Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	divine_a	holy_a	son_n	7,564	5	5.7178	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37244	A work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... Thomas Jenner has lineas composuit.	Davies, John, Sir, 1569-1626.; Jenner, Thomas, fl. 1631-1656.	1658 (1658)	Wing D410; ESTC R27853	22,709	36

or Gaole delivery for in this third life reason will be so bright as her sparkes will be like the Sun beames and shall the reall ●●ght enjoy of God being still increast by divine influence Then let us take up this acclamation O ignorant poor man what bearest thou lockt up in the casket of thy breast what Jewels and what riches and what heavenly treasure hast thou in so weak a chest Looke into thy soule and thou shalt see such virtues honour and pleasure and whatsoever is counted excellent in this life Thinke of her worth and then know that God did mean thy worthy mind should embrace worthy things Blot not her beauties with unclean thoughts neither dishonour her with thy base passions destroy not her quickning power with surfeitings and drunkennesse let not her sensitive power be mar'd with sensualities and fleshly desires let not her serious thoughts be employed on idle things and enslave not her will to vanity and whensoever thou thinkest of her eternity have not this evill thought of her that death is against her nature no assure thy selfe it is a birth in which she is brought forth to a better being and when thou comest to dye sing and rejoyce as a swan that thou art a going to blisse if thou have faith to beleeve in Jesus Christ that thy sinns may be forgiven thee and whereas before thou did'st fear as a child which is in the darke fear not now having this light brought into thee and now O thou my soule turn thine eye inward and view the rayes and beams of thy divine forme and know that whilst thou art clouded with this flesh of thine thou canst not know any thing perfectly study the highest and best things but retayne an humble thought of thy selfe cast down thy self and strive to raise the glorious and sacred name of thy Maker and blessed Redeemer use all thy powers to praise that blessed power which gives thee power to be and also power to use those powers thou art endewed withall and thus shut up all and say O the depth of the riches both of the wisdome and knowledge of God how unsearchable are his Judgments and his wayes past finding out Of him and through him and to him are all things to whom be glory for ever FINIS WHAT HEAVEN IS VINDICATED From the Vulgar mistakes and grosse conceivings of many some of which mistakes is mention made in this Title the rest of them manifested and enlarged in the ensuing Treatise AS I. Mistake of Heaven is that fancey the happinesse of Heaven to consist only in things without them and look upon it only as an outward place and not as an inward state and disposition of the Soule II. Grosse conceit of Heaven is as if it were nothing but a Theatre a place of sights and showes and God himselfe were nothing but a more Pompious spectacle there to be gazed upon by these bodily eyes whereas we are never at a distance from him but only in the dispersion multiplicity distraction and scattering of our bo●●●s and in the dissimilitude and disproportion of our soules unto him III. Another Vulgar and common mistake is that God doth not require any endeavours or activity of ours in the businesse of Heaven and that he deales with us in matters of Grace and Glory as meere stocks and stones and inanimall creatures and not in any way suitable to us as free and rationall for although we cannot make alive the new man in us yet we may concur to the killing and destroying of the old by refusing to satisfie the lusts and cravings of it IIII. Neither are we to entertain this conceit that God hath found out any other way to save his people from Hell and destruction without saving of them from their sins and wickednesses Infaelix cujus nulli sapientia prodest What Heaven is vindicated from the Vulgar mistakes and grosse conceivings of many False Gospellers undermine the true righteousnesse of God and make the Gospel nothing else but a slight imagination we should not entertain any such conceit as if Christ came with any new devise to bring men to heaven without the hard labour of mortifying their lusts as if the intent of his coming was to promulgate ease and liberty to the flesh and by his being crucifyed for us upon the Crosse to excuse our crucifying the old man in our hearts as if he had found out a way to save his people from hell and destruction without saving of them from their sins and wickednesses 1. The possibility of attaining that righteousnesse that is required of us in the Gospel it is by the power of Christ attainable or else none could enter into the Kingdome of Heaven He that is born of God sins not for his seed remaines in him and he cannot sin because he is born of God and must we needs say that he that is born of God can and may doe nothing else but sin is the immortall seed of Gods holy spirit of Gods eternall word in the hearts of true believers is nothing else but the seed of the Serpent and the Cockatrice Eggs it is possible that the divine nature that the Scripture speaks of should be nothing else but the nature of the Devil that Gods holy spirit in us shou●d make us habitations for it selfe to dwell in and yet suffer us at the same time to be vessells of sin and Satan is the end of the holy Gospel not at all to free us from sin by the power of Christ but only to spread a Purple vaile over us not all to destroy the works of the Devill in us but only to cover them from Gods avenging eye Is the end of the Gospel nothing else but to paliate over the diseases of our corruptions which remain in us ever sence the fall and not at all to cure them If so then surely the reason of this is either because Christ is not able to overcome sin and Satan in us as the Manikees of old dreamed or else because he is not willing and that is a greater disparagement to him then the former for the other robbs him only of the Glory of his power but this spoyles him of the Glory of his goodness as if Christ should envy that to us which of all other things is the most necessary to make us happy or as if God were not as carefull to advance his Kingdome of light here in the world as the Devill is to inlarge his Kingdome of darknesse as if God did not love his own butifull Image his own son and nature but would willingly suffer it to be choaked and smothered here in the world by those Fiends of darknesse whom he hath long since lockt and fettered up in chains of darknesse and reserved for the judgment of the great day Say's the Philosopher no man sets up a marke on purpose that men might misse it and shall God set up this marke of righteousnesse in the Gospel as a Butt

