Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	grace_n	word_n	5,577	5	4.1119	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76090	[Chrysammoi] Golden sands, or, A few short hints about the riches of grace. Part I begun to be opened from the words of the Apostle, in Eph. 2,7 ... : dedicated to the royal bud of our English hopes, Princesse Elizabeth / by John Bachiler ...	Batchiler, John, ca. 1615-1674.; Elizabeth, Princess of England, 1635-1650.	1647 (1647)	Wing B1073A; ESTC R42998	28,635	167

found grace in thy sight saith Gideon to the Angel of the Lord and Moses often that I may find grace in thy sight Exod. 33.12 13 16 17. Gen. 39.4 And Joseph found grace in the sight of his Master and he served him It sometimes signifi's a placability or gentle appeaseablenes of spirit an aptnes to be reconciled and return againe to thoughts of former amity and friendship forgetting and passing by of injuries if any such have been Thus Jacob to his brother Esau when he brought his Present Gen. 38.8 these are to find grace in the eyes of my Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invenire vel conciliare gratiam It sometime signifie's an honourable esteeme grounded upon an apprehension of something excellent in a person 't is said of the Apostles whose preaching was grown famous to a multitude that believed Acts 5.32 Great grace was upon them all Luke 2.42 And Jesus grew in wisdome and stature in favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace with God and man It sometime signifies a testimony of speciall good will conferred upon a person in some eminent marke of favour Rom. 1.5 By whom we have received grace and Apostleship Ester 2.17 And the King loved Esther above al the women and she obtained grace and favour in his sight more then all the Virgins so that he set the Royall Crown upon her head Thus when Kings make Earles and Dukes by Charter or Patent the Royall stile is Wee of our speciall good will or of our meer grace and favour c. It sometime signifi's a gift freely given thus of the contributions from the Churches of Macedonia 2 Cor. 8.1 after whose example the Apostle exhort's the Corrinthians therefore as ye abound in every thing fee that ye abound in this grace also v. 7. In this sense after an especial manner the gifts and divine qualifications of the Saints are called Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia gratis data as the grace of Faith the grace of Love the grace of meeknes c. which live as so many heavenly principles habits or Rootes of holinesse in the hearts where they are planted Lastly to mention but this one more most properly most emphatically and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is spoken of God and signifi's the most abundant freenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia grati● dans and bountifulnes of his heart in the blessed communications of himselfe unto his Elect as such I say as such for none else are the proper objects of this grace but they it is their peculiar attribute God is good to others but gracious to them only to them he Ray's forth and Beam's out himselfe He diffuseth and shed's among them the pure and bright emanations of his glory so that 't is their priviledge to fit as it were encircled with irradiations with eternall smiles from his face so powerfully are his affections ever working towards them through this his grace that to them he is alwayes most easy to be intreated most placable most sweet Them he embraceth and embosometh with a kind of in-bred naturall Love a Love so exceeding active in the declarations of it selfe that it never ceaseth dispensing to the Saints the most rich things they are capable of either here or hereafter Of this grace it is and the riches of it we shall now speak CHAP. II. That there is a richnesse in Grace viz. That Grace which is properly knowne by the name of the Free grace of God NOt a meere putative richnesse a richnes in opinion only whereby things are esteemed rich which are not so in themselves Some Chronicles tell us of pieces of leather that with the Kings stamp upon them passed for currant coyne as Cockle-shels and Fish-bones doe now amongst the Indians But the richnesse which is in the grace we speak of is a reall substantiall sollid richnesse such a richnesse as truly render's it a most rich thing in it selfe though all the world should thinke otherwise which will appeare from these foure Demonstrations besides many others First if you consider this grace in the effects which it selfe onely is causall and influentiall to viz. those supernaturall and most precious operations of it in the Saints hearts Some have fancyed pure gold in the veynes under ground to be nothing else but a condensation of Sunne-beames concocted by the influences which themselves brought with thē which opinion though very absurd and ridiculous yet may serve to illustrate the thing in hand For what are those holy dispositions in renewed hearts those divine participations of Grace we there meet with Are they not the precious things wrought by the Sun the precious things of heaven to allude to that in Deut. 33.13 14. Surely saith Job speaking of the earth there is a veine for silver and a place for gold the stones of it are the place of saphirs and it hath dust of gold in it is hidden every precious thing Job 28.1 6 10. and surely it is as true cōcerning gracious hearts Surely there is a veine for silver and dust of gold there is a place for Saphirs and many a precious thing lies hidden in those hearts Such as the things whereof we read 1 Cor. 2.9 10 11. The things of God the deep things of God the things prepared or wrought by God and that by his free grace onely as is intimated ver 12. And these things what are they else but the very same which for want of some one intelligible word that might fully expresse the richnes of them all at once are represented to us under the many severall exegeticall termes of the richest things in the world viz Silver choice silver gold fine gold choice gold pure gold gold of Ophir Jewels of fine gold Pearles Rubies the pretious Onyx the Saphir the Topaz of Ethiopia See Job 28.14 20. with Prov. 3.14 15. and Prov. 8.10 19. yea better then all these v. 11. All things that can be desired are not to be compared to them Quod facit tale est mag is tale Now that wich is causally productive to such rich things how rich is it in it selfe Secondly the holy Spirit which alwayes speak's Truth it selfe saith 't is rich and that in more places thē one in the New Testament This Spirit also which never mis called any thing call's Grace by its name gave it that name it hath The very Single word Grace though riches had not beene added to it is a word importing a most pretious thing The very word Diamond carry's a sense along with it that speak's it richer then a pebble So that when you name that and a pebble together a man needs not helpe it with adding this Epithet Rich unto it to perswade a belife that 't is better then a pebble In like manner name what you can of created Excellencies the very single monosyllable Grace presently speaks it selfe infinitly more rich and excellent then all things It was a proofe of Adams Wisedome

