Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	faith_n	word_n	2,409	5	4.5217	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28823	The triumph of faith over death, or, The just man's memoriall compris'd in a panegyrick and sermon, at the funerall of the religious, most learned Dr. Combar, late master of Trinity Colledge in Cambridge, and deane of Carlile / delivered in Trinity Colledge chappel, by R.B. ... the 29. of March, 1653.	R. B. (Robert Boreman), d. 1675.	1654 (1654)	Wing B3762; ESTC R17491	31,312	50

and now briefly to be discussed is Quare why this third Person in the Trinity is called spirit I answer for these three Reasons First Ratione Essentiae by reason of his Essence or being which is spirituall incorporeall and invisible God is a Spirit John 4. John 4 2● Here spirit is taken not personally but essentially as it is common to the three Persons in the God-head God is a Spirit and the Holy Ghost is perfect God Secondly ratione Divinae operationis He is called spirit in regard of his Divine operation because He as as it were spirat breatheth and that immediately into the hearts of Men good motions tending to God and savouring of Holinesse Whatsoever Gifts and Graces we have they are all as it were by a breath insensibly and irresistibly blown into and wrought in us by this one blessed spirit of Grace who divides to every man severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he pleaseth Nazi 1 Cor. 12.11 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieth these foure Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gives Grace to whom he will what he will for quantity when he will for time and where he will for place This wind bloweth where it listeth c. Joh. 3.8 Thirdly Ratione aequalitatis cum Patre Filio by reason of his equality with the Father and the Sonne and this is evidenced by that sweete promise of our Saviour I will pray the Father John 14.16 and hee shall give you another Comforter upon which Text Greg. Naz. has this learned Glosse which makes for our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This terme Another denotes his equality with the Father and the Sonne in Majesty and Power and because He is God He therefore with the two other Persons is to be prayed unto and praised for Mercies and Graces which flow into our Soules from the everlasting spring of his Divine and inexhaustible fulnesse Luke 11.20 To this end too and for this cause he is call'd the Finger of God Luke 11. If I by the Finger of God c. which is explained Mat. 10.28 Mat. 10. If I by the spirit of God on the former Text Beza has this glosse he is called Gods Finger Quia est Patris Filii co-essentialis virtus per quem exerit Dominus virtutem suam because he is the Co-essentiall virtue of the Father and Sonne by which both these shew their power of working grace in the hearts of men Exodus 31.28 The two Tables of Stone are said Exod. 31. to have beene written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Finger of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Finger in Hebrew comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pingere to Paint Ambr. Hexam c. 8. Pictu● es ò homo pictus à Domino De●●●o noli bonam delere picturam c. Thus by the Holy Ghost by the Ministery of this blessed Spirit does God draw the lines of vertues upon the Soules of his Elect and layes upon them the colours of his Grace whence it is as St. Ambrose notes that their Soules are perfect Pictures of the Almighty God and of their Lord Christ and both Soules and Bodies Temples of the Holy Ghost which invites me to treate of the fourth and last Particular of the first Generall i. e. Quid what is meant by the Holy Ghosts dwelling in us And because the Spirit is all the evidence we have for Heaven and happinesse 4. Part. and all our hope of blisse depends upon our having of it I shall first open the point first in Generall secondly in Particular by explaining the termes or rather phrase in my Text the spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dwelling in us Secondly I shall endeavour to cleare your evidences by acquainting your devotions with some speciall Rules or Characters whereby you may collect to the eternall comfort of your Soules that you are the Houses or Temples of the Holy Ghost First The Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitare c. Holy Ghost or Spirit of God dwells in the Soule of a Saint not locally but virtually in that it begets encreases and continues by constant and fresh supplies of Grace his holy Gifts and heavenly Graces in us of which we reade Gal 5. Jerem. 11.2 And there be three Reasons why the Holy Spirit is said to dwell in us 1. To denote Dominium his Lordly Power over us Gal. 5.22 23 2. To intimate Generalitatem Dominii the Generality of that power 3. To demonstrate Stabilitatem Domini the Stability and Constancy of this Heavenly and most Holy Inhabitant Mal. 3.6 who is the Lord that changes not c. First of his Dominion c. They that are truly Sanctified by an orderly worke of the Spirit which ever begins with conviction and humiliation The Holy Ghost hath the full disposing of their hearts as a man that is Lord of an House hath liberty to doe with and in it what he does please Eph. 1.13.4.33 Now the disposing and governing of the hearts of the faithfull standeth in these Particulars which are the Seales of the Spirit within us The first is Opus generans To beget in the heart a settled and full perswasion of a Mans Reconciliation with God in Christ Rom. 8.16 The same Spirit beareth witnesse with our Spirit that we are the Children of God This Plerophory or full perswasion arises from a reflective act of Faith comparing what it findes in the Word which is the Testimony of the Spirit with that which it finds and feeles in our Soules or Spirits For this 〈◊〉 th● Spi●●t is said by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 c. Idict Contemplat c. 24. and thence drawing this joyfull conclusion that we are the Sonnes of God Now the spirit testifies and assures us in the Word that they are the elected and adopted Sons of God who are sanctified 2 Thess 2.13 Who hath chosen you to salvation through sanctification of the spirit And he that findes in himselfe the Pledges of Gods Eternall favour the Fruits of the spirit recorded Gal. 5. The principall or prime whereof by way of manifestation is Love that vestis pretiosa animae ex pretiosis filis i. e. Dei beneficis homini collatis contexta Love to God and Love to Man or Love of God for himselfe and Love of Man for God the former expressed by Vniversality of * 1 John 2.5 Obedience to his Commands the latter by our mercy and goodnesse stretch'd even to our Enemies He that finds his Soule decked with this precious Garment beautified with this heavenly Jewell on which is engraven the expresse Image of God who is † 1 John 4.7 Love the God of Love essentially and causally He may inferre from this gracious worke of the * Quis justus nisi qui dilectus à Deo Deum ●ccamat quod in

