Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	righteousness_n	sin_n	6,031	5	5.0958	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04166	Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford.	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14306; ESTC S107447	127,240	218

his soule Againe if one man giue another poyson the other may be said to haue poyson giuen him or to be Grāmatically passiue But it is one thing to haue poyson giuen him another to be poysoned This latter includes a real passion or bodily mutation though from better to worse from life to death He that hath a medicine giuen him is in common speech termed a Patient and is Grammatically passiue But euery one that is thus farre passiue as to haue a medicine giuen him is not instantly medicined cured or healed for this includes a reall operation or amendment of that which was amisse in the body In like manner in as much as our Sauiour preached the Gospell equally and indifferently to all all that heard him might bee alike truely and literally said to haue had the Gospell preached vnto them if wee respect onely the Grammatical sense and signification of the word But it is one thing to say that all had the Gospell preached vnto them and another thing to say all were Euangelizati For this latter was peculiar only to the poore in spirit They only tooke this stampe or impression of the Gospell which was preached to all Briefely the originall phrase doth literally and naturally import as true or reall an alteration or transmutation in the soules of such as were poore in spirit as the former miracles heere mentioned did in the bodies of the blinde the lame the deafe the Leprous or dead Now it is not said that the blind had their sight proffered or promised vnto them or that the lame were onely made to walke or the Leapers cleansed onely in hope or by way of promise But all of them were truely and actually cured of their infirmities of body and so no question were the poore in spirit as truely cured as truely healed of their infirmities of their soules They had beene as truely dead vnto the life of the spirit as those whom Christ is heere said to haue raised vp were vnto the life of the body But now they are raised vp to newnesse of life enlightened to see the truth and enabled to walke not after the flesh but after the spirit And whereas before they had beene the bond slaues of sinne wherewith their soules were more foulely stained or tainted than these Leapers bodies were with leprosie they are now freed and cleansed from the guilt and raigne of sinne and made the seruants of righteousnes Thus much is included in these last words Pauperes euangelizantur and this transmutation of their soules was or might haue bin as conspicuous or obseruable to Iohns Disciples as the changing of Sauls mind or spirit was vnto the Israelites after Samuel had anoynted him King 1. Sam. cap. 10. ver 9. This Interpretation of this place is made vnto our hands by our Sauiour himselfe the best Interpreter of his owne words for so hee saith Luke 6. ver 20. Blessed be yee poore setting his eyes on his Disciples for yours is the Kingdome of God This blessing of Interest in the Kingdom of God here bequeathed by our Sauiour vnto the poore is in effect the same with these words in my Text Pauperes euangelizantur of which their Interest in the Kingdome of God is the true reall and formall effect For the Gospell is called the Kingdome of God because it instateth such as receiue the impression of it that is the Euangelizati in the Kingdome of God or of heauen The Kingdome of God in Scriptures is twofold and hath two importances Sometimes it importeth the Kingdome of Grace which the poore in spirit attaine vnto it in this world Somtimes it importeth the Kingdome of Glory which no man shall attaine vnto but in the world to come The Kingdome of Grace there bequeathed had two parts the one ordinary to continue throughout all ages which did consist in the raigne or soueraignty of the spirit ouer the flesh the other extraordinary yet vsuall in that time and did consist in the raigne or soueraignty of such poore men as Christs Disciples were ouer Satan and his angels And this part of the Kingdome of grace or this effect of it was more conspicuous and visible vnto others and was one of those workes or miracles which Iohns Disciples might heare and see and make faith or true relation vnto their Master Now the blessednes heere promised by our Sauiour or so much of it as men are capable of in this life consisteth in the former part of the Kingdome of Grace that is in the soueraignty of the spirit ouer the flesh Both parts of this obseruation are set forth vnto vs by our Sauiour Luk. 10. vers 17 18 19. The Seuentie returned againe with ioy saying Lord euen the Diuels are subiect vnto vs through thy name And hee said vnto them I beheld Satan as lightning fall from heauen Behold I giue vnto you power to tread on Serpents and Scorpions and ouer all the power of the enemy and nothing shall by any meanes hurt you Notwithstanding in