then give them entertainment the Apostle argues this case largely Cor. 9. What amendment soever hath bin here of late in some places yet still in most the meanes of the Levite is like the garments of Davids Servants by Hanun King of Ammon cut off by the halfes But let such consider the admonition of Moses Deut. 12.19 Take heed to your selves they that thus r Malach. 3.8.9 rob God doe but in conclusion rob themselves as there are in storie diverse such observations Moses prayer for Levi is still effectuall chap. 33.11 Blesse Lord his substance and smite throw the loynes of them that rise against him and of them that hate him that they rise not againe That distinction of three sorts of Sacriledge by Peter Lumbard ſ Pet. Lumbard sent libr. 3. is commonly known Sacrum de sacro non sacrum de sacro sacrum de non sacro as that of Thomas t Secunda secundae qu. 99. art 3. Aquinas that it may be committed against three in Personam in Locum in rem The last of each are alike in a robbery upon the Churches possessions where in other Countries it hath beene consented to it is now as much repented of though too late Iustinian u Proximum sacrilegio crimen est quod laesae Majestatis dicitur Leg. 1. digest ad leg Iul. makes it a greater sinne than treason Howsoever thou who worthily x Rom. 2.22 abhorrest Idols doe not thou commit Sacriledge You that stand for Christs word doe not you cast lots for his coat y Matt. 17.27 The fish S. Peter catched it came up with money in the mouth and certainly such as are truely taken by the net of Gods word will not grudge to supply the Minister in Temporals who communicates to him in Spirituals and what ye yeeld let it be willingly not wrung out by Suits such as strive with the Priest are accounted the worst of men by the Prophet Hosea 4 4. How able and active this our Brother was in the recoveries of such dues ¶ ye all know But what a greife now his spending so much time in them was whereby he lost himselfe I know The regaining of the Churches Rights he thought might be done but the gaining of soules the Rights of Christ purchased by his bloud by no meanes should be left undone Often did he apply to himselfe that Speech of a z Card. Woolsey great man at his last Had he been as diligent to have done God service as he had done the King he had kept the Kings favour still So had he been as conversant in the study of the Gospel for the instruction of Men as he had been in the Law for the setling of Lands hee had not by the Law so deservedly lost Lands Body and Estate and all at once We are called Fishers not Hunters Fishers of men not of money we are prest for a Spirituall warfare and such a 2

〈◊〉 but led by a private spirit in that they changed some things of purpose to please Ptolomy and his Queene like the Oracle when King Philip came to enquire of it the Priests made it answer according to his humour But it must not be so with us The Rabbins fabulize the Manna had a severall taste according to every mans palat I know people would faine have it so in the delivery of this heavenly Manna of the Word But if we shall so studie to please men we shall not be the servants of Christ Others are inconstant for the time have borne fruit but now are barren and yet such as are of Gods planting in his house l Psalm 32.14.15 bring forth fruit in their old age m Psalm 148.12 Old men must praise God as well as Children and so accordingly was the Spirit powr'd out The two o Revel 11 7. faithfull witnesses their lives and preaching ended together n Ioel 2.28 Act. 2.17 Thus was it with S. Augustine p Verbum Dei usqueue ad suam ipsam èxtremā aegritudinem alacriter fortiter sanâ mente sanoque consilio in Ecclesiâ praedicavit vixit annis septuaginta sex Possidon He preached till his last sicknesse being then 76. yeare old Indeed there is no doubt a decrepit old age and decay of naturall faculties must have a dispensation God in that case hath mercy and not sacrifice like the q Numb 8.26 Levites in the Law discharged from the heaviest burthen of their Office at fiftie yeares But let us not pretend more weaknesse then is Our bodies make the most of them we can must at length fall to dust Now can they be spent in a more honourable service than the Ministry The next degree I hold to Martyrdome The usuall plea is indisposition of body r 1 Tim. 4.23 Timothy was such a one indeed had many infirmities S. Paul lov'd him dearely Yet though he allowed him a little wine does not prescribe him little Preaching His charge is still the same 2 Epist 4.1 and me thinkes strange Councell for a weak man The Orenge tree they write is bearing fruit all the year long as some are ripe so others are still budding A good Embleme of a Preacher as he should be weekly sending forth his labours so providing a new againe in this sense like the ſ Matth. 