Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	anoint_v	word_n	32	3	3.9701	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86421	A garden inclosed, and Wisdom justified only of her children. Being two exercises, discovering the glory, beauty and perfection of the love of God to saints that are so comprehended, and in such a glorious inclosure: and also the sweet reflections in, and from saints, in iustifying wisdom: which were delivered at New-port Pagnell, about a yeare and a half since: for declaration whereof, the authour was then imprisoned, and since accused, for delivering of blasphemie. by Paul Hobson.	Hobson, Paul.	1647 (1647)	Wing H2274; Thomason E1188_3; ESTC R208251	44,598	118

Col. 3.3 beams may be limited 1 Cor. 3.21 22 but the body is incomprehensible This is the portion of all saints not onely to have a handfull but even a magazine of all good and this should comfort us in these things First in this That we can never draw our portion dry it s a Magazine and a magazine of grace and glory what is there wanting to saints but there is in Christ enough to supply it what stormes or clouds soever arise over us there is enough strength in the beautiful beams of the glorious son to expel it not onely a supply for some but for all for Christ is a magazine And secondly this should comfort us not onely at sometimes but at all times a Magazine that stands open That is so far from being gamed by intreaties that he intreats and allures us Zech. 13.1 and in those allurings he gains us to himself 2 Cor. 5.20 methinks saints that are thus inriched should never be sad what canst thou desire more then varieties of all things what portion is better then that where there is a want of nothing If this be so let the next Vse be an Vse of Exhortation first to saints and then to the world First to saints Vse 2 that they would make use of Christ as a magazine and that in these things first in their often recourse to him secondly in their expectation of a supply in all things from him thirdly in the making their returnes in all their enjoyments to him If this were so I am certain clouds of creatures would not make saints walk with sad spirits but rather say as David Psal 118.11 They compasse me about like Bees but in the Name of the Lord will I destroy them It also serves to exhort the world to desert their foolish practise in endeavouring to draw the spirits of saints dry or cause the hearts of saints to be daunted should you see men go about to dry up a fountain or overturn mountains you would think they were mad the same we may say of your proceedings against saints wherein you think by your endeavours to crush Acts 4.18 and so overcome the practise and cheerful proceedings of saints Acts 5.18 28. in the acknowledgment of Christ you are much mistaken when did the Israelites increase more then when they were most oppressed when doth the sun appear more glorious then when it is surrounded with many clouds The Kingdom of God saith Christ suffers violence and the violent take it by force Mat. 11.12 Let me speak to some of these men thus did the Bishops that persecuted them that were stricter then themselves in reforming gain by it or were they lost in it when the Church of Jerusalem was most persecuted the Gospel most florished and what think you will truth appear lesse or more glorious by your opposings sin rises most violent when most bound up by a law what then will vertue do which cannot be destroyed by any power or law but are maintained and fed by a power and law sutable to it self cease therefore your opposings remembring that it is in vain to kick against the pricks Acts 9.4 5. And so much of this consectary The second consectary is drawn from the second thing Consect 2. It s brought forth by him Thence observe That all good that is in saints was not onely conceived in Christ before time but is brought forth by him in time Christ is the way John 14.6 The way to bring down God to us and to make returnes of us to God God hath no way nor Conduit to convay life light and love to the sons of men but by his Son If so Vse 1 This may teach us first to admire God in all his proceedings He hath not onely a choise place to lay up light and life for us but a choise way to communicate light and life to us even his Son this should assure us that the way is sure and it so this should take away all doubts and fears from the hearts of Saints who are apt to think they shall be intercepted in Gods approching to them and their approching to God by the worlds oppositions It s a vain conception Rom. ● 38 39. who can intercept the Father who works in the Son Secondly Vse 2 Let this also teach us to give Christ the glory of all good as the Fountain retaining so the way causing and so give him the glory as to abhor all other waies for those other waies I name them not onely speak a word to your ignorant legalists who seek consolation and refreshment of spirit by some other way then Christ which they do when they expect joy from doing and do not expect their doing to flow from joy They expect qualifications of good and so to believe and then go to Christ but do not expect believing and all qualifications to flow from Christ Take heed of such conceits this is to kindle a fire Isa ●0 10 11. and compasse