Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fear_n	lord_n	wisdom_n	5,389	5	6.9425	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29689	A golden key to open hidden treasures, or, Several great points that refer to the saints present blessedness and their future happiness, with the resolution of several important questions here you have also the active and passive obedience of Christ vindicated and improved ... : you have farther eleven serious singular pleas, that all sincere Christians may safely and groundedly make to those ten Scriptures in the Old and New Testament, that speak of the general judgment, and of that particular judgment, that must certainly pass upon them all immediately after death ... / by Tho. Brooks ...	Brooks, Thomas, 1608-1680.; Brooks, Thomas, 1608-1680. Golden key to open hidden treasures. Part 2.	1675 (1675)	Wing B4942; ESTC R20167	340,648	428

O Lord of hosts how long wilt thou not have mercy on Jerusalem the Angel here is that Jesus who is our Advocate 1 John 2. 1 2. with the father he speaks as one intimately affected with the state and condition of poor Jerusalem Christ plays the Advocate for his suffering people and feelingly pleads for them he being afflicted in all their afflictions it moved him to observe that God's enemies were in a better case than his people and this put him upon that passionate expostulation O Lord of hosts how long wilt thou not have mercy on Jerusalem Alexander the great applied his Crown to the souldiers forehead that had received a wound for him and Constantine the great kissed the hollow of Paphnutius eye that he had lost for Christ what an honour was it to the souldier and to Paphnutius that these great men should have fellow-feeling of their sufferings and sympathize with them in their sorrows but oh then what an honour is it to such poor worms as we are that Jesus Christ who is Godman who is the Prince of the Kings of the earth that he should have a fellow-feeling Rev. 1. 5. of all our miseries and sympathize with us in all our troubles But Tenthly Is Jesus Christ God-man is he very God and very man then from hence you may see the excellency of Christ above man above all other men yea above Adam in innocency Christ as man was perfect in all graces Isa 11. 1 2. And there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots and the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord. God gave the spirit of wisdom to him not by measure and Joh. 3. 34. Luk. 2. 46 47. therefore at twelve years of age you find him in the Sanedrim disputing with the Doctors and asking them questions 1 John 16. and of his fulness have all we received grace for grace Col. 1. 19. for it pleased the father that in him should all fulness dwell cap. 2. 3. In whom are hid all the treasures of wisdom and knowledg The state of innocency was an excellent estate it was an estate of Gen. 1. 27. Eph. 4. 22 23 24. perfect holiness and righteousness by his holiness he was carried out to know the Lord to love the Lord to delight in the Lord to fear the Lord and to take him as his chiefest good A legal holiness consists in an exact perfect and compleat conformity in heart and life to the whole reveiled will of God and this was the holiness that Adam had in his innocency and this holiness was immediately derived from God and was perfect Adam's holiness was as co-natural to him as unholiness is now to us Adam's holiness was as natural and as pleasing and as delightful to him as any way of unholiness can be natural pleasing and delightful to us The estate of innocency was an estate of perfect wisdom knowledg and understanding witness the names that Adam gave to Gen. 2. 20. all the creatures suitable and apposite to their natures The estate of innocency was an estate of great honour and dignity David brings in Adam in his innocent estate with a Crown upon his head and that Crown was a Crown of glory and honour thou hast crowned him with glory and Psal 8. 5. honour his place was little lower than the Angels but far above all other creatures The estate of innocency it was an estate of great Dominion and Authority man being made the Soveraign Lord of the whole Creation Psal 8. 6 7 8. we need not stand to enlarge upon one parcel of his demesns namely that which they call Paradise sith the Gen. 1. 26. whole both of Sea and Land and all the creatures in both were his Possession his Paradise certainly man's first estate was a state of perfect and compleat happiness there being nothing within him but what was desirable nothing without him but what was amiable and nothing about him but what was serviceable and comfortable and yet Jesus Christ who is God-man is infinitely more glorious and excellent than ever Adam was for Adam was set in a mutable condition but Christ is the Rock of Ages he is stedfast and abiding for ever he is yesterday Heb. 13. 