Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	receive_v	18,187	5	5.7163	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02762	The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines.	Hart, John, D.D.; Dyke, Jeremiah, 1584-1639, attributed name.	1616 (1616)	STC 12891; ESTC S103842	61,708	194

and yet are farre from the wrath of God Minist 1. Those who neuer haue felt wrath but alwayes peace 2. Those who haue felt the tentations of despaire and doubting yet afterwards haue obtained peace 3. Such who feele a hardnesse of heart and can haue no present reliefe Schol. Who bee they who haue neuer felt wrath but alwayes peace Minister Those whom God at their first conuersion hath called with much sweetnesse in melting their hearts by little and little for their sinnes Next such on whom God hath powred out a sense of his loue working in them a perswasion of mercy with ioy renuing the minde working a study of holinesse a hatred of sinne and a loue of righteousnesse Schol. Who be they who haue found the tentations of despaire and doubting and yet thereafter haue found peace Minist Those whom God hath inlightned to see their sinnes and the wrath of God for them and haue bin terrified doubting of their saluation and election yet God afterwards shineth vpon their soules touching them with a sense of remission of sinnes election and glorie whereupon ariseth that peace of God which passeth all vnderstanding and that ioy of the holy Ghost vnspeakeable and glorious Schol. Who are those who feele the hardnesse of their heart yet are not able to shake off the same Minist Those who haue once felt that mollifying power of the Spirit that light which draweth the soule to see it selfe and it owne wildnesse to see also God in the face of Iesus Christ and yet in the present finde a kind of deadnesse within Scholler How may it be knowne that one is not vnder the wrath of God in such a disposition Minist First such a one must looke backe vnto his former experience remembring the dayes of old and the yeeres of ancient time and next againe vnto his present disposition Schol. What must the present disposition be Minister A sense of hardnesse deadnesse and blindnesse A sad heart for the absence of God with a longing for his blessed presence Schol. What must be the exercise of one in this estate Minst A labouring and striuing with the heart to attaine feeling Schol. Wherein must this strife consist Minist In a wrastling with God against the hardnesse of the heart in Prayer and Mourning Schol. But what if one be neither able to wrastle nor striue Minist Yet must hee speake vnto God and shew him the disposition of the soule intreating him to helpe it for his Christs sake Schol. What if one be not able to speake for burden and trouble of soule Minist Hee must grone vnto God hold vp the hands and eyes vnto him desire to desire vse the outward meanes though vnwillingly and with torment for when we are not able to vse our feeling the outward meanes may ease Schol. What comfort can this afford to any one since God will be worshipped in Spirit and Trueth which he in such a case is not able to doe Minister It affoordeth singular consolation 1. In that wee haue a feeling of our selues and our great miserie Next in that such a disposition is vnpleasing vnto vs. 3. In that we would gladly haue it made better 4. In that we feele there is no comfort in heauen or earth for vs vntill God come Schol. How should the soule rest in such a hard estate Min. 1. Rest in hope 2. Waite 3. Say vnto God Giue mee such a heart as thou desirest Lord and then require thou of me such a heart and such a worship as thou desirest Schol. Wherefore doth the Lord suffer his cildren to haue and feele hardnesse of heart Minst First that so much the better they may vnderstand how miserable by nature they are 2. That they may see where only helpe is to be found 3. That being humbled they may not bee lifted vp with spirituall pride Lastly that they may much esteeme and cherish the fauour of God when he commeth in the power of the meanes Schol. In such extremities at what times commeth God to the soule Minist Vnlooked for when we are at the brinke of despaire or else when we haue yeelded as ouercome and almost left desiring or then when hee giueth an earnest and violent desire which neither can nor will be satiate vntill he come Schol. Yet why suffereth the Lord his children many times to vse all the meanes and yet not to finde him in the meanes before hee come thus vnlooked for Minst That wee may know he onely commeth when hee will nothing mouing him but his owne good pleasure Schol. What should wee learne heereof Minist 1. Not to conclude reprobation because to our feeling wee find desertion 2. Not to measure mercy by our present feeling 3. To waite vntill he come though we cannot feele his presence if it were vntill the last gaspe Schol. What if in the meane time there be no other sense but of stinging torments and Wrath Minist Yet must wee make claime vnto his promises In wrath beseech him to remember mercie saying vnto him with Iob Lord although thou wouldest slay vs yet will wee trust in thee thus waiting vntill hee come not being hastie and then in his owne good time he will appeare to our comfort Schol. Who be they who feele no wrath yet