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	temple_n	7,031	5	7.9574	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69130	The Christian mans walke with the most regardable and remarkable steppes thereof, the true rule according to which, and manner how we must walke: shewing the infallible properties of the children of light. Newly published by the author Nathanael Cole, Preacher at S. Leonards Bromley in Middlesex, on the backside of Stratford-Bow neere London.	Cole, Nathaniel, 1584 or 5-1626.	1624 (1624)	STC 5534; ESTC S115975	148,624	710

are conuerted to the faith without which it is impossible to please God Hebr. 11. 6. as knowing and taking it for granted that others cannot possibly know or discerne or iudge of by experiēce what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture The wicked please not God and are contrary vnto all men 1. Thess 2. 15. They that are in the flesh cannot please God Rom. 8. 8. The naturall man cannot perceiue the things of God 1. Cor. 2. 14. And the reason is because their vnderstanding is darkened through their ignorance Ephes 4. 18. Darkenesse hath blinded the eyes of their mindes 2. Iohn 2. 11. They liue in impenitencie and vnbeliefe whereby they are so farre from poouing what is pleasing to God as on the contrary they treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. Againe hee on the other side that is truely conuerted and regenerate by the Spirit of God vnto newnesse of life is the onely man that can and doth please God For first he is in Christ in whom God is wel pleased with him Secondly it is sinne onely which displeaseth God but hee that is borne of God sinneth not doth not commit sinne that is hee liueth not in sinne as the wicked he delighteth not in sinne sinneth not against conscience and knowledge of set purpose wittingly and wilfully giuing himselfe ouer as seruant to sinne with full consent and swinge of will for his seede remaineth in him neither can he so sinne because hee is borne of God 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that euill one that is the deuill toucheth him not 1. Iohn 5. 18. Thirdly The regenerate man is of God and the childe of God for hee that doth righteousnesse is borne of God 1. Iohn 2. 29. and hee that loueth is borne of God 1. Ioh. 4. 7. whereas the vnregenerate doth not righteousnesse neither loueth his brother and so is not of God but a childe of the deuill 1. Iohn 3. 10. Lastly The regenerate hath the Spirit of God in him dwelling in him and ruling him and so beeing led by the Spirit he is the Sonne of God Rom 8. 14. But the wicked haue not the spirit Iude Epist Verse 19. and so hauing not the spirit are none of Gods Rom. 8. 9. All which confirme this doctrine that first a man must be regenerate and conuerted and enlightened by Gods spirit be light in the Lord and a childe of light before he can see what Gods will is or prooue what is acceptable or pleasing to the Lord. Vse This teacheth vs aboue all things in the world to labour for the grace of regeneration and neuer to bee at quiet till we finde by good experience that wee haue our part in the same A necessary grace it is both in regard of this life and the life to come First for this life without it we can bring forth no good fruits of an holy life wee can doe no good worke acceptable or pleasing to God An euill tree cannot bring forth good fruit Math. 7. 18. Therefore Paul saith Wee are created in Christ Iesus vnto good workes Ephes 2. 10. where the Apostle sheweth that good workes are done onely of them which are iustified regenerated and made new creatures in Christ The person must first be good before the worke can be so The person iustifieth the worke not the worke the person and God respects not the worke so much as the worker whose person is iustified and accepted as righteous in Christ Secondly Regeneration is needfull for the life to come For flesh and bloud cannot inherite the Kingdome of God 1 Cor. 15. 50. Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Iohn 3. 5. Consider this seriously And because it is so necessary that euery one may rightly conceiue of it and approoue it in himselfe obserue it briefly in these particulars First whosoeuer thou art approoue vnto thy selfe thy Election as Saint Peter saith Make your calling and election sure 2 Pet. 1. 10. For onely the Elect are regenerate because 1. they onely are called out of the world vnto Christ effectually and they onely iustified now Iustification is neuer separated from regeneration 2. onely the Elect are belieuers Acts 13. 48. As many as were ordained to eternall life belieued Wherefore Saint Paul cals it the faith of the Elect Tit. 1. 1. But onely belieuers are regenerate Ergo onely the Elect 3. Onely the Elect are blessed in Christ with all spirituall blessings Ephes 31. 