your selves about with sparks God ownes no way but his Son Therefore joy in him and power to conform to him you must expect onely to flow from him And so much of this thing The next consectary arises from the third thing Consect 5. It s one with him From hence observe That the Spirit and Vnction in Saints and the Spirit and Vnction in Christ is not two but One Spirit Rom 8.9.1 John 4.13 That anointing that was poured upon Aarons head Psal 133.2 was one with that anointing that was upon the skirts of his garment it was produced by one cause it flowed from one sountain it was of one nature If so Vse This may inform us first of what a noble heroick spirit all saints are It s the spirit of the Lord Jesus And if it be so Let this teach saints to walk as men of a noble Spirit with undaunted be arts and unspotted lives with undaunted hearts remembring the words of the Apostle Who can harm you If God justified who shall condenin you Rom. 8.34 It s the property of a low spirit to be daunted at the threats of fools and the property of a beggarly spirit to stand in dread of every inferiour power so as to hinder them in their actings to the Lord Jesus Christ Though saints are to own and it s their duty so to do all power and authority that is of God Rom. 13.1 and because it is of God as all civil power in civil things is and therefore I speak not for the Saints dis-owning of it but all honouring of it in civil things but my meaning is when any power of men or things should come in a daring way to daunt the spirits of saints for saints to be daunted thereby in their proceedings towards Christ Mat. 10.28 is beggarly Acts 4.19 doth Christ our beloved come leaping over the hills and skipping over the mountains and shall saints stumble at a straw It s not

it by that power and authority in it and in so doing they take upon them the sole work of God himself But I shall say no more of that thing nor of the first terme in the Proposition What I mean by the Church of Christ 2. Why the Church is called a Garden The second thing to be unfolded is Why the Church of Christ is called a Garden Or wherein it may fitly be compared to a Garden I answer The Church of Christ may fitly be compared to a Garden in these things First In that it is inclosed common fields have common fences 1. Christs Church may fitly bee called a Garden Because it is inclosed but no special enclosure In a special manner to be enclosed is the property of a Garden and therein may the Church of Christ fitly bee called a Garden Cant. 4.12 A Garden enclosed is my sister my Spouse and so Isa 5. I had a Vineyard and I set a Wall about it saith Christ and I hedged it c. All this discovers thus much That the Church of Christ which is Christs Garden is specially enclosed and this enclosure is not a bare external discipline to separate them from the World Rom. 8.35 But it is also the special love Iohn 14.21.15.12 13.17.15 and power and sweetnesse of Christ to secure them from the evil that is in the world 2. Because there is more fruit there then elsewhere Secondly The Church of Christ may fitly be called a Garden Because there is more special fruit there then elsewhere In common fields and road-waies there may be common fruits but your special and choice fruits are in your enclosed Gardens so it is in the Church of Christ In the men of the world there may be some common gifts to declare Christ and some civil and legal conformity to Christ and also a love to Christ from a supposed good by Christ when they can love themselves in loveing of Christ and the same we may say of sorrow for sin and joy in duty c. But if you look for a choise love and a choise light Eph. 3.29.5.19 you must look for it where it is Mat. 11.27 and that is either in the heart of Christ the Gardiner 1 Iohn 2.20.27 or else in the saints who are the Garden Every stream looks like its own Fountain and every beam like its own Body from whence it flowes Therefore if you desire to see a choise love 2 Cor. 7.11 and a choise light a choise joy and a choise sorrow you must view it onely and alone in the heart of saints They who are possessed with Christ and so live with Christ that all living acts flow from Christ they are not carried out to love from an apprehension of good without them presented to them But they love from a power of good seated in them They do not love to gain life but they so love from a power of life that it is a gain to them to love That love that is in the heart of Saints to God flowes from no lesse then the very heart of God It looks like him it is owned by him it wraps up and involves the spirit loving in the glory of him these are the choise fruits and spices Christ speaks of in the CANTICLES And so we are to understand the words of Christ Mat. 5.47 where he saith What is in you more then in another implying that there is some singular thing in the heart of Saints that is not else where You may finde light and love and sorrow and joy in the heart of men yet unacquainted truely with God But if you will finde these Purely and Truely Singly and Transcendently you must expect it no where but where Christ dwells with a Soule and a Soule with Christ And therefore under that second consideration The Church of Christ may fitly bee called a Garden 3. Because there