Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	act_n	holy_a	john_n	6,706	5	7.0083	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94207	An analysis of the I. Timoth. I. 15. and an appendix, which may be called Chronologia vapulans. / By Laurence Sarson, Batchelour in Divinity and Fellow of Immanuel Colledge.	Sarson, Laurence, fl. 1643-1645.	1645 (1645)	Wing S702; Thomason E315_8; ESTC R200515	164,409	194

Interpreters will prove the same that shechinah Gods manifestation of his presence in his Church upon earth for a deteermined time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 21.3 and is also shechinah There is in Christs humane nature a shechinah which shall never expire The place in which Jacob slept as he was going from Beersheba toward Haran in Onkelus upon Gen. 28.16 is a place in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord rested To a place so graciously visited by God is contradistinguished in the same paraphrase on the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a private place It 's competently clear that each supernaturall effect of divine power may be called shechinah I see not but * Ruach hakkodesh or the Spirit of God the third person of the sacred Trinity excepted and shechinah are of equal latitude Ruach Hakkodesh as without the sacred Trinity and shechinah may be esteemed reciprocall Prophecy is called the spirit of the Lord Ezech. 11.5 wisdome understanding counsell and might knowledge the fear of the Lord are called the spirit of the Lord Esa 11.2 See also Ezech. 11.19 1. Pet. 4.14 Exod. 21.3 with Jews and Mahumedans which learned M. Selden observes in Eutychii origines p. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Spiritus sanctus super ordinatos quiescens Ordination with the Jews saith the authour prais'd ibid. according to it 's externall effect reddebat idoneos judiciis exercendis adeò ut in * viz. sive vigintitrium virale sive septuaginta unius virale Synedriaerite cooptari possent The internal effect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost If any Jewish writers affirm that this gift was conferr'd in ordination towards the latter times of the second Temple they must understand if they will consist with themselves some vertue distinct from prophecy which might enable to decide causes propounded It 's generally confess'd by Jews that God withheld from their forefathers the spirit of prophecy within short time after the building of the second house What may be objected concerning their dissensions in judicature may easily be removed unlesse it can be prov'd that Jews thought that such vertue was perpetually conferr'd in ordination and could not be forfeited The Seventy of which the first great Sanhedrin consisted as soon as they were ordained by God were endued with the spirit of prophecy From this event I conjecture Spiritus sanctus began to signifie the inward effect of ordination in what sense soever us'd afterwards No one can doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit is as Onkelus paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy Num. 11.25 29. I deny not but Ruach Hakkodesh Shechinah signifie distinct things in Massecheth Joma and some other places quoted It 's sufficiently known that ob defectum vocabulorum words frequently without additament are by use determined to part of their primary significations I may adde that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense Iohn 7.39 Acts 19.1 Ruach Hakkodesh the holy Ghost or the spirit of God is more frequently used for the spirit of prophecy then for other exhibitions of Gods extraordinary presence This occasion'd a mistake in Bomberge's and Buxtorf's edition of Onkelus upon Exod. 31.3 They insert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirit of God conferr'd upon Bezaleel Exod. 31.3 with Onkelus according to the Spanish Bible is a spirit from before the Lord but with Bomberge and Buxtorf the spirit of prophecy from before the Lord. The spirit of prophecy evermore inform'd what was is or should be done The spirit conferr'd upon Bezaleel onely enabled him to do somewhat The holy Ghost suggested to Bezaleel skil in order to the structure of the Tabernacle Those have mistaken them to have been reciprocall Those who are reproched for the name of Christ may probably be said to have the spirit of glory resting on them in regard of their present glorious condition by reason of the value and excellency of grace to be preferr'd before worldly prosperity to have the spirit of God resting upon them in that they are assured by * Prophecy is archetypally in God in those who are instructed by Gods prophets as commodities in the possession of those who have purchased them at the second hand Who instructed by a Prophet relates future contingent things cannot without acyrologie be called a Prophet Aquin. 2.2 quaest 173. art 2 3. yet may be said to have the spirit of God resting upon him as affected with any prophecy applyed to his own occasions by speciall aid from Gods spirit To interpret prophecyes contained in sacred Scriptures is to prophecy 1. Cor. 14.1 3 4 5 6. I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently be attributed to those who interpret Scriptures immediately doctrinall but to prophecy seems to signifie as I have said in 1. Cor. 14. as in the 6. verse distinguished from doctrine See Beza upon the place divine revelation and the comfortable influence of Gods spirit that God will adde a gracious event to their sufferings Their sufferings if we subduct the spirit of glory and the spirit of God will be much sunk below nothing That I may yet more fully explain this Scripture the spirit of glory seems to allude to Esay 4.5 6. and to the pillar of the cloud which marched before the Israelites by day and that of fire which went before them by night in the wildernesse The comfortable influences of Gods spirit in the hearts of those who are reproched for the name of Christ may be fitly called the spirit of glory in that a pledge of Gods extraordinary presence but moreover as like the pillar of fire illuminating and comforting them beset with gloomy afflictions and like a cloud sheltring them from temptations which are suggested by their sufferings That I may adde another glosse a cloud of afflictions resting upon Gods children is so farre from intercepting the light and sun-shine of Gods countenance that with the cloud which overshadowed the tabernacle and that which rested in the temple it 's a token and pledge of his more then ordinary presence It may be enquired how ruach hakkodesh if it signifie propheticall influence can be said to have been wanting in the times of the second Temple unlesse Haggie Zachary and Malachy be denied to have been Prophets R. Bechai upon the paraschah in Genesis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavoureth to remove this scruple The Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should say * The latter times as well as the first under the second Temple are to be excepted The Jews in whose age John the Baptist lived counted him a Prophet Matth. 14.5 21.6 Our Saviour is said in Josephus Antiquit. Judaic lib. 18. c. 4. to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man he meaneth a Prophet Josephus in his