3. Regeneration is one of the maine spirituall blessings Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen But the Elect only enter into the kingdome of heauen Ergo. From all which may be concluded that those that can finde and feele themselues regenerate haue in themselues a certainty of their Election and an infallible testimony of their owne saluation Secondly consider rightly what must be regenerate and renewed some hold onely the inferious part the body but this is contrary to that Be renewed in the spirit of your minde Ephes 4. 23. some from that saying hold the contrary onely the minde is to be renewed in this life and the body at the resurrection confirming their opinion from the words of GOD and Dauid I will take away the stony heart and giue you an heart of flesh Ezech. 36. Create in me a cleane heart Psal 51. where say they mention is made onely of the heart I answere Regeneration or Renouation is begun in the minde and the minde in the first place and principally is regenerate but to deny the body to be partaker of this present renouation in this life is to goe expresly against holy Scripture and is condemned by the experience in holy men and such as are regenerate Our sauiour Christ saith speaking of the whole man Except a man be borne againe Iohn 3. 5. Totus homo quia totus Caro natus whole man because the whole is flesh borne Secondly Saint Paul saith Our bodies are the temples of the holy Ghost 1 Cor. 6. 19 but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified Thirdly our bodies are the members of Christ 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit they cannot be called the members of Christ Fourthly Sanctification is Regeneration ●●●●es are sanctified 1 Thes 4. Ergo Fiftly Paul prayeth to God to sanctifie them wholy throughout in soule spirit and body 1 Thes 5. 23. Thus the whole man in this life is regenerate yet but in part not perfectly the beginning being in the heart and minde from whence the efficacy of the spirit is deriued into the body for as out of an euill heart proceede many prauities and euill things which defile the body Math. 15. So out of a good

is pleasing to God first Custome in sinne Ier. 13. 23. The customary sinner cannot possibly in regard of humane power doe any good secondly Pride and Ambition Psal 10. 4. The wicked through the pride of his countenance will not seeke after God God is not in all his thoughts thirdly Loue of this world with the pleasures profits and vaine delights thereof 2 Tim. 3. 4. Wicked men are louers of pleasures more than louers of God Thus 2 Tim. 4. 10. Demas forsooke Paul and fell away hauing loued this present world Saint Iames saith Chap. 4. 4. The friendship of the world is enmitie with God whosoeuer therfore will be a friend of the world is the enemy of God And Saint Iohn telleth vs plainely 1 Ioh. 2. 15. If any man loue the world the loue of the Father is not in him fourthly Bad Company this we ought to shunne as the poison and bane of our soules if euer we would please God and be ●ccepted of him Saint Bet. 2 Epist at large describes the wicked and amongst the rest saith They cannot cease from sinne beguiling vnstable soules Verse 14. and allure others through the lusts of the flesh Verse 18. Beware least ye being led away with the error of the wicked fall from your own stedfastnesse 2 Pet. 3. 17. Wherefore saith the Lord 2 Cor. 6. 17. 18. Come out from among them and be ye seperate and touch not the vncleane thing and I will receiue you and will be a Father vnto you and ye shall be my Sonnes Daughters saith the Lord Almighty Loe here how wee may be receiued into Gods fauour and be accepted of him as his owne children viz. by forsaking the company of wicked vnbelieuing Infidels vnrighteous idolaters drunkards whoremongers and the like of whom mention is made Verse 14. c. Therefore Paul hauing described the wicked by sundry Titles at large 2 Tim. 3. giueth vs this Exhortation From such turne away Verse 5. To these we may adde 1. Selfe-loue 2. Worldly Cares 3. Hypocrisie 4. Intemperancie 5. Delight in any one sinne 6. Carnall securitie 7. Dominion of Sinne. 8. Contempt of Word Sacraments 9. Neglect of holy duties and the like By all which it is manifest in holy Scripture that who so liueth in these or any of them cannot possibly prooue or approue what is acceptable or well pleasing to the Lord. Thus much of the Lets Now of the Meanes and Helps which may further vs in the performance of this duty The Meanes and Helpes are these either Outward Inward First The Outward Meanes is the Word of God either read or heard preached Herein wee may see whatsoeuer good duty is commanded whatsoeuer sin is forbidden what we should do to please God what we should not doe to displease him Here are dueties publike or priuate both cōcerning God our selues or others Here are sinnes forbidden both against God and man either our selues or others Sinnes of impiety against the first Table of vncharitablenesse against the second Sinnes reigning sinnes lesse reigning Sinnes of omission of commission Sinnes inward or outward Sins in thought word or deede Sinnes open and secret c. Therefore saith our Sauiour Christ Search yee the Scriptures for they are they which testifie of mee Iohn 5. 