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	beard_n	pour_v	57	3	8.3750	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

to others in the plurall to many others But now it is Visum est mihi Spiritui Sancto It seemes good unto me to one man alone and when it does so it shall seeme good to the Holy Ghost too And of these two Hereticall violences to the Holy Ghost we complaine against that Church first that they put the Holy Ghost in a Rebellion against the Son of God from whom he proceeds And then as for the most part the end of them who pretend right to a Kingdome and cannot prove it is to lie in Prison That they have imprisoned the Holy Ghost in one mans breast and not suffered that winde to breathe where it will as Christ promised the Holy Ghost should doe For neither did the Holy Ghost bring any such thing to their remembrance as though Christ had taught any such Doctrine neither can they that teach it come nearer the sin The unpardonable sin against the Holy Ghost then thus to make him a supplanter of Christ or supplanted by Antichrist But we hold you no longer in this ill Aire Charismata Spiritus blasphemous and irksome contumelies against the Holy Ghost we promised at first to dismisse you at last in a perfume with the breath of the Holy Ghost upon you and that is to excite you to a rectified sense and knowledge August that he offers himselfe unto you and is received by you Facies Dei est qua nobis innotescit That is alwaies the face of God to us by which God vouchsafes to manifest himselfe to us So his Ordinance in the Church is his face And Lux Dei qua nobis illucescit The light of God to us is that light by which he shines upon us Lex Dei Lux Dei his word in his Church And then the Evidence the Seale the Witnesse of all that this face which I see by this light is directed upon me for my comfort is The Testimony of the Holy Ghost when that Spirit beares witnesse with our spirit that he is in us And therefore in his blessed Name and in the participation of his power I say to you all Accipite Spiritum sanctum Receive ye the holy Ghost Not that I can give it you 2 Cor. 3.5 but I can tell you that he offers to give himselfe to you all Our sufficiency is of God sayes the Apostle Acknowledge you a sufficiency in us a sufficient power to be in the Ministery for as the Apostle addes He hath made us able Ministers of the New Testament Not able onely in faculties and gifts requisite for that function those faculties and gifts whether of nature or of acquisition be in as great measure in some that have not that function but able by his powerfull Ordinance as it is also added there to minister not the letter not the letter onely but The Spirit the Spirit of the New Testament that is the holy Ghost to you Therefore as God said to Moses I will come downe Numb 11.17 and talk with thee and I will take of the Spirit which is upon thee and put it upon them God in his Spirit does come downe to us in his Ministery and talke with us his Ministers at home that is assist us in our Meditations and lucubrations and preparations for this service here and then here in this place he takes of that Spirit from us and sheds upon you imparts the gifts of the holy Ghost to you also and makes the holy Ghost as much yours by your hearing as he made him ours by our study Be not deceived by the letter by the phrase of that place God does not say there that he will take of the Spirit from us and give it you that is fill you with it and leave us without it but he will take of that Spirit that is impart that Spirit so to you as that by us and our present Ministery he will give you that that shall be sufficient for you to day and yet call you to us againe in his Ordinance another day Learne as much as you can every day and never thinke that you have learnt so much as that you have no more need of a Teacher for though you need no more of that man you may be perchance as learned as he yet you need more of that Ordinance We give you the holy Ghost then when we open your eyes to see his offers Those words of the Apostle Our selves have the first fruits of the Spirit Rom. 8.23 S. Ambrose interprets so Our selves we the Ministers of God have the first fruits of the Spirit the pre-possession the pre-inhabitation but not the sole possession nor sole inhabitation of the Holy Ghost but we have grace for grace the Spirit therefore to shed the Spirit upon you that that precious Oyntment Psal 133.2 the Holy Ghost is this Unction which was poured upon the Head upon Christ may run downe upon Aarons beard and from those gray and grave and reverend haires of his Ministers may also go downe to the skirts of his garments to every one of you who doe not onely make up the garment that is the visible but the mysticall body it selfe of Christ Jesus Ver. 3. The dew of Hermon descends upon the mountaines of Sion But the waters that fall upon the mountaines fall into the valleyes too from thence The Holy Ghost fals through us upon you also so as that you may so as that you must finde it in your selves The Holy Ghost was the first Person that was declared in the Creation The Spirit of God moved upon the face of the waters Gen. 1.2 that was the first motion This is eternall life to know God and him whom he sent Christ Iesus But this you cannot doe but by him whom they both sent the Holy Ghost 1 Cor. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost Iohn Baptist who was to baptize Christ was filled with the holy Ghost from the wombe You who were baptized in Christ were filled in your measure with the holy Ghost from that wombe from the time that the Church conceived you in Baptisme And therefore as the Twelve said to the multitude Acts 6.3 Looke yee among ye seven men full of the holy Ghost So we say to the whole Congregation Looke every man to himselfe that he be one of the seven one of that infinite number which the holy Ghost offers to fall upon That as ye were baptized in the holy Ghost and as your bodies are Temples of the holy Ghost so your soules may be Priests of the holy Ghost and you altogether a lively and reasonable sacrifice to God in the holy Ghost Eph. 1.13 That as you have beene sealed with the holy Spirit of promise you may finde in your selves the performance of that promise finde the seale of that promise in your love to the Scriptures for as S. Chrysostome argues usefully Christ gave the Apostles no Scriptures but

State affaires This man is affected when he heares a blasphemous oath and when he lookes upon the generall liberty of sinning therefore he is a Puritan That man loves the ancient formes and Doctrines and Disciplines of the Church and retaines and delights in the reverend names of Priest and Altar and Sacrifice therefore he is a Papist are hastie conclusions in Church affaires When we doe fall under these mis-interpretations and ill applications of Gods proceedings V. 4. we may say with Iob I also could speake as you doe if your soule were in my soules stead I could heape up words against you and shake my head at you conclude desperately speake scornefully of you But I will not yet I will not betray my selfe I will make my protestation what end soever God propose to himselfe in this his proceeding It is not for any injustice in my hands Also my prayer is pure In these two Manus cleannesse of hands purenesse of Prayer are all religious duties comprehended for cleane hands denote justice and righteousnesse towards men and pure prayer Devotion and the service and worship of God Iob protests for both Therefore does Origen say of Iob Certè puto quod audeo dicere I doe verily beleeve and therefore may be bold to say that for constancy and fidelity towards God Iob did exceed Non solum homines sed ipsos Angelos Not onely men but Angels themselves for saies Origen Iob did not only suffer Absque culpa without being guilty of those things to which his afflictions were imputed but he suffered Cum gratiarum actionibus he said grace when he had no meat when God gave him Stones for Bread and Scorpions for Fish he praised God as much for the affliction it self as for his former or his subsequent benefits and blessings Not that Iob was meerly innocent but that he was guilty of no such things as might confer those conclusions which from his afflictions his enemies raised Job 9.20 If I justifie my self sayes Iob Mine own mouth shall condemn me Every self-justification is a self-condemnation when I give judgement for my self I am therein a witnesse against my self If I say I am perfect sayes he in the same place even that proves me perverse If I say I never goe out of the way I am out then and therefore because I say so I have sinned sayes he What shall I do unto thee O thou preserver of men Job 7.2 Iob felt the hand of destruction upon him and he felt the hand of preservation too and it was all one hand This is Gods Method and his alone to preserve by destroying Men of this world do sometimes repaire and recompence those men whom they have oppressed before but this is an after recompence Gods first intention even when he destroyes is to preserve as a Physitians first intention in the most distastfull physick is health even Gods demolitions are super-edifications his Anatomies his dissections are so many re-compactings so many resurrections God windes us off the Skein that he may weave us up into the whole peece and he cuts us out of the whole peece into peeces that he may make us up into a whole garment But for all these humiliations and confessions Iob doth not wave his protestation Job 27.6 My rightcousnesse I hold fast and my heart shall not reproach me as long as I live Not that I shall never sin but never leave any sin unrepented And then my heart cannot reproach me of a repented sin without reproaching God himself The Sun must not set upon