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	holy_a	person_n	9,169	5	5.7253	4	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

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