8. and to day and the same for ever he is the same afore time in time and after time he is the same that is unchangeable in his Essence Promises and Doctrine Christ is the same in respect of vertue and the faith of believers even his Manhood before it was in being was cloathed with perfection of grace and so continueth for ever And again Adam was a mere man and alone by himself but in Christ the humane nature was hypostatically united unto the divine and hence it comes to pass that Christ even as man had a greater measure of knowledg and revelation of Grace and heavenly gifts than ever Adam had The Apostle tells us that in Christ dwells all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is essentially that is not by a naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantial union of the two natures divine and humane the eternal word and the man consisting of soul and body whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person one subsistence Now from this admirable and wonderful union of the two natures in Christ there flows to the Manhood of Christ a plenitude and fulness of all spiritual Wisdom and Grace such as was never found in any mere man no not in Adam whilest he stood in his integrity and uprightness But Eleventhly Is Jesus Christ God man is he very God and very man then this truth looks very sowrly and frowningly upon all such as deny the Godhead of Christ as Arrians Turks Jews how many be there in this City in this Nation who stiffly deny the Divinity of Christ and dispute against it and write against it and blaspheme that great truth without which I think a man may safely say there is no possibility of salvation In ancient times near unto the Age of the Apostles this Doctrine of Christ's Godhead and Eternal Generation from the father was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c who stirred up great troubles and bloody Persecutions against the Church for maintaining this great truth of Christ's Godhead they asserted that Christ had no true slesh 't was only the likeness of flesh which he appeared in and that his body was only a phantastick imaginary body but had the body of Christ been only such a body then his conception nativity death resurrection are all too but imaginary things and then his sufferings and crucifiction are but mere fancies too

regard to any of the Commandements of God that hath not a regard to all the Commandements of God There is one and the same Law-giver in respect of all the Commandements he that gave one command gave also another therefore he that observes one Commandement in obedience unto God whose Commandement it is he will observe all because all are his Commandements and he that slights one Commandement is guilty of all because he doth contemn the Authority of him that gave them all Even in those Commandements which he doth observe he hath no respect to the Will and Authority of him that gave them therefore as Calvin doth well observe upon Jam. 2. 10 11. That there is no Obedience towards God where there is not an uniform endeavour to please God as well in one thing as in another Thirdly Partial obedience tends to plain Atheisme for by the same reason that you slight the Will of God in any Commandement by the same reason you may despise his Will in every Commandement for every Commandement of God is his Will and it is holy spiritual just and good Rom. 7. 12 14. and contrary to our sinful Lusts and if this be the reason why such and such Commandements of God wont down with you then by the same reason none of them must be of Authority with you Fourthly God requires universal Obedience Deut. 5. 33. c. chap. 10. 12. and chap. 11. 21 22 ver c. Jer. 7. 23. Walk ye in all the ways that I have commanded you that it may be well unto you Math. 28. 20. Teaching them to observe all things that I have Commanded you c. Fifthly Partial Obedience is an audacious charge against God himself as to his Wisdom or Power or Goodness for those Statutes of God which you will not come up unto either they are as Righteous as the rest and as Holy as the rest and as Spiritual as the rest and as Good as the rest or they are not If they be as holy spiritual just righteous and good as the rest why should you not walk in them as well as in the rest To say they are not as holy spiritual righteous c. as the rest O what a Blasphemous charge is this against God himself in prescribing unto him any thing that is not righteous and good c. and likewise in making his will which is the rule of all righteousness and goodness to be partly righteous and partly unrighteous to be partly good and partly bad Sixthly God delights in universal Obedience and in those that perform it Deut. 5. 29. O that there were such a heart in them that they would fear me and keep all my Commandements always upon this account Abraham is called the friend of God in Scripture three times Isa 41. 8. 2 Chron. 20. 7. James 2. 3. and upon the very same account God called David A man after his own heart Act. 13. 