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	word_n	31,891	5	4.5048	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86422	Practicall divinity: or a helpe through the blessing of God to lead men more to look within themselves, and to unite experienced Christians in the bond and fellowship of the Spirit. / Delivered in sundry exercises lately spoken by Cap. Paul Hobson, upon these texts. Published by an hearty wellwiller to peace and unity among the dissenting godly, and to the promotion of spirituall and experimentall truths, without affectation of opinions, or prejudice against persons. Tending as to the edification of the reader chiefly : so also, somewhat in vindication of the authour.	Hobson, Paul.	1646 (1646)	Wing H2275; Thomason E1167_3; ESTC R208788	40,074	124

power of God he lives in another Region hath a contrary life he is elemented in Divine loves partakes of the Divine nature 2 Peter 1.4 and lives in the divine glory These words we have now read they are an affirmation of a saints priviledge and of a Saints property All soules which are brought home to God that live with God this is their priviledge they are made righteous by God made righteous by Justification a righteousnes held out to them and also made righteous by the glory and righteousnesse of God in them and such a man cannot chuse but bee bold for such a God And not only bold in opposition to wicked men because they flee when none pursueth Psal 53.5 and feare where no feare is but the highest resemblance of the highest creature is too low to set out what such a mans boldnesse is in God and for God and therefore you see the Holy Ghost makes use of the choyfest of all the creatures for courage and boldnesse to set out the temper of a saint when he lives in God and God in him nay the highest and most raised sublimity in the creature is too low to set out the lowest acts of a saints spirit I may draw one point from the former words of wicked mens feare because it leads to unfold the other points concerning a righteous mans boldnesse The wicked flees when none pursueth Doct. The Doctrine That man that lives without God although made by God he is so far a man of feare and not of faith But I shall let that goe and come to the words intended There is not onely a difference in the spirits of wicked and righteous men but a direct opposition the one acts all together downe-ward to the earth to self to carnall low and base ends the other acts all-together upward to God to heaven to self denyall to high and pure ends Doct. First observe That the people of God are a righteous people They are righteous not only in regard of Justification that is a righteousnesse held forth and made out to us but also in regard of that you call sanctification that is a righteousnesse revealed in us and this is peculiarly a saints priviledge He not onely lives under life but he lives in life is life it selfe I confesse it is a great and precious priviledge to live under life to have and use Ordinances but to have them and not live by them nay to have them and not to haue lives above them this is below a saints priviledge the world hath thus much priviledge But the saints they use not onely the Ordinances but they are a meanes to put them into life to make them one with life they know what the Anoninting is what the unction of the Father is But now if you aske me what is mēant by a righteous man Ans Some take it to be meant of Christ himselfe The righteous are as bold as a Lyon that is say they Christ for he onely is righteous and not any man therefore he is cald the Lyon of the tribe of Judah Revel 5.5 But my light sayes this a discription of a saints spirit for there is nothing can be said of Christ but may all so be said of Saints as saints for he lives in the same life with Christ in the same region in the same glory nay he lives in the same Soveraignty and authority is Christ a sonne and heire of his fathers glory So are all Saints they partake of the same sonship the same inheritance is Christ a King so are the Saints partakers of the same Kingship Hath he put downe all rule and all authority and subjected all his enemies under his feer so have the Saints so farre as they live with and in Christ they set their foot upon all their lusts upon all the world they are conquerers over Death and Hell they have set their foot upon the very neck of Sathan I know beloved there be degrees to this life there is a dying before we come to this life but this is certaine as a Saint comes up to this life so he puts downe Principalities and Powers when he lives as a saint he puts downe all rule and all authority that before he was subjected to and captivated under And the very matter of Christs glory the same for nature and kind though not for degrees in this life is a Saints portion Doct. The 2. Observation these words hold forth is from this expression of boldness the righteous are bold Doct. That the people of God are a bold people full of courage Doct. The 3 Doctrine Men and women must of necessity be made righteous by Christ before they can be bold and conragious for Christ All other boldnesse is a false deceiving boldnesse except it proceed from hence in that we are freed set at liberty made righteous by Christ many are bold t is true but t is no true boldnesse t is a presumptuous boldnesse there is a naturall boldnesse and there is a legall boldnesse and there is a pharisaicall boldnesse boldnesse of divers kinds but this true reall unconquerable undeceaveable boldnesse is only to be had and injoyed in the life of Christ being made righteous by him not only by a righteousnesse made out to us but by a righteousnesse revealed in us The next Observation is from the resemblance here used The righteous are as bold as a Lyon T is a comparison taken from the highest and choysest of all Creatures for undaunted boldnesse and courage in that hee fears no creature nothing can turne him out of his way the holy Ghost upon every occasion when he would set out the property and priviledges of Saints he still chuses the choysest of all the creatures to set it out by to set out of what a high choise and raised spirit a Saint is off as he is a Saint the high frame of a Saints spirit that lives with Christ is not to be set out by the choisest of all the creatures and that may be next the point Doct. Doctrine That the highest of creatures is too low to declare the glory of a Saints spirit T is impossible by the choisest of all creatures by the perfection of all creatures to make it out to men in the full glory beawty excellency thereof He that injoyes it knowes it best but he is not able to comprehend it for he is comprehended by it And therefore he himself is not able to make it out to the full but is swallowed up by it These pointes the words hold forth to us but I shall not handle them severally but we will rather chuse to gather the full sence of them all in one conclusion viz. Doct. That Soules made righteous by God are in the injoyment of God transcen dently bold Here are 3 conclusions in one 1. Here is Saints are made righteous 2. Saints thus made righteous they are bold 3. They are transcendently bold For the opening this

