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	trinity_n	7,211	5	10.1332	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28823	The triumph of faith over death, or, The just man's memoriall compris'd in a panegyrick and sermon, at the funerall of the religious, most learned Dr. Combar, late master of Trinity Colledge in Cambridge, and deane of Carlile / delivered in Trinity Colledge chappel, by R.B. ... the 29. of March, 1653.	R. B. (Robert Boreman), d. 1675.	1654 (1654)	Wing B3762; ESTC R17491	31,312	50

whilst you live may truly be said to be dead because they have the Seale of Death as it were stampt upon them being by reason of sinne Aug. lib. 1. de peccatorum meritis c. 4. mortis necessitati facta obnoxia ut quasi jam habeantur dicantur mortua So St. Augustine where he affirmes against the Pelagians and Philosophers that if man had not sinned he should not have died out of any necessity of nature as they maintained and with them Eugubinus upon the second of Genesis Against these we must assert with the forenamed learned Father Corpus mortale non moriturum si nimirum in Innocentiâ persisteret nunc autem post peccatune mortuum Aug. Ibid. That man before the fall had a mortall body yet so that he should not have died if he had persisted in innocency but now being wounded by sin it is a dead body and fraile Man a composition of Sinne Death and Misery The Text doth branch it selfe into these two Generalls First Suppositio Secondly Positio a Supposition and a Position or positive assertion If the Spirit c. Here is the Supposition He shall quicken c. This the Position In the first Generall I shall unfold or open these foure particulars First Quis. Secondly Cujus Thirdly Quare Fourthly Quid. Who this Spirit is Whose Why called Spirit and what is meant by his dwelling in us If the Spirit of Him c. In the second Generall observe with me these two parts First Quis fructus inhabitantis spiritus The fruit or benefit of the Spirits dwelling in us Secondly quomodo aut per quem accrescit nobis How or by whom it is derived and conveyed unto us our mortall or dead bodies shall be quickned or raised to life by the power and efficacy of the same Blessed Spirit He that raised up Christ from the dead c. I shall lead your Meditations through these six stages and begin First with the Quis who this spirit is And whilst I undertake this and my next laborious task I shall implore that holy spirit in the words of Divine Nazianzen Orat. de Spir. San 1. defending the Deity of the Holy Ghost against the Macedonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit in my Text we must not understand with the Macedonians and Socinians who joyne issue in their impious Heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is in the Socinian Catechisme virtutem ceu efficaciam quâ homines fideles sanctificantur Divinis usibus consecrantur A bare action efficacy or power of God in the Hearts of Men sanctifying their natures and consecrating them to Divine uses This was the cursed Opinion of Samosatenus concurring herein with the forenamed Hereticks but by the spirit you must conceive the third person of the glorious Trinity who with the Father and the Sonne is the same in the Essence of the * 〈…〉 3 Deity and most powerfull dignity And therefore the Scholemen conclude that this Holy spirit is the Third Person Non gradu sed ordine The third in order not degree the third non naturae diversitate aut Majestatis inaequalitate sed susistendi ordine because He is equall to the Father and the Son as in Being or Nature so in Power and Majesty Revel 22.1 We reade in the Apocalyps that St. John saw in a Vision a pure River of living Water or water of life cleare as Christall proceeding out of the Throne of God and of the Lambe that pure River of living water what is it sayes Justin Martyr but the everliving most pure and loving spirit John 7.30 who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Water John 7. and proceeds after an ineffable manner from God the Father and the Sonne Aug. who is Agnus et Leo a Lamb and a Lyon a gentle Lambe to the Saints and a feirce Lyon to his Enemies This forenamed Justin Martyr adds and sayes As a River is of the same nature with the fountaine from which it proceeds so the Holy Ghost doth so proceed from the Father and the Sonne that He partakes of the same nature and Essence with them as is evident first by all those Divine properties which are ascribed to Him equally with the Father and the Sonne viz. Gen. 1.2 Psal 139.7 1 Cor. 2.10 Psal 33.6 Es 61.1 1 Cor. 12.4.12 Eternity Omnipresence and Omniscience Secondly by his Divine workes as Creation the mission or sending of Christ The gifts of Tongues and Miracles There are diversities of gifts but the same spirit To another is given the working of Miracles c. All these things worketh that one and the selfe same spirit 2 Part. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consubstantiality of the Holy Ghost with the other two Persons is confirmed by the next which is the second particular of my Text the Cujus Him If the spirit of Him c. Him that is the Father and the Sonne as God who by the power of the God-head raised himselfe as Man Hee was quickned by the spirit 1. Pet. 3 1● that is by the strength or vertue of the God-head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theophylact The Holy Ghost is said to be the spirit of the Father and the Sonne because he proceeds from both which is an Article of our Creed The manner of which procession if I should goe about to declare out of the Fathers Schoolemen and other Moderne Writers I might either speake and not be understood or seeme not to understand what I speake their termes are so obscure and the modus of it so difficult Onely this I shall commend to your better understandings thus much you must know and believe against the Pneumatomachists that this Procession of the Holy Ghost from the Father and the Sonne denotes his Communion with both in the Essence or Substance of the Deity that he is as Beza observes from this place Verus deus a true Consubstantiall God who together with the Father and the Sonne as it is in the Athanasian Creed is for ever to be worshipped and glorified As for those Racovian Hereticks the Socinians in Poland and their English followers the Crellianists who maintaine the contrary Coriolan Epit. Concil I heartily wish they may not finde in their Soules and Bodies the weight of that heavy curse in the * This councell was held under Pelagius the second 589. Toletan Councell pronounced against the Adversaries of the Holy Ghost it is this Quicunque spiritum sanctum non credit aut non crediderit a Patre Filio procedere eumque non dixerit co-eternum esse Patri Filio Co-essentialem Anathema sit i. e. Whosoever doth not or shall not hereafter believe that the Holy Ghost proceedes from the Father and the Sonne and shall not say he is Co-eternall and Co-essentiall with the Father and the Sonne let him be accursed The third Particular proposed 3. Part.

and now briefly to be discussed is Quare why this third Person in the Trinity is called spirit I answer for these three Reasons First Ratione Essentiae by reason of his Essence or being which is spirituall incorporeall and invisible God is a Spirit John 4. John 4 2● Here spirit is taken not personally but essentially as it is common to the three Persons in the God-head God is a Spirit and the Holy Ghost is perfect God Secondly ratione Divinae operationis He is called spirit in regard of his Divine operation because He as as it were spirat breatheth and that immediately into the hearts of Men good motions tending to God and savouring of Holinesse Whatsoever Gifts and Graces we have they are all as it were by a breath insensibly and irresistibly blown into and wrought in us by this one blessed spirit of Grace who divides to every man severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he pleaseth Nazi 1 Cor. 12.11 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieth these foure Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gives Grace to whom he will what he will for quantity when he will for time and where he will for place This wind bloweth where it listeth c. Joh. 3.8 Thirdly Ratione aequalitatis cum Patre Filio by reason of his equality with the Father and the Sonne and this is evidenced by that sweete promise of our Saviour I will pray the Father John 14.16 and hee shall give you another Comforter upon which Text Greg. Naz. has this learned Glosse which makes for our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This terme Another denotes his equality with the Father and the Sonne in Majesty and Power and because He is God He therefore with the two other Persons is to be prayed unto and praised for Mercies and Graces which flow into our Soules from the everlasting spring of his Divine and inexhaustible fulnesse Luke 11.20 To this end too and for this cause he is call'd the Finger of God Luke 11. If I by the Finger of God c. which is explained Mat. 10.28 Mat. 10. If I by the spirit of God on the former Text Beza has this glosse he is called Gods Finger Quia est Patris Filii co-essentialis virtus per quem exerit Dominus virtutem suam because he is the Co-essentiall virtue of the Father and Sonne by which both these shew their power of working grace in the hearts of men Exodus 31.28 The two Tables of Stone are said Exod. 31. to have beene written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Finger of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Finger in Hebrew comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pingere to Paint Ambr. Hexam c. 8. Pictu● es ò homo pictus à Domino De●●●o noli bonam delere picturam c. Thus by the Holy Ghost by the Ministery of this blessed Spirit does God draw the lines of vertues upon the Soules of his Elect and layes upon them the colours of his Grace whence it is as St. Ambrose notes that their Soules are perfect Pictures of the Almighty God and of their Lord Christ and both Soules and Bodies Temples of the Holy Ghost which invites me to treate of the fourth and last Particular of the first Generall i. e. Quid what is meant by the Holy Ghosts dwelling in us And because the Spirit is all the evidence we have for Heaven and happinesse 4. Part. and all our hope of blisse depends upon our having of it I shall first open the point first in Generall secondly in Particular by explaining the termes or rather phrase in my Text the spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dwelling in us Secondly I shall endeavour to cleare your evidences by acquainting your devotions with some speciall Rules or Characters whereby you may collect to the eternall comfort of your Soules that you are the Houses or Temples of the Holy Ghost First The Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitare c. Holy Ghost or Spirit of God dwells in the Soule of a Saint not locally but virtually in that it begets encreases and continues by constant and fresh supplies of Grace his holy Gifts and heavenly Graces in us of which we reade Gal 5. Jerem. 