Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	person_n	trinity_n	1,855	5	9.8106	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93130	The Qvakers wilde questions objected against the ministers of the Gospel, and many sacred acts and offices of religion. With brief answers thereunto. Together with A discourse of the Holy Spirit, his impressions and workings on the sovls of men. Very seasonable for these times. / By R. Sherlock, B.D.	Sherlock, R. (Richard), 1612-1689.	1654 (1654)	Wing S3254; Thomason E1495_3; ESTC R208535	67,037	174

is the Fountain the Original and all perfect pattern of the Perfection and Purity of all created spirits therefore tearmed the God of the spirits of all flesh Numb 2.16 Heb. 12.9 Numb 22.16 and the Father of spirits Heb. 12.9 § 6 That we may according to the Catholick Faith worship one God in Trinity Distinct 2 and the Trinity in Vnity neither confounding the Persons nor dividing the Substance we must rightly distinguish betwixt the Substance and the Persons or betwixt the Essence and Subsistence of God which is necessarily to be remembred and observed in relation to the Article of Faith in hand For sometimes God is tearmed a Spirit Essentially in respect of his essence nature or God-head sometimes Personally the tearm being applyed to this or that particular Person of the Godhead Joh. 4.24 1. Essentially Joh. 4.24 God is a Spirit that is he is such a God whose essence nature or beeing is eminently and transcendently pure and spiritual 2. Personally Matth. 3.16 Matth. 4.1 Ephes 4.30 so here and in many other places the tearm is peculiarly appropriated and applyed to the third Person of the Trinity who is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit or the Holy Ghost for Ghost and Spirit is the same the one an old English word the other a Latine § 7 This Name and Attribute the Holy Spirit as it is particularly applyed to the third Person of the Trinity expresseth and sets forth unto us his Person and Office his Personal subsistence in himself and his Office or working in relation to us 1. His Person in the tearm Spirit 2. His Office in the Attribute Holy Sanctus dicitur quia sanctificat Spiritus quia spiratus He is called the Holy Ghost from his Office which is to sanctifie or make holy and the Spirit from his Person which is spired or proceeding § 8 First the Holy not holy only in respect of his Person as is also the Father and the Son which is implyed in that celestial Trisagion perpetually sung by the Quire of Heaven to the glory of this ever blessed Trinity Esai 6.3 Holy holy holy Lord God of hosts c. Holy three times to denote the holiness of all the three Persons of the Godhead Holy Father Holy Son Holy Ghost But the Holy Particuliarly and pecularly in respect of his Office which is to sanctifie and hallow most especially the hearts of men as to God the Father is appropriate the Work of Creation who is therefore called the Almighty the Omnipotence or Almightiness of God being most apparent in the Creation of all things And as to God the Son is appropriate the work of Redemption who is therefore called the Word of God Joh. 1.1 and the Wisdom of the Father 1 Cor. 1.24 Gods manifold Wisdom being made apparent in the Redemption of mankinde for it is a mysterie which the very Angels themselves desire to look into 1 Pet. 1.12 Even so the work of Sanctification is appropriated to the Holy Ghost who is therefore called the Holy One Gods holiness being most apparent in purifying and sanctifying the unhallowed souls of men Bonav Isai 10.17 And the light of Israel shall be for a fire and his Holy One for a flame Spiritus Sanctus est lumen illuminans sanctus sanctificans flammaque inflammans The Holy Ghost is that Divine light which illuminates our darkened understandings A Holy one who sanctifies our souls and polluted hearts that sacred and celestial fire which inflames our cold earthly affections even as of old he enlightned sanctified and enflamed the mindes of the Apostles of Christ which was signified by his Descension not only with a rushing winde which purifies cleanses and changes but also in Tongues of fire which warms and enlightens Act. 2.23 § 9 The Spirit not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a spiritual Nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit expressing his Personal Essence received from the Father and from the Son by spiration and procession Even as the second Person of the Trinity receives his Personal Essence from the Father only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Generation and is therefore called the Son of God The Son is of the Father alone not made nor created but