39. Wherein when yee reade yee may vnderstand Ephes 3. 4. To the Law and to the testimony Esa 8. 20. Let the Word of God dwell in you plenteously in all wisedome teaching and admonishing your selues Coloss 3. 16. Therefore I say to all as the Prophet Esay Seeke yee out the booke of the Lord and reade Esay 24. 16. Secondly Another Means is feruent and effectuall prayer this is very necessary and must concurre with the former both before and after reading or hearing for God giues the blessing vpon the Word which blessing is obtained by prayer This Dauid knew well which made him pray so often Lord teach mee thy way Teach me thy statutes Giue mee vnderstanding Make mee to vnderstand the way of thy precepts Teach mee good iudgement and knowledge and the like as wee reade often in the Psalme 25. and Psalme 86. and often Psalm 119. and many other Wee must know that wee may bee enabled to see and doe what is pleasing to God and that wee may haue more and more vnderstanding in the wayes of godlinesse and therefore wee must pray with Dauid in the sence of our owne weakenesse Open mine eyes O Lord that I may see the wonderfull things of thy Law Psalm 119. 18. If Dauid so worthy a King so great a Prophet so wise so learned had neede to pray thus much more then haue wee cause who come farre short of him Let vs therefore confesse our owne weaknesse and bee resolued of the truth of Pauls words that we know nothing as wee ought to know 1. Corinth 8. 2. and pray wee with Dauid heartily Teach mee O Lord to doe the thing that pleaseth thee to doe thy will Psal 143. 10. Thirdly Obedience to Gods will This is a Meanes to know and discerne of what is pleasing to God for by this obedience wee shall bee able to trie the Spirits and iudge of rightly whether it bee from God or man which is taught vs and so being Gods to receiue it and practise it and so to doe Gods will If any man will doe Gods will hee shall know of the doctrine whether it bee of God c. Iohn 7. 17. Fourthly The worthy receiuing of the Sacraments especially the Lords Supper is a great Meanes to please God viz. when it is done with due preparation aforehand and with all deserued praise and thankesgiuing to God for the wonderfull worke of our Redemption when it is done with vnderstanding and knowledge of the mystery of Christ his Passion when it is done in faith in Christ repentance for sin and in loue to God and charitie towards men Thus we doe performe an acceptable seruice are confirmed in grace and doe offer to God a sacrifice of righteousnesse with which GOD is alwayes well pleased as Dauid saith The Lord is pleased with the sacrifices of righteousnesse Psalm 51. Who so offereth God prayse glorifieth him Psam 50. 23. I will prayse the Name of God and magnifie him with thanke●giuing this also shall please the Lord. Psalm 69. 30 31. Lastly The Inward Meanes is the holy Spirit of God which doth second and make powerfull the word in our hearts it helpeth our weakenesse it enlightneth our vnderstanding it sanctifieth our affections it regenerateth our wills it reneweth our minds it instructeth and teacheth vs the wayes of God and guideth the whole man according to the will of God whereas wee of our selues are not able to thinke a good thought as of our selues 2. Cornthi 3. 5. Thus the Spirit helpeth our infirmitie Rom. 8. 26. The holy Ghost shall teach vs all things Iohn 14. 26. Hee is the Spirit of trueth and testifieth of Christ Iohn 15. 26. This Spirit will guide vs into

heart proceede good workes of the spirit for the good of the body to keepe it pure vndefiled vnpoluted honest chast temperate c. All which should teach vs to haue a care as well of the body as the soule that both be regenerate and sanctified For Christ hath bought both body and soule therefore we must glorifie him in both because they are both his Co● 6. 19. 20. And hence I conclude that in vaine doe they boast of the Renouation or Regeneration of the heart and minde whose bodies doe abound with most abhominable wickednesses as drunkennesse surfeiting adultery fornication vncleanenesse filthy lusts swearing cursing lying slandering backe-biting murther theft and the like Marke this well Thirdly consider the Author of this grace that is God the Father Sonne and holy Ghost it is with our Re-creation or Regeneration as in our Creation both from the whole Trinity Opera Trinitatis ad extra sunt communia i. e. The workes of the Trinity from without or externall workes are common to the whole Trinity Thus Regeneration is called a creation Ephes 2. 10. and the Regenerate man is called a new creature Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine no humane worke from heauen not from earth As the Creation is from the Father by the Sonne in the holy Ghost so by way of excellency Regeneration is to be attributed to God the Father and we are regenerate in Christ Ephes 2. 