22. I have found David the Son of Jesse a man after mine own heart which shall fulfill all my Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All my wills to note the universality and sincerity of his Obedience Seventhly There is not any one Statute of God but it is good and for our good ergo we should walk in all his Statutes Deut. 5. 25. Ye shall walk in all the ways which the Lord your God hath commanded you that you may live and that it may be well with you what one path hath the Lord commanded us to walk in but as it concerns his own glory so likewise it concerns our good Is it not good for us to love the Lord and to set him up as the object of our fear and to act faith on him and to worship him in spirit and in truth and to be tender of his glory and to sanctifie his day and to keep off from sin and to keep close to his ways But Eighthly Universal Obedience is the condition upon which the promise of mercy and salvation runs Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed and keep all his Statutes and do that which is lawful and right he shall surely live he shall not die Ninethly Our hearts must be perfect with the Lord our God Deut. 18. 13. Thou shalt be perfect with the Lord thy God and Gen. 17. 1. Walk before me and be thou perfect Now how can our hearts be said to be perfect with God if we do prevaricate with him if in some things we obey him and in other things we will not obey him if we walk in some of his Statutes but will not walk in all his Statutes if in some part we will be his Servants and in other part of our lives we will be the Servants of sin But Tenthly If the heart be found and up-right it will yeeld entire and universal Obedience Psal 119. 80. Let my heart be sound in thy Statutes that I may not be a shamed and v. 6. Then shall I not be ashamed when I have respect to all thy Commandements by these verses compared together it appears that then the heart is sound and sincere when a man has respect unto all Gods Commandements without a universal Obedience a man can never have that hope which maketh not ashamed But Eleventhly Either we must endeavour to walk in all the Statutes of God or else we must find some dispensation or toleration from God to free us and excuse us and hold us indemnified though we do not walk in all of them Now what one Commandement is there from Obedience whereunto God excuseth any man or will not punish him for the neglect of obedience unto it The Apostle saith That whosoever shall keep the whole Law ●nd yet offend in one point he is guilty of all Jam. 2. 10. If he prevaricates with God as to any one particular Commandement of his his heart is naught he is guilty of all he hath really no regard of any of the rest of Gods Laws But 12thly The precious Saints and Servants of God whose examples are recorded and set forth for our imitation they have been very careful to perform universal Obedience will you see it in Abraham who was ready to comply with God in all his Royal Commands When God commanded him to leave his Country and his Fathers House he did it Gen. 12. When God Commanded him to be Circumcised though it were both shameful and painful he submitted unto it Gen. 17. When God commanded him to send away his Son Ishmael though when Sarah speak to him about it the things feemed very grievious unto him yet as soon as he saw it to be the Will of God he was Obedient unto it Gen. 21. When God commanded him to Sacrifice his Son Isaac his only Son the Son of his Old age the Son of the Promise the Son of his ●elight yea that Son from whom was to proceed that Jesus in whom all the Nations of the Earth should be blessed and

Isa 53. 7. 1 Pet. 2. 24. him vers 5. 6. as by the Law of sacrificing of old the sinner was to lay his hands upon the head of the beast Levit. 8. 14. 18. 22. v. confessing his sins and then the beast was slain and offered for expiation thus having the man's sins as it were taken and put upon it and hereby the sinner is made righteous The sinner could never be pardoned nor the guilt of sin removed but by Christ's making his soul an offering for sin what did Christ in special recommend to God when he was breathing out his last gasp but his soul Luk. 23. 46. When Jesus had cried out with a loud voice he said father into thy hands I commend my spirit and having said thus he gave up the Ghost that is to thy safe custody and blessed tuition I commend my soul as a special treasure or Jewel most charily and tenderly to be preserved and kept Luke 2. 52. He increased in wisdom and stature here 's stature for his body and wisdom for his soul his growth in that speaks the truth of the former and his growth in this the truth of the latter his body properly could not grow in wisdom nor his soul in stature therefore he must have both There are two essential parts which make up one of his natures his Manhood viz. soul and body but both of these two of old have been denyed Marcion divests Christ of a body and Apollinaris of a soul and the Arrians held that Christ had no soul but that the Deity was to him instead of a soul and supplyed the office thereof that what the soul is to us and doth in our bodies all that the divine nature was to Christ and did in his body and are there not some among us that make a great noise about a light in them that dash upon the same rock but the choice Scriptures last cited may serve sufficiently to confute all such brain-sick men But Secondly as Christ had a true humane and reasonable soul so Christ had a perfect entire compleat body and every thing which is proper to a body for instance 1. he had blood Heb. 2. 