was snatched from his Domestick Contents and his meanes taken from him by the hand of violence through this storme he beheld a higher arme of Providence and kissed the Rod with meekenesse herein imitating holy Job of whom he was an exact Picture and concerning whom St. Austine sayes thus libro 1. de moribus Ecclesiae Catholicae Amisit ille omnes divitias factus repente pauperrimus tam inconcussum animum tenuit infixum Deo ut satis de monstraret non illas sibi fuisse magnas sed se illis sibi autem Deum It was his vigorous active Faith working by love that was the ground of this undaunted Patience Non murmurat Qui se filium Dei cogitat Vincentius He that believes himselfe to be in the number of Gods Sonnes will never murmur nor repine at providence He believed that Christ had provided for him in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.34 an everlasting inheritance a better and an enduring substance Therefore he tooke joyfully the spoyling of his Goods and those things which others court with dazled Eyes he did not account worth a glance of his which like the Sunne-flower did not open to every blaze but onely to the light and heate of Christ the Sunne of Righteousnesse Whom he loved whom he served of whom his heart was full dwelling therein by his spirit which kept out all things else from comming in so that there was no roome for hatred no roome for malice no roome for desire of revenge for he was never heard to dart out of his mouth any passionate word from the time he first suffered against the persons of his enemies but onely these God forgive them This was the Language of the Sonne of God upon the Crosse and it is the voyce of Gods Sonnes and Servants It was ever His who was often like holy David and the melting Prophet Jeremy seene which hee desired not to weepe and being demanded why he did so He then replied it was out of griefe when he considered the miserable sad condition they were in who in these times even against the Word and against Conscience runne as it were in a gallop to Hell in the broade way of Sacriledge Wrong and Violence whilest they forget God our Lord Christ that bought them at a deare price not observing the will of him that died for them and would reward their service with Eternall joyes as he hath promised but serving the Devill who will requite them for their paines with paine and torments and that everlasting When the good Deane considered this woefull madnesse in worldlings and the miseries which attend their sinfull Soules he used to weepe which is an infallible signe of a good man and a sanctified Spirit to weepe for the sinnes of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men are of a melting weeping temper and disposition It would require a larger time than these straites wherein I am bounded to relate unto you the severall actions of Piety which passed from him all the time of his lingring sicknesse He made good by his devoute practises that saying of Saint Austine Prov. Gall. Non potest malè mori qui vixit benè hee cannot die ill that liveth well It is never a bad day that hath a good night I could tell of his frequent ejaculations to God in prayer which was for the most in Latine and sometimes Greek I could likewise enlarge my discourse in a repetition of his frequent Almes his often remembring the poore knowing that Almes accepted upon the Altar of Christs Merits deliver from death and that God will not turne his face from him that turnes not away his face from the poore in their affliction c. In a word he walked as a friend with God as Enoch Gen. 5.22.6.9 Noah and Abraham did He was much in that great duty of Prayer he often spake to God in it and loved to hear God speake to him in his Word He delighted to reade it himselfe and heare it read which was constantly and frequently done by his deare Consort who one night above the rest reading to him that passage in the Gospell concerning Thomas his thrusting his hand into our Savours wounded side John 20.27 John 20.29 He upon this fell a weeping with that expression in his mouth which fell from our Saviours to Thomas Happy are they that believe and see not He believed though He saw not and therefore did he weepe He washed with the teares of Repentance those wounds of his Lord which did bleed upon the Cross for his sinnes and in a lively faith touched the print of his Nailes and thrust his Finger into the hole of his side Thereby taking a reall possession of his Crucified Saviour therefore presently as he wept he said with Thomas his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God and my Lord The Nailes and Speares The bloudy Crown of Thornes which printed his sacred Temples gored his Lords side pierced his Hands and Feete had so imprinted the love of Christ in the Soule of our deare Saint that he was ready with St. Paul and other holy Martyrs to die for the Lord Jesus on whom his heart was alwayes fixed by whom it was possessed in whom it was established to whom it was most sincere and truly devoted as appeares by the constancy of his Faith even to the houre of his Death which is a cleare evidence and demonstration that he was a true Divine a man of God one led by the spirit You know what S. Paul sayes Rom. 8.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as Chrysostome notes upon this Text they onely are said to be ledde by the spirit who are carried on to their lives end by it in a continued practice of holinesse and never fall from their holy profession by meanes of any secular Feare Crosse or Tribulation Filium Dei se prodit qui bonum quod cum laude inchoarit etiam perfecit cujus finis exordio respondet Novar Bona inceptio sine fine est instar corporis speciosi sine capite A good beginning without a good end is like a beautifull specious body without an head The saying of Henry the Fourth in an Epistle of his to Otho Bishop of Ramberg That consummatū est It is finished which Christ uttered dying might though not so fully become him who finished his course with patience and kept the Faith with a Martyr-like constancy and perseverance being one that was most constant to his friends and loving to his enemies as appeared by his promoting the servants and retinue of his Predecessour who had been uncivill to him who was civill to all and well reputed by all which stirred up Envy if not Malice in the brests of his Adversaries When he had almost runne his last stage and neere the end of his Race He was shot by one of Deaths black Arrowes with a Disease in his Feete which hindered not his progresse in godlinesse That begat another as it