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
A75847	Gospel publique worship: or, The translation, metaphrase, analysis, and exposition of Rom. 12. from v.1. to 8. Describing, and prescribing, the compleat pattern of gospel-worship. Also, an exposition of the 18th. chapter of Matthew. To which is added A discovery of Adam's three-fold estate in paradise, viz. moral, legal, and evangelical. / By Thomas Brewer.	Brewer, Thomas, fl. 1656.	1656 (1656)	Wing A4429; Thomason E1654_1; ESTC R208992	154,122	337

to do something Obj. He had power to do well and liberty to offend Answ That could not be for doubtless God gave him not a positive command to do one thing and liberty to do another i. e. to do or not to do the same thing that 's a contradiction and therefore he had no liberty to offend neither had free will being bound to obedience Obj. Not a permissive liberty i. e. an allowance to ill but an inclination and aptitude to ill yet was commanded the contrary and had power to obey that command Answ No Man had no aptitude no inclination to ill for then he had not been made after the perfect Image of God that could not will work or incline to ill but he and man if made after his Image was positively good holy and perfect therefore man was made perfect in respect of his power of obedience for an imposed Law which is the business in hand but for the Proposition by him accepted he had no power of obedience God is Ens Sciens Potens Habens Man depraved in will to good is Non Ens Non Sciens Non Potens Non Habens For indeed we have no power to do that that is not but as we our selves are not i. e. by our depravation we have no entity in good being depraved and in our selves ill and therefore by our own power can do no good And on the contrary Adam being perfectly good could not do ill because he could not do nothing for all his actions tended to perfections The Order of Gods Supremacy whereby he governeth all his Creatures and rational Subjects is two-fold Instinctive and Institutive FOr the Institutive that we may not derogate from God nor arrogate to Man more then is meet it is to be understood that in acknowledgment of Gods Order and Power of Supremacy or Monarchship mentioned Isaiah 45.22 23. there are four particular permanent Prerogatives Institutions and Ordinances peculiarly appropriated to God therein over Nature and Grace which manifest his immediate Divine Authority and absolute Power over and above his Rationals from the Creation in procreation preservation gubernation and adoration and therefore hath God instituted a four-fould divine observable order therein to wit of Meats Marriage Government and Worship as followeth The Table of Institutions Institutions are Prerogative Precepts of God above and after the Creation which are a Competent b Fultive or for mans sustenance in his c Kind that is Marriage Gen. 1.28 c Particulars d Immediatly by meats Gen. 1.29 d Mediatly by his commanding use of all other Creatures viz. his government of them Gen. 1.28 b Cultive of or for Gods worship e Moral f Solely i. e. Paradise and its Paradisals f Mixt with the Worships ensuing e Super-moral g Legal h Paradisal h Mosaical g Evangelical i Familick from Adam to Moses i National from thence to Christ a Compleat or Celestial viz. The Gospel and its Institutions as called the Kingdome of Heaven which are Corporational that is an encorporate Church with its Ministry and Members and their Functions and all their Sabbath-meeting exercisings and observations The second Method MAN microcosmus micraner micricon at and by his Creation or Earthizing was first in respect of God as the Father an existing respective and operative person as earthy ortive ordive ardorive odorive Sonne the Form Character Image and Impression of Gods Natural Order Law Light and Wisdome Spirit the life sight might and emphasis of the Holy Ghost as natural enliver and acter of all Trinity or triunity of all three the compleat natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Earth Water and Air encorporate and enspired with the second-heaven fire as its constituting and distinguishing form Secondly as Stative he had Right to enter into a legal Covenant of Works meriting heaven with God it s and his Creator and so King Monarch Supream c. in all superiorities Light to understand that right Covenant merit Heaven God King c. and the tye bond duty and Religion on both sides Sight to know the particular Covenant made at and by his entring into Paradise with all its respects as the minor to the major of the two former heads and that personally voluntarily freely and in confidence of his good thereby Bright print of that Covenant visibly expressed and described by the Sacraments of Paradise Adam as the official dresser orderer thereof Gen. 2.15 And the trees and fruit thereof especially those of Life and Knowledge signifying Heaven or Gods Palace City and Kingdome and God dwelling and raigning with Adam therein and life and all eternal and perfect heavenly and divine happiness therein unto man if he observed and fulfilled that Covenant or the contrary if he broke it and that not naturally but mentally medially institutively and statively sacramentally instrumentally sealingly