is more care taken of it Thirdly The Church of Christ may fitly be called a Garden Because there is more Care taken of it and more speciall watching over it then of other places Where the Lord saith Esa 27.3 I watered it and watched it night and day that none should burt it Men take a common care of their common fields But they take a speciall care of their enclosed Gardens So it is with God himselfe Psal 145.9 Whose mercy is over all his works But his choycest Loves Light Iohn 14 21.23 and Life is displayed in the heart of Saints and they are not onely under a common Providence but a Fatherly and Friendly care I might here speake something of the White stone and also of the choice ownings and imbracings betwixt Christ and his Saints But I shall leave that to the experience of them that doe enjoy it 4. Because Christ takes satisfaction and delight in it Fourthly The Church of Christ may fitly be compared to a Garden in referrence to the sweet Refreshings Satisfaction and Content Christ takes in it Which content and satisfaction of Christ doth appeare and is made manifest by these things First In Christ's sweet discoveries and friendly manifestations in a secret way to them Iohn 14.21 It is here betwixt Christ and his Church as it is betwixt friends If men desire to have a friendly discourse with a friend they commonly go not into the common fields but into enclosed Gardens where they may discover their mindes as privately so freely and friendly So it is betwixt Christ and his Church who when he hath any choice matter to discover from the heart of his Father He presently retires to the heart of Saints Iohn 15.15 where he doth and can speake as fully so freely And in his discovery of himselfe and his Father to them hee takes great delight And herein the content and satisfaction of Christ in the Saints doth appear Secondly The content and satisfaction of Christ doth appeare in that Christ is pleased not onely to carry them by a common hand of Providence but hee carries them in his Bosome Esa 40.11 He delights for them to ly in his heart and for Him to live in them Thirdly Not onely so But the content of Christ appeares in divers expressions which he takes up to expresse himselfe in and declare himselfe by to his Churches Hag. 2.23 Sometimes he calls them the Signet upon his finger Sometimes hee desires to bee Set as a seale upon their heart Cant. ● 6 Sometimes hee cries out and saith Turne away thine eyes from me Cant. 6.5 for they have overcome me And sometimes hee cries out Shew me thy Countenance Let mee heare thy voice for sweet is thy voice Cant. ● 14 and thy Countenance comely It is here with Christ as it is with one that delights not only in a Garden but in the variety of fruits in that Garden So Christ is pleased by the sweet and glorious scituation and indwelling of himselfe

which is in referrence to a Law without and not answering to a Law and a power of Love within It is when men have not onely the light of Reason but convictions from the light of a Law which sets men at work not rightly understanding this Law without from the power and spirit of a Law within Rom. 3.2 they in conforming to it to seeke good by it they onely worke in a low legall way seeking life by working and not to acknowledge life in their working This is such a Religion that men who live in it may fall from it But those Saints who act in Religious acts sutable to Christ the Law is written in them that is a Rule for them and the Law that regulates them in an act is the Spirit and Life and Power of the act and so Christ is All in all 3. What Religion in referrence to a Letter is Thirdly For that Religion which is in referrence to a Letter It is only when men by the strength of Reason trade with the Letter to finde out the spirit and the Spirit doth not trade with their spirits And the truth is this kinde of way of eyeing Truth admits of strange constructions that vary from Truth and that is the cause why one man is Legall and another man seemes to be Evangelicall but it is only in the notion and not in the power If you aske me then Quest. Wherein is the difference between a Saint and them Answ My Answer is That Saints understand the Letter from the Spirit Iohn 14.26 But the other goe about to apprehend the Spirit onely from the Letter And in so acting they act in a Region below that Divine glory that lives in the minde of the Spirit Rom. 8.27 And herein doth the priviledge of the Saints transcend the apprehension of all men that doe not enjoy it the saints are comprehended in the Spiritualitie of the Letter while they understand the Letter The Spirit preacheth Divinitie within and that makes them understand Divinity without But no man knowes this but he that doth enjoy it What then shall wee thinke of those men that say No man can declare the minde of God but hee that knowes the Originall If by the Originall they mean the Originall in the Letter Wade as farre as you can in that Fountaine you are but still in the Letter But if you speak truely of the Originall I say No man can preach or declare God till hee knowes the Originall But then we must know what the Originall of the Letter is It is the Spirit If you aske mee Quest. What is the Originall of the Breathings of the Spirit I tell you Answ It is the