14. He also took part of the same that is of flesh and blood Christ had in him the blood of a man shedding of blood there must be for without it Heb. 9. 22. there is no remission of sin the blood of bruit creatures Heb. 10. 4 5 10. v. could not wash away the blots of reasonable creatures wherefore Christ took our nature that he might have our blood to shed for our sins There is an Emphasis put upon Christ as man in the great business of man's salvation The Man Christ Jesus the remedy carrying in it a suitable 1 Tim. 2. 5. ness to the Malady the sufferings of a man to expiate the sin of man 2. He had bones as well as flesh Luk. 24. 39. A spirit hath not flesh and bones as ye see me have 3. Christ had in him the bowels of a man Phil. 2. 8. which bowels he fully expressed when he was on earth Mat. 12. 18 19 20. nay he retaineth those bowels now he is in heaven in glory he hath a fellow feeling of his people's miseries Acts 9. 4. Saul Saul why persecutest thou me see Mat. 25. 35. to the end of that chapter though Christ in his glorified state be freed from that state of frailty passibility Mortality yet he still retains his wonted pity 4. He had in him the familiarity of a man how familiarly did Christ converse with all sorts of persons in this world all the Evangelists do sufficiently testifie Man is a sociable and familiar creature Christ became man Heb. 2. 17. that he might be a merciful High Priest Not that his becoming man made him more merciful as though the mercies of a man were more than the mercies of God but because by this means mercy is conveyed more suitably and familiarly to man But Fourthly and lastly our Lord Jesus Christ took our infirmities upon him when Christ was in this world he submitted to the common accidents adjuncts infirmities miseries calamities which are incident to humane nature For the opening of this remember there are three sorts of infirmities 1. There are sinful infirmities Jam. 5. 7. Psal 77. 10. the best of men are but men at the best witness Abraham's unbelief David's security Job's cursing Gen. 20. 2. Psal 30. 6. 7. Job 3. Jen. 4. Jonas his passion Thomas his unbelief Peter's lying c. Now these infirmities Jesus Christ took not upon him for though he was made like unto us in all things yet without sin Heb. 4. 15. 2. There are personal infirmities which from some particular causes befall this or that person as Leprosie blindness dumbness Palsie Dropsie Epilepsie Stone Gout Sickness Christ was never sick sickness arises from the unfit or unequal temperature of the humours or from intemperance of labour study c. but none of these were in Christ he had no sin and therefore no sickness Christ took not the passions or infirmities which were proper to this or that man 3. There are natural infirmities which belong to all Mankind since the fall as hunger thirst wearisomness sorrowfulness sweating bleeding wounds death burial now these natural infirmities that are common to the whole nature these Jesus Christ took upon him as all the Evangelists do abundantly testifie our dear Lord Jesus he lay so many weeks and months in the Virgin 's womb he received nourishment and growth in the ordinary way he was brought forth and bred up just as common infants are he had his life sustained by common food as ours is he was poor afflicted reproached persecuted tempted deserted falsely accused c. he lived an afflicted life and died an accursed death his whole life from the cradle to the cross was made up of nothing but sorrows and sufferings and thus you see that Jesus Christ did put himself under those infirmities which properly belong to the common nature of man though he did not take upon him the particular infirmities of individuums Now what do all these things speak out but the certainty and reality of Christ's Manhood Que. But why must Christ partake of both natures was it absolutely necessary that he should so do An. Yea it was absolutely necessary that Christ should partake of both natures and that both in respect of God and in respect of us First in respect of us and that First because man had sinned and therefore man must 1. 1 Cor. 15. 21. be punished by man came death therefore by man must come the resurrection of the dead man was the offender therefore man must be the satisfier man had been the sinner and therefore man must be the sufferer it is but justice to punish sin in that nature in which it had been committed by man we fell from God and by man we must be brought back to God by the first