Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	work_v	wrought_v	1,560	4	8.3325	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54805	The creples complaint, or, A sermon preached Sept. 29, 1661 at Akly, near Buckingham, upon some sad occasion in which among many motives unto loyalty and other religious duties is proved, by lamentable experience, that good things are better known when they are not, than when they are enjoyed / by Thomas Philpot.	Philpot, Thomas, b. 1588?	1662 (1662)	Wing P2124A; ESTC R28438	45,670	51

drink indeed and yet we do not read of any Blood that he had lost before the words were spoken wherefore omitting the multiplicity of opinions as also the Schoolmens Praepositions of Trans Sub Con and Super we may believe that in the Elements before they are made Sacraments there are some Transi●ients transcending the reach of humane reason but Quo mod● or in what manner these transmissions are or in what measure or manner Christs Body is in the Bread or his Blood in the Wine I think it modesty not to meddle but to refer it to Christ that at his coming he may resolve the question Yet mean while this we may say of this Sacred Sacrament He was the Word that spake it He took the Bread and brake it His Body he did make it So I believe and take it And he that so taketh it unless judicious men are mistaken take this not amiss Now as there are diversities of gifts by the same Spirit as saith St. Paul so there are diversities of operations wrought by such Ministers as God hath ordained by the same Spirit to work his Miracles for the waters as before hath been said have not only been turned into blood but into fire and that fire again into water for Baptismus fluminis the Baptism of water and Baptismus flamminis the Baptism of fire are both one Baptism First John baptizeth with water unto Contrition Secondly Christ baptizeth with fire unto Remission as may best be expressed by St. John Baptists own words I indeed baptize you with water unto Repentance but he that cometh after me will baptize you with the Holy Ghost and with sire The one saying Repent and you shall be baptized the other Be baptized and you shall be saved Which Aequitollence of contrary Elements maketh a reconciliation of greater contrarieties For Nature and Grace being in a Diametrical opposition the Spirit and the flesh at open defiance one against the other yet now Grace by this Baptism beginneth to supply the defects of Nature and the Spirit is willing to support the weakness of the flesh Alterous sic Altera poscit opem res conjurat amicè the Lyon and the Lamb have lien together the Cocatrice and the Child have kissed each other And yet for all this that Sacred Sacrament of Baptism which hath reconciled so many Millions of souls unto God who have been separated from him by Original sin is now among many like an old Almanack quite out of date and set behind the door both in respect of the matter and of the form First Baptism it self being the Free-hold of the Elect and such a Patrimony of Grace that a child may claim his admission unto it so soon as he is eight dayes old must now be Ad libitum Domini deferred until the child be come to the years of discretion who if he doth Paetrisare or be like the Parents will be Ad Graecas Calendas or never since there was never any such day in the Kalender Secondly For the form The Font so termed from being the fountain of grace is like an old Fabrick or house of Hospitality quite out of fashion and in such disgrace that a Barbers Bason is preferred before it which is only fit for a Midwife in a Chamber in a case of necessity but far unfit for a Minister in the Church unless he want a Font or Conformity In all which Dum stulti vitant vitia in contraria currunt we strain at Gnats and swallow Camels stumble at straws and leap over blocks who fearing Superstition fall into Judaism as well in the Administration of Baptism as of the Lords Supper First Why should not the Font having been so many hundred years used in the Church to baptize children be as convenient for the same use still as of late in a Bason unless it were because as the blood was in the Bason at the Passover which was sprinkled upon the door-posts so the water must be in a Bason which is to be sprinkled on the children which are to be baptized But did we look into the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latine word Immergo both being to duck under water or to dip signifying That sin is drowned and the sinner saved We would imagin that the dimensions of a bason would be too shallow for so deep a mystery But as Dato uno absurdo sequuntur mille one absurdity granted you may grant a thousand So from one Judaisme we fall into so many that decency and order once laid aside we shall think that all things are done decently that are done out of order and so we shall stand when we should kneel sit when we should stand and sit at the Sacrament when we should neither sit nor stand which is also done in a way of Judaism supposing that the Disciples did either sit or stand when they did receive the Sacrament or eat the Passeover But Lectis discumbentes was not sitting on their beds which usually served them for tables but leaning on their beds this leaning might be done with more ease if they did kneel but if they did not kneel they could not well lean without bending the knee But well may we dislike the Ceremonies of the Church when we do not like any thing that is substantial in the Church for we are alway contending De lana caprina seeking knots in Bulrushes alway complaining because we have no cause to complain First the Altar must not stand Alterwayes nor the Common Prayer be said at it unlesse we may alter both as we please But the quarrel against the Book of Common Prayer is not because there is swearing and conjuring in the Letany for we can swear and forswear it again without any great scruple of conscience with Ligatures if you read Agrippa so bewitch one another that we need no other conjuration There is one other thing in the Common Prayers which doth trouble us more than any thing that is in the Letany We may find that in the Introduction to the Commination ordained to be used on Ash-wednesday that Confession and Penance is much to be desired Psal 53 5. which being desired we may fear that in time it may be required but to any one so fearing he may say Quid timeam ignoro tim●o tamen omnia demens which David doth English They were in great fear where no fear was Now in this long digression lest we should forget our poor Creple who is not yet gone from the Bath of Bethesda I must tell you that there is one Bath more in which the Angel must move the waters It is a Bath of Brine which is a singular good medicine for any Ache in the body and as Soveraign for any Agony of the soul it is not an ordinary brine but distilled from the Alimbicks of the eyes and as the Angel striking the Rock the waters ran in dry places so also he striking or cleaving our petrated hearts the tears