heart of Jesus Therefore hee knowes God from God hee knowes Truth from the Originall And hee that knowes Christ in the enjoyment of Christ hee knowes the Originall and the Originall knowes him If you Object Object and say This is but a poore ground for men to dwell upon I Answer Ansvv I had rather have Gods promise to bee my ground in teaching mee by his Spirit then my labouring in the Letter to understand the Spirit But I shall say no more of this But the Lord teach us from himself Onely in the way of Vse Vse Let mee speak a word to you Many of you seem to have Religious actions performed by you I desire wee may take notice from what fountaine these streames flow Is Reason the deepest Fountaine Is a Law without the Well-head Is the Letter the highest Region Poore Soule Thou tradest too low to live like a Saint I tell thee though the world scoffs at Truth in the Spirituallity Owne Truth in the Spirit and thou shalt understand Truth in the Letter But wee can never owne Truth in the Spirit till the Truth in the Spirit ownes us But Behold a wonder The fruits in a saint and acts of Religion here upon the earth the head of them is as high as Heaven The Originall of the apprehensions of saints is as high as spirituall as glorious as the Heart of Christ And so much of this thing Onely one word of Vse more from the Consectarie Vse 2 To inform us what to thinke of those men that professe themselves to be the Garden of Christ and yet bring forth thornes instead of Figgs and Bryars instead of Lillies Vnsavory speeches Vnsutable carryages doth not become a saint Who Thou who dwellest in the heart of Christ Canst thou sinne against him It cannot bee Truely sinne is unsutable in any man but in a saint sinne lookes out of measure sinfull And I know the knowledge of Love within tyes more then a Lavv without Let it so appeare in all your carriages yee Sonnes of Love But I say noe more of this thing The third Consectarie ariseth from the third thing Consect 3. which was this That the church of Christ may fitly be called a garden because there is more special care taken of them and watchfulnes over them then of other places as you may see Esa 27. From thence observe this Consectary That you that are Christs you are under his special protection All in a sence may bee said to stand by him and receive good from him But you in a more especiall manner His eye is over you His heart is with you His thoughts of good runne out for you there is nothing that doth befall you that can take you from under the care of Christ All afflictions in words in actions from the men of the world are ordered by Christ as a potion in which potion there are the sweet ingredients of his owne Loves This should teach us First Vse 1 To avoid all carnall and corrupt care for our selves casting all our cares upon him that careth for us 1 Pet. 5.7 Matth. 6.25 Phil. 4.6 Truely friends Care in the use of meanes and not caring for the successe but leaving that to God takes away the burthen and Labour of all undertakings ôh how may a Saint live His life is without Care I meane not the care in use of meanes but in the successe of meanes which alone belongs to Jesus Christ Secondly Vse 2 This should teach us not to feare the secret and cunning plottings and contrivings of all wilde Boars and Foxes who endeavour to undermine and weary the flock of Christ Know this Christs care is for you his eye is over you Cant. 8.3 his Arme of love is under you he takes care so as to undertake for you to engage with you so as to get the victory Nay 1 Cor. 15.57 it s got already for you therefore wee are said to bee more then Conquerours Rom. 8.37 Oh! What need a Saint fear who stands by a conquering strength whose strength is an eternall Christ Thirdly Vse 3 This should teach us to be resolute without feare in the way of Christ a King 6.16 for hee that is with us is more then they that are against us Oh friends

duty of saints not to cover but uncover Christ in all their performances and had I time I might tell you what the Apostle meaneth when he saith A man should not pray with his head covered 1 Cor. 11.4 But I shall say no more but as he saith The head of every man is Iesus Christ vers 3. and therefore not onely in your Praying but in your practising Cover not but uncover the glory of Christ by a saint-like walking amongst men But I shall say no more of this Consectarie I should now speak something of some other Vses that I might draw from the whole conclusion That Christs Church is Christs Garden But I have a desire though I doe not enlarge my selfe upon yet to name the rest of the Conclusions that ly in the text and leave them to your thoughts having not time to declare my selfe by reason of the disturbance of those that are now come about the house But to name the Conclusions to you Let us read the words againe Thou that dwellest in the Gardens the Companions hearken to thy voice Cause me to heare it VVherein you may remember I told you there is two things considerable First A sweet acknowledgement or declaration Secondly A sweet desire or thirsting From the first The sweet acknowledgement or declaration you may remember I told you there is three things considerable First the party acknowledging Secondly The matter acknowledged Thirdly The manner