remaining vnder the heauie wrath of God Minist First such as haue no effectuall calling from God 2. Such as haue neuer had any true sense of the bitternesse and grieuousnesse of sinne 3. Such as are not mooued with the loue of the trueth neither doe loue God or haue had any sense of his loue or the earnest of the Spirit Lastly all such who make a shewe of godlinesse but haue denied the power thereof Schol. How diuide you those who are in this estate Minist They are partly out of the Church and partly in the Church Schol. Who be they that are out of the Church Min. Those who haue not amongst them the profession of the true God as hee hath reuealed himselfe in his word Schol. Who be they in the Church that lye vnder the wrath yet feele it not Minister First those who professe without knowledge 2. Those who haue conscience without knowledge and holinesse 3. Those who haue attained light yet fight against their enlightning Lastly those who through the custome of sinne are hardned so as with greedinesse they runne forward in all outward and inward impieties God for the present hauing giuen them ouer to a reprobate sense Schol. How farre may one proceede in shewe of true profession and yet be vnder the wrath of God Minist First hee may haue a litterall knowledge 2. A temporall and Historicall faith yea and the faith of miracles 3. He may haue a sorrow for sinne 4. He may haue a desire of heauen 5. He may taste of the good word of God and of the powers of the

testifieth when hee saith Thy hand was heauy vpon mee day and night my moisture is turned into the drought of Sommer And againe There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer my head and as a mighty burden are too heauy for me My wounds are putrified and corrupt because of my foolishnes My reines are full of burning and there is nothing sound in my flesh yea hee further testifieth that the indignation of God lay vpon him Againe he saith Thy indignation goeth ouer me and thy feare hath cut me off Schol. Yet declare further how far may the Childe of God be cast downe feeling of Gods absence being in continuall vexation by the apprehension of his anger yet continuing the Child of God Min. First the Child of God may be driuen to such an extremity and narrow pinch that to his feeling God hideth his face from him the Lord reiecteth his soule and when he roareth crying out that he shutteth foorth his prayer Next to his sense feeling he will feele the God of heauen to be his enemies pulling him in pieces causing the arrowes of his quiuer to enter into his reines filling him with bitternesse and causing his soule to be farre from peace Againe the Childe of God to his feeling may through the affliction of his soule be at the brinke of despaire and at the point of death yea and from his youth suffer terrors doubting of his life Lastly the Child of God through the manifold tentations of his soule will be so deiected that when he prayeth his spirit will be full of anguish and vexation and agony thinking that God hath either forgotten to bee mercifull or that hee hath shut vp his tender mercies in displeasure that hee hath ouerthrowne and destroyed him on euery side that being gone God hath kindled his wrath against him Schol. Can the Childe of God after he hath felt terror become so senselesse that he will bee hardened from the feare and awe of the maiestie of God Minist He may as the Prophet Isaiah testifieth when hee saith Why hast thou made vs to erre from thy waies hardned our hearts from thy feare as also experience of the Saints of God in all ages witnes the same Schol. How farre may the Childe of God after his effectuall calling runne riotously in prophane loosenesse Min. First he may stray and fall away in his affections of loue and hatred Secondly hee may loose the reines in outward actions Schol. How may the Child of God degenerate in his affections Minist First his loue and obedience may grow cooler vnto Christ Iesus his hatred likewise of sinne may be diminished the loue of righteousnes be remoued a little and yet remaine the Childe of God As we see in Dauid a man after Gods owne heart and Peter Christs deare Apostle who thus for a while did fall away in their affections Schol. What are the degrees by which the Child of God commeth vnto this disordered riot and loosenesse in his affectiones Min. First he suffereth the presence of God to goe foorth of his heart and the minde to be blinded 2. Hee leaueth off seriously either to seeke God or to mourne for his absence 3. The vaile and snares of hardnesse of heart thus commeth vpon him 4. The heart becommeth senselesse and dead 5. The party thus lying open vnto tentation vnarmed sinne deceiueth with the enticements thereof defiling the affections perswading them to fulfill the lusts of the flesh 6. The sense of heauen and of hell become strangely decayed And lastly there may well abide a light to conuince and conuict the conscience thus defiled but no power to resist sinne in the act Schol. What should wee learne from hence Minist First to beware we loose not our peace and communion with God 2. To shun hardnesse of heart and blindnesse of minde 3. Not to suffer the conscience to be senselesse without feeling but euer to retaine a sight and sense of sinne and the terror of Gods wrath