〈◊〉 might be used for a Poet ordinary practise of authentick authours sufficiently warranting who much more properly might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poets feign'd themselves Enthusiasts To relate what 's past and contingent without aid from ●emory and history by a Metaphor hath frequently the name of prophecy as not lesse difficult and proceeding from the same principles Let them sh●w the former things what they be or declare us things for to come that we may know ye are gods Esa 41.22 23. Tria proposuerat Porphyrius de divinis operibus Primum ad haec anima● esse caus●m instrumentalem Secundum animam quandoque esse causam principalem Tertium animam posse ita esse ex aquo concausam ut ex ea Spiritúque divino tertia quaedam species substantiae vel subsistentiae fiat Jambl. de myst c. 28. Ait animam quandoque generare potestat●m essentiâmque daemoniacam imaginantem futura ibid. Porphyrius ait Vaticinium esse passionem q●●ndam phantasiae subortam vel ex cogitationibus nostris vel instinctu corporalis in nobis naturae vel similiter incide●●tem ut phreneticis contingit vaticinari Ad hoc autem adhibet signa quod in statu vaticinis agit quidem imaginatio vehementer sensus autem interim ●coupantur cuhibentur Item quod suffumigationes adhibentur divinaturo videlicet ad phantasiam afficiondam Item ●●●●cationes ad eandem affectionem incitand●● Item quòd non omnes sed juvenes simpliciorésque ad hoc idonei sunt Jambl. de Myster c. 29. Porphyrius conjectabat affectionem quandam nostrae naturae vel corporalem vel animalom ad vaticinium conferre praecipuè ex eo quod qui advocabant in hominem vaticinium gestabant lapillos quosdam atque herbas ligabántque nodos sacros itémque ligata solvebant mutabant quoque proposita in eis qui talia ab illis acceperant ex malis meliora reddebant ibid. Idem ait Non esse contemnendam artem quae ex certis vaporibus ad ignem sub opportunis stellarum influ●cibus facit deorum idola in a●re protinus apparentia similia quodammodo diis habentia similē aliquam efficaciam ibid. Porphyrius ait Idolorum factores in fabrica observare coelestium cursum dicentes quo potissimùm coelestium currente cum quo vel quibus concurrente vaticinia vera provenient aut falsa item quae ibi fiunt utrùm significativa sint effectiváve vel contra significationis efficacia vacua cap. eodem There be some perfumes prescrib'd by the writers of naturall magick which procure pleasant dreams and some others as they say that procure propheticall dreams as the seeds of flax fleawort c. Thus the Lord Verulam in his naturall history cent 10. exper 933. That the Teraphim mentioned in Genesis and Judges and Hosea were us'd in divination is conspicuous from S. Austine in 's 94. question upon Genesis from Aben-ezra upon the 31. of Genesis and from the names by which the word is translated We find in the Septuagint in Hosea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word by which they interpret Urim in the ●8 of the first of Samuel in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Aquila the Teraphim are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Targum of Hosea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarantes In the 4. of Hosea verse 12. My people ask counsel at their stocks and their staffe declareth unto them A wisard is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 20.6.27 and a living creature whose mouth after it had been put in the mouth of the wisard foretold future things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Jews from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know The devil and his agents arrogated to themselves the faculty of foreknowing and declaring future things and many were so fond as to believe them Such future events as proceeded in an ordinary course from celestiall and sublunary bodies the devil might foretell by his insight into nature but predictions of this sort are improperly term'd prophecy He might discover some future contingent things by knowing the Scriptures as that Alexander the great should subdue the Persians He might foretell also what God revealed to him the deaths perhaps of some persons because God had appointed him their executioner Sometimes he gave his Oracles according to conjecturall knowledge as taking notice of humane affairs their counsells and contrivances * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschilus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent to Dodona in Aeschilus his Prometheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He dissembled his ignorance oft by silence oft by ambiguous answers He fasten'd his predictions to materiall symbols as accommodate to mans earthy affections and alienating the mind from what spirituall In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now mentioned and other his delusions would have the positures of the starres observed that so he might induce men to worship the host of heaven But these and † See Clemens Alexand. in 's Admonit ad Gentes Euseb his prooem to his first book dem●st Evang. Strozzius Cigogn de spirit incant part 1. lib. 3. c. 2. other such his arts settle far below prophecy Holy Scriptures altogether direct us to God as the fountain of those precious gifts conferr'd upon Prophets and the sole object of our praise and thankfulnesse due for them S. John Apoc. 1.10 heard behind him a great voice as of a trumpet These words behind me as M. Brightman observes are wont to shadow out the free mercy of God which recalleth us being carelesse not regarding negligent So in Isaiah chap. 30.21 Thy ears shall heare a word behind thee saying This is the way walk in it Jewish Doctours derogate from that freedome according to which God communicates himself by the severall conditions which they feigne to be prerequired that one should become a Prophet Their first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naturall disposition to wit a good temperature of body even from the conception See Maimon in More Nevochim p. 2. c. 36. Secondly that the party be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amply accomplished with wit and fortunes Abarbinel in his preface to his Comments upon Esay requires descent or pedigree elevating above the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixêre Rabbini nostri beatae memoriae non quiescere facit sanctus benedictus ille shechinam suam nisi super familias prosapiatas quae in Israele Esay saith he was of the seed royall and exceeded others in the spirit of prophesie by virtue of his family Thirdly ‖ I have learn'd what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by Bechai from the originall in Arabick into Hebrew in a Tractate of it inscribd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. I find that a Pharisee is one that celebrates a jubile in his countenance but mourneth inwardly his heart is exceedingly large but so as his soul is very humble This I conceive to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he