Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	think_v	5,441	5	4.8272	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93882	Pantalogia. The saints abundance opened. / By Thomas Sterry preacher of the gospel. Published at the earnest intreaty of some friends. Imprimatur John Downame.	Sterry, Thomas.	1646 (1646)	Wing S5488; Thomason E355_28; ESTC R201127	14,218	28

otherwise they wait in vain But for what for a rising Sun a superexcellent glory to be reveal'd in them in their souls after this life in their bodies after this world This is the highest fullest greatest manifestation of that glory which shall in that day sweetly fully certainly satisfie all patient desires that have been exercised in the expectation of it This is the glory the Saints wait for The third is the Spirits work Of this what more can be said what more can be thought than is summ'd-up in the 26. verse Likewise the Spirit helpeth our infirmities c. This hath two parts A Person and His work First a Person The Spirit of glory It appears he is ingaged in a Saints sufferings by those conjunctive particles Likewise also But how Not simply but in reference to his work Secondly His work To help our infirmities * Piscat Divines say to help our infirmities is Auxiliari nobis infirmis quum prae infirmitate non sufficimus oneri crucis portando The Spirit strengthening weak men to hear the burthen of the Crosse The Spirit bearing as it were the burthen that man faint not So that sufferings may load a Saint not hinder his glory The fourth is the Fathers love A royall attribute which hath its floods in persecutions hottest climate It is seen In the Fathers heart By the Fathers hand First in his heart Have you ever observ'd in the relation or action of private of publick differences how the auditors the spectators have inclin'd or sided as affection led them to the one party or with the other So sides yea far more this person of glory with all his Saints He sees he hears their sorrows their cries his heart earns and he takes their parts ver 31. If or * Ponitur autem si pro quia c. Pisc because God be with us Beza renders it on our side who can be against us The glory prepar'd therefore shall in them be reveal'd All sufferings cannot hinder in all the Father of glory sides with them is for them is with them Secondly By his hand A loving heart is open handed Can any thing be thought too much too dear to expresse a heart fully indeared to one The Scriptures tell us This Person so intirely loved that he gave his Son his onely begotten Joh. 3.16 He gave him as his rich rare love-token to the Saints A gift implies propriety and possession and this the greatest the sweetest What hindrance then can sufferings be to Saints Christ the brightnesse of the Fathers glory and all things are theirs theirs as a Right a right Peculiar to them a right injoyed by them after the sweetest the fullest way How shall he not with him also freely give us all things v. 32. This Text by some is read How doth he not c referring as it were to the particular moment of each Soul's conversion wherein the Father in the act of giving his Son doth instate them in the inheritance of all things in him By others How Hath he not c as it were pointing at the Saints present injoyment of that inheritance This seems most harmonious in the literall sound the word Hath being expressed in every Translation either silently or visibly twise before But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifies How shall he not c. This thwarts not the other two but according to the manner of expression a question carrying it's answer in it which is He shall with him freely give us all things renders the text as a gracious promise of continuing the Fathers bounty to the Saints begun in them at their houre of conversion Now with out any longer stay the parts of this Teat are two viz. A free giver His great gift First a free giver How shall He not freely give Who this is appears by the demonstrative particle He. A person easily known by his paternall relation 'T is He in the beginning of the verse Who spared not bis Son c. and freely to bestow this gift is His proper act Secondly His great gift But who or what is this great gift It is mark'd with a double character A Person All things How shall he not WITH HIM give us ALL THINGS First a Person a Divine a Distinct person in the Trinity Jesus Christ He is spoken of as of a Person Him as of a Divine person Him in reference to Son as of a Distirct person in the Trinity Him as Another besides this He the Father Secondly All things Some say such onely are these All things which are necessary to salvation Others These and Created things too It is true All things whether Paul or Apollo or Cophas or the world or life or death things present or to come are the Saints 1 Cor. 3.21 22. But I will not here anticipate my purpose My Doctrine from the text is this Doctr. Such as have receiv'd Jesus Christ Saints by calling injoy by his Fathers liber all hand all things with him By comparing two places I will at once prove and explain it Rom. 8.32 wherein Paul speaks as a Saint to Saints when he saith Shall be not give us all things with 1 Corinth 2.12 we know the things that are freely given us of God These places have this sence with this Difference The Father freely upon his Saints bestows all things This all things he bestows with it's distinction By things therefore he explains All things both which in sence are terms equivalent A Saints All things then are but all some things but such as in themselves are truly All things Of things the Scriptures thus distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things whose depths are fathom'd onely by the Spirit of God things Divine Things apparent to the sencitive to the rationall soul things Huntaine 1 Cor. 2.11 For what knows the THINGS OF A MAN save the spirit of man which it in him even so the THINGS OF GOD knows no man but the Spirit of God If the latter Things humain be here meant then a Saints All things are those which St. Paul cals the world this life things visible and temporall 1 Cor. 3.22 David the portion of the wicked Psal 17.14 And Solemon Things equally common to good and bad Eccl. 9.2 In such gifts in such injoyments what comfort peculiar to beleevers what difference essentiall can there be between the righteous and ungodly Their All things therefore must be Peculiar Dinisive Constitutive Things onely theirs distinguishing them constituting them Such as the naturall man hath no part in Such as differenceth them from him Such as makes them to be what they are men effectually call'd Such as these are onely the deep things of God These are the Fathers gift and these from St. Paul's mouth are call'd All things 1 Cor. 2.10 But God hath revealed which is his hidden free way of giving them unto us by his Spirit for the Spirit searcheth All things