Practicall Divinity OR A HELPE THROVGH the blessing of God to lead men more to look within themselves and to unite experienced Christians in the bond and fellowship of the Spirit Delivered in sundry exercises lately spoken by Cap. PAUL HOBSON Upon these Texts Prov. 28.1 The righteous are as bold as a Lyon Cant. 6.9 My Dove my undefiled is but one Phil. 4.11 I have learned in whatsoever estate I am therewith to be content Published by an hearty Wellwillerto Peace and unity among the dissenting Godly and to the promotion of spirituall and experimentall truths without affectation or opinions or prejudice against persons Tending as to the edification of the reader chiefly so also somewhat in vindication of the Authour Licensed and Published according to Order And sould by R. HARFORD at the Bible in Queenes-head-alley in Pater-noster-row 1646. The Publisher to the Reader READER THese Sermons allthough not intended by the Author to to be made thus publike he being absent when they were taken in hand But being very much desired by many and pressed hereunto conceiving truth herein held forth so cleare that the spirituall and experienced Christian will rellish and seale thereto Being desirous to owne truth wheresoever found not daring to oppose it truth carrying such a light power and demonstration in it selfe James 2.1 we durst not have the faith of our Lord Jesus Christ the Lord of glory in respect of persons It could be wished the Author would publish his owne labours but they appearing to many worthy the communicating they are here presented to thy view And although they may not be so full and emphaticall as they were delivered being taken by writing them from his mouth yet love will make thee not curious to spy faults which is too common a fault in our times but to take in good part what is here held forth to thee by him who aimeth at thy spirituall good and somewhat also in vindication of the Author of these Sermons whose I believe they are not only in regard of expression but also in experience in a good measure an imputation of errours being laid on him as on others more then true And indeed we beleeve as it was lately said before a solemne Assembly there is it may be abroad a greater cry of errors then really there is allthough with griefe be it spoken there be many foule errors broached and some very blasphemous which deserve as severe punishments as the word of God requires yet let not reall and glorious truths suffer under the name of error Our Lord Christ himselfe was counted among the transgressours and St. Paul confesses after the way that yon call heresie so worship I the Lord God of my Fathers and let us not judge all that error which we by reason of darknesse or not being come to the same experiences cannot see to be truth but let us try all things and hold fast that which is good 2 Cor. 10.12 Neither as the Apostle saith ought we to boast of things without our measure as the manner of some is that is of other mens labours and experiences in another mans line of things made ready to our hand for we are very ready to think higher of our selves then is meet or wee have cause Gal. 6.3 2 Cor. 10.17 having built up our selves in our owne conceits to be something when we are nothing That because the Apostle Paul Luther others through affliction and high experiences of Gods assistance and thriving by the Crosse were transcendently hold in God and for God therefore they are ready to appropriate and boast of their labours and experiences as if they were their owne and were come to such an high pitch and had the same enjoyments But it were far better safer for us this something were brought to nothing and wee convinced of our owne weaknesse ingrace and how carnall we are and how far below the life of Christ and true boldnesse This man should goe home justified rather then the other But he that glorieth let him glory in the Lord that Christ may be all in all Gal. 5 22.23.25 for not he that commendeth himself is approved but whom the lord commendeth for self being set up and gotten into the chairt it will swell boasting itselfe above what is meet or what it hath received and then others better then themselves must be their footstoole that by the degrading of others they may advance themselves but sayes the Apostle they that are Christs have crucified the flesh with the affections and lusts the fruit of the spirit is joy peace long suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law if we live in the spirit let us walke in the spirit and let us not bee desirous of vaine glory provoking one another envying one another But read I pray thee these Sermons seriously and with a single eye if so it be given thee and weigh the subject of them and whereto they tend and apply them to experience and thou shalt see how much or how little thou hast of the life of Chirst And if thou beeft enabled to aime at thine owne good in perusing them I doubt not but thou wilt accept and not quarrell at them So I commend both them and thee to the blessing of him who only is able to make us grow up into him in all things who is our head Ephe. 4.15 that speaking the truth in love Phil. 2.1 and having fellowship in the spirit wee henceforth be no more children Ephe. 4.14 tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive But holding forth the word of life till wee all come in the unity of the faith and knowledge of the son of God unto a parfect man unto the measure of the stature of fullnesse of Christ In whom he desires to serve thee Fare well DEarest friends that which I purpose to speake this morning very briefly that I may give way to our Brother that is to speak also shall be out of the 28. Prov. part of the 1 ver But the righteous are as bold as a Lyon It will be necessary that wee read the foregoing words in regard of this word But having some reference to some what said before the wicked flee when none pursueth but the righteous are as bold as a Lion most of the sentences in this book of the Prov. are without any dependence but are intire speeches having their full sence in themselves but here we have 2 sentences in one verse one explaining and setting out the other two affirmative Propositions in opposition one to another whatsoever can be spoken of a wicked man and one that lives from God without God the contrary in opposition may truly and properly be said of a godly man here called a righteous man because he lives in God lives with God he acts by the

