Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fire_n	zeal_n	zealous_a	292	3	9.5772	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76232	Ēh probolē tēs alētheias or The bul-warke of truth, being a treatise of God, of Jesus Christ, of the Holy Ghost, and of the Trinity in unity, against atheists and hereticks. / By Robert Bayfeild.	Bayfield, Robert, b. 1629.; Faithorne, William, 1616-1691, engraver.	1657 (1657)	Wing B1468; Thomason E1636_3; ESTC R209045	111,248	263

Felle caret Rostro non laedit Optimum granum elegit Gemicum pro cantu habet Juxta flumi●a aquarum sedet Innocentia valet Volatu praestat Thom. Aquin. de proprietat columbae she wanteth Gall shee hath no bitternesse in her shee never hurts with her bill nor clawes she is full of Love and yet shee never sings any wanton tune but woo woo is her matutinus vespertinus cantus her mournfull morning and evening song and therefore the holy Ghost descended on Jesus Christ like a Dove to shew these dove-like qualities of this Lambe of God and to teach that we must be thus qualified like Doves if we should have and enjoy the sweet and comfortable presence of this Heavenly Dove this holy spirit of God Joh. 14.16.17.18.26 Rom. 8.15.16 Joh. 16.13 Eph 1.13 4 30. Rom. 8.23 who is in the hearts of the elect as the pledge of Christs presence the witnesse of their adoption the guide of their life the comforter of their soule the seale of their redemption and the first fruits of their salvation Secondly like cloven tongues of fire Secondly He appeared like cloven tongues of fire First Like tongues because as a Father saith Symbolum est lingua spiritus sancti a Patris verbo procedentis The tongue is a symbole of the holy Ghost proceeding from the word of the Father for as the tongue hath the greatest cognation 1. Why the holy Ghost appeared like tongues and the neerest affinity with the word and is moved by the word of the heart to expresse the same by the sound of the voice saith Saint Gregory so the holy Ghost hath the neerest affinity that may be with the word of God and is the expressor of his voice and the speaker of his will Joh. 16.14 that receiveth of him and revealeth all unto us Secondly Like cloven tongues 2. Why he appeared like cloven tongues because all tongues and all languages are alike knowne and understood of God and because this holy spirit can teach all men all Languages and the gift of tongues is a gift of God Thirdly 3. Why he appeared like cloven tongues of fire He appeared like cloven tongues of fire because the spirit of God delighteth rather in the zealous and the fervent tongues of saint Paul and Apollo's that warme the heart then in those eloquent tongues of Cicero and Demosthenes that delight the eares for this is the desire of Gods spirit to kindle the hearts of men and to set them on fire with the love of God and to make them zealous in all good things Indeed zeal derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word that 's framed from the very sound and hissing noise that hot burning coales do make when they meet their contraries in any moystned substance and so zeal expresseth heat and zealous men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as burn or such as waxe fervent in spirit Acts 18.25 Psa 39.3 so as the Prophet saith The fire kindled and at the last I spake with my tongue zeal is the highest degree of affection good or bad therefore he that doth any thing moderately though hee may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of that thing yet he cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a Zelot is so intensive Vt quicquid vult valde vult as that to all the objects of his affections he is excessively disposed Omnis animi impetus a ratione vel recta vel perversa proveniens ad destruendum vel ad s●uendum aliquid sub hoc verbo zelus significatur and most earnestly stretching himself to the very height of his abilities his love is fervent his desire eager his delights ravishing his hopes longing his hatred deadly his anger fierce his greif deep his feare terrible and so of all the rest of his passions he hath them all in the highest pitch so that such a man all the men in the world had most need to have his biasse right and to be furnished with that most necessary paire of spirituall endowments nam●● Wisdome and understanding Of wisdome understanding by way of digression first what they are two excellent graces and gifts to be desired above all the wealth of this world if wee would but consider the difference betwixt a Wise man and a foole that is void of understanding Now there are two sacred scriptures which do tell us what is Wisdome and Understanding for in the Book of Job it is sayd Job 28.28 Behold the feare of the Lord that is Wisdome and to depart from evill is understanding Deut. 4.4 5 6. And Moses sheweth the same also saying Behold I have taught you statutes and judgements c. Keepe therefore and do them for this is your Wisdome and your Vnderstanding in the sight of the Nations which