Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fiery_a	zeal_n	zealous_a	29	3	9.0507	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85666	An exposition of the five first chapters of the prophet Ezekiel, with useful observations thereupon. / Delivered in severall lectures in London, by William Greenhill.	Greenhill, William, 1591-1671.	1645 (1645)	Wing G1851; Thomason E272_1; ESTC R212187	422,046	514

famine sword and they had been better have been cut off in their own land or in their journey to those places neither were they in safety there for God would draw out a sword after them they should be captives undergo great hardship and be daily in jeopardy of their lives The sword should pursue them as the phrase is Jer. 48.2 these judgements were contrary to the blessing of plenty safety and peace promised in Lev. 26.4 5 6. VER 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted and they shall know that I the Lord have spoken it in my zeal when I have accomplished my fury in them IN this Verse two ends of divine judgements are held forth 1. The satisfaction of his own Justice when judgements are fully executed he will be comforted 2. The conviction of his adversaries They shall know that I the Lord have spoken Then shall mine anger be accomplished Here is mention of anger and fury Deo fur●r ira tribuitur cum ostendit factu aliquid sibi d●splicere max me autem irasci dicitur cum poenam infligit Rive● in Exod. which you oft finde given to God But neither these nor other passions are in God he is not carried by affections as men are they are neither materially nor formally in God whose essence is immixt and immutable anger and fury are given to God when he manifests by his actions that something displeases him and especially when hee punisheth the creature they are effects from God not affections in God Isa 27.1 fury is not in mee Be accomplished The Hebrew is to finish to perfect as in Gen. 2.2 God ended his work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accomplished what he was about so here the Septuagint hath it shall be perfected it notes a progresse in Gods wrath which shall not cease in the mid way but go on to the highest degree as men when they are much incensed proceed in punishment of delinquents till they be satisfied they let out their wrath to the full and so God would do Formerly God had kept in his wrath not let it have the reins nor break over the banks and if it did get loose at any time and break out he quickly call'd it back and turned it away Psal 78.39 but now he would stir up all his wrath and let it out to the full and accomplish it among them now plague famine sword dispersion should have their will and power over them God would inflict what hee had conceived and threatned against them I will cause my fury to rest upon them That is God would terminate fasten settle his wrath upon them not cease it from them it should not fleet or move but abide they should be a people under fury a generation of his wrath Jer. 7.29 a people of his wrath Isa 10.6 God would shoot his arrowes into them and they should stick in their sides whither ever they went Gods fury should be still upon them it notes out the continuation of Gods anger which Jeremiah expresseth to the full Chap. 7.20 Behold mine anger and my fury shall be powred out upon this place upon man and beasts upon the trees of the field upon the fruit of the ground and it shall burn and no● be quenched neither their tears nor their blood shall put out the fire of divine wrath kindled against them it should still burn notwithstanding all means used to quench the same God would make his wrath a biding wrath such is that speech in Isai 30.32 In every place where the grounded staffe shall passe which the Lord shall lay upon him which the Lord shall cause to rest upon him is the Hebrew What 's the grounded staffe the wrath of God intended to be fixt laid in and laid down for a foundation of ruine that wrath would God cause to rest upon him that is the Assyrian the mark of the staffe should be in their flesh and state for ever I will be comforted God is the God of all comfort 2 Cor. 1.3 yet he saith he will be comforted not that God was infeebled through discomfort and needed addition of comfort and strength from any creature but it 's spoken after the manner of men God had mourn'd over them a long time expressed his griefe by the Prophets threatnings by lesser judgements inflicted they had done no good and now he would ease himself of them and be comforted Wicked men are a burthen to God and when a burthen is taken off it 's ease it 's comfort Isa 1. you have God brought in much grieved and complaining of this people vers 2 3 4 c. and in vers 24. he saith Ah I will ease mee of my adversaries and avenge mee of mine enemies ah the time is now come and I am glad of it that I shall be eased of this great burthen bearing with this rebellious people I will cast them off and revenge my self upon them revenge is sweet Aestuantem animam vindicta levat it 's an ease to reproached provoked spirits for where is anger there is grief and desire of revenge which obtaining takes away grief and anger whereby the mind is comforted therefore God would ease himself by avengement on them so here God would accomplish his anger settle his fury upon them and be comforted in it hee would execute severe judgements and approve yea applaud them being executed In my zeal These words are oft in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew signifies sometimes zeal sometimes jealousie the Septuagint renders it in my zeal not in my jealousie Zeal is the intention of all affections it notes 1 The earnest love of God for the good of his Church and his own glory Isa 9.7 2 Jealousie which is with great indignation and grief Numb 25.11 such as amounts to hatred and enmity Isa 59.17 God was very zealous of the good of his people and therefore gave them zealous Prophets by whom his zeal was made known the Prophets spake in Gods name delivered their message with authority power life they lifted up their voyces told the people of their sins reproved them sharply were very zealous in their Prophecies hence they were counted factious and fiery spirits men venting their own opinions and humour hence their labours were sleighted they lookt upon as contemptible men not worthy to live they did so trouble both Church and State with the things they delivered but they shall know that not men but God spake that it was not their zeal but my zeal that they have opposed and rejected mee in my Prophets If you referre it to jealousie it notes out Gods taking them into covenant to be his people their revolt by Idolatry and other sins and Gods jealousie upon it who growing hot with displeasure spake sharp and dreadfull things against this people as a jealous husband would do against an adulterous wife Observ 1. That God

and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and