begotten So the Holy Ghost receives his Personal Essence from the Father and from the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by procession or spiration and is therefore tearmed the Spirit of God The Holy Ghost is from the Father and from the Son not made nor ereated nor begotten but proceeding proceeding from the Father and therefore often tearmed the Spirit of the Father proceeding from the Son Joh. 15.26 and therefore often tearmed the Spirit of the Son Gal. 4.6 proceeding both from the Father and the Son and therefore tearmed the Spirit of God Rom. 8.14 § 10 And yet further in either of these tearms the Holy and the Spirit both the Personal Essence and also the Office of the Holy Ghost is implyed For 1. he is therefore called the Holy not only in respect of his Office as before but also in respect of his Personal Essence Lib. 7. cap. 3. for therefore saith Isidore in his Originals is he called the Holy because he is the Co-essential and Consubstantial holiness of the Father and the Son 2. He is therefore tearmed the Spirit not only in respect of his Personal Essence as before but also in respect of his Office which is to inspire and infuse his divine and celestial blessings into the Souls of men § 11 Touching the manner of this blessed Spirits spiration from the Father and the Son we must say as the Prophet Isaiah doth of the Sons generation from the Father Isai 53.8 Who shall declare his generation 'T is not onely ineffable not to be declared but unconceiveable also The heart of man conceives it not neither can the tongue of men or Angels express it Inter illam generationem hanc processionem distinguere nescio Aug. non valeo non sufficio quia illa ista est ineffabilis that is to distinguish betwixt the Generation of God the Son and the Procession of God the Holy Ghost is impossible because both the one and other be for the manner thereof unspeakable Isid ibid. Hoc autem interest saith Isidore inter nascentem filium c. betwixt the Son of Gods generation and the Spirit of Gods procession there is this difference indeed That the Son is from the Father alone but the Holy Ghost is both from the Father and the Son procedens non genitus c. proceeding not begotten to distinguish him from the Son proceeding not unbegotten to distinguish him him from the Father the which we are to observe lest contrary to the true Catholick Faith we should admit either of two Sons or two Fathers in the ever blessed Trinity or any way confound the several Persons therein as if they were not distinct each from other really but nominally only

the Spirit of holiness gilding painting and setting out sinfulness and vice with the title shew and flourish of godliness and vertue thus covetousness on the one hand wears the painted mask and flourish of providence and good husbandry and prodigal profuseness on the other hand of nobleness and generosity Thus riot and excess drunkenness and gluttony carry the fair flourishing titles of bountifulness good fellowship and freedom of spirit Thus wantonness and uncleanness are painted over with the specious tearms of amorous kindeness and Courtship and pride and haughtiness of magnanimity greatness of spirit superiority of rank I might instance in most of sins and vices how men are inveigled and cousened into them by the Devil under the shews and false glosses of pretended vertues For full well that subtil Serpent knows that there is nothing so beautiful and comely nothing that hath so much power to win upon the hearts and affections of men as vertue and holiness and therefore in their habits and attire doth he dress his deformed strumpet vices puts them in colours and sends them forth under their names and titles and hence it comes to pass that the silly souls of men are so often cheated with the beautiful poyson of sinfulness whilst vicious dispositions undiscernibly insinuate themselves into our affections under the attire and dress of vertuous qualifications 2 Cor. 11.24 But thus the Devil transforms himself into an Angel of light whilst baiting his suggestions either with counterfeit vertues on the one hand or with false glosses of spiritual graces on the other he entraps the souls of men in the snares of sinfulness and error and leads them captivity captive to his pit destruction § 38 There are two Familiars whereby the Devil doth ordinarily work and lay his secret and subtil snares to catch cousen and delude our souls thus into sinfulness and error and these are either 1. the spirit of man or 2. the spirit of the world The dictates and workings of both which kinde of spirits being stirr'd and quickened by the evil spirit diametrally oppose the impressions and workings of the Spirit of truth First that the dictates of mans spirit the conceptions of natural sense and carnal reason with private resolutions thereupon do oppose the working of Gods Spirit our Saviour himself teacheth Matth. 