possessingly enrightingly deliveringly and seisingly so signifying by Gods expression therein which so cleerly signifying and estating Covenant if he entred into he knew that it bound both parties to exact keeping thereof whereby and not before nor otherwise it became a Law consequently not originally and simply for though God had instituted all that to be his worship so far as the second Commandement extendeth only yet neither it nor Adam had any heavenly or divine estate upon them thereby And though Adam and Eve supposed it a glorious and free gift of heaven as it had been if he had been of a divine and heavenly nature yet in Gods purpose project intent end it was an inevitable exposer of all to Gods justice and just condemnation Rom. 8.3 Gal. 3.21 22. and to his glory therein And secondarily God ordered this to be the first matter of Gods greatest work of grace and mercy in mans redemption from hell and adoption unto heaven v. 23 24 25. for Adam did and could not but eat of the forbidden fruit and so became a breaker of Gods Covenant and Law and lost his wager even earthly perfection and happiness which he wagered against heavenly obtained it not but became guilty of its contrary even of hell and perfect and eternal curse malice and misery The preceding worse and corruining fall of the Angels upon the same rock and the proofs of both with their illustrations and controversies are not of this indical synopsis but of its succeeding vindical illustration But to pass on toward the third quarter of this quaternity 1. Man by this his entry into this instituted mental and supernatural Covenant became stative from personal and from earthly to heavenly and from personal to practional or federal 2 And as it was meritorious and upon condition of perfect heavenly works and obedience it fitteth the usual Scripture terms of the Law Law of Works Works of the Law legal c. as opposite to the Gospel Faith Evangelical faithful And thirdly as it was broken on mans part it is called enmity our specialty against us the curse condemnation c. by a Metonymie of the effect for the cause

Religion Heb. 6.2 The Doctrine of Baptismes and the former subjective in the fourth foundation and next words and of imposition of hands as also their commandedness is in both their relation to the two first Principles v. 1. of repentance from dead works and faith towards God and their commendedness in the two last v. 2. and of the Resurrection from the dead and eternall Iudgement It being the excellent course of the Holy Ghost in notifying things capitally to set the most noted adjunct of the particular intended to be set synecdochecally for the generall head of the thing notifiable it being the briefest plainest readiest and certainest course and freest from the corruptions incident to diversity of Ages Nations and Languages and cavills of the Heretical opposites For Baptism is the first necessariest and notedest seal and adjunctive solemnizing rite as imposition of hands is the subjective and rites being the most and imposition of hands meere notifying as Moses Gen. 1.3 intending to mention Gods creating fire notifieth it by Light as by its most evident and eminent quality and most obvious to the most but this place abruptly * 2 Rational or respective 1 Internally to themselves and their proper relatives viz. the respect of the Subjectives as such to their adjuncts and of the adjunctives to their subjects as so bounded and charged by God v. 3. as God hath apportioned to every one the portion of faith and v. 4. in setting a body members and works and particular Ordinances within the confines whereof we are to serve God and out selves by observing their contents otherwise it is desolation perdition abaddon 2 Externally to their colaterals and remote linealls from both which we are disbounded by the consequence of the same places especially v. 6. according to the proportion of faith that is walking servant-like in their confined stint and not disproportionally to their sonlike portion as transgressing the station and circuits thereof as the Angels did Iude 6. for which Antichristianism is called Babylon and Babel i. e. confusion as breaking the disboundings in Gods Worship as it is for adding to it stiled that abomination Mat. 24.15 with Dan. 11.31 Rev. 17.5 and Man of Sin viz. from breaking Gods band and bounds 2 Thess 2.3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 1 Ioh. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sinne is a band-breaker or bound-breaker and Lex and Religio are a band and rebinding or confining and stinting of Gods servants especially of his instituted or statuted Worshippers over which to step is superstition or supra station Iude. 6. and also for his destroying each of the stinted matter or order named Abaddon Apollyon that desolation son of perdition c. This I have shewn in the Text Metaphrase and Analysis of v. 3. and in the distinctness and stintedness of each state and work to be the scope of the Holy Ghost and of the Apostolick Emphatical charge v. 3. so jealous is God and ought we to be in this his marriage band bound and bed that he useth no active word much provoking or emphatical in all the five last Verses of the capital matter of