Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abate_v	inordinate_a	quench_v	34	3	10.4015	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96524	Two treatises concerning I. God's all-sufficiency, and II. Christ's preciousness Being the substance of some sermons long since preached in the University of Oxford. By Henry Wilkinson, D.D. Then principal of Magdalen-Hall, Oxon.	Wilkinson, Henry, 1616-1690.	1681 (1681)	Wing W2240A; ESTC R230884	231,748	498

and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimu●● Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the

Tempestuous Waves of the Sea dashing one upon another with renewed Violence Now though Job could not remove these heavy Afflictions yet he found the Sense of them much abated and his Spirit much quieted by Praising God for all and acknowledging the Hand of God in all as appears Job 1. 21. Third However though Afflictions 3. Afflictions are Sanctified continue very great and painful and neither removeable nor sense of Mitigation appears at present yet the worst of Afflictions are through Mercy Sanctified to the Children of God Affliction in it self is not Bonum yet it 's turn'd in Bonum to the Good of all true Believers The Good Figgs were carried away Captive for their Good Jer. 24. 5. The Tribe of Judah resembled by those Good Figgs was carried away Captive into Babylon but God wrought Good for them out of their Captivity Men would be apt to pass Censures because of the Sufferings of Judah in their Captivity but the Lord Corrects their Censures in promising that all shall be for their Good Quasi diceret prepostere fieri judicium de calamitate paucorum annorum sed expectandum esse finem Calvin in Jer. 24. 5. Luther in Gen. 6. As if he should say That a Judgment of the Calamity of a few Years is made preposterously but the End must be expected as Calvin observes on the place fore-quoted Jer. 24. 5. The Lord Professeth that he humbled and proved his People and his end was to do them Good in the latter End Deut. 8. 16. We are Corrected for our Profit Heb. 12. 10. Luther used to say Schola crucis est Schola lucis non est Christanus qui non est crucianus It 's a common saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrections are Instructions so they should be and they are happy where Correction and Instruction meet together as the Psalmist Cum vibices dorso meo imprimeres precepta tua cordi meo insculpsisti Rivet in Psalm expresseth Psal 94. 12. Blessed is the Man whom thou chastneth O Lord and teachest him out of thy Law Joseph's Brethren when they were in distress in Egypt reflected upon their Sin and were perplexed for it which was committed many Years before and lookt upon their present Suffering as a just Punishment for that Sin Gen. 42. 21. And they said one to another we are verily Prius quam urgeret eos afflictio tor pebant nunc ingredi coguntur in suas conscientias Calvin in Gen. 42. 21. Guilty concerning our Brother in that we saw the Anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us They are good Observations Oculos quos culpa claudit poena aperit vexatio Qui tribulantur Sacras Scripturas melius intelligunt Secundi prosperi eas legu●● sicut Ovi●ii carmen Luther dat intellectum The Fiery Furnace did not hurt the Three Children Only Three were cast into the Furnace but there appeared a Fourth even the Angel of God for their Deliverance The nature of Fire was changed insomuch as it had no power so much as to Singe an Hair of their Heads The Mouths of the Lyons were stopt and could not hurt Daniel Daniel was Dan. 7. 22. cast alone into the Den but he was not alone there for he had the company of an Angel of God who was sent to shut the Lyons Mouths The Deluge of Water which Drowned the whole World did not drown Noah's Ark. but bare it up so Afflictions when Sanctified are so far from hurting God's Children as they help them and lift them up nigher to Heaven Afflictions are as a vantage ground to raise them higher to see a great deal further or like so many Looking-Glasses to represent to the Children of God their Stains and Deformities I shall apply a saying of St. Ambrose Quod pateris unde plangis Medicina est tibi non poena castigatio non damnatio noli repellere flagellum Domini nisi vis repelli ab haereditate Tribu●atio est aqua salsa quae Scabiem purgat abstergit Guil. Paris de morib 9. It 's reported that salt Marishes cure disseased Sheep I am sure Salt preserves Meat from Putrifaction Scullions scoure away Rust from Vessels The Fan separates the Wheat from the Chaff much more do Afflictions when Sanctifi'd advantage God's Children But we must know that it was not the moving Veniet tribulatio mea veniet purgatio mea August Psal 61. Joh. 5. 