Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	lord_n	17,551	5	3.7649	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13810	The holy salutation of the blessed Apostle Saint Jude to the saints and seruants of God. Preached at Pauls Crosse the seuenteenth of Nouember. Anno. Dom. 1611. By Francis Tomlinson, preacher of the Word, and chaplaine to the right honourable, the Lord Ellesmere, Lord High Chancellor of England, and Chancellor of Oxford.	Tomlinson, Francis.	1612 (1612)	STC 24111; ESTC S106618	27,486	59

be a Christian in the congregation and in common conuersation vnlesse hee shew himselfe so in his particular calling A magistrate must not onely be a Christian in generall but a Christian magistrate in bearing the sword A Minister must not onely bee a Christian in generall but he must be a Christian Minister in feeding the flocke verbo praedicationis fructu orationis exemplo conuersationis with the word of preaching with the fruit of prayer with the example of holy conuersation A master of a family must not onely bee a Christian abroad in common conuersation but a Christian in the regiment and gouernment of his particular family Thus must euery man behaue himselfe in his particular calling The reason is because the practise of our particular calling seuered from the generall is nothing else but the practise of iniustice prophanenesse and our generall calling without the practise of some particular is nothing else but the shew of godlinesse without the power thereof Thirdly seeing we are called not only inwardly by the holy spirit but outwardly by the holy word this word must bee to vs dearer then thousands of siluer and gold more precious then the gold of Ophir sweeter then the hony and the hony combe For albeit God can onely by the inward motion of his blessed spirit worke out make sure and perfect our saluation yet it pleaseth him in his eternall wisedome to vse the word as the ordinarie means of our vocation and saluation As then God giueth learning by studie wisedome by experience riches by trauell and like things by like meanes so he maketh perfect the calling of his Saints by the preaching of the word Cor. 2.15 which is the power of God to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sauor of life vnto life The second title of honour giuen heere to the Saints is sanctification sanctified of God the father Here may it please you to obserue two circumstances the one what sanctification is the other whence it is To bee sanctified is to bee separated consecrated and set apart from common vses and reserued to sacred and holy vses Thus in the law those things were called holy and sanctified which were taken from the common vse of the people and set apart for the vse and seruice of God as the oyle shewbread first fruits vessels of the tabernacle In this sense the Priests were called holy because they were separate from the common life of men to serue in the tabernacle and offer holy sacrifices Thus the people of Israel separated from the rest of the nations were called by Moses a sanctified people to the Lord 2.3 by Ieremie a thing hallowed to the Lord. Now of them that are said to be Saints there are three sorts Confitemur rogati profitemur vlirò such as confesse and professe Christian religion in word onely but in workes deny the power thereof Such as not only confesse and professe Christian religion in word but also in a ciuill honest life before men expresse the same Such as being chosen to true holinesse effectually called iustified regenerated and truly sanctified doe leade their liues in holinesse and righteousnesse Zanch. Miscellan lib. 3. cap. 1. tract de sanctis The first are saints neither before God nor the Church The second are saints before the Church but not before God the third are saints before God and the Church These are sanctified by a threefold sanctification 1. Imputed vnto thē 2. wrought in them 3. wrought by them Imputed sanctification is when God imputeth to vs the sanctification of Christ 1. Cor. 1.30 who is made to vs wisedome righteousnesse sanctification and redemption by this wee are said to be sanctified when the vertue of Christs passion the fruit of his death the power of his resurrection is applied to vs and Christs sanctification made ours by imputation Therfore the Apostle saith Heb. 13.12 that Iesus Christ to the end that hee might sanctifie his people with his owne blood suffered without the gate Sanctification wrought within vs is the inward change of a man iustified whereby the image of God is restored in him a change not a non esse ad esse from a not being to a being for the faculties of the soule were before nor ab esse ad non esse from a being to a not being for the faculties of the soule remaine still but ab esse ad esse from an ill being to a good being not abolishing the will mind and affections but rectifying and renuing them A change of a man iustified for we are iustified before we are sanctified Iustification is actus indiuiduus sanctification is actus diuiduus we are iustified at once we are sanctified by degrees we are iustified when our sins are not imputed vnto vs wee are sanctified when a cleane heart is created and a right spirit renued in vs. Lastly by this inward change the image of God consisting in righteousnes and true holinesse is restored within vs. Sanctification wrought by vs is that wherby wee sanctifie and make holy the outward works and actions of our life This the Lord requireth estote sancti quia ego sanctus Be yee holy Leuit. 