shall hear all these statutes and say surely this great Nation is a wise and understanding people Moreover Sap 7.22 concerning wisdome the wise man sayth that in her is an understanding spirit 2 Of the sundry properties in wisdome holy one only manifold subtill lively clear undefiled not subject to hurt plain loving the thing that is good quick which cannot be letted ready to do good Kinde to man Sap. 7.23 stedfast sure free from care having all power overseeing all things and going through all understanding pure and most subtill spirits For wisdome is more moving then any motion Sap. 7.24 shee passeth and goeth through all things by reason of her pureness 25. For she is the breath of the power of God and a pure influence flowing from the glory of the Almighty Therefore can no defiled thing fall into her 26. For shee is the brightnesse of the everlasting light the unspotted mirrour of the power of God and the image of his goodnesse 27. And being but one she can do all things and remaining in her lelf she maketh all things new and in all ages entring into holy soules shee maketh them freinds of God and Prophets 28. For God loveth none but him that dwelleth with wisdome 29. For shee is more beautifull then the Sun and above all the order of the stars being compared with the light shee is found before it so that as Menander saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdome is a more precious possession then all riches and therefore Nihil sapientiâ ardentius diligitur nihil dulcius possidetur nothing is loved nothing is desired more than Wisdome and though one man affecteth honour another desireth wealth and a third loveth his pleasure Aristot Me●a l 1. yet all men affect wisdom which as Aristotle saith is Cognitio primarum altissimarum causarum Cicero Tusc l 4. or as Cicero defines it Sapientiae est divinarum humanarum rerum scientia and it is the greatest glory and eminency of any man because a wise man in raggs is more to

51 12 A Good spirit Nehem. 9 20 And he is called The finger Of God Luke 11 20 Mat 12 28 The pledge Of God 2 Cor 5 5 Joh 14 16 17 18 26 The witness Of God Rom 8 16 The seal Of God Eph 4 30 2 Cor 1 22 The kisse Of God Cant 1 2 Seed of God 1 Joh 3 9 The Intercessor c. Rom 8 29 1 Joh 2.27 Act 2.2 Mat. 3 16. Act. 2.3 He is compared unto Oyntment a mighty wind a Dove and unto cloven tongues like fire Hee is also compared unto a Cloud to seed to water fire and winde To what the holy Ghost is compared and why 1 To a cloud Exod. 13.21 1 King 18.45 First unto a cloud Because that as the cloud betokneth a shadowing from heat and a sending downe of Rain as both Philosophy and experience sheweth so the spirit of God doth overshadow us from the heate of the wrath of God it cooleth and refresheth our scorched soules and as the Raine maketh the barren earth fertile and fruitfull so doth the graces of Gods spirit make our barren hearts plentifull in all goods works Secondly to seed Because that 2. To seed as in our naturall birth we are begotten by the seed of our Parents so in our new birth wee are begotten by those Graces that are sown in our hearts by the holy Ghost Thirdly to water Because that 3 To water The properties of water as water mollifieth the hard earth fructifieth the barren ground quencheth the greatest heat and cleanseth the foulest things so doth the spirit of God soften our hard hearts fructifie our barren soules quench the heat of lust and cleanse us from all our sins And so make us to become fit Temples for himself to dwell in or like the trees that are planted by the water side Psal 1.3 which bring forth their fruit in due season Fourthly to Fire 4. To fire 1 Cor. 3.13 Because he doth consume away the drosse of sin and illuminate our understanding with the light of truth and inslame our hearts with the zeale of Gods glory and with unfained love The properties of fire both towards God and man yea as the fire hath in it saith Oecumenius these three speciall things That is 1. Calorem 3. Splendorem 3. Motionem 1. Heat to warme mollifie and purifie 2. Splendor to give light and to illuminate 3. Motion to be alwayes working Even so the spirit of God first warmeth and heateth the hearts of the Godly with a fervent and a fiery zeal of all godlinesse hee mollifieth their hard and stony hearts and purifieth their souls from all kind of filthiness whatsoever Secondly he illuminateth their hearts with the knowledge of God and heavenly things Thirdly he maketh them allwayes to be in action and never idle Finally he is compared to wind and that for these five reasons 5. To wind Joh. 9.8 Exod. 33.19 Reason 1 First as the wind bloweth where it listeth so the gifts and graces of Gods spirit are given to whom soever it pleaseth him Reason 2 Secondly as the winde scattereth the dust and driveth the chaffe away from the Corne so the graces of Gods spirit doth winnow the consciences of the saints and drive away all wicked thoughts and cogitations from their hearts Reason 3 Thirdly As the wind cooleth comforteth