Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	word_n	14,376	5	4.0513	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68403	The ioy of Ierusalem and woe of the worldlings. A sermon preached at Pauls Crosse the 18. of Iune. 1609. By William Loe Batcheler of Diuinity.	Loe, William, d. 1645.	1609 (1609)	STC 16685; ESTC S102897	35,331	132

teacheth vs when he saith Learn of me for I Mat. 11 29 am meeke and lowly in heart and yee shall finde rest vnto your soules Lastly in bearing the Crosse not a woodden Crosse or a golden crucifixe or an Agnus Dei or any such Romish rudiment or guileful merchandize but a constant purpose of holie life which is indeed the bearing of the Crosse for 2. Tim. 3. 12. whoso will liue godlie in Christ Iesus shall suffer persecution and haue crosse as much as his backe will beare which crosse wee must take vp not auoide or shun and follow Christ Iesus The second reason is taken from God the fathers possession of vs in these words for they are thine We are God the fathers whether wee looke backwards or forwards backwards both by Ioh 15. Election and also by Creation By Election for so it is said You haue Eph. 1. 4. not chosen mee but I haue chosen you and that before the world was By Creation so saith the Psalmist Thy hands haue made mee and fashioned me and in such an admirable Psa 119. 73 manner as hee hath denied to all others his creatures for hee hath made vs after his owne Image If we looke forward wee are his by Sanctification and Glorification By Sanctification for so he saith to the church of Laodicea Behold I stand at the doore and knocke If any man heare my voice and open the doore I Apoc. 3. 2● wil come in vnto him and banquet with him and he with me What is this knocking but his calling vnto vs by his word workes and benefits what is this doore but the closet of our hearts what is this hearing but our obeying what is this opening but the readinesse of our soules My heart is ready saith Dauid This comming into vs but his being in vs by his holie spirit whereby he taketh liuery and seison of vs What this banquetting he with vs and we with him but the continuall feast of a good and a godlie conscience And by Glorification wee are his for his wee were we are and shall be for euer and euer All the promises in Christ 2. Cor. 1. 20 being Yea and Amen Attend then the summe of both the reasons We are the gifts of GOD to his sonne therefore his freely supremo iure in the highest right Paul precheth it in one verse by a most heauenlie and diuine speech of degrees where hee saith All things are ours and prooueth it by enumeration of particulars in an admirable gradation Whether it bee 1 Co. 3. 21. 22. 23. Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are yours and you Christs Christ Gods Oh holie honour oh diuine consolation Behold I say and looke with your eies of faith vnto this angelicall dignitie and bee rauished in the spirit with this surpassing and exceeding fauour of God in giuing vs wretches vnto his Sonne as if his Sonne were not compleat without vs as if there were no better things to bestow in the whole frame of nature vpon his beloued then vs miserable dust-creeping creatures And as though hee had forgot all other creatures of heauen and of earth and set his eie of fauour and affection vpon vs onely Man and Angels fall the Angels Iud. ver 6. are reserued in chaines of darkenesse vnto the great day of the Lord. But for man he ordained a Sauiour remembred wherof he was made according to his tender compassion multitudes of his mercies saued him and gaue him to his Sonne that through him hee might haue fauour toward man delight in him and bee one with him O ye blessed of the Lord note then in the first reason that God giueth to his Sonne no prophane Atheist cursed Achrist or irreligious wanton or that person who shall say in his heart religentem esse oportet religiosum nefas as if it were a piaculum to be deuoutly religious 2. Nor any remisse and carelesse companion who hath as much care of his brothers soule as of his owne and saith in Cains cursed voice Am I my Brothers keeper no indeed how can he bee his brothers keeper when he hath no regard of his owne keeping who can suffer Christ to bee crucified daily before his eies and not bee mooued therewith 3. Nor any imperious ruffian for God resisteth the proud 4. Nor any such as flie the Crosse who would with Balaam die the death of the godly but will not liue their life would haue Angels in their end conuey them into Abrahams bosome but all their life care not for God nor Angell Saint nor Diuell And further learne out of the second reason 1. Of your Election That hee hath elected you in Christ which excludeth all merit Ephes 1. 2. That hee hath chosen you in himselfe therefore hee found nothing in vs worthy of election or remembrance 2. Of your Creation that wee wholly giue ouer our selues vnto him who hath made vs that we may bee guided and ruled by his holy and heauenlie directions 3. Of our Sanctification that wee quench not the 1. The. 5. 19 spirit of Gods good motions that he kindleth in vs nor despise that blessed grace whereby we are sealed to Saluation 4. Of our Glorification that we set our affections on heauen and heauenly things not Col. 3. 2. on earth and earthly things but seek those things which are aboue where Christ sitteth at the right hand of God Thus by degrees haue we ascended Iacobs ladder lifted vp our thoughts vnto the highest heauens euen to our holy and heauenly Mediator Christ Iesus And now I must end this Song of Sion the diuine solace of the religious soule and descend from heauen to earth euen vnto the second generall part the woe of the worldlings in these words I pray not for the world Wherin note three obseruances 1. The person I. 2. The exception I pray not 3. The designation for the world First of the person As in the former part wee considered him in his name and nature so now let vs looke vpon him in his offices to cleere the obiections of Cauillers namely how it is consonant to his diuine offices of King Priest and Prophet that hee should not pray for the world First then of his kingly office How sorteth it therewith that he being a King should come into the world and not pray for it Indeede some erroneous Iewes dreamed that the kingdome of the Messias should bee a temporall estate And there were a rout of heretikes called Herodians flatterers in Herods Court who pretended Herod to bee the true and vndoubted Messias Yea the very Disciples of Christ also were in a quandarie of this surmise when they asked Christ whether now he would restore the Kingdome to Israel Act. 1. 6 But Christ himselfe answereth this obiection very plainely where he saith That his Kingdome is not

