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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	father_n	son_n	trinity_n	3,742	5	9.9958	5	false

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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

whilst you live may truly be said to be dead because they have the Seale of Death as it were stampt upon them being by reason of sinne Aug. lib. 1. de peccatorum meritis c. 4. mortis necessitati facta obnoxia ut quasi jam habeantur dicantur mortua So St. Augustine where he affirmes against the Pelagians and Philosophers that if man had not sinned he should not have died out of any necessity of nature as they maintained and with them Eugubinus upon the second of Genesis Against these we must assert with the forenamed learned Father Corpus mortale non moriturum si nimirum in Innocentiâ persisteret nunc autem post peccatune mortuum Aug. Ibid. That man before the fall had a mortall body yet so that he should not have died if he had persisted in innocency but now being wounded by sin it is a dead body and fraile Man a composition of Sinne Death and Misery The Text doth branch it selfe into these two Generalls First Suppositio Secondly Positio a Supposition and a Position or positive assertion If the Spirit c. Here is the Supposition He shall quicken c. This the Position In the first Generall I shall unfold or open these foure particulars First Quis. Secondly Cujus Thirdly Quare Fourthly Quid. Who this Spirit is Whose Why called Spirit and what is meant by his dwelling in us If the Spirit of Him c. In the second Generall observe with me these two parts First Quis fructus inhabitantis spiritus The fruit or benefit of the Spirits dwelling in us Secondly quomodo aut per quem accrescit nobis How or by whom it is derived and conveyed unto us our mortall or dead bodies shall be quickned or raised to life by the power and efficacy of the same Blessed Spirit He that raised up Christ from the dead c. I shall lead your Meditations through these six stages and begin First with the Quis who this spirit is And whilst I undertake this and my next laborious task I shall implore that holy spirit in the words of Divine Nazianzen Orat. de Spir. San 1. defending the Deity of the Holy Ghost against the Macedonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit in my Text we must not understand with the Macedonians and Socinians who joyne issue in their impious Heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is in the Socinian Catechisme virtutem ceu efficaciam quâ homines fideles sanctificantur Divinis usibus consecrantur A bare action efficacy or power of God in the Hearts of Men sanctifying their natures and consecrating them to Divine uses This was the cursed Opinion of Samosatenus concurring herein with the forenamed Hereticks but by the spirit you must conceive the third person of the glorious Trinity who with the Father and the Sonne is the same in the Essence of the * 〈…〉 3 Deity and most powerfull dignity And therefore the Scholemen conclude that this Holy spirit is the Third Person Non gradu sed ordine The third in order not degree the third non naturae diversitate aut Majestatis inaequalitate sed susistendi ordine because He is equall to the Father and the Son as in Being or Nature so in Power and Majesty Revel 22.1 We reade in the Apocalyps that St. John saw in a Vision a pure River of living Water or water of life cleare as Christall proceeding out of the Throne of God and of the Lambe that pure River of living water what is it sayes Justin Martyr but the everliving most pure and loving spirit John 7.30 who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Water John 7. and proceeds after an ineffable manner from God the Father and the Sonne Aug. who is Agnus et Leo a Lamb and a Lyon a gentle Lambe to the Saints and a feirce Lyon to his Enemies This forenamed Justin Martyr adds and sayes As a River is of the same nature with the fountaine from which it proceeds so the Holy Ghost doth so proceed from the Father and the Sonne that He partakes of the same nature and Essence with them as is evident first by all those Divine properties which are ascribed to Him equally with the Father and the Sonne viz. Gen. 1.2 Psal 139.7 1 Cor. 2.10 Psal 33.6 Es 61.1 1 Cor. 12.4.12 Eternity Omnipresence and Omniscience Secondly by his Divine workes as Creation the mission or sending of Christ The gifts of Tongues and Miracles There are diversities of gifts but the same spirit To another is given the working of Miracles c. All these things worketh that one and the selfe same spirit 2 Part. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consubstantiality of the Holy Ghost with the other two Persons is confirmed by the next which is the second particular of my Text the Cujus Him If the spirit of Him c. Him that is the Father and the Sonne as God who by the power of the God-head raised himselfe as Man Hee was quickned by the spirit 1. Pet. 3 1● that is by the strength or vertue of the God-head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theophylact The Holy Ghost is said to be the spirit of the Father and the Sonne because he proceeds from both which is an Article of our Creed The manner of which procession if I should goe about to declare out of the Fathers Schoolemen and other Moderne Writers I might either speake and not be understood or seeme not to understand what I speake their termes are so obscure and the modus of it so difficult Onely this I shall commend to your better understandings thus much you must know and believe against the Pneumatomachists that this Procession of the Holy Ghost from the Father and the Sonne denotes his Communion with both in the Essence or Substance of the Deity that he is as Beza observes from this place Verus deus a true Consubstantiall God who together with the Father and the Sonne as it is in the Athanasian Creed is for ever to be worshipped and glorified As for those Racovian Hereticks the Socinians in Poland and their English followers the Crellianists who maintaine the contrary Coriolan Epit. Concil I heartily wish they may not finde in their Soules and Bodies the weight of that heavy curse in the * This councell was held under Pelagius the second 589. Toletan Councell pronounced against the Adversaries of the Holy Ghost it is this Quicunque spiritum sanctum non credit aut non crediderit a Patre Filio procedere eumque non dixerit co-eternum esse Patri Filio Co-essentialem Anathema sit i. e. Whosoever doth not or shall not hereafter believe that the Holy Ghost proceedes from the Father and the Sonne and shall not say he is Co-eternall and Co-essentiall with the Father and the Sonne let him be accursed The third Particular proposed 3. Part.