and refresheth all those that are scorched with the heat of the sun so doth the grace of Gods holy spirit recreate all those distressed people that are scorched with the heate of troubles and afflictions or burned with the concupiscence of their sins Reason 4 Fourthly As the winde carrieth away the ship against the maine and mighty stream so will the grace of Gods holy spirit carry a man against the current of his naturall inclination Reason 5 Fifthly As the winde will passe unresistably so will the grace of Gods blessed spirit work its own effect and all the power of darknesse is not able to resist it and therefore he is compared unto a mighty winde because that as the mighty winde we read of in the sacred scripture did rend the Mountaines and break the rocks before the Lord Why the holy Ghost is compared to a mighty wind 1 King 19.11 so the grace of Gods holy spirit and the word of the great Jehovah is mighty in operation able to shake the stoutest the proudest man and to break in peeces the stoniest heart The gifts of the holy Ghost 1 Cor. 12.6 7 8 9 10 11. All these severall operations which this holy spirit worketh in the hearts of the elect and all those foregoing Titles and Appellations which the sacred scriptures do give unto the holy Ghost do certainly prove him to be the true and everlasting God Besides if wee further search the holy scriptures we shall finde that by the holy Ghost First The word of wisdome the word of Knowledge Faith Gifts of healing working of miracles Prophesie discerning of spirits diverse kindes of Tongues and the interpretation of Tongues c. is given Heb. 6.4 5. Secondly By him the godly are sanctified and the very Reprobates have a taste of heavenly gifts and of the good word of God and of the promises of the world to come Exod. 13.3 4 0. 1 Sam. 11.6 c. Thirdly By him all excellency in common gifts of Nature reason as strength courage arts and sciences Policy and government is given unto man yea unto many that never heard of our Lord and Saviour Jesus Christ Joh. 6.63 Joh. 14.17 Fourthly Influence perpetuall effectuall and vitall of saving grace from Christ is the head of every true member is given to beleevers 1 Pet 1.2 in which sence the world cannot receive or know the same Fifthly By the holy Ghost vertues charity constancy benignity faith goodness joy longanimity mildness modesty love patience Gal. 5.22.23 and peace of conscience are gotten with seven other principall vertues to wit wisdome understanding counsell fortitude knowledge godliness Isa 11.2 and the fear of God All these gifts being given by the holy Ghost do likewise prove him to be a God Many of the gifts and graces of Gods holy spirit are excellently well deciphered and set down unto us under the properties and conditions of those formes and figures wherein the holy Ghost did appear As First he appeared like a dove when he descended upon our Saviour Christ because his dove-like properties were to be shewed that hee was innocent meek and lowly in heart for as of all the beasts of the feild the little silly lamb is in most respects best qualified therefore is Christ call'd the lamb of God which taketh away the sins of the world So of all the fowls of Heaven the Dove in most respects is most excellent In what respects the holy Ghost is like a Dove For shee is annunciator pacis the messenger and proclaimer of peace she brought the Olive Branch unto Noah

be respected then the greatest Peer that is arrayed in gold and pearles if he be destitute of understanding Saint Basil saith Ille intelligens est Basil sup prov 1 qui secundum mentem rationem vivit he is an understanding man not which knowes things but which liveth according to the dictate of his reason and understanding which is an habit Per quem animus ea perspicet quae sunt by which the mind of man doth perceive and see those things which are principia intelligibilia Cicero in Rhetor l. 2. Aristot Aethic in l. 5. intilligible principles as Aristotle saith and Plato hath one excellent observation of the understanding Quód infinitam virtutem in se habet cum nec humana nec divina respiciens satiatur nisi infinitum Deum capiat qui capacitatem ejus ab eo manantem Mag. Mor. c. 34. Intellectus est habitus principiorum impleat infinitam that it hath a most large extent and is never satisfied with the knowledge of any hamane or divine things untill it layeth hold upon the most infinite God which hath enlarged that capacity unto our soules and is only able to replenish the same himselfe and therefore the more that any man understandeth the more he coveteth to understand untill he understandeth God The understanding how insatiable without which we understand nothing but are most truly compared unto the beasts that perish the whole world being no more able to satisfie our understanding then a peck of corn is sufficient to fill up all the Vast Regions that are under the circumference of the highest heaven For the understanding of naturall things indeed this eye of the soule is