Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	grace_n	zion_n	20	3	8.8722	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29912	Twenty five sermons. The second volume by the Right Reverend Father in God, Ralph Brownrig, late Lord Bishop of Exeter ; published by William Martyn, M.A., sometimes preacher at the Rolls.; Sermons. Selections	Brownrig, Ralph, 1592-1659.; Martyn, William.; Faithorne, William, 1616-1691.	1664 (1664)	Wing B5212; ESTC R36389	357,894	454

Inhabitation He dwells in ●…s A speech of great Emphasis importing the near and close and intimate conjunction and union 'twixt the Spirit and us And this Inhabitation is expressed in Scripture in a double Notion 1. It is Domestica familiaris habitatio 't is Habitatio ut in domo that is a near conjunction Thus the Church is called The house of the living God 1 Tim. iii. 15. And Heb. iii. 6. Whose house are we And again Ephes. ii 22. We are built for an habitation of God through the Spirit 2. It is Sacra Religiosa 't is Habitatio ut in Templo that 's more The first In Domo imports a near Conjunction The second In Templo inferrs a Sacred Presence Indeed Gods Presence makes us a Temple sanctifies and consecrates us to holy Uses 1 Cor. iii. 16. Know you not that you are the Temple of God and that the Spirit of God dwells in you Nay not onely our souls but our bodies are hallowed to be a Temple 1 Cor. vi 19. Know you not that your body is the Temple of the Holy-Ghost For the understanding of this sacred Inhabitation let us consider 1. How the Spirit dwells in us 2. What this dwelling implyes I. How doth the Spirit dwell in us 1. This dwelling of the Spirit in us 't is like the Spirit it self wholly spiritual all in a mystical and heavenly manner As is his Essence so is his Presence onely spiritual Papists enforce a bodily Presence of Christ we must corporally receive him into our bodies No saith S. Cyprian Nostra Christi conjunctio non miscet personas nec unit substantias sed affectus consociat confoederat voluntates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 17. 2. This Inhabitation is performed in us by the production and infusion of those saving Graces which the Spirit works in us As Luther speaks of the Soul 't is Officina Dei mei 't is the Work-house where the Holy-Ghost frames and fashions the new Man in us And though he dwells in us by every Grace yet there are two special Graces to which the Scripture ascribes the Inhabiting 1. Is Faith that 's the Grace that lets in God into the soul and gives him possession Ephes. iii. 17. He dwells in our hearts by Faith Infidelity excludes him Faith receives and entertains him 2. Is Charity by it the Spirit dwells in us God is love and he that dwells in love dwells in God and God in him 1 Iohn iv 16. Love amongst men it is a cohabiting quality Amor congregat 't is an associating virtue t is the glew and cement of the world it makes men dwell together These two are the two uniting Graces Faith unites to God mystically Love morally 'T is the formal union of the soul with God 3. The Spirit dwells in us not onely by his gifts and graces but really The Holy-Ghost is present and applies and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost not of his Graces but of his own sacred Person The Fathers prove the Holy-Ghost to be true God in Substance because he hath a Temple None but God possesses a Temple And Habitatio 't is Actus Personae properly none but a person is said to Inhabit Indeed Substantially the Holy-Ghost is every where but yet Dwelling adds to his natural Presence a more special Habitude He is tanquam in suo where he doth Inhabit A stranger may be present in an house as well as the owner but to be there by special Interest as in his own Possession so the Holy-Ghost is present in a Christian. That 's the first Consideration How the Spirit dwells in us But II. What doth this Dwelling imply 1. Dwelling implies Propriety and special Right and Interest It is a Possessive word The soul and body of a Christian is Gods more immediate Possession he hath the reference of a lord and owner to it Thus S. Paul tells us 1 Cor. vi 19. Ye are the Temple of the Holy-Ghost and ye are not your own A Christian is Gods upon a fuller right and title then another man All are his as all wasts are the lord 's of the Soil but his lordship and mansion-house are more specially his Such a reference hath a Christian to God He is his not upon common tenure but by peculiar appropriation 2. Dwelling implies Residency and Continuance and Fixedness