for the same with some measure of remorse and godly sorrow 4. To be watchfull that the vile bewitching pleasures of sin benumme not the conscience making it consent vnto such abhominations for if we so doe the strength of sinne will ouercome vs and by the righteous iudgement of God we shall fall into some great danger which although it bring vs not to hell shall be a staine in the conscience and as a thorne in our side all our life long Schol. Is it possible for the Childe of God to fall into such grosse sinnes as those who are ordained vnto destruction the sinne against the holy Ghost excepted Mi. Nothing more certain he may fall into the same sins and yet be no cast away Esau a Reprobate was a fornicator Dauid an Elect did commit adultery Lot an Elect was ouertaken with drunkennes incest so also was Noah with wine Peter an elect denied Christ and Ioseph did sweare by the life of Pharaoh so that he hath no freedome if Gods spirit be absent more then these not to fal into such grosse sins the sinne against the holy Ghost excepted Schol. What is the sinne against the holy Ghost Min. There are sixe names giuen vnto this great sinne 1. It is called a sinne against the holy Ghost 2. A blasphemy an impious blasphemy extreamely impious 3. A sinne that neuer shall be forgiuen 4. A falling away an Apostasie 5. A sinne against knowledge and conscience in great light in despite of the spirit of grace 6. A sinne vnto death Schol. Why is it so diuersly named Mi. Because God in his word hath beene pleased so to expresse the same vnto vs yet if we list to looke more neerely into the same we shall finde sundry causes 1. It is called A sinne against the holy Ghost Not in respect of the substance of the holy Ghost for the essence of the three persons is all in one and the same God nor yet in respect of the Person of the holy Ghost for whatsoeuer is done against any one of the persons is done against all three but it is sayd to be done against the holy Spirit because done against the immediate effect worke and office of the holy Spirit to wit against the shining light of the said spirit this light is indeed an effect of the Father and of the Son as well as of the holy spirit yet it is said to be against the holy Ghost onely because it fighteth against a speciall immediate worke of his against that light and worke of grace kindled by him 2. It is called a blasphemy an impious blasphemy extreamly wicked There be diuers blasphemies a blasphemy of men a blasphemie directly against the Sonne of man a blasphemy impious wicked such as was Pauls blasphemy

in their sorrow Miniis Bitternesse and a terror Sch. VVhence proceedeth this fearfull estate to their sense Minist Partly from a feeling of the absence of God and hardnesse of their hearts and partly in feeling the stings of a guiltie conscience Schol. How may one know himselfe to be in a good estate vnder such a disposition Minister First by his former experience that once hee did feele the sweetnesse of Gods fauour Next if in some measure how small soeuer he desire aboue all things in the earth the wonted presence of God Lastly if he waite and hope aboue hope that hee who hath once begunne will neuer repent him resoluing that though God should slay him yet he would trust in him Schol. What may we learne from this sort of disposition Minister First that by nature wee are separate from God and God from vs. Next that all Gods children vntill grace make a difference are as hard harted as any reprobats Schol. Seeing the wicked you say may haue a desire of heauen what difference is there betwixt the desire of the Elect and Reprobate Minist The desire of the Reprobat or of those in the state of reprobation before calling is meerely naturall such as was Esaws desire of the birth right and Balaams desire of the death of the righteous but the desire of the Elect is spirituall and heauenly Schol. How may we know when our desires are spirituall Min. First by the acknowledging of that which we chiefly desire Next of the end wherefore we desire it Schol. What is that which chiefely we must desire Minister God in Christ to dwell in our soules heere by his Spirit to sanctifie and quicken vs to raise vs vp againe in the great day transforming and making our vile bodies like vnto Christs glorious body to reigne with him for euer Schol. For what end should we desire this Minist Euen for God himselfe the end of all Schol. In desiring heauen what should we chiefely respect Minister Not so much our owne ease as that being freed from sinne in holinesse and ioy with vnspeakeable loue as a vessell full of glory wee may prayse and magnifie God for euermore Schol. Seeing the reprobate may haue a certaine sort of feeling how may we discerne whether our feeling be that sense which is peculiar to the Child of God or not Minist By the Spirit of adoption Schol. Which be the sure markes and fruits of Adoption in vs Min. Perswasion of the loue of God towards vs of our Election Redemption and Glorification ioy flowing from this feeling with increase of perswasion and peace which passeth all vnderstanding Schol. Yet what if the soule haue no such disposition Minist Yet must wee looke backe vnto what wee haue felt Next wee must see what wee desire to feele and further what wee hope to feele