my anger Ephes 4.24 much lesse will I let the Sun set upon the anger of God towards me or sleep in an unrepeted sin Every nights sleep is a Nunc dimittis then the Lord lets his servant depart in peace Thy lying down is a valediction a parting a taking leave shall I say so a shaking hands with God and when thou shakest hands with God let those hands be clean Enter into thy grave thy metaphoricall thy quotidian grave thy bed as thou entredstinto the Church at first by Water by Baptisme Re-baptise thy self every night in Iobs Snow water in holy tears that may cool the inordinate lusts of thy heart Job 9.30 and with-hold uncleane abuses of those hands even in that thy grave thy Bed And evermore remember Iobs feare and jealouste in that place That when he had washed himself in Snow water Abominabuntur me vestimenta mea Mine own clothes will make me foul again Thy flesh is thy clothes and to this mischievous purpose of fouling thy hands with thine own clothes thou hast most clothes on when thou art naked Then in that nakednesse thou art in most danger of fouling thy hands with thine own clothes Miserable man that couldest have no use of hands nor any other organ of sense if there were no other creature but thy self yet if there were no other creature but thy self couldest sin upon thy self and foule thy hands with thine own hands How much more then if thou strike with those hands by oppression in thy office or shut up those hands and that which is due to another in them Sleep with cleane hands either kept cleane all day by integrity or washed cleane at night by repentance and whensoever thou wakest though all Iobs messengers thunder about thee and all Iobs friends multiply mis-interpretations against thee yet Iobs protestation shall be thy protestation what end soever God have in this proceeding It is not for any injustice in my hands and the other part of his protestation too Also my prayer is pure As cleane hands denote all righteousnesse towards man Oratio so doe pure prayers all devotion and worship and service of God For we are of the houshold of the faithfull and the service which we are to doe as his houshold servants is prayer for his house is the house of prayer And therein onely is it possible to us to fulfill that Commandement pray continually that continually in all our familiar actions we may serve God glorifie God whether we eate or drink we may doe it to his glory and every glorifying every thanksgiving is prayer there cannot be a more effectuall prayer for future then a thankfull acknowledgement of former benefits Petitc dabitur How often is that repeated in the Gospell and in the Epistles Aske and it shall be given yee no grant without prayer no deniall upon prayer It must be prayer and my prayer Also my prayer is pure Oratio mea I must not rely upon the prayers of others not of Angels Though they be Ministeriall spirits and not onely to God himselfe but between God and Man and so as they present our prayers no doubt poure out their owne for us too yet we must not rely upon the prayers of Angels Nor of Saints Though they have a more personall and experimentall sense of our miseries then Angels have we must not relie upon the

uncleannesses from which if they neglected to cleanse themselves by those ceremonies which were appropriated to them then those uncleannesses became sins and they were put to their sacrifices before they could be discharged of them Many levities many omissions many acts of infirmity might be prevented by consideration before or cleansed by consideration now if we did truly value the present grace that is alwayes offered us in these the Ordinances of God What sin can I be guilty of that is without example of mercy in that Gospel which is preached to me here But if you will not accept it when God offers it you can never have it so good cheape because hereafter you shall have this present sin of refusing that offer of grace added to your burthen Ezek. 24.13 Because I have purged thee thou wast not purged thou shalt not be purged any more til I have caused my fury to light upon thee But shall we be purged then Then when his fury in any calamity hath lighted upon us Is not this donec this untill such a donec as donec faciam Till I make thine cnemies thy footstoole Such a donec as the donec peperit shee was a Virgin Till shee brought forth her first sonne Is it not an everlasting donec That we shall not be purged till Gods Judgements fall upon us nor then neither Physicke may be ministred too late to worke and Judgements may fall too late to souple or entender the soule For as wee may die with that Physick in our stomach so may we be carried to the last Judgement with that former Judgement upon our shoulders And therefore our later Translation hath expressed it more fully Not that that fury shall light but shall rest upon us This cleansing therefore is that disposition which God by his