pushed against the Host of Heaven but in his greatest strength his Horn was broken Fifthly The Aquarius who laid wait in all the Sink-ports to surprize Him Sixthly The Piscis the two Fishes the one the Fleet the other the Leviathan who would have had his pastime in the water if he could have made his flesh food for the Fowls of the Air or Fishes of the Sea But the Trident or rather the Trientitie who stilleth the raging of the Sea and the Madness of the People by Providence did prevent it Next for His Climax or beginning to arise He hath escaped the Aries at Gloucester the Taurus at Worcester the Gemine or Juncto at Westminster the Cancer or Crooked Conventicles every where who make Religion Retrograde and Reward go backward He is now in Leo in His full strength where we pray that Qui Leo de Juda est qui Flos de Jesse Leones Protegat stores Carole Magne tuos And that nothing may be obscure which should concern His honour or His happiness who is the cause of our Conservation and the occasion whereby we are come to pray again with understanding here 〈…〉 Prayer again Who Juda's Lyon is and Flow'r of Jesse Thy Lyons and Thy Flow'rs CHARLES ever Blesse And so we leave Him to His next Degree to VIRGO Ratherina Teresa where we also pray that the Beloved Son born of the Blessed Virgin may prosper Him and Her in their Proceedings And now we come to our poor Criple again who was cured by Christ when all other Physicians had forsaken him which is my Second Part. When my father and mother forsook me saith David the Lord taketh me up not that his father was taxed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unnatural affection or that his mother should bring the Prophets impossibility to passe that a mother should forget her children for David was not forsaken when he said he was forsaken First forsaken he was left alone to the wide world as we say yet he was not forsaken because his parents forsook the world before they forsook him So that when he was left alone he was Nunquam minus solus quam cum solus never lesse alone than when he was alone And where it is said Deus solus The Lord alone sustained me Solus or alone hath relation as well to Davids solitarinesse as to Gods sufficiency for Davids father was not by him when he took the Lion by the beard nor was his mother nigh him when he slew the Bear and yet he was no more alone than he was when he went to fight against Goliah for although Eliah and all his brethten left him yet he had a sufficient Second to assist him for he told Saul that the Lord who had delivered him out of the mouth both of the Lion and the Bear would also deliver him out of the hand of the Philistine Now as it was well for David that he was not alone when he was alone having the Lord to help him so it may be ill with those that are alone if their help cometh not from the name of the Lord for they cannot be alone neither though they are alone First the Lunatick in the Gospel was not alone not because there is one beside himself as some will have it but because there is one ready to cast him into the fire or into the water and then most ready when he is alone Secondly a melancholy man is not alone because he is Aut Angelus aut Diabolus he hath a good Spirit or a bad Spirit alway attending on him Saint Austin had a good Spirit attending on him when he was alone or else his Soliloquia had not been so full of sanctity as they were Saul had as bad a Spirit while he was Saul as St. Austins was good or else in his zeale he would not have made such havock of the Church as he did Nor had Saul the sonne of Kish sought to have killed David his best friend if the Spirit of the Lord had not forsaken him and a foul Spirit entred in his roome such a Spirit had Abimilech above named unto whom the Spirit of hatred was sent as it is in the Septuagint which Saint Hierom termeth Non Spiritum malum sed Spiritum pessimum the Spirit of malice which is the worst of Spirits But if a man cannot be alone why doth the Spaniard say Guardami Dios de mi Keep me O God from my self The reason is that if he should be left alone to his hot nature and not have grace to qualifie it he should be left in a sad condition When a Rabbi saith Marbe abadim marbe gazel Who hath many servants hath many thieves it need not be meant of houshold servants such as the cozening Steward or the covetous Gehazi the one robbing his Master of his Revenue the other of his Reputation but of home-bred sences siding with Epithumia or our natural concupiscence who as St. Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work stratagems against the soul Secondly When Christ saith A mans enemies are they of his own houshold as the words may be spoken of a reviling Ziphora or a rebellious Absolon or the like so may they be taken mystically of the Wife which is the Will affronting Reason which should be the Husband or of our corrupt affections or fleshly lusts which are at such enmity against the Spirit that we cannot please God which God foreseeing thought it not good for man to be alone upon which words Rabbi Nathanael said O habrutha O mithutha O let me die rather than be left alone to be nurtured by my own nature And if we should look back unto our Unde domo to the Rock from whence we are hewen or the hole from whence we are digged we should not much glory in our Genealogy for should we derive our Pedegree from the ancient Umbri which were before the Flood and did not perish with other sinners as Pliny would perswade us yet unless we could find a former Creation and an Adam ex mediori luto framed of some better mould than hitherto hath been formed it would be never the better for us since still that would be spoken of us which Ezekiel should seem to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we are a froward and untoward Generation hearing and not hearing because not regarding what we do hear nor considering Quo tendimus omnes to what end our destiny may drive us do divers times come to an untimely end Travellers who may talk any thing by authority will tell us That in a Library in China there are extant some Records of more than Thirty Thousand years antiquity and that in them we may chance to find a Proprotoplastus an Adam before Moses his Adam and yet that shall be small help to our Genealogy unless we can find an elder Eve from whom that Adam should be born if he were not created But to spare this inquisition we