of abode A man is not said to dwell in an Inn or in the house of a friend though he sometimes be in them A stranger or a wayfaring-man saith the Prophet Ieremy turns aside to tarry for a night There a man dwells where he resides and abides constantly So then the Spirit dwells in a Christian that is he is constantly fixedly in him sets up his rest makes him his Mansion Here will I dwell for I have a delight in it Thus David expresses Gods residence in his Church Psal. cxxxii 13. The Lord hath chosen Zion he hath desired it for his habitation vers 14. This is my rest for ever here will I dwell for I have desired it Thus the Spirit fixes his abode inseparably to the soul of a sanctified man His Graces have 1. Firmitatem radicis they take root in us 2. Perennitatem fontis they are always springing never decaying The Annointing which you have received of him abides in you 1 Ioh. ii 27. His Grace 't is laid in oyl no waterish colours that will wash off presently Indeed for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such endowments they are in a man Per modum actus transeuntis as Prophesie but Saving Gr●…ces are Per modum habitus permanentis According to some Graces the Spirit comes and goes saith S. Gregory Recessurus venit venturus recedit sed sine quibus ad vitam aeternam non pervenitur in elec●…orum cordibus semper permanet Saving Graces are never vanishing That is a second residency 3. Dwelling implies Command and Authority and right of Disposal of all things He who dwells and possesses as an owner doth like the Centurion he saith to this Do and he doth it to another Go and he goes It was the law of the Medes and Persians That every man should bear rule in his own house Esther i. 22. So then Doth the Spirit of God dwell in us He must bear sway in us with all authority he must rule and govern and order all in the soul of a Christian. His moti●…ns they must be commands 'T is a rule in Oeconomicks Voluntas Superioris quomodocunque innotescit vim praecepti obtinet The Master of the house the glance of his eye the beck of his hand must find obedience 'T is that which Paul practiseth Gal. ii 20. I live yet not I but Christ lives in me Christ and his Spirit bore all the sway in S. Paul s life Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and managed all by the Spirit S. Paul expresses it Acts xx 22. 〈◊〉 〈◊〉 〈◊〉

to God What know you not that your bodies are members of Christ And again What know not that your bodies are Temples of the Holy Ghost The members of Christ they must not be polluted the Temples of the Holy Ghost they must not be profaned nor must the Church of God be dishonoured by us The lewd lives of Christians are reproaches to the whole Church as Chrysostom observes it in the case of the incestuous Corinthian S. Paul charges it upon the whole Church 1 Cor. v. 1. 'T is reported commonly that there is fornication among you See saith he he burthens the whole Church with it As a man coming into a room wherein is some nastysmell saith The whole house stinks so the whole Church heard ill for that one man's sin The honour and credit of the Gospel is the grand motive that the Scripture uses to call us to holiness Ephes. iv I beseech you walk worthy of the vocation to which you are called Again Ephes. v. Walk as children of light and yet again as becomes Saints Ephes. v. Women must behave themselves as becomes holiness Tit. ii 2. Wives must so live that the word of God be not blasphemed Tit. ii 5. Servants must shew all good fidelity that they may adorn the doctrine of God our Saviour in all things Tit. ii 10. S. Peter presses this motive upon all sorts of Christians 1 Pet. ii 12. Have your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 5. A Christian must live Secundum spem Evangelii suitably to the blessed hope and expectation which the Gospel brings us A Christian as he is of an honourable birth by his regeneration so he is begot to a lively hope of an heavenly inheritance and so must live as one who hopes for heaven Consider seriously of that glory that shall be revealed upon thee think of thy throne thy crown thy white robes and then argue with thy self in S. Peters language What manner of persons ought we to be in all holy conversation and godliness The Scripture is earnest in this enforcement 2 Cor. vii 1. Having these promises dearly beloved let us perfect holiness in the fear of God And as S. Paul prest it upon others so himself practis'd it Our conversation is in heaven from whence we look for a Saviour Phil. iii. 