this reioyce not that the Spirits are subiect vnto you but rather reioyce because your names are written in heauen All the poore which are heere said to be Euangelizati were thereby instated in the Kingdome of Grace and made the sonnes of God as it is written Ioh. 1. ver 12. As many as receiued him to them gaue hee power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priuiledge or faculty to be the sonnes of God and heyres apparent vnto the Kingdome of Glory This is all one as to haue their names written in the Booke of life 21. But heere the Iesuite at least the Moncke or begging Fryer who takes the pouerty which he voweth to be an Euangelicall perfection containing in it a title of merit to the blessednesse heere mentioned would reply that by the poore mentioned Lu. 6. v. 20. the poore in spirit only are to be vnderstood though not expressed because the poore in spirit are expressed by Saint Matthew who relates the selfe-same story Chap. 5. which Saint Luke doth in that 6. Chap but in as much as the story or relation heere in my Text is not the same with either of the former two it will not so cleerely follow that the poore in spirit are here onely to be vnderstod Yet it is a rule in Logicke and it is a rule of reason Quaecunque conueniunt in al● quo tertio conueniunt etiam inter se. From which rule it will cleerely follow that if as well these words of my Text as those of Saint Luke chap. 6. vers 20. be but Euangelicall expressions of one and the same Propheticall prediction in which the poore in spirit are to be vnderstood this my Text must be meant of the poore in spirit as well as those other words of Saint Luke or Saint Matthew But of the consonancy of the Euangelist and the Prophet by Gods assistance hereafter 22. You haue heard and I make no question but you doe beleeue That whatsoeuer your

by Gods Saints yet doth not this title any way import that they haue absolute independent power or Monarchicall Soueraignety ouer the ayre but onely that He who is supreme Lord of Heauen Earth of all the World and of all in it oft times permitteth those infernall spirits for the iniquity or sins of men to exercise such power in the ayre as hee neuer permitteth them to vse or exercise in the higher Region whence they are vtterly banished or excluded So that albeit they oft times know much and more than man by meanes naturall can doe concerning the alteration or change of weather yet can they know no more concerning these or like effects than God permitteth them to know or suffereth them in his iust iudgements to effect or worke Againe for the managing of ciuill affaires of gouernement of States or Kingdomes GOD by his euerlasting Decree hath left vnto men such variety of choyce such a contingency in their consultations such a freedome of will in contriuing or proiecting their seuerall ends as it is impossible for any man liuing in this Age though he should consult with Witches or familiar spirits to prognosticate or fore-tell what the successe or finall issue of what hee himselfe at this present proiects or plots shall bee an hundred or two hundred yeeres hence From this faculty or rather facility in fore-telling things of this nature which for diuers Generations after shall certainely come to passe the Lord himselfe doth pleade and proue his Title of infinite wisdome that He is the onely wise immortall God that besides him there is none that can doe or say as He doth Produce your cause saith the LORD vnto the Heathen gods and their worshippers Bring forth your strong reasons saith the King of Iacob Let them bring them forth and shew vs what shall happen Let them shew the former things what they bee that wee may consider them and know the latter end of them or declare vs things for to come Shew the things that are to come hereafter that wee may know that yee are gods yea doe good or doe euill that wee may bee dismayed and behold it together Behold you are of nothing and your worke of nought an abomination is hee that chooseth you Isay 41. vers 21 22 23 24. And againe chap. 47. vers 5 6 7 8 9. Sit thou in silence and get thee into darknesse O Daughter of the Chaldeans for thou shalt no more be called the Lady of Kingdomes I was wroth with my people I haue polluted my Inheritance and giuen them into thine hand thou diddest shew them no mercy vpon the ancient hast thou very heauily layde the yoke And thou saidst I shall bee a Ladie for euer so that thou diddest not lay these things to thine heart neyther diddest remember the latter end of it Therefore heare now this thou that art giuen to pleasures that dwellest carelesly that sayest in thine heart I am and none else besides mee I shall not sit as a Widdow neyther shall know the losse of Children and widdowhood they shall come vpon thee in their perfection for the multitude of thy sorceries and for the great abundance of thine enchantments This speech you must consider is directed in particular to the Chaldeans who were the most curious Inquisitors after things to come the cunningest Southsayers as they tooke