and perfect knowledge in natur's secrets that by Gods owne appointment he gave names to the living creatures which were all so pertinent and significant that the text saith they stood unaltered Gen. 2.8 And whatsoever Adam called every living creature that was the name thereof Now the holy spirit much more knowes what is in every thing especially in this rich Grace to the nature whereof it selfe is so intrinsecally coessentiall It was this spirit gave the Starres their names at first and the Heavens also that very name by which now they are called and he also understood himselfe when he gave Grace its Name Men may indeed be mistaken call things by better names then they deserve Hence Copper sometimes goes for gold and Bristoll-stones for Diamonds they may over-value things through their ignorance but who can charge the holy Spirit thus It He sayth grace is rich wee must needs conclude 't is so indeed for what is rich if that be not which this holy Spirit account's so Thirdly that the Saints might be actuall sharers and enjoyers of this grace it cost much and that from him who knew it was worth the price he pai'd for their fruition of it else would never have bought it at so deare a rate The life-blood of the Prince of Peace the Lord of glory the beloved Son of God himselfe went for it called Gods own blood Acts 20.28 therefore necessarily pretious 1 Pet. 1.19 Saint Paul speak's emphatically 2 Cor. 8.9 Ye know the grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poore that you through his poverty might be made rich He was rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui opes plurimae i. e. he had abundance a most plentifull affluence of all riches as the word import's yet for your sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat extremam Christi inopiam quasi mendicitatem Vorstius Ad extremam inopiam redactus Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prop●●è mendicus qui nihil habet nisi quod ostia tim acceperit Step. Mat. 2611. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium i.e. possessio proprio peculiari empta pretio he became poore even so miserably poor that he even beg'd his bread for so it properly signifies he laid out his whole estate scarce left himself worth a groat as the Proverbe is even begger● himselfe that he might purchase this grace unto the Saints which is therfore called the purchased possession Ephes 1.14 he emptyed himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 2.7 poured all out from himself that he might fill them their treasuries to the brim If it be said had not the Saints an interest in this free grace from all eternity when they were at first made objects of it by God himselfe and that without any consideration had unto Iesus Christ as Mediator Was it not theirs then by free gift And doth not the first title to it hold good still And if so how then are we said to have no share in it without his blood Ans The election of the Saints and decreeing of all that glory which they shal one day be invested with in heaven was indeed a pure act of Free grace yet so that all the three persons as one God equally concurred in it so in that sence one Person had not a greater hand or was sooner in the act of election then the other therefore the Saints are therein alike beholding to all three Father Son and Spirit But secondly consider all the three Persons in the severall parts as wee may so speake which they act towards the accomplishment and execution of all that blessednes which was at first joyntly intended by them for the Saints and then the actuall fruition thereof will most eminently depend upon the shedding of Christ's blood The case being much otherwise in supernaturals then in things sublunary In this world if a man hath but a single title to a thing provided it be a just title though it be but by gift onely or by purchase onely he enter's the possession of it without interruption But the Saints cannot doe so for although they have an interest in the riches of free-grace by gift yet their actuall injoyment of them must be by purchase The Son as Mediator must really invest them with that which Himselfe as God together with the Father and the Spirit did really intend for them From hence it is that his blood as it is a Ransom in one sense of which anon so 't is the price of a purchase in another and that so necessarily that the Saints could never have actually injoyed their blessednesse without it The consequence of all which is That as it hereby appear's what a richnesse there is in this blood that could purchase such precious Grace and what a richnesse in that love that was willing to lay down such a price for it so also what a richnesse there is in this grace that could be procured upon no cheaper termes Fourthly these riches of grace are the wealth of God himselfe the very gold of heaven Men are reputed rich either in bags of money cabinets of jewels brave lands and goodly buildings yea and some of them in Crownes and Kingdomes but all God's jewels his money his Revenues yea and his whole Kingdom 's wealth ly's in this one rich commodity his grace Ephes 2.4 God who is rich in mercy c. When Moses desired to know what God's glory was and to have a sight of it the Lord caused all his goodnesse to passe before him and his name to be proclaimed The Lord the Lord God mercifull and gracious c. As if hee had said Moses wouldst thou know wherein my Glory consists It is in my Goodnesse Mercy and Grace The same answer must be given to those that enquire wherein his Riches and great abundance ly's 't is in his Grace CHAP. III. What that is in Free-grace that mak's it so rich a thing NAmely the most incomparable and soveraign excellency therof the singularity of its most beatificating sweetnesse it being as 't were the Root of all those attributes whereby in so peculiar a manner the most blessed God is so transcendently amiable sweet and glorious to the Saints Nor is there any thing wherein wee can suppose the richnesse of this grace consists more then in that never-fading and semp-eternall Efloriscation of it the Flowring out as one may say of Gods good nature in the fairnesse of its blossome from its owne most aromatick root For as they say Love in man is the Root of all the other vertues so after a sort may we say of God's free grace that it is the root of his Mercy Pitty Patience Goodnesse Kindnesse c. yea that only whereby he is the highest and chiefest Good By this it is that he is the inexhausted fountaine of all those streames of Blessednesse that flow forth