as if we could thereby merrit any thing at all at the hands of God for we can merrit no thing but there is nothing that God himselfe can bestow upon us in heaven better then the partisipation of his own life and nature this inward change of the soul this new creature is salvation it self and if we be not possessed of it in some measure here we have little reason how ever we may fondly flatter our selves to think it shall be done hereafter that is the first mistake that I shall take notice of that we are apt to conceive that salvation is an outward worke and may be wrought only by outward means 2. There is another mistake that is very neer a kin to that in matters of religion and that is when we seek for God we looke for God wholly abroad without our selves whereas the only way to finde God is to turn our selves inward and to looke for him in the bottome of our own soules for if we could be carried up beyond the spheares and pry into every corner of the starrs in heaven above certainly we should as little find God there as we did on earth if we could find God any where abroad without us this could not make us happy for then God would be really at a distance from us but our happinesse consists in such a reall communion with God as our Saviour discribes 17 Joh. 22. The glory which thou gavest me I have given them that they may be one as we are one I in them and they in me that all might be made perfect in one The heaven where God dwells in and where alone he is to be found is in a regenerate soul and he that will indeed find God and be united to him must not gaze and gad abroad and turn his eyes wholly outward but he must look to find him within Intimis animis for there he may at once both see him feele him taste him and be united to him God is never distant by place from us for in him we live and move and have our being but all our distance from him is only in the dispersion multiplicity destractions and scatterings of our hearts and in the dissimilitude and disproportions of our soules unto him and when these things are once removed then God appears to us who was never absent from us but only our eyes are now unvailed to see and behold him God is every where alike to him that can feele him he is only not present to him that cannot receive him as the sun shines not in a house where the curtains are drawn and the windowes stopt up This is the reason why many have so much adoe to finde God because they look for him as a corporall thing they still imploy their fansies and imaginations to finde him without and send them a roving gadding and wandering abroad after God and have such naturall and grosse conceits of heaven as if it were nothing but a Theatre a place of sights and shows and God himselfe were nothing but a more pompeous spectacle there to be gazed upon by these bodily eyes God I say is to be sought by a Christian within his own soule and the way to find him there is not by knowledge or study or speculation but by a leaving off all things even our own wit and knowledge and especially our lives and by abstracting of our selves from the love of the world and of our selves and dying to them and then out of this death will spring the true and heavenly light in which alone God is seen and known 3. There is yet another mistake that is very vulgar and common and that is that men are generally very apt to conceive that God doth not require any endeavours any activity of ours at all in the businesse of Religion and that God deales with us in matters of grace and spirituall things as meer stockes and stones and inanimal creatures and not in a way suitable to us as we are free and rationall This I conceive to be another mistake that damps and choakes mens endeavours of subduing and mortifying their lusts for by this means we lazily ly down under the burden of our sins and think we may cast the blame of our wickedness upon God himselfe he hath not given us strength he hath not given us power and ability this is a strong castle of sin in which men are apt to garison themselves against all the hearty exhortations and instructions which the Word of God and the messengers of God bring unto them whereas the Scripture every where calls upon us to work out our salvation with fear and trembling to make our calling and election sure to gird up the loyns of our minds to fight the good fight of faith and Christ himselfe tells us That he with his spirit stands at the doore and knocks if any man open and will hear his voyce I will come into him saith he and sup with him and he with me It is true indeed it is not in our power to make our selves new creatures to be regenerate and born again when we please but as our Saviour tells us the winde blowes where it listeth and thou hearest the sound thereof and canst not tell whence it comes nor whither it goeth so is every one that is born of the Spirit but yet let us not deceive our selves though this change in us be a new birth and we cannot make our selves the sons of God no more then we can make our selves the Sons of men we can indeed but Pati Deum lye down and suffer while he prints his own Image on our hearts while he forms himselfe in our soules yet notwithstanding let us not deceive our selves there is something for us to doe and that the Scripture every where calls upon us for and that is not to make provision for the flesh to fulfill the lusts thereof to put off the old man that is corrupt according to the deceitfull lusts to mortifie and subdue this body of death that we carry about us for though we cannot make alive the new man in us when we please yet we may concurr to the killing and destroying of the old by refusing to satisfie the lusts cravings of it then by looking up to heaven imploring Gods assistance that he would come down upon us the second time breath into us the breath of supernaturall life we have therefore many gracious promises made to us in the Gospel on purpose to incourage us to faith in God that he will be always ready to prevent us with his goodnesse to remove the wretched infidelity of our hearts whereby our confidence in God is choaked all heavenly endeavours are dampt in us the whole Gospel was written to this end purpose to destroy this infidelity and assure us that we may come to God that he is a rewarder of those that seek him FINIS That the soul is created i●mediately by God Zach. 12.1 Erroneus opinions of the Creation of soules That the soul is not traduced from their parents Reasons drawn from nature Matthew 19. Reason drawn from divinity Smelling Feeling The Immagination or common sence The Phantasie The sensative memory The passions of sence Motion of life Locall motion The Intellectuall powers of the soul The Intellectuall memory An Acclamation That the soul is immortall and cannot dye Reason 1. Drawn from the desire of knowledge Reason 2. Drawn from the Motion of the Soule The Soul compared to a River Objection