13.52 housholder bringing out of his treasure things new and old Oh! this constancie in Preaching and in some constant Method though it be the meaner doth more good then now and then onely an elaborate Sermon like a constant diet though it be course fare nourisheth more then now and then a feast when they must fast a long time between Object not as a discouragement that thou seest no good come of it Consider t See Chrysost in homil 31.40 the Physitian gives not alwayes his patient over because he mends not at first The Souldier doth not raise the Seige because the City is not taken the first day 'T is possible it may be with some of us for many yeares as it was with S. Peter for one night he had been casting in but u Iohn 21.3.6 taken nothing yet with him at our Saviours Command we must cast in again Nay the x Marke 4.27 Kingdome of God saith Christ is like one sowing and the seed springs and grows up but he knowes not bow Thou seest no fruit no more did Elias though quick sighted the seven thousand in Israel much is lost 't was our Saviours owne case few converted by him yet never man spak like him Abundance of diseased people compassed y Iohn 5.4 the people of Bethesda but there was but one healed at once and that at a certaine season too when an Angel descended 'T is so in these waters of the Sanctuary 't is well if in a great Congregation one may be converted by the Sermon S. Paul knew he should never gaine all and therefore was content if he could win but some Hast thou sowne 't is not lost neither if another reape the fruit after thee as our Saviour to the Disciples z Iohn 4.38 others have laboured and you have entred into their labours be thou ever with a 1 Cor. 3.6 S. Paul and Apollo planting or watring and commit the increase to God that must give b Sit praedicator prius orator quam doctor magis prodesse populum pietate orationum quam facultate oratoris Aug dedoctrin Christ lib. 4. Aperi os tuum sed prius ut aperiatur implora Hi●ro Pray for the descent of this dew of Heaven whereby it may spring but if it be with-held for thy selfe remember the speech of the Prophet Isa 49.4 I have laboured in vaine I have spent my strength for nought yet my judgement is with the Lord and my reward with my God thy reward shall be secundum laborem non secundum proventum If mocks and reproaches befall you be not troubled Vipers will leape upon Pauls hands Shake them off as he did no hurt shall come unto you c Revel 2.10 Be faithfull unto death and ye shall receive the Crowne of life And thus having supplied that which this our Brother had desired to have done himselfe though much larger then I had at first intended concerning the Commission of Treaching in the generall I am now further invited by the Text to a consideration of the severall parts of it also which are these two an Information to open their eyes An Exhortation to turne them from darknesse c. First observe It is our duty to open the eyes of men i. e. their understandings for matter of knowledge as Malac. 2.7 The Priests lips should preserve knowledge The Popish Priests doe what they can to close the peoples eyes 't is our profession to cleare them How often to this purpose have ye the prayer of the Apostle That the d Ephes 1.18 eyes of their understandings may be enlighted that they may e Philip. 1.9 increase in knowledge and in all Judgement From hence then must follow these two requisites in a Preacher 1. Ability in themselves to open 2. Perspicuity in a plaine open expression to the people First Ability for matter of learning how can they open the eyes of others when they are blind themselves Shall we in this sense expect night unto night to shew knowledge they are called Lights Now f Si pastor qui lumen sit fidei caeteris ●it occaecatus quantae in populo essent tenebrae peccatorum Hier. in 6. Mat. S. Jerome if the light which be in the Minister the head be darknesse how great must the darknesse be in the body of the people They are Leaders should not they then know the way themselves It was an ill case with the Israelites g Jsai 56.10.11 when their Watchmen were all blinde and dumbe Shepheards that did not understand c. and surely those who lay hands on

men may be greater than Satans m Satan peccat Deo reprobante ego Deo revocante ille obduratur ad punientem ego ad blandientē ille peccat contra non requirentem se ego contra morientem pro me ecce cujus imaginem horrebam ho●rorem in multis aspicio me horribiliorem Anselm in lib. de casu Diaboli saith he Hee sins against God reprobating him man against God recalling him H●e is hardened against the punisher of him Man against the allurer He against one not seeking him Man against one dying for him For the state of grace by Conversion T is 1. Set forth here by sight To open Corporall miracles are ceased but behold a spirituall the greater remaines If any should question us whether the word wee preach be Christs we may reply as our Saviour to the like from Iohn by his Disciples * Matth. 