11.2 And there be three Reasons why the Holy Spirit is said to dwell in us 1. To denote Dominium his Lordly Power over us Gal. 5.22 23 2. To intimate Generalitatem Dominii the Generality of that power 3. To demonstrate Stabilitatem Domini the Stability and Constancy of this Heavenly and most Holy Inhabitant Mal. 3.6 who is the Lord that changes not c. First of his Dominion c. They that are truly Sanctified by an orderly worke of the Spirit which ever begins with conviction and humiliation The Holy Ghost hath the full disposing of their hearts as a man that is Lord of an House hath liberty to doe with and in it what he does please Eph. 1.13.4.33 Now the disposing and governing of the hearts of the faithfull standeth in these Particulars which are the Seales of the Spirit within us The first is Opus generans To beget in the heart a settled and full perswasion of a Mans Reconciliation with God in Christ Rom. 8.16 The same Spirit beareth witnesse with our Spirit that we are the Children of God This Plerophory or full perswasion arises from a reflective act of Faith comparing what it findes in the Word which is the Testimony of the Spirit with that which it finds and feeles in our Soules or Spirits For this 〈◊〉 th● Spi●●t is said by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 c. Idict Contemplat c. 24. and thence drawing this joyfull conclusion that we are the Sonnes of God Now the spirit testifies and assures us in the Word that they are the elected and adopted Sons of God who are sanctified 2 Thess 2.13 Who hath chosen you to salvation through sanctification of the spirit And he that findes in himselfe the Pledges of Gods Eternall favour the Fruits of the spirit recorded Gal. 5. The principall or prime whereof by way of manifestation is Love that vestis pretiosa animae ex pretiosis filis i. e. Dei beneficis homini collatis contexta Love to God and Love to Man or Love of God for himselfe and Love of Man for God the former expressed by Vniversality of * 1 John 2.5 Obedience to his Commands the latter by our mercy and goodnesse stretch'd even to our Enemies He that finds his Soule decked with this precious Garment beautified with this heavenly Jewell on which is engraven the expresse Image of God who is † 1 John 4.7 Love the God of Love essentially and causally He may inferre from this gracious worke of the * Quis justus nisi qui dilectus à Deo Deum ●ccamat quod in

nobis spiritus De● efficit c. Berv. Ep. 107 Spirit that he is reconciled to God that God is his Friend his Sinnes which God hates and which makes him an enemy being pardoned whence his person is justified and God is more delighted with him because he beholds him in his Sonne Christ Jesus as cloathed with his Righteousnesse than displeased with his sinnes and daily infirmities There is more good in Christ for a godly man than there is evill in sinne against him and God would not have left this Jebusite in the Land I meane sinne in the Soule of a righteous man if notwithstanding that he could not have loved him Chamier 1 John 4.19 God loaths the sinne whilest he loves the person Et qui certus est Charitatis Dei erga se idem certus est salutis suae We love him because he loved us first Our love to God is but a reflex beame darted into our Soules from that Eternall Sonne of Love which burnes hot without wasting or the least Diminution The second worke of the Spirit as Lord in us is opus supprimens to suppresse all bad motions to sinne arising either from the corruption of our natures from the World without or the Devill about us and withall to stirre up good affections and motions to Piety and godlinesse amongst which inward motions the most principall are these First an utter dislike of sinne as sinne for that our good God is thereby displeased and offended Secondly an hungring and thirsting after Grace an eager desire above all things in the World to be at unity with God in Christ and to be reconciled unto him when we have provoked him by any hainous sin c. The third worke of the Holy Ghost in us is opus vivificans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Symb. Oriental Eccles. apud Epiph. ad finem Anchorati a quickning or enlivening worke It is the Spirit that quickneth Iohn 6.63 As in the first Creation God Created Light before there was life in the Creature to bring forth and multiply Gen. 1.3.14.20.24 So in our Regeneration which is a new Creation Psal 51.10 there is ever a Principle of Light infused into the Soule before we can have life or be quickned in the exercise or doing of good That spirituall light is a clear and full perswasion of Gods love to us in Christ that He is our Father and we his Children that Christ is our Saviour c. Such a strong Faith is the Adamant that nothing will breake the Palme that sinks not under the most