his Divine Worship but onely restrictive and many wayes bounding terms and phrases for this distinctness sake Hitherto of the body or external part of Gods Worship and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is natural proper and simple existence Now of its soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scope and life thereof † 2 Internal or Theorical X 1 Lineal Y 1 Previal or respective a priore Z 1 Positive 1 Causal 1 Internal 1 Material 1 Of the Church viz. visible Saints and faithful in each others judgment v. 1. Brethren v. 3. portion of faith 2 Of its estates of its Ministery Saints graced and gifted for that end v. 3. as God hath apportioned to every one the portion c. v. 6. distinct 3 Of their functions moral teaching exhorting ruling distributing tending the sick natural bread wine water and actions of breaking powring giving dipping and set words of consecration 4 Of the membral states thereof viz. hearing with understanding and tractableness submission taking eating going into water 2 Formal as 1 True Worship so all the institutions external as of the word are the form of that ens verum unum ●onum and the particulars thereof its integra 2 Ecclesiastica so a corporation its estates and their works is its form v. 4 5.6 we v. 5. so we c. for the Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basis the estates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order and their works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigour their administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effect perfected 2 External the efficient 1 Supreme 1 Simple God the Father willing them v. 1. to God v. 2. of God v. 3. as God v. 6. of God 1 Commanding v. 1. holy v. 2. perfect will v. 3. I charge 2 Commending v. 1. by the mercies acceptable v. 3. good v. 3. Portion of faith v. 5. every one each others members So 1 Cor. 12.6 diversity of operations but the same God who worketh all in all things 2 To us 1 Ordering estating and enriching Christ v 5. in Christ as instituter and founder of its authority to 1 Be Gods Worship v. 1. to God even the Word Worship with v. 5. in Christ so in the same 1 Cor. 12.5 ministrations but the same Lord 2 Do as his Church-Ministry Ministrations Members viz. Rom. 12.7 8 with 1 Cor. 12. v. 4 5. 2 Acting gifting enabling the holy Ghost v. 1. living v. 2. be ye transformed in the renewing c. v. 6. gifts distinct according to the grace of God so in that place 1 Cor. 12.4 gifts but the same spirit 2 Mediate 1 Active viz. the Apostle v. 3. I 2 Declaring viz. the word v. 1. of the word 2 Subjective b 1 Universal As an unum with its particulars As a genus with its species Id est Gods prescribing his Divine Worship in the generall and its particulars as the subject of our active service of him in generall Devotion to him as willing it by his majestick and prerogative will v. 2. perfect will of God with particular and distinct discerning of speciall Order therein by Christ v. 5. in Christ b 2 Particular as an 1 Whole with its parts 2 Integrum with its members 1 Gods prescribing his existent worship consisting of a subjective totum with its adjunctive parts i. e. Paradise Noahs Ark Abrahams Family Moses Tabernacle Solomons Temple with their appendant things Rites and actions v. 1. sacrifice synecdochically for the whole legall or precedent worship and all its particulars 2 Gods instituting the present Evangelical Church and its Adjuncts as an integrum with its integrall members and their faculties proper and common and their actions v. 4 5. to the 8. Note These subjective respects I call internall worship as transient from God towards us and we do accordingly internally

it may be objected with the Jesuits and other Hierarchians that Christ there forbiddeth onely tyranny pompous and vain-glorious Titles and Master-fulness over Inferiours and not the superiority over other Ministers I answer First that I hope they will not more destroy the generals of Truth and light of natural Ingenuity than the Jesuits themselves of Rhemes who in their Annotations on Luk. 22 24 say The Apostles perceiving Christs departure from them and his Kingdome to be neer as infirm men and not yet endued with the Spirit of God begin to have emulation and cogitations of Superiority one over another which our Master represseth in them by Exhortation to Humility and by his own Example that being their Lord yet so lately served them They as Expositors of the Scriptures minding their scope and apparent truth suffered themselves with the Pythonisse Act. 16.16 17. To speak the truth though it utterly destroy their and their Holy Fathers Kingdome and they as Antichristians and men of scared Consciences presently after contradict the Truth and themselves adding Not forb●dding majority or superiority in them but Pride Tyranny and Contempt of their Infer●ours How can these Jesuits brook their name without a metathesis of s and u and b set in the first place of s then indeed they with the Jebusites are treaders of Mount-Sion the most holy place of Jerusalem under foot Rev. 11.2 i. e. professing possession of Mount Moriah yet being true Intruders thereinto and blind and lame contradicters of themselves and the true David