10. by the holy Ghost Iohn 3. 5. Therefore Paul cals it the new man which is created after God Ephes 4. Yet so as God requires meanes on our part for the continuing and consummating of the same Therefore Paul bids vs bee renewed in the spirit of your minde From all which I gather three Conclusions 1. That the Sonne and holy Ghost regenerating are true and very God against Ariaus 2. That all our saluation is freely of God and his worke not in our power or strength against Pelagians 3. that wee must earnestly begge it of God Psal 51. 10. Fourthly consider wherin Regeneration consisteth the patterne of it and the parts of it 1. It consisteth in two things the one is the the deposition or putting off the old man the other is the induition or putting on the new man both are two-fold first the putting off the old man of sinne and the putting on of the righteousnesse of Christ this is begun in this life and perfected after death of this Saint Paul speaketh Ephes 4. 22. 23. 24. That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and that yee put on that new man c. Secondly the putting off the old man of mortality and the assuming or putting on immortality and that glorinous resurrection to life eternall This wee are with patience to hope and waite for of which Saint Paul speaketh at large in 1 Cor. 15. The body is sowne corruptible c. And as we haue borne the image of the earthy so shall wee beare the image of the heauenly But in the Doctrine of Regeneration the former is properly meant 2 The patterne of this grace that is Christ his righteousnesse and holinesse this is the very idea of our spirituall and celestiall natiuity in him it was most absolute and perfect but in vs in this life most imperfect Thus as Christ died and rose againe for vs so wee should die vnto sinne and rise againe to newnesse of life Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure 1 Iohn 3. 3. as in quality and conformity but not as in equality There is a corruption of nature the one which is sinne the other is the punishment of sinne The punishment of sinne Christ had as infirmity of the flesh imbecillity of nature and death this hee put off by his death and put on the new viz. glory of immortality in his resurrection but we must put off both corruption of nature Wee must alwaies haue our eyes bent vpon Christ and labour to faction here in this world life is either lost or kept or saued If then there be no place of repentance after this life then none for regeneration for what is repentance but the change and renouation of the minde To this purpose saith Christ Worke while it is day the night commeth when no man can worke Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate namely in this life of water and the holy Ghost hee cannot enter into the Kingdome of heauen All which must teach vs first to looke about vs while we haue time for that counsell to put off the old man and put on the new is not giuen to the dead but liuing this life is the onely time for this doctrine not after death secondly it condemnes the Papisticall fable of Purgatorie fire wherein they say the soules of the dead shall bee purged in another world wheras the bloud of Christ is the onely purgation for sinne 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church c. Ephes 5. 25 26. Sixtly Consider the Meanes by which Regeneration is wrought They are either Outward or Inward Outward as 1. the Word 2. The Sacraments 3. Ministers of the Word Thus saith Christ Now are ye cleane through the Word Iohn 15. 3. So for the Sacraments especially Baptisme Christ doth sanctifie and cleanse his Church with the washing of water by the Word Ephes 5. 26. not outward Baptisme but inward saueth yet outward must be vsed as a Sacrament and signe of the inward Baptisme saueth vs not the putting away of the filthinesse of the flesh but the answere of a good conscience toward God 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration According to his mercie God saued vs by the washing of regeneration Titus 3. 5. The Ministers of the Word also are Meanes as Paul saith I haue begotten you in Christ 1. Corint 4. 15. that is Ministerially The Inward Meanes are two 1. The Spirit on Gods part 2. Faith on our part The nearest cause of Regeneration is the power and efficacie of the Spirit diffused into our hearts Hee saued vs by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. So wee reade of Faith God purifieth our hearts by Faith Act. 15. 9. Seuenthly Consider the end of Regeneration The end is either Principall or Subordinate The chiefe end is that such as are regenerate may reigne with Christ in heauen without which none shall For the fearefull vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall haue their part in the lake that burneth with fire and brimstone which is the second death Reuel 21. 8. And there shall in no wise enter into the holy Citie any thing that defileth neither whatsoeuer worketh abomination or maketh a lie vers 27.