weighty burden The Oyle that ever swimmes above the Water be this poured in never so great quantity upon it It is such a powerfull Chimist that turnes Death into Life Sorrow into joy makes riches of Poverty nay all things of nothing 2 Cor. 6.10 as having nothing yet possessing all things Lastly it turnes cold feares into warme hopes sighs and groans into triumphant and joyfull songs trembling into leaping and clapping of hands witnesse Paul and Silas in the stocks witnesse too Acts 16.25 that renownd for undanted constancy Dr. Taylor of Hadley who when he came within two miles of the place where he was executed fetched a leape or two and withall said Now lack I but two stiles and I am even at my Fathers House he meant Heaven witnesse likewise that famous Hawkes in the booke of Martyrs who being desired to give a signe whether the Fire was tolerable to be borne promised it to his friends and after all expectation was past he lift up his hands halfe burned and being on a light Fire with great rejoycing strook them three times together Whence all this from what spring were derived all these streames of strength and comfort but from a lively Faith in Christ the fruit and effect of Gods Spirit and the cause of a lively Hope of happinesse which Hope is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Root and Seminary of good workes and the Mother of Patience In a word it is this wonder-working Faith that quickens and revives us first in Adversity Secondly in Death Thirdly in Duty First in Adversitie Let whole troopes of trouble let Sicknesse or Poverty c. seize upon or lay seige to a righteous Soule armed with a strong affiance in the Lord Jesus it defies this Host this tormenting Regiment of Sinne and Satan it sees * Cant. 2.9 Christ behind this Mud-wall and beholds a Saviour under this † Fides larvam detrabit Christo Aug. Vizard it discernes a mercifull hand through this black Cloud the hand of a wise God and indulgent Father the Heart of a tenderly loving elder Brother who knowing the mold whereof we be made doth exactly measure out every crosse unto us and will not loade us above the strength of our weake natures whose Foundation is frailty our composition dust and ashes Therefore a faithfull Soule having an Eye to this gentle Hand he solaces himselfe with this perswasion from that Principle his Faith extracts this infallible conclusion that this trouble or crosse is not the Axe of perdition but the pruning Knife of correction that God hath given a more strict charge to the army of afflictions 2 Sam 18.5 than Davids was to Ioab and his followers Doe the young man no harme doe mine anointed no hurt c. Nay he is assured not onely of the Negative but also of the Affirmative that is not onely of this that his crosse or affliction shall not hurt him ●quin but also doe him much good Hee knowes that affliction is Gods Physick Medicina animae and so it is sanativa mali praeteriti praeservativa à malo conservativa in bono it is administred to us by our heavenly Physitian to cure us of our sinnes past by driving us to repentance to prevent sinnes to come by begetting in us humility and a carefull watchfulnesse over our wayes And lastly to preserve and keepe us in well-doing whilst God denies a man health and riches which He knowes would be to him the f●mes of sinne and wickednesse upon these considerations a faithfull Soule rejoyces in the crosse and triumphs in his afflictions which he entertaines with joy and embraces with thankfulnesse knowing that comfort is laid up and hid for him though for the present it be hid from him light is sown for the Righteous and that as the crosse came from Heaven Psal 97.11 so it will carry us thither upon the back or rather merits of our crucified Lord Iesus Secondly as in Adversity so in Death it selfe Faith hath a quickning vertue to support us in our encounter with that Giant with that great Goliah who defies all the Host of Infidells holds them in bondage all the dayes of their lives and makes their whole life no better than a living Death Onely Faith encounters with this Giant and grapples with him as a vanquished underling insulting over him as much as he doth over the

to attaine unto it which is by faith in Christs satisfaction made to his Fathers Justice by his obedience to the Law for us c. Secondly the Holy Ghost resides in the two other upper roomes the will and memory The former of which is inhabited by this Spirit of Grace when it is so subjected to the Divine Will so drown'd as I may so say in that great Ocean that a man can say with a contented Spirit as our Saviour did Non mea voluntas Mat. 26.39 Venit dolor meus veniet requies me venit tribulatio mea veniet purgatio mea Aug in Ps 61. Lord not my will but thy will be done Of this temper was he in Vincentius who used to say that Deus nihil faciebat nisi quod ipse volebat quia ipse volebat quod Deus faciebat that God did nothing but what he willed for he willed nothing but what God did The will of the Lord be done Thirdly in the memory which is sanctified by the Holy Ghost when it hath an aptnesse to retaine good things when it is not like to the Saccus faecinaceus the Drugstars Bagge which lets out the pure liquour and keeps in the Druggs but like the sive or fanne that lets out the chaffe and reserves the