the good of the elect for whose sake onely this world continueth that their number may bee full and accrue vnto the Lord. Blessed be the maiestie of our God for euermore But O Lord may we be so bold as to enquire a reason why thou that diddest sacrifice thy selfe for the sinnes of the world wilt not pray for the world Surely blessed and beloued in the Lord I will not conceale that from you which the Lord hath reuealed He praieth not for the world the first reason may be drawne from a mandatorie prohibition The second from the Communion of Saints The third from distinction of diuine knowledge and the fourth from Christs owne foreknowledge First therefore as Mat. 12. there is a sinne irremissible so there are sinners not to be pardoned nor prayed for Concerning which sinne the prohibition is 1. Ioh. 5. 16 There is a sinne vnto death I say not 2. Cor. 4 4 that thou shouldest pray for it Secondly it is said That the Deuill is the God of this world What Communion then hath Christ with Belial or light with darkenesse 1. Ioh. 5. 19 Thirdly GOD hath giuen this knowledge vnto his Children that they know themselues to be of God and the whole world lieth in wickednesse What then hath 1. Cor. 4. 9. 13. Christ to doe with the stoole of wickednesse Fourthly Christ foresaw that this world should murther his Saints make thē the gazing stocke of the world account them as the riffe raffe of the world and treade them vnder foote as the of ●couring of all things Secondly Christ foresaw that the wicked world should deale more cruelly with the coate of maintenance of the Church then did the Romish Souldiers with Christs coat who cast lots for it but this world diuides and rents and teares it into peeces and well is he that can get a peece albeit it profiteth him not nay although all the rest he hath be cursed for it That coat which the souldiers cast lots for was without seame wouen from the top to the bottome The souldiers were wise who saw if it were diuided it would roue and be to no benefit they therefore became aduenturers who should haue all But this politike world which seeketh to deuoure religion delaieth not the time in lotterie but euery one snatcheth and catcheth some by violence as wilde beasts and Boares of the forrest and cormorants of the world some by craft and subtiltie as Foxes nip the blossoms of the Lords vine vntill it die againe Thirdly Christ foresaw that the wretched world should not onely vnmannerlie exclude the Lord of life out of doore albeit hee knocketh and desireth entrance but also that it wold deale clownishly with him as did the inhumane Gergesens who willed him to depart out of their Coasts The vse of this exception is that wee enter into no associations and leagues with this wicked world for it is deliuered vp into three fearefull traditions or rather desertions First vnto the lusts of a wicked heart Secondly vnto vile affections Thirdly Rom. 1. into a reprobate sense The Psalmograph therfore bids vs haue nothing to doe with the stoole of wickednesse which imagineth mischiefe as a Law And the Apostle proclaimeth the Lords will saying Come 2. Cor. 6. 17. 18. out from among them and seperate your selues saith the Lord and touch none vncleane things and I will receiue you and I will be a father vnto you and you shall bee my Sonnes and daughters saith the Lord Almightie But let vs consider farther First who are here designed by the world and secondlie why they are so described Concerning the first who are signified by the world As the passion of Christ so the praier of Christ sufficient for all but not effectuall to all sufficient for all it is the current of the fathers That one drop of the blood of the sonne of God was sufficient to expiate the sinnes of the whole world but albeit the sonne of God did sweate bloud in an Agonie yea not drops but clots of bloud and that in such quantitie that it trickled downe to the ground to blesse the earth which was accursed Yea and seas of pretious bloud issued in his glorious passion from his hands and feete yea and from his verie heart yet there is a cursed and wretched He. 10. 29. generation which treade vnder foote the Sonne of God and count the bloud of the Testament as an vnholy thing despise the spirit of grace Of these the blessed Apostle telleth the Church Phil. 3 18. 19. of Philippi weeping That they are are the enemies of the crosse of Christ whose God is their bellie whose glorie is their shame whose end is fearefull damnation which minde worldly things Rightly therefore are they designed by the world So doe the ancient interpret world For I will not detaine you with the manifold acceptions of this word world and the promiscuous vsage thereof I pray not for the world That is saith Bernard for them that wholly addict and addresse themselues to the world I pray not for the world That is saith Ierome for the wicked and euill men of the world I pray not for the world That is saith Augustine for these that follow and pursue the concupiscence of the flesh In all this wee may inferre that the world here is directly opposed to the disciples and followers of Christ Iesus and so Saint Iohn taketh the world in his Gospell where hee saith Christ came into the world and Iohn 1. 10 the world receiued him not So that nothing can be more contrariant to Christ and true Christians then these that are heere designed by the world which will appeare vnto vs most euidently in the part following wherein wee may examine the resemblance why they are signified by the world Which is first in respect of the parts Secondly in regard of the cause● of the world First in the parts both Firmamentarie and Elementary In the Firmamentarie parts of the world they are fitly resembled vnto the Eclipses and Meteors In the Elementarie parts to their corruption and rebellion Secondly in the causes to two onely the Materiall and the formall cause As for the other as they know not so they care not to know or consider But let vs returne to the Firmamentary part In the Firmamentary world there bee Eclipses of Sunne and moone For wheras the Moone receiueth her light from the sunne it hapneth that in the full the Moone being in the head or taile of the Dragon vnder the Madix of the sunne that the Iohannes de Sacro busto de Sphaera earth will be enterposed between the sunne and the Moone so that the shadowe of the earth falling vpon the bodie of the Moone causeth her not to bee seene in our sight Such is the Eclipse of the wicked in this world For by the Moone is resembled the church which is alwaies eclipsed vnto the vngodly by the shadow of