and professed themselues in the world And for this reason it is that the LORD sendeth that peremptory challenge vnto them v. 12 13 14 15. Stand now with thine Inchantments and with the multitude of thy Sorceries wherein thou hast laboured from thy youth if so bee thou shalt be able to profit if so bee thou mayest preuaile Thou art wearied in the multitude of thy Counsels Let now the Astrologers the Starre-gazers the monethly Prognosticators stand vp and saue thee from these things that shall come vpon thee Behold they shall be as stubble the fire shall burne them they shall not deliuer themselues from the power of the flame there shall not be a coale to warme at nor fire to sit before it Thus shall they be vnto thee with whom thou hast laboured euen thy Merchants from thy youth they shall wander euery one to his quarter None shall saue thee 28. Let mee giue you two instances or examples of things fore-told by God by his Prophet Isay concerning the strange alteration of States or Kingdomes both which predictions were exactly and remarkeably fulfilled and accomplished the one about an hundred the other about one hundred and seuentie yeeres after the Prophet from the mouth of the LORD had fore-told them The former is related in the second Booke of Kings chap. 20. and in the 39. of Isay vers 6 7 8. The summe of both those Stories is this After Hezekiah had shewed his House and all his Treasure vnto the King of Babylons Embassadour which came to congratulate his late recouery from that dangerous sicknesse of which the Prophet Isayas had by Gods appoyntment cured him hauing first secured him not onely of his instant recouery but of the continuance of his former health and prolonging of his dayes by a signe from Heauen the same Prophet came vnto him and telleth him that this his kindnesse or courtesie to the Embassadours in shewing them his Treasury was factum malè ominatum and did abode a future misery to his posterity Heare the Word of the LORD saith Isaiah to Hezekiah Behold the dayes to come that all that is in thine House and that which thy Fathers haue layed vp in store vntill this day shall be carryed to Babylon nothing shall be left saith the Lord. And of thy sonnes that shall issue from thee which thou shalt beget shall they take away and they shall bee Eunuches in the Palace of the King of Babylon Now if wee consider the strength of Iudah and of Aegypt in those times and the small power which the Babylonian had in respect of his Neighbour the mightie King of Assyria who then layde clayme to Iudah the accomplishment of this Prediction or Prophesie was in all politique esteeme or humane coniecture more improbable and more incredible than if a man in this Age should take vpon him to fore-tell that the Duke of Saxony or some other Prince of Germany should conquer the Low-Countries France and Spaine and leade all the Royall Race of both those Kingdomes Captiues vnto Dresden or to some other Princely Court of Germanie within these hundred yeeres next following He that should fore-tell thus much at this present would be recoūted a true Prophet or Messenger from God in the ages following by such as liued to see the euent or prediction fulfilled or verified Now there was not one part or circumstance of the former Prophesie but was notoriously and remarkeably accomplished in Iehoiakim Zedekiah and their Children both of them being sons to good King Iosiah both of them being confederates with the King of Aegypt whose ioyned strength could not

that I will powre out my Spirit vpon all flesh and your Sonnes and your Daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also vpon your seruants and vpon the hand-maides in those dayes will I powre out my Spirit And it shall come to passe that whosoeuer shall call on the name of the Lord shall bee deliuered for in Mount Zion and in Ierusalem shall bee deliuerance as the Lord hath said and in the remnant whom the Lord shall call And againe Isaias 44. vers 3 4. I will powre water vpon him that is thirsty and Flouds vpon the dry ground I will powre my Spirit vpon thy Seed and my blessing vpon thine off-spring And they shall spring vp as among the grasse as Willowes by the Water-courses The first words of this later Prophesie were literally and historically fulfilled in the baptisme of Iohn the later part of it is as it were an Euangelicall explication of the mysticall sense of the former words And Iohn Baptist might from this place alone easily collect that although hee might powre water vpon mens bodies though hee did plunge or wash such as are compared to dry Land in the waters and by this externall Sacrament ingraft them in the stocke of Abraham yet he could not powre out the Spirit of God or bestow the blessing of increase vpon them This hee knew must be the worke of him that sent him who had bestowed some portion or measure of the Spirit or blessing here mentioned vpon him as a sure pledge or experiment of the like blessing to bee bestowed on others specially on such as had beene partakers of his Baptisme From the same