4. of the Waters of the pool of Bethesda that made them Healing but it was the coming of the Angel at a certain Season who troubled the Waters and afterwards who ever stept in first was Healed It was not the Mantle of Elijah that divided the Waters but the God of Elijah neither will Troubles Losses Sufferings meerly considered as in themselves do us any good unless the Lord Sanctify them to us and by them Purge Purify Refine and Cleanse us and make us partakers of his Holiness Wherefore our Duty is with a calm and sedate Spirit to submit unto God's Correcting Hand and act Faith on Promises and exercise Patience and Pray Job 36. 10. that God would open our Ears to receive Discipline and Purge out our Dross and Tin so that by Afflictions and Corrections our Sins and Corruptions may be wrought out and Graces wrought into our Hearts If Afflictions produce such good Effects we shall be exceeding great Gainers by our Losses and after a deliberate reflecting upon all our Sufferrings we shall Experimentally conclude with David every one of us in particular as Psal 119. 67. Before I was Afflicted I went astray but now I have kept thy Words Comp. with vers 17. It is good for me that I have been Afflicted that I might learn thy Statutes What great benefit God's People get by their Sufferings is evidently Represented Psal 68. 13. Though ye have lain among the Pots yet shall ye be as the Wings of a Dove covered with Silver and her Feathers with yellow Gold | Etiam jacueritis inter vasa plena fuliginis i. e. oppressi fueritis magna calamitate candidi laetique reddemini ob liberationem Vatab. This as good Authors observe sets forth the happy Issue of Afflictions and the great Benefit which the People of God get by them but of this more largely in the next particular Fourthly and lastly though Afflictions 4thly Vnde sequitur non semper jucunda serenitate frui Ecclesiam sed ex tenebris erutam splendorem recuperare ac si ab omni malo intacta foret Calv. may be heavy for a time yet the exceeding great Compensation and Profit acruing in the close will make amends for all So it was with Job Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord. And what that was we have Recorded Job 42 10. | Scriptura monet ipsi duplo facultates amissas fuisse

that we may be justified Christ is said to be of God made unto us Wisdom Righteousness Sanctification and Redemption It 's said unto us who were first united unto Christ by Faith That is that which the Apostle prays for That Christ might Eph. 3. 17. dwell in their Hearts by Faith As there is a substantial Union between God the Father and God the Son so there is a Mystical Union between Christ and all his Members This as the Apostle saith is a great Mystery concerning Christ and his Eph. 5. 31. Ut indicet ad istam Spiritus ●nitatem opus esse solidâ et constanti cohaesione qualus est membrorum in corpore ramorum in arboribus Musc Church And this Union the Apostle declareth farther 1 Cor. 6. 17. But he that is joined unto the Lord is one Spirit The Spirit on God's part and Faith on our part which Faith we could not have unless God first gave it makes up this Union between us and Christ i. e. a Mystical Union And by vertue of this Union we paticipate of Juice and Nourishment from Christ as the Branch doth from the Vine and receive influence as a Member from the Head and we receive Supportation and Strength as the Building from the Foundation Farther yet in the very Grave we shall yet remain united to Christ For Christ will be with us in the Grave Every Saint is a part of Christ's Body and not one Member can be wanting otherwise which is impossible Christ's Body would not be compleat And these Bodies of ours if they be the Bodies of true Believers they shall be made like unto the glorions Body of Jesus Christ Phil. 3. 21. This Union is the ground of Communion with Christ There ' a mutual Union and Communion between Christ and his Members for in Christ there 's a fulness and of his fulness we receive Grace for Grace Joh. 1. 