Corne such was the memory of the blessed Virgin Luke 2.19 where it is said of her that shee laid up in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept close the things that were related to her from the Angels by the Shepheards concerning her Sonne and our Lord Jesus Whose memories are sanctified they will retaine more of a Sermon than a Song more of a Chapter read than a tale or story heard c. Fourthly there be lower roomes in the Soule they are the Affections and Appetites The Holy Ghost beares rule in these two when the Soule is truly sanctified when we love and desire nothing but God and goodnesse when we hate and shun nothing more than sinne and ungodlinesse and whatsoever is opposite to Grace when we take delight in the service of God and company of good men as David did and greive for nothing more than sinne Psal 16.3 for that thereby God is displeased and dishonoured when our Hope is set upon God so that we can say with that holy Prophet Psal 39. Psal 39.8 Truly my hope is even in thee when we despaire of nothing but our own worth or merit as availing nought to our salvation when we feare nothing but Gods displeasure or the losse of his love and favour when we are as bold as Lyons being engaged in Gods Cause and when wee are angry most with our selves for offending our good God and with others because they anger and provoke him whom they likewise dishonour by sinne when our affections are thus sanctified thus set upon good objects thus in tune thus tempered thus qualified they may be said to be the receptacles of Gods holy Spirit And so may the appetite be when our desires in meate and drinke are so ordered as holy Austines were Confes l. 10. c. 31. Hoc me docuisti ut quemadmodum medicamenta sic alimenia sumpturus accedam c 3. Part. who as he confesses of himselfe ever used his meat as Physick when too the desires of apparell or riches are so tempered and regulated that these three vertues Sobriety Contentation and Chastity shine in our actions and in the whole course of our lives we may inferre upon these and the former grounds that we are possessed by the Spirit of Grace that He dwells in us which in the Third place denotes Stabilitatem Domini His continuance or constant abode in us For the gifts and calling of God are without Repentance Rom. 11 29. If once truly sanctified thou shalt be surely saved whom I love I love unto the end The Saints are said 1 Pet. 1.5 John 13.1 To be kept by the Power of God through faith unto salvation It is the strength and power of grace fetched from Heaven by Faith in Christ that keepes a man from falling away and makes him hold out his race with perseverance which is not opposed to our falling into sinne through weaknesse and infirmity but to our lying downe and continuing in sinne as likewise to ones falling away by a totall and finall Apostacy Defecit Petro confessio in ore sed non fides in corde Aug. Dan. 4.15 In all the declinings and failings of the faithfull there is still left in their Soules a root of Grace Although the Devill cut off the boughes and lop off the branches by some strong temptation yet so long as the root like the stumpe in Nebuchadnezzars Vision is fast bound with Iron i. e. preserved by Gods Power it will budde and sprout out againe when after the Winter of temptation the Soule is refresh'd with the Spring of Consolation It is a good rule of the Schooles Fides quoad actum secundum amittatur nunquam ' tamen amittitur quoad habitum actum primum quo apprehendit Christum And this rule puts me in minde of my promise in my premised method which was after the generall explanation of the termes or phrase in my Text to prescribe unto you some speciall rules whereby you may collect or conclude that you are inhabited by the Spirit 1 Cor. 3 16. 1 Cor. 3. Know yee not that yee are the Temples of God and that the Spirit of God dwelleth in you It is a thing then that may be known and I shall rest for this discovery in the judgement of St. Augustine If any one sayes he desires to be assured that his soule is the habitation of the Holy Spirit Let him seriously consider Aug. de Tempore Quâ humilitate repugnat superbiae First whether humility which is a vile or meane esteeme of ones selfe has driven all kind of pride which is an inordinate desire of excellency out of his heart Secondly let him examine and make a speciall inquiry into himselfe whether benevolence or a well-wishing affection has suppressed in his breast all envy and malice Quâ benevolentiâ obluctetur Invidiae Thirdly let him consider and inquire quam non capiatur adulantium linguis quamque bonis delectetur alienis linguis An pro malo non cupiat malum reddere malitque multas oblivisci injurias quàm imaginem similitudinem Conditoris sui amittere qui pluit super justos injustos c. i. e. whether he be not delighted and taken with the airy and empty sounds of flattering tongues Fourthly whether he delights in the welfare of his brethren so that anothers prosperity is a feast to his thoughts Fifthly whether he hath not a revengefull spirit and had rather forget many injuries than by revenging himselfe on his enemies lose the Image of or make himselfe unlike to his Heavenly Father Mat. 5.44 45. who sendeth Raine upon the just and unjust who hath likewise said in his word Vengeance is mine