grace infuses into us That we stand in the congregation and Communion of Saints capable of those mercies which God hath by his Ordinance annexed to these meetings That we may so feele at all times when we come hither such a working of his Hyssop such a benefit of his Ordinance as that we beleeve all our former sins to be so forgiven as that if God should translate us now this minute to another life this Dosis of this purging Hyssop received now had so wrought as that we should be assuredly translated into the Kingdome of heaven This cleansing applies to us those words of our Saviour My sonne be of good cheare thy sinnes are forgiven thee But yet there is a farther degree of cleanenesse expressed in Christs following words Goe and sin no more And that grace against relapses the gift of sanctification and perseverance is that that David askes in his other Petition Lava me Wash me and I shall be whiter then snow Here we proposed first the action Lava Wash me This is more then a sprinkling Lava A totall and intire washing More then being an ordinary partaker of the outward meanes The Word and Sacraments more then a temporary feeling of the benefit thereof in a present sense for it is a building up of habits of religious actions visible to others and it is a holy and firme confidence created in us by the Spirit of God that we shall keepe that building in reparation and goe forward with it to our lives end It is a washing like Naamans in Jordan to be iterated seaven times seaventy seaven times daily hourly all our life A washing begun in Baptisme pursued in sweat in the industry of a lawfull calling continued in teares for our deficiencies in the workes of our calling and perchance to bee consummated in blood at our deaths Not such a washing as the Washes have which are those sands that are overflowed with the Sea at every Tide and then lie dry but such a washing as the bottome of the Sea hath that is alwayes equally wet It is not a stillicidium a spout a showre a bucket powred out upon us when we come to Church a Sabbath-sanctification and no more but a water that enters into every office of our house and washes every action proceeding from every faculty of the soule And this is the washing A continuall succession of Grace working effectually to present Habits of religious acts and constituting a holy purpose of persevering in them that induces the Whitenesse the Candor the Dealbation that David begs here Lava Dealbabor The purging with Hyssope which we spoke of before Dealbabor which is the benefit which we have by being bred in a true Church delivers us from that rednesse which is in the earth of which wee are made from that guiltinesse which is by our naturall derivation from our Parents imprinted in us Baptisme doth much upon that but that that is not Red is not therefore White But this is our case Our first colour was white God made man righteous Our rednesse is from Adam and the more that rednesse is washed off 2 Cor. 7.1 the more we returne to our first whitenesse And this which is petitioned here is a washing of such perfection as cleanses us Ab omni inquinamento from all filthinesse of flesh and spirit Those inquinamenta which are ordinary are first in the flesh Concupiscence and Carnality Gal. 5.19 and those other of which the Apostle sayes The works of the flesh are manifest And in the spirit they are Murmuring Diffidence in God and such others But besides these as an over-diligent cleansing of the Body and additionall beauty of the Body is inquinamentum carnis one of S. Pauls filthinesses upon the flesh so an over purifying of the spirit in an uncharitable undervaluing of other men and in a schismaticall departing from the unity of the Church is Inquinamentum spiritus False beauties are a foulnesse of the body false purity is a foulnesse of the spirit But the washing that wee seeke cleanses us Ab omni inquinamento from all foulnesse of flesh and spirit All waters will not cleanse us nor all fires dry us so as wee may be cleane smoaky fires will not doe that I will poure cleane water upon you Ezek. 36.25 and you shall be cleane The Sunne produces sweat upon us and it dries us too Zeale cleanses us but it must be zeale impermixt as the Sun not mingled with our smoaky sooty factious affections Some Grammarians have noted the word Washing here to be derived from a word that signifies a Lambe we must be washed in the blood of the Lambe and we must be brought to the whitenesse the candor the simplicity of the Lambe no man is pure that thinks no man pure but himselfe And this whitenesse which is Sanctification in our selves and charitable interpretation of other men is exalted here to that Superlative Super Nivem Wash me and I shall be whiter then Snow Though your sins be as Scarlet Super nivem Esay 1.18 they shall be as white as snow Esay was an Euangelicall Prophet a propheticall Euangelist and speaks still