20. Christians are to be fellow-citizens with the Saints of the houshold of God of the society of Angels live then we must according to the law of our Countrey When Samuel design'd Saul by his anointing to be King over Israel he bids him give over seeking his fathers Asses another heart a Kingly spirit was presently shed upon him How unworthy is it for the Heirs of Heaven to mind nothing but earthly things Such saith the Father are Fidei Spei suae praevaricatores they falsify their faith confute their hope renounce their expectation of their heavenly inheritance Let S. Iohn's exhortation be our conclusion He that hath this hope in him purifies himself even as God is pure Estote non solum spe sed conversatione coelestes Leo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Mart. p. 393. Quaest. 3. Respons A SERMON TO THE CLERGY ON 1 CORINTH xiv 1. Follow after charity and desire spiritual gifts but rather that ye may prophesie IT is the wisdom of Gods dispensation with his Church under both the Testaments he founded them both and trained them up under Promises and Expectations In the former Pater promisit Filium The Patriarchs and Prophets they hoped and longed for the Incarnation of the Son In the founding of the second Testament Filius promisit Spiritum The Apostles and Disciples and the Christian Church they expected and waited for the descent of the Spirit S. Chrysostom observes and makes this difference Christ at his coming he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the law was accomplished and it with old Simeon died with Christ in his arms at the receiving of him the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the fulfilling and accomplishment of the Gospel The Spirit then that 's the portion and expectation of Christians Of Christians in general but principally and in the first place promised and imparted to the Ministers and Governours of the Church of Christ and then by their Ministery conveyed to others As S. Ierom distinguishing 'twixt Bishops and Priests Episcopus Patres Ecclesiae generat Presbyter Filios so Christ first provides and sanctifies Patres Ecclesiae afterwards by them he doth generare filios the common believers Graces and gifts in a Minister they are virtually as much as in multitude of auditours They are like Seals or Prints one character in them begets the like in thousands that take impression from them The Apostles they first received the promise of the Spirit they like Gideo●…s fleece were moistned with this heavenly dew when all about them were wholly dry by them it was derived to common Christians S. Augustine compares this descent of the Spirit to the first rising of the Sun first it enlightens the Mountains and from them reflects into the lower Valleys The Apostles and Ministers they are these holy Mountains reflecting their Beams upon inferiour Christians S. Ierom likens them to those twelve Fountains at Elim other disciples must be planted by them and draw moisture from them like the seventy Palm-trees Which makes S. Paul direct this passage of his Epistle touching the gifts of the Spirit especially to the Sons of the Prophets that aimed at the publick Ministry and Service of the Church of Corinth As the Lacedaemonians fitting their children to some trade of life brought them into a room full-furnished with instruments of all Professions that so they might choose in what trade they might be serviceable to the Common-wealth so the Apostle brings them into the Church Officinam gratiarum the Store-house of all Gods graces that in the view and consideration of them they may make their choice And lest like children they should fancy the gayest omit the most useful he gives them direction for the most serviceable graces to the Church of God And this he doth in the representation of a most lively and elegant Allegory As S. Peter in a vision being called to preach had a vessel let down full of the bodies of divers beasts for his choice and use their conpora bruta were animae humanae the beasts signified men so in these twelve and thirteen and fourteen Chapters here is a representation of the body and several members of man head hands eyes feet here membra humana are dona divina for our choice and practice And as in the disposition and frame of our bodies so in this dispensation of these gifts of grace three things are observable in the Apostles discourse severally handled in these three Chapters and together collected and united in my Text 1. Varietas m●…mbrorum A body consists of diverse parts