Scho. How may one know whether as yet he hath euer had any feeling Minist Hee must looke if euer in laying sure holde of Christ his soule hath beene filled with a spirituall sweetenesse aboue all the pleasures of Nature which in some measure hath left a seale and stampe of heauen in the soule that hath thus inabled him to discerne betwixt an absence and a presence of God so that hee is alwayes ioyfull when hee hath any feeling of Gods loue by the contrary euer sad and heauy for his absence Schol. Yet seeing the wicked may haue an inward restraining vertue to curbe sinne and an outward conformitie with the law of God how may it be knowne whether one hath a restrayning vertue onely or the renuing vertue of the holy Spirit Min. This is most easie to discerne Scho. Explaine your meaning Minist The first internall worke of the Spirit is a sight of sinne which offends the Maiesty of God a sight also of God who hath beene offended Next a secret sorrow proceeding from a hatred to sinne with a loue of that glorious offended Maiestie prouoked then a true desire to be freed of sinne with a louing heart and earnest desire to loue God for himselfe Further also a purpose and resolution to consecrate our secret thoughts will and affections vnto his holinesse as a liuing sacrifice A strife also against all the pleasures and occasions of sinne with an indeauour to keepe our thoughts and affections stedfastly vpon God and his will Lastly as the minde naturally strais from God the will being peruerse and the affections disordered if there be then a sting in the conscience bringing true remorse these be signes of the operation of the true Spirit by his renuing grace Schol. Seeing the worke of the spirit is a thing sensible which is felt in his renuing vertues in the slaughter of sinne and reformation vnto newnesse of life what if all this while one feele nothing but the growth of sinne hardnesse of heart and blindnes of minde Min. First he must see if he be able to discerne his sinne blindnesse and hardnesse of heart 2. Looke if hee secretly mislike the same 3. Marke if he would willingly wish it remoued 4. Consider if he haue desire to vse or any way wish he might vse the means though to his feeling he is no way able to vse the same 5. Looke backe if at any time God formerly did euer giue him grace to beleeue in him for that present without any sense or feeling euen when not being able to pray in languor patience and hope hee waited for Gods presence 6. Consider if after earnest prayer and sorrow for sinne at any time hee hath found light ioy peace a perswasion of mercy with some softnesse of heart the power of sinne abated Lastly if hee find this continually before his eyes The good which I would I doe not but the euill which I would not that doe I. Scholler Declare vnto me then some markes of the renuing Spirit Min. A loue of God and his image for his owne cause being goodnesse and loue it selfe Then an vnfained hatred of that which offendeth God Lastly a misliking of our owne euill heart with a true thirst and hunger to haue it made better Sc. Can a Reprobat haue these markes Minist No. Scholler How so Minist Because they be the markes of Election and are wrought by the Spirit of Adoption which a Reprobate cannot receiue Schol. Who are they who feele the wrath of God and shall also perish in the same wrath Minist Those whom God in his iudgement wakens giuing the conscience ouer to find the deluge of torments the sting of reprobation withdrawing from them his Spirit either to seeke mercy truly or to beleeue that there is any mercy for them so despairing Schol. When doth the Lord waken such wicked men to feele these horrors of conscience Minist Some sooner some later some longer before their death as Cain some againe immediatly before their death as Iudas Scho. What kind of sense

store of all manner of grosse abominable actions whether if Christ were now amongst vs visibly they would set to their hands and help to crucifie him again Whether their temporall be turned into a final Apostasie which is only a time for the whole Church to iudge thereof Finally whether they be transformed in a manner into the very diuell So partaking of his light knowledge malice and diuellish nature all which properties to bee in them none but by aduice of the diuell in the furie of a strong tentation will dare to affirme so that by tha time these questions haue beene pressed and their contrarie lying shifting Sophisticall answeres obiections and euasions refuted and discouered it is likely by the grace of God and the other meanes that the fury of the temptation will diminish and their iudgements be somewhat enlightened Since it is a trick of the diuell in temptation chiefely when he is ayded by melancholly to make our least sins our greatest and our indifferent sins the sin against the holy Spirit Therefore now to conclude this point all such poore sinners who either feare to haue committed or to commit this sin not hauing the fore-named properties for some or a fewe of them will proue nothing may cheere vp their faint-ding spirits and lift vp their feeble falling hands weake knees making straight steps vnto their feete as the Apostle speaketh least that which is halting be turned out of the way For their sin is farre farre farre