place likewise Iohn might easily gather that the baptisme of water wherewith hee himselfe baptized was in order of time to goe before the baptisme of the Spirit which was mystically prefigured by it and fore-told by our Sauiour in the fore-cited place Iohn 7. vers 38. though as we said before in a figuratiue or allegoricall sense which Saint Iohn in the next words after vers 39. hath expounded vnto vs This spake hee of the Spirit which they that beleeue on him should receiue For the Holy Ghost was not yet giuen because that Iesus was not yet glorified Iohns meaning is the Spirit was not powred out in such plentifull measure as this place of Isay and that other of the Prophet Ioel did import For after our Sauiours glorification all such as were baptized with water were likewise baptized with the Holy Ghost most of them filled with the Spirit of Prophesie or gift of tongues enabled to conuey the words and waters of life vnto the soules of others All this was fore-signified by the holy Ghosts descending vpon our Sauiour at his comming out of the water For his baptisme was a prefiguration of his death and resurrection and by his resurrection he was really declared to be the Sonne of God and fulfilled the Psalmists prediction Thou art my Sonne this day haue I begotten thee Psal. 2. Which prediction was further ratified and the meaning of it determined by the voyce from heauen This is my beloued Sonne in whom I am well pleased The same truth thus often declared aswell by predictions as by matters of fact or reall euent was finally testified by the descending of the holy Ghost vpon his Apostles and Disciples So that another Branch of Saint Iohns meaning or if you will another shoote of the former branch is That the holy Ghost at the time when our Sauiour vttered those words Hee that beleeueth in me c. did not appeare as an authentique witnesse to ratifie his Doctrine His testimony concerning our Sauiour was reserued till our Sauiours glorification after which it was publique frequent and visible Iesus saith Saint Peter whom ye slew and hanged on a tree Him hath God exalted with his right hand to be a Prince and a Sauiour for to giue repentance to Israel and forgiuenes of sins Act. 5. v. 30 31 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath giuen to them that obey him This giuing of the holy Ghost in visible maner was that baptisme of Christ which was opposed to the baptisme of Iohn and that the world might know and beleeue it came immediately from Christ and not from Iohn nor from the Apostles or from the Sacrament which they administred it was giuen to some and these by condition Gentiles before they had beene partakers of Iohns baptisme or any Mosaicall rite or Sacrament Act. 10. 44 47. While Peter yet spake these words the holy Ghost fell on all them which heard the word Whence he concludeth Can any man forbid water that these should not be baptized which haue receiued the holy Ghost aswell as we Saint Peter tooke more special notice of our Sauiours words from this experiment in Cornelius and his family than hee did from the holy Ghost descending in clouē tongues vpon himselfe and his fellow Apostles which had beene baptized And as I began to speake the holy Ghost fell on them as on vs at the beginning Then remembred 1 the Word of the Lord how that hee said Iohn deed baptized with water but yee shall be baptized with the Holy Ghost Acts 11. 15 16. Saint Peters beliefe in this point was grounded vpon our Sauiours words and confirmed by this experiment Iohn Baptists beliefe of the same conclusion was grounded vpon the Prophet Isaias predictions Iohn did foretell the same truth which our Sauiour did before he was acquainted with him or knew him by face and yet Iohns knowledge or beliefe of this mysterie was confirmed by a visible signe by the descending of the holy Ghost Concerning which and the maner how Iohn came to know our Sauiour before he baptized him with the signes of the time that did accompany or ensue vpon his baptisme we are in the next place to make enquirie 48. From the former Dialogue betweene the Priests and Leuites and Iohn Baptist concerning his office and ministery of Baptisme you may obserue that Iohn was carefull to preuent two inconueniences First the false opinion which the people had conceiued of him as if he had bin the Messias himselfe and secondly to preuent all suspition of compact or collusion betweene Iesus of Nazareth whom he afterward proclaimes to be the Messias and himselfe And vnto this suspition both parties had beene more lyable if they had beene aswell acquainted before our Sauiours baptisme as afterward they were Not to speake of our Sauiours knowledge who knew all things for Iohn the Baptist hee had a true prenotion or distinct beliefe of these generals or indefinites 1. That the time wherein the Messias was to bee manifested vnto Israel was now approaching 2. That the Messias was to repaire vnto the place where hee baptized there to bee declared or manifested vnto Israel 3. That the Messias after his manifestation was to