19. There 's in Christ fulness of Wisdom to Counsel us and of Mercy to pardon us of Righteousness to justify us and of Holiness to sanctify us and of Eternal Glory to make us happy to all Eternity The Head takes care of all the Members Christ the Head of his Church will not leave it destitute of Supplies and continual Influences from him Now it 's Faith that makes particular application of all the benefits of Christ By Faith we draw vertue from Christ and fetch Supplies from him In hearing by Faith we taste the sweetness of God's Word In praying by Faith we have a sacred Communion with God and receive a gracious answer of our Prayers In receiving the Lord's Supper by Faith we feel Strength and Help for the subduing of our Corruptions So then Faith is an Instrument that makes Christ and all his Benefits our own by particular Application 3. Faith gives us Victory over all our 3. Faith gives us Victory over all our Enemies Enemies There are three grand Enemies of our Salvation viz. the Flesh the Devil and the World 1. The Flesh i. e. corrupt Nature is The first Enemy is the Flesh a grand Enemy always plotting destructive Designs against us and the harder it is to be avoided because it is an inbred Domestick Enemy an Inhabitant that lieth in our Bosom like the Syren it lulls us asleep and then devoureth us it kisseth and kills embraceth and strangles Inter amplexus strangulat and when it maketh the most fair and plausible pretences then it intends the most mischief It 's an Enemy to God even Enmity it self in the abstract We read of the miserable estate of unregenerate Men who have this grand Infamy Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 7. Hic observemus hominis voluntatem divinae voluntati per omnia adversari Calv. stampt on them fulfilling the desires of the Flesh In the Original it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 3. The Wills of the Flesh plainly shewing that the Flesh hath a commanding Will requiring Obedience And the Flesh hath an enticing alluring way to entice Sinners and draw them with all alluring Persuasions to follow that way that leads to Destruction For we read of Seducers that they allure through the Lusts of the Flesh 1 Pet. 2. 18. The Expression is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lay a bait and so allure to the rnine of those that take it We must beware of the Baits of the Flesh least if we swallow them we be choaked by them Many Diswasives the Scripture gives against lusting loving and living after the Flesh It 's the Apostles charge entreaty both 1 Pet. 2. 11. Dearly Beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts And there 's a strong Argument added to persuade in the following Words which war against the Soul The Flesh sets it self in battel array and useth all the battering Engines which it can invent that it may conquer the royal Cittadal of our Immortal Souls Other diswasives which the Scripture useth against the Flesh are Rom. 8. 6. To be carnally minded is Death And Rom. 8. 8. They that are in the Flesh that is they that abide in the state of unregeneracy they cannot please God And Flesh and Blood cannot inherit the Kingdom of God 1 Cor. 15. 50. Now having discovered our Enemies let 's prepare to encounter with them and the Weapon which we must use is Faith For Faith is an Instrument to subdue our selves even unto our selves even corrupt self unto renewed self When thy pretended Friend i. e. thy Flesh but rather that real Enemy which as I may compare is as a Snake which is in thy Bosom I mean corrupt Nature enticeth and allureth thee to Sin and assaults thee with renewed Forces fight by a strong Faith against this dangerous Enemy so through the strength of God thy corrupt self will be subdued unto thy renewed self i. e. the Flesh unto the Spirit A second Enemy is the Devil The A second Enemy is the Devil Devil throws Darts and not ordinary Darts but fiery Darts Wherefore the Apostle exhorts us above all taking the Shield Eph. 6. 16. of Faith where with we shall be able to quench the fiery Darts of Satan The Devil is a potent Adversary compared to a Lyon for Strength and not to a Lyon penn'd up in his Den but to a rageing Lyon not a sleepy but a roaring Lyon not a lazy but an industrious Lyon and industrious to act Cruelties Wherefore the Apostle's caution is both seasonable and necessary 1 Pet. 5. 8. Be sober be vigilant because your Adversary the Devil as a roaring Lyon walketh about seeking whom he may devour And what 's the Weapon offensive and defensive against this potent Enemy The Apostle prescribes it ver 9. Whom resist stedfast in the Faith This Adversary hath strong holds And the 2 Cor. 10. 4. Weapons of our Warfare are not Carnal but mighty through God to the pulling down of strong holds Luther