and King thereof and contradicted and destroyed with their blind and lame gods THE scope of Rome 12.1 to 8. is exactly yet summarily to describe teach and effectually to charge the matter and manner of Gods instituted Worship as is expressed v. 1. in the general and v. 6. in the particulars Those two Verses are also expresly connected by causal and illative Conjunctions which are the absolutest Connecters of the Connection of v. 4. with 5th and 7th with 6th and 8th with 7th there can be no doubt Now the soul and sinews being of the same body the flesh and bones cannot but be granted to be of the same also neither is the encorporatedness of these 8. Verses onely literall but especially reall each without other being maimed and all joyntly yielding an excellent description and charge of Gods Worship the Root in v. 7. and 2. giving life to the body in v. 3 4 5. and to the branches v. 6 7 8. the body giving sustenance and sustentation with the Root to the Branches and the Branches shewing the Heavenly Fruit of both Let the words be observantly read and a sense worthy the Scripture be conceived and the matter being the same with the second Commandement and yet being very imperfectly delivered but in this place and here also in the common sense and I cannot but think that the Understanding and Ingenuous will find an admirable conciseness of such a large matter a clearness in this dark and s ecial point of the Word yea a pleasantness in what is most harsh to Nature as being not onely above it but mainly intended to thwart it and to proclaim and constrain God's absolute Will to be submitted unto as to the Lord and Ruler of all the Fall also of Adam and the most abominable sinnes ever since were there-against and all desolations thereout and the yet prevailing Antichristian sinne assisting in oppositeness thereto and usurpation thereover The drift therefore of the Holy Ghost being herein to preach and press preciseness in the matter and distinctness in the manner of God's speciall Worship The latter of this place and the rest of this subject must have their spirit from hence which also will not onely easily but excellently sort therewith and better than with any other and though the manner or order of any thing cannot be shewn but upon supposition of the matter known or in the shewing to be withall made known yet when the Apostle cometh v. 6. to assume and conclude his intent in the premisses v. 1. to 5. he seemeth to have supposed and intended onely the distinctness of the Church states by their peculiar Functions and the order of exercising them in the Church Assembly onely in the handling Paul after the excellent Scripture-manner interlaceth the peculiar vertues of three of the Offices which were hardest to be known leaving the other two easier to be by the like course understood as on the other side he expresseth his main drift of charging the distinctness of the Offices and their Functions onely in the two first leaving the like to be supposed in the other three so that it is expresly proved that the Offices are distinct v. 6. which after are expressed to be five In the Inference therefore of v. 6. is the drift of the Holy Ghost expressed which is the Soul and Life of the whole Context upon it therefore we are to stand as we use to do on the parting of the Branches from the Body of the Tree for the best finding and gathering the Fruit of the Tree whereby the Nature of the Tree and Intent of the Planter is best to be discerned that therefore saith We having then gifts or since then we have gifts according to the grace measure of Faith v. 3. that is given measured v. 3. different divers or distinct whether it be Prophesie the estate or ability of a Church-Prophet or both according to the proportion measure v. 3. gift v. 6. of Faith grace v. 6. 2. Of the Interest in Christs body v. 4 5. or Worship and Will of God v. 1 2. He seemeth to have left the speech very imperfect yet therein he most excellently perfecteth the drift of the Holy Ghost affirmed that is to prove a distinct observance in the offices and not to provoke unto vehemency in the execution which will undoubtedly follow this distinct discerning the speciall intent of Gods zealous and jealous distinguishing them Secondly it suiteth with the ten times greater care that is taken throughout the Scriptures that Gods Worship should be observed according to his Precepts Statutes or Institutions or Laws and Zeal that is used in the reproof of the contrary than that a zealous Worship should be given him Thirdly he therein well observeth the order of the Commandements in more regarding the second then the third And fourthly the order of Nature which first and more regardeth the truth of the matter then the measure And fiftly his own scope intimated in the five former verses and oft expressed to take care for Gods Worship of his Word v. 1. of his Will v. 2. of his apportioning v. 3. of his disposing v. 4 5. of his divers giving v. 6. and of his exact distinguishing v. 6 7 8. more than for the measure thereof Sixthly he well preferreth the maine of the matter before the exactness of words yea than competency but in this case of endangering the proper scope of the place which would have been