and not neere this most fearefull extreamely impious blasphemy vnto which repentance is denied farre from this finall Apostasie and wilfull malicious sin against knowledge and the conuincing coole well-aduised light of conscience Farre farre not neere this sinne vnto death called The sinne against the holy Ghost and therefore may and ought boldly to vse all the holy meanes appointed of God to attaine the assurance of saluation Schol. But to returne to our former purpose how commeth it to passe that the children of God fall into such grieuous sinnes grace by the holy Ghost being begun in them Mi. Because they nourish not the grace of God but suffer the power of sinne to ouer-rule them Schol. After what manner doe the degrees of sinne growe vpon the Elect Minist First the minde is blinded the will peruerted and the affections corrupted with the desire of the pleasures of sinne 2. The graces of the holy Spirit are quenched by the entertaining of worldly lusts 3. The inward restrayning grace being away and so the heart defiled with vncleannesse the members of the body which are now become the weapons of vnrighteousnesse hauing no power to resist doe yeeld and fulfill the will of the flesh Scholler What may wee learne from hence Minist First to take good heede and beware of the first motions of sinne Next warily to entertaine grace both in flying all occasions of wickednesse and entertaining all holy exercises thereby preuenting hardnesse of heart blindnesse of minde and deadnesse of Spirit Further to haue a continuall battell against the vildnesse of our inward lusts Lastly although the flesh refuse to fight yet to be constant and neuer giue ouer striuing if it were but with one sigh vnto God from the sense and burden of corruption Schol. What is the disposition and state of the childe of God when he sinneth in the afore-said manner Mini. He is senselesse either of the ioyes which he once felt or of the terrours wherewith his soule once was pierced because hee hath quenched the Spirit Next the loue of sinne preuaileth against that loue which formerly he had of God Then the heart is hardened in which although there abide a memorie of wrath yet there remaineth no terrour to be as a bridle to curbe and restraine sinne Further there is a sluggish vnwilling carelesnesse in performance of all spirituall excercises he hath then no pleasure in prayer reading or hearing of the word c. Last of all those small sinnes which before hee made conscience of he will neither account so much of them nor of greater sinnes as before hee did of euill thoughts Schol. What is the cause heereof Minist First an inward desertion of the Spirit Next the tyrannie of the flesh in the lusts of it Scho. What causeth the Spirit of God to withdraw himselfe Min. Sinne and impenitencie Scho. What maketh the affections to be thus vile Minister First a distaste of the meanes of Grace 2. Pleasure in vnrighteousnes Schol. Doeth the childe of God sinne as freely and as senselesly as the wicked and reprobate Min. Before he be called he may Sc. But after effectuall calling will he sinne as freely and loosely without conscience as the wicked Minist As concerning the vnrenewed part Sch. How is it possible that the childe of God being effectually called can fall seeing he hath the Spirit of God Minist By reason of the weakenes of grace and strength of corruption Then because the child of God suffereth the heart to goe loose without laying any imposition and burden vpon the same either of terror or inward strife by holy exercises of the minde or outward lawfull imployments of an ordinary calling Scho. What necessitie is there of this burdening the heart Min. Because the heart is neuer idle but in continuall motion therefore when we ouercome it not with good things it being now bent vnto all euill or when in striuing wee are not equall vnto it It ouercommeth vs making vs to fall shamefully Schol. Doth the childe of God for all this sinne so freely that he escapeth in the meane time vnchallenged Mini. No for in the time of his sinning hee hath a reprouing accuser within him Schol. What in this doth the renewed part Minist It will not suffer him to take his full swinge in him but hee is displeased with it It admonisheth but is not hard It opposeth it selfe but hath no force to controle command or restraine but is ouercome by the olde flouds of filthinesse of the vnrenewed part And thus it lyeth as it were smoothered drowned quenched and so the Spirit commeth to be grieued Scholler Now tell me if the child of God can fall after that hee hath receiued great comfort Minist He may for Peter after that he was ouershadowed on the Mount did fall grieuously denying and forswearing Christ And also afterwards when hee had receiued a farre greater measure of the Spirit did not only dissemble himselfe but also drew Barnabas in the same hypocrisie Scholler Can the childe of God after that hee hath beene heauily cast downe with terror fall againe Minist He may so Ezechias after he had bin greatly terrified did fall so did Dauid in numbring the people Scholler Why suffereth the Lords his Saints to fall thus Mini. First to teach him that standeth to take heed least he fall Secondly to shew vnto the Saints their owne weaknesse 3. To teach them to entertaine