of the acknowledgment The first which is the party acknowledging I have finished And for the second The matter acknowledged I have given you severall observations from it And the rest that are behinde I shall onely name to you which are these One is from this word Thou that dwellest in the Gardens Observe Doct. That Christ in a speciall manner dwelleth with his own Or thus 1 Cor 16.16 Iohn 14.23 Christs residence is in his Church And then again from this word Thou that dwellest in the Gardens the Companions hearken to thy voice Thence observe these two Conclusions First Doct. 1 That those that are called home by Christ they are called into a friendly and familiar acquaintanee with Christ Ioh. 15.14.15 Secondly That it is as the propertie Doct. 2 so the priviledge of the friends of Christ to hearken to Christ Ioh. 10.3 But I shall not at this time speake any thing of these things And so I passe over as the party acknowledging so the matter acknowledged And now I should come to speake something of the manner of the acknowledgment 3 The manner of the acknowledgement Of the free and friendly spirit that did appeare in the Spouse whilst she acknowledgeth Christ But I passe that over And so I come to the second thing in the words which is The sweet desire 2 The desire or thirsting or thirsting of the Spouse in these words Cause me to heare it VVherein you may observe these things First The party Longing That is a soule possest with Christ from thence observe That it is the propertie of a soule that knowes Christ Doct. to long for him Psal 9.10 Secondly From that which lyeth in the conjunction betweene the acknowledgment and the desire in these words The Companions hearken to thy voice Cause mee to heare it Observe this Conclusion That so farre as a soul knowes Christ Doct. so farre in that knowing is a spirituall longing after Christ Beholding Christ begets and causeth the soule according to its beholding to act towards Christ And so I passe over that Thirdly You may consider the matter desired and that is in these words Cause mee to heare it VVherein there is something included as well as what is here expressed And that which is included is in these words Cause mee Implying that they could not spiritually hearken to Christ unlesse they were spiritually caused by Christ From thence observe this Conclusion That to make a soul hearken to Christ Doct. is the sole worke of Christ himselfe And then from that which is expressed in these words Cause mee to heare it From thence observe First That to hearken to Christ is a matter worth desiring Doct. 1 Secondly That no soule doth rightly understand what it is to hearken to Christ but knowes Doct. 2 and in its knowing doth acknowledge that all power is from Christ and in this acknowledging seekes for Power to act sutable to the acknowledgment in desiring power from Christ to hearken to Christ I might make divers Vses of these Conclusions But Dear friends I hope you that enjoy Christ within and have Truth preached to you from it selfe are and will bee made able to make use of Truth sutable to it selfe And seeing our time is short and oppositions encrease 1 Cor. 7.29 wee not knowing how soone wee may bee called to suffer for Truth I shall therefore leave you all to Truth Iohn 14.6.65.5 Desiring that Truth may dwell in you and you in Truth so that in all things Truth may be honoured by you may be own'd and not denyed in any action done by you FINIS WISEDOME Justified of her CHILDREN MATTHEVV 11. the last part of the 19. verse VVisedome is justified of her Children IN the 16. verse Christ comes to discover the generation of the Scribes and Pharisees where he compares them to children that call to each other saying Wee have piped and yee have not danced wee have mourned and ye have not lamented verse 17. and so hee comes in the 18. and 19. verses to make application of these darke expressions wherein he doth discover the crosse disposition of the Scribes and Pharisees saying verse 18. Iohn came neither eating nor drinking and they said that he had a devil but Christ comes and presents himselfe in an other forme he comes eating and drinking but presently they cry out hee is a friend of Publicans and sinners before they seeme to dislike Iohn upon this ground that he did neither eat nor drinke and Christs actions seeme to speak out thus much Doe you object against Iohn because hee does not eat I will eat But the Scribes and Pharisees were so opposite in their spirits to Truth that they could not fancy any forme where Christ was presented so as to affect Truth Now these words that I have read unto you are a conclusion of Christ upholding of them wherein he saith verse 19. But wisdome is justified of her Children which words is an affirmation of grace brought forth in opposition to corrupt nature the words are excluding as well as including excluding the world and including Saints The world as accusing and condemning Christ Saints as owning and justifying Christ that which doth exclude the world lies in this word But Thence observe this Conclusion before I come to the words themselves Though all outward occasions be taken away by truth Doct. Luk. 7.32.33 yet still the spirit of the world will not justifie but condomne Truth Mat. 10 12. Iohn comes neither