very peircing sharpe it s like the Eagles eye that can behold sub frutice leporem How sharp our understanding is in naturall things sub fluctibus piscem a hare lurking under the shrub and a fish playing under the wave we will presume to understand the times and seasons Intellectus est vis animi quae invisibilia perspicit Aug. de spiritu anima and the secrets of all Natures works heaven it selfe and all the host thereof is within the reach of our understanding it tells you how far it is to every sphere and it setteth forth the dimensions of every star even to an inch And yet blind man I dare be bold to say it that Aristotle himselfe that great Philosopher knew not all the knowable things in a straw Joh. 3.12 The least entity or invisible being not wholy known by any man and therefore if our understanding be so dimmed and so dulled that we can but scarcely perceive naturall things how shall we be able to understand spirituall which are supra intellectum humanum above all humane understanding because Reason cannot peirce into spirituall things yea all our understanding though it be the eye of our soule yet it is full of darkenesse How dull our understanding is in sprituall things and would soon bring us into the pit of ruin and destruction if the same were not Dei verbo directus spiritu divino illuminatus directed by Gods word and illuminated by this spirit of God which is the spirit of understanding so that indeed it is most truly said of Caelius Rhodiginus Ludovicus Caelius Rhodig leg antiq l. 3. c. 1. de intellectu agente passibili That although the soul of man needeth no other extrinsecall light but only that which is innate if negligence or vice did not corrupt the same to understand those things which are within it as is the soul it self powers habits faculties and all the vertue thereof yet Ad ea percipienda quae sunt supra ipsum to understand those things which are above it and do exceed all humane understanding indiget omnino anima irradiatione ab ipsâ luce veritatis primae The soule doth altogether require to be enlightned with the bright beames of of the first truth Our soules must be enlightned to understand God which is God himselfe or else man shall never be able to attain unto the least measure of the understanding thereof and this irradiation of light from God upon our soules to the inlightning of our understanding is called infusio gratiae ad divina contemplanda the infusion of Gods Grace to inable us to contemplate and to understand spirituall and divine things for we finde the very Apostles themselves could not understand the scriptures untill the spirit of God had opened their understandings Luke 24. 1 Cor. 2.14 because the carnall or naturall man cannot perceive the things of the spirit of God and therefore Saint Paul saith No man can say that Jesus is the Lord but by the holy Ghost no man can beleeve the incarnation passion resurrection and assension of our Saviour Christ and the rest of the mysteries of true Religion but by the speciall helpe and illumination of the spirit of God nay more Psal 119.18.34 verse 73 125.14● Rom 7.14 the Prophet David sheweth that we cannot understand the Law of God which seems to be plain enough without any secret meaning or hidden mysteries unlesse wee be guided enlightned by this holy blessed spirit who is the Instructer which teacheth us Joh. 14.26 16.13 Rom. 8.2 Joh. 6.63 Ezeck 47.1 Joh. 3.5 1 Cor. 3.13 Rom. 8.26 Joh. 15.26 the spirit of life which quickneth us the water which reneweth us the fire which inflames us the comforter which helpes us the Advocate which speaks for us and the everlasting fountain and spirit of Truth from whom all truth and celestial riches do flow unto us and by whom our infidelity is turned into faith our thraldome into freedome our poverty into plentie our barrennesse into fruitfullnesse our sorrow into solace our darknesse into light our misery into mercy our wearinesse into strength our mourning into mirth our death into life our affliction into glorification and our Hell into heaven yea finally by him the Angells are replenished Prophets inspired Scribes are instructed the word is quickned the Church sanctified the hardnesse of heart suppled the weaknesse of faith cherished the darknesse of the soule enlightned and the mist of discomfort dispersed so that by his presence darknesse is expelled and by his favour soules from death and hell are delivered CHAP. IV. OF THE TRINITY IN VNITY GOD is so wonderful saith Saint Gregory Vt semper debet confiderari per studium How comprehensible is our God Greg. in quadam homi●a Esa 6. Ambrose de spirit sanct l. 3 c 22. sed nunquam discuti per intellectum that hee ought alwaies to be considered and admired in our thoughts but never pried into by our understandings for as Saint Ambrose speaking of the Seraphims which Esayas saw both standing and flying saith Si volabant seraphim quomodo stabant si stabant quomodo volabant If they did flye how could they stand and if they stood how did they flye surely