wonder what means that rough and rugged carriage in those that say they live with Christ and in Christ and injoy Christ yet their life is much in seeking to defame others and to set up themselves This is not to live as saints this is farre from the carriage of saints this is not to live in loves to grow fruitfull by loveing the carriage of a saint is you have heard to seeke anothers good as their owne These then live not in Christ but they live in the world Christ and they live in two contrary Regions these declare they yet live in the Creature in selfe in flesh these seek for honour of men and not of Christ so they may but set up themselves it matters not what becomes of their brethren As those that love Honour or Riches or what else in the World so they can but get them for themselves they care not how many suffer for it so they have it are these beloved brethren such as live as Christ lives those that revile because they are reviled nay revile when not reviled how farre is this below the practice of saints such men proclaime and hold it forth they are no saints in practice what ever they would have the World or Gods people thinke of them The saints you see they undervalue all mans reviling it is to farre below them to revile againe to returne evill for evill you see they are passive in suffering but active in loving the other are proud selfe-seeking selfe boasting and they yet live in the flesh and are not come to live in and with Jesus Christ Againe observe from the second thing that the saints grow fruitfull by loveing and delight in loving then they are not constrained by the law to duty but they love it of themselves it is no forced thing in them they do not task and force them selves to obey Christ but it is their nature and they work freely their lives are in loving and in loving they have their life Till men come to live this life these things to all men else are a hidden mistery and if a mistery no marvell then men so much mistake in setting out this life and what a Christian is for no man knows it nor hits it right but he that lives it for all else live and grope in the darke and few attaine to it Some men say this is the Christian and some that is the Christian and it may be mistaken in both for they make Christians according to their owne fancy if he do but jump with them in opinion this is enough to hold him up a Christian oh he must needs be the godly man and and yet see not that rule the word holds forth in the life marrow mistery of it but beloved it will be so every man judges by what light he has if his light be false or dark so needs must his judgement be Yet in my experience I see but as it were a dram of that weight of glory that is to be revealed upon the soons of truth And I wil tel you what my thoughts are I am perswaded ere long God will pick out himselfe a choise people now here is some what to do about Churches and selected Congregations but you will see if I mistake not ere long Congregations pickt out of Congregations of Men that have experience of this life of living with God And the ordinances shall be yet more and more purified and yet they not rest in ordinances but shall haue the marrow of ordinances I say the time will come that there will be a people who kisse and embrace one another in spirit and shall live in loving and in joying one another farre more then ever yet our eyes have seene Wee should now have further proceeded to the next points namely these from the words My Dove my undefiled is one Doct. 2. That Christs Dove is not a defiled but an undefiled company Thirdly that Christs undefiled Dove is but one though they be scattered and divided here to men yet to Christ they are but one where wee should have shewed the folly of many in these dayes that they ty their loves only to that congregated body of which they are in fellowship with and if they differ in judgement from them they have no love to them neither doe they account them of the number of Christs one undefiled Dove this is grosse ignorance and proceeds from weaknesse pride and folly and is indeed meere Antichrist and the fopperies of men congregated or uncongregated so they bee Christs Doves we ought to love them But my strength faileth me and so I commit you and what hath been delivered to the blessing of God PHIL. 4.11 I have learned in what ever estate I am therewith to be content THe first point from these words is this Doct. That contentation is a Saints lesson first let us see what a Saints contentation is Secondly the benefits that flow from a Saints contentation First what a Saints contentation is it is this to bee content with God and in God in all conditions herein is only a true rest if it be in any thing else but God it is no true rest If honour or pleasure or profit or credit or applause or riches or any thing besides God doth give thee rest thy rest and content is in the creature and not in God for then as these things ebbe and flow so doth thy content But hee whose content is in God his content is as God ebbes and flowes to him so that if he have God and enjoy him hee cares not how the creature comes or goes If hee have riches and not God in them he hath no true rest And on the contrary if he have poverty disgrace bannishment or imprisonment and enjoy God hee hath his rest still Because his content is not in and with the creature but it is in and with God Gods will is his rest Hee that lives in the will of God hee sees Gods will is best for him and his will is so swallowed up in the will of God and made one with it that hee hath no peace but in this And this life hee hath and enjoyes not by reasoning himselfe into this condition as for a man to say thus this is Gods will and I must be content it is but a folly to resist his will it must bee so and I cannot helpe it therefore I were better be content then to fight and strive against it for I cannot remove it till God please Now this is not the content of Saints but that which reason dictates to a man which a man without grace may reach and in this content most are satisfied and take it to bee a Saints submission and contentation when it is not But a Saints rest content and satisfaction is not from reason but from a sweet enjoyment of God in every condition so that in every condition hee findes God so sweet so ravishing that hee concludes these