16.17 Matth. 16.17 Flesh and bloud hath not revealed this unto thee but my Father which is in Heaven So that flesh and bloud hath their Revelations that is private men have their opinions and conceits which oppose the truth that is revealed from heaven The same opposition of private resolution to holy inspiration doth St. Peter observe 2 Pet. 1. ult 2 Pet. 1. ult For prophesies of old time came not by the will of Man but holy men of God spake as they were moved by the holy Ghost not as they were moved by their owne private will wit judgement reason and resolution but as they were moved by the holy Ghost Et haec ideo dicuntur c. Glos ord These things are therefore said by the Apostle that no man should presume to interpret the holy Scripture after his owne private minde or fancy as too often opposing and thwarting perverting and wresting the same and the meaning of the holy Ghost therein The Church of Christ hath in all ages been infested and in these last times more then ever with such kinde of persons who pretending to be holy men of God to have the gift of prophesie and interpretation of scripture even to speak by the holy Ghost and yet are led by their own ghost onely following their own private will and desires imaginations and opinions as their onely guide and dictator who pretend to the Spirit of God and yet will not admit at any hand of other spirit then their own of other truth then the vision of their own heads or of other directions then the motions of their own hearts rejecting renouncing and crying down all but what themselves call holy with the Donatists of old Quod volumus sanctum est that they will have to be holy right and true shall be so and nothing else 't is the very ground whereupon this last upstart crew of Quakers build all their resolutions and strange fanatick opinions and heresies even that which they call the light within us This say they is the onely Judge we must follow the Pilot we must steer by the voyce whereunto we must give ear the onely Sanctuary to which we must fly for resolution never remembring how this sanctuary is profan'd by continual acts of spiritual fornication or idolatry therein committed whilst in stead and even in opposition to God and Spirit of all truth they enshrine and idolize their owne fond vain and lying imaginations which the Lord by his Prophet calls the vanity and deceitfulnesse of their own heart Jer. 14.4 Jer. 14.14 The Lord said unto me the Prophets prophesie lies in my Name I have not sent them neither did I command them neither spake I unto them but they prophesie unto you a false vision and divination and vanity and the deceitfulnesse of their own heart But this delusion of mans own spirit following the deceitfull dictates of his own heart is seldome mentioned in holy scripture without heavy threats denounced both against such deluders and all that suffer themselves to be deluded by them as you may read in the following words And again Ezek. 13.3 Ezek. 13.3 Woe unto the foolish Prophets which follow their own spirit and have seen nothing nothing but what their own foolish spirit dictates to them Nor were there such under the Law onely but under the Gospel also They are noted by the Apostle Col. 2.18 Col. 2.18 Who intrude into those things which they have not seen or which they understand not being vainly puft up by their fleshly minde sensualitalis non rationis Gloss following the dictates of sense rather then of right reason and in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable for even by that 't is easie to distinguish betwixt the dictates of a mans own carnal and sensual spirit and the impressions of Gods holy Spirit for the guidance of the minde The dictate of the fleshly spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflatio a puffing up but the impression of the holy Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflatio an inspiration indeed but without inflation or puffing up The heavenly wind of Gods Spirit may fill but it never puffs up or swels the heart but rather humbles and abaseth the Spirit of man which is most conformable to the Spirit of Christ according to his own command Matt. 11.29 Mat. 11.29 Learn of me for I am meek and lowly in heart the minde that is either puft up with pride vain-glory and false conceited excellency in it self or that swels with malice hatred or envy towards others is not inspired with the celestiall Breath or Spirit of