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

Motto which was in Julian's crest may well be fitted and applied to every sinfull man It was an Eagle shot through with a dart feather'd with a quill taken out of his own wing Thus an impenitent sinner suffers that to nest in his bosome which is his deadliest enemy will prove his murtherer and bring him to eternall perdition c. Fifthly when we consider our bodies mortality This should Use 5 teach us patience because deaths cup is inevitable and by God appointed for all men to tast of Heb. 9. statutum est c. Heb. 9.27 It is a statute Law that is unalterable and cannot be repealed Let us then do that willingly which must once be done by us of necessity Death is but the pulling down of a ruinous rotten Cottage and erecting instead of it a glorious Palace Who will repine at this change but he that loves his fetters which speakes him guilty of folly and madnesse O then feare not Death in your selves nor lament this happy change in others They betray their faith forfeit their Christianity who for their friends departed grieve immoderatly 1 Thess 4.13 Sorrow not as those do that have no hope c. It is observed that the Aegyptians mourned for Jacob threescore and ten days Gen. 50.3.10 Ioseph but seven Gen. 50. Thus where and in whom there is more of faith in the promises there is lesse of griefe for the losse of our dearest and nearest alliances Use 6 Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall quicken c. in my Text puts us in minde of a substantiall maine duty which will quite abolish and take away the feare of death from us It is that which is one of the ends of our redemption Luke 1.71 it is to live holily holinesse in this life takes hold on happiness This is holiness with its consummatum est Holiness compleated as holiness is happiness in the bud or initiated Without holiness no man shall see the Lord. It is a piece or part of the new man Eph. 4.24 Holiness to the Lord was the superscription of the high Priests Mitre Exod. 39.30 It implies a freedom from carnality and all earthly mindedness together with a giving up our selves wholy to Gods service It is that which S. Paul earnestly prayes to God to infuse into the Thessalonians 1 Thess 3.13 It is the beginning and pledg of eternall life 1 Pet. 1.15 16. Be ye therefore holy as the Lord of life our God is holy To conclude he that lives well will not be unwilling or afraid to die Aug. Nihil est in morte quod metuamus si nihil timendū in vitâ committimus Aristippus told the saylours who wondred why he was not as well as they afraid in a storm That the odds was much between him and them You said he feare the torments of a wicked life after your dissolution but I expect the rewards of a good one The vertues of a well-lead life do much facilitate and sweeten death Eph. 1.13 4.30 having the Seale of the Spirit which I pray God to bestow where it is wanting and increase where it is having this Seal of Grace in us we may be sure of our everlasting inheritance in the Heavens Aug. Selil c. 35 Vbi erit quicquid voles non erit quicquid noles Vbi erit vita vitalis dulcis amabilis ubi non erit hostis impugnans nec ulla illecebra sed summa secura tranquilitas tranquilla jucunditas Jucunda faelicitas faelix aeternitas aeterna beatitudo beata Trinitas Trinitatis unitas unitatis Deitas Deitatis beata visio quae est gaudium Domini Into which joy of our Lord may we all enter through the Merits of our Saviour and Lord Christ Iesus To whom with the Father and the Holy Ghost be ascribed all Adoration Honour Power and Praise c. Amen