11.5 Goe tell him the blinde see the lame walke c. My workes testifie of me And indeede it is Christs worke Originally though instrumentally ours Elisha may send his servant and his staffe but no life to the n 2 King 4.31 Shunamites Childe till hee come himselfe The Cocke may crow twice or thrice but Peter remembers not himselfe o Luk. 22.61 till Christ lookes on him As t is not all the outward light in the Sunne will make a Man see if there be wanting the light in the eye within p Nisi intus sit qui doceat Doctoris lingua in vacuum laborat Hieron So all outward admonitions avayle not without the seconding of them by his Spirit The first thing made in the Creation was light and so it is in the regeneration the lightning of the Conscience which Salomon cals the q Prov. 20.27 Candle of the Lord searching all the inward parts of the heart and this was it that gave the first token of spirituall life in this our Brother 2 By light as Matth. 4.16 The people that sate in darkenesse saw great light and by it to omit divers others is especially signified * Jsay 50.20 Chap. 58.8 Comfort as the contrary is usually meant by Darkenesse Observe hence That Conversion puts a Man into a lightsome and cheerefull Condition See Psalm 97.11 Luke 1.79 Matth. 9.2 be of good cheere c. Object It doth not seeme so but rather that wicked men have the merryest lives Answ First you must not alwayes judge of Mirth by outward laughter men sometimes laugh more at a jest than at the newes of a Pardon But they are said to joy in the latter not in the former Secondly it may be the fault of some Christians like r Judg. 4.17 Sampsons wife to weepe all the dayes of the feast like Mary Magdalen lamenting the losse of Christ and yet shee was talking with him Men may be in the estate of joy and yet not apprehend it Like ſ Gen. 21.17 Hagar though there was a Fountaine of Water neere her yet till God opened her eyes to see it cryes out for thirst Thirdly if wee shall take a survey of this Carnall mirth we shall finde it not worth the naming For the brevitie Iob saith enough t Job 15.5 It lasteth but for a Moment If like Ionas his Gourd it come up in one night it withers the next usually like that creature the Naturalist speakes off which dies the same day it is brought forth If like the Marygold their hearts open in mirth at Sun-rising they shut againe in sadnesse before it be down If it hath any light in it t is like that of a Candle * Prov. 24.20 as Salomon compares it too that gives a faire light in a roome for the present but the least puffe of winde puts all out In the midst of their joylitie the least frowne of a Superiour a thwaat of an equall any affront of an inferiour imbitters all Onely Mordecai's stiffe knee so turnes the edge u Ester 5.13 of Hamans proud heart that all his honour avayld him nothing x 1 Sam. 25.37 Nabal can bee merry enough at his drunken feast ore night but a little ill newes told him in the Morning makes his heart to sinke within him like a stone While the play lasts the sensualist laughs when t is done he is in his dumps againe Whil'st the Gamester wins hee is well pleased but when the game once turnes and hee hath made all away hee is ready to make away himselfe For the fruite of it tell me you that give your selves to pleasure all the day doth not a heavie heartednesse conclude it in the Evening Doth not usually such sensuall mirth goe out like a Candle leaves the stinke of a snuffe behinde it damps and sore griefes within your Consciences I am sure it was that which this our Brother often acknowledged and it had beene sayd by Salomon before him Prover 14.13 In their laughter their heart is sorrowfull See the shortnesse and the end of their mirth is heavinesse See the issue One fitly compares it to lightning which as it is but a Flash and away so the fruit of it is but a blast upon the heart and as after a lightning often followes a Thunder So after this flashy mirth loud cryes and tempests in the Conscience take one with the other and in reason t is not worth the having But this spirituall joy y Prov. 10.22 adds no such sorrow with it and even though z 2 Cor. 6.10 sorrowing yet alwayes rejoycing The poore condition of the former see Isaiah 24.7.8 and the magnanimitie of the latter Habb 3.17 of both which having so lately tasted how savoury have I heard this our Brother thus to distinguish 3. Thirdly by a setting at libertie from the power of Satan so t is expressed Luke 4.18 to preach deliverance and setting at libertie them that were bruised Before every Lust was a Commander the Devill Generall but now he is delivered from them all and out of the heaviest yoake of thraldome to the most glorious libertie even of the sonnes of God To ransome or rescue a Christian from the slaverie of the Turkes was ever accompted an honourable act but the converting of a sinner from the errour of his way must needs exceed it I need not tell you t is Gods act thus to a Psal 119.22 enlarge the heart t is plaine it must be so if you consider but the strength of him under whom wee are bound and see how especially it is given to the blessed Trinitie God the b Iohn 6.44 Father drawes T is the c Chap. 8.36 Sonne which makes you free indeed Where the d 2 Cor. 3.17 Spirit of the Lord is there is a libertie What little freedome of will we have naturally to any saving good this our Brother would sufficiently testifie in himselfe * See the Relation pag. 4. Who for a long time though wanted no apprehension of his miserie continued stupid and senselesse heavily