11.14 for I the Lord your God am holy To this Saint Paul exhorteth Let vs cleanse our selues from all filthinesse of the flesh 2. Cor. 7. ● and of the spirit and grow vp to full holinesse in the feare of God Of this Saint Iohn speaketh speaking also of that hope which we haue of the glory to come he which hath this hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Iohn 3.3 sanctifieth or purifieth himselfe as hee is pure The righteousnesse of iustification is by faith without workes the righteousnesse of sanctification is by workes and by faith Iustifying righteousnes is perfect but not inherent sanctifying righteousnesse is imperfect but inherent Glorifying righteousnesse is perfect and inherent Neuerthelesse we must confesse that all our sanctification is from the Lord. Sanctified saith the Apostle of God the father Albeit opera dei ad extra sunt indiuisa the outward workes of God bee common to the whole trinity and so wee are sanctified by the Father Sonne and holy Ghost yet sanctification is heere ascribed to the Father as being the ground and first author thereof For the Sonne sanctifieth by meriting sanctification the holy Ghost sanctifieth by working it but the Father sanctifieth both by sending his Sonne to merit it and also by giuing his holy spirit to worke it The vses are two First that seeing we are sanctified we must hereby be stirred vp to all holines righteousnes and true sanctification that our names and our natures our calling and our conuersation may bee correspondent If then wee will haue part with Christ wee must liue after the example of Christ If we will haue communion with the saints on earth we must be saints on earth If we wil haue the company of saints in heauen our conuersation on earth must

out his temporall benefits as well vpon the castawaies as those that are effectually called For there are some good things which God giueth as well to the vngodly as to the godly as health wealth riches honour strength beautie comelinesse of personage wife children learning c. There are some good things which God giueth to the godly and not to the vngodly as sauing faith sauing grace a new heart a right spirit peace of conscience eternall life There are some euill things which God layeth vpon the godly as well as the vngodly as weaknesse of bodie sicknesse sorrowes losse of friends famine sword imprisonment There are some euill things which God inflicteth vpō the vngodly and not vpon the godly as intolerable horror of conscience incurable desperatiō vnmeasurable tormēts in hel Finally this general mercy of God feedeth the foules of the heauen the fishes of the sea the beasts of the field His mercy is ouer all his workes Psal 145.9 The speciall mercy of God is that which extendeth it selfe onely to the elect This saued zealous Dauid from the bloody rage of furious Saul This preserued righteous Lot from the vnquenchable burning of Sodome and Gomorrah This deliuered holy Daniel from the tearing lawes of hungry deuouring Lions and Shadrach Mesach and Abednago from the consuming flames of a fiery furnace Si dic as salus mea intelligo quia dat salutem on 58. Psalme Si dic as refugium meum intelligo quia confugis ad eum If thou saith Austen say The Lord is my health and saluation I vnderstand thee because hee giueth thee health and saluation If thou say the Lord is my refuge I vnderstand thee because in all thy miseries and necessities thou fliest vnto him If thou say the Lord is my strength I vnderstand thee because he giueth thee strength But if thou say the Lord is my mercy what is this but that all that I am is onely of thy mercy God looketh vpon the reprobate as an angry iudge with a cloudie countenance but hee beholdeth his adopted children in Christ Iesus as a mercifull father with a gracious louing countenance This is that blessing which the godly man aboue all blessings requireth Lord lift thou vp the light of thy countenance vpon vs. The temporary mercy of God is that wherby he spareth sinners and giueth them a time to repent that they may be saued Whence it is that when wee would slip from God his mercy catcheth and holdeth vs fast When vaine pleasures allure vs to sell God and bee gone his mercy will not so part with vs When we are lost in our selues his mercy findeth vs out When wee lie long in our sinnes his mercy raiseth vs vp When we come vnto him his mercy receiueth vs When wee come not his mercy draweth vs When wee repent his mercy pardoneth vs When wee repent not his mercy waiteth our repentance In tentation his mercy strengtheneth vs In strong despaire his mercy relieueth vs From errors his mercy reclaimeth vs out of troubles his mercy deliuereth vs In sorrowes heauinesse of hart his mercy comforteth vs he that asketh obtaineth he that seeketh findeth he that knocketh Austen on the● 144. Psal hath the dore of Gods mercy opened vnto him Dat veniam peccatori spem iustificationis charitatem in qua omnia bona facias dabit vitam aeternam societatem Angelorum Gods mercy giueth pardon to thee a sinner hope of iustification loue wherein thou maiest doe all good and Gods mercy will giue thee eternall life and the company of holy Angels The sempiternall mercy of God is that which concernes our eternall saluation election creatiō redēption glorification This mercy of God is speciosa spaciosa praetiosa Beautifull in creating vs after his own image likenes bountiful in redeeming vs with the pretious blood of his Son and pretious in glorifying vs in the kingdome of glory Elegit in omnibus assumpsit ex omnibus amauit prae omnibus He chose vs amongst all hee tooke vs out of all he loued vs aboue all Hence is it that the Apostle saith the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.4 rich in mercy Rich in mercy because the treasury of his mercy is neuer exhausted the fountaine neuer dried vp Rich in mercy because he neuer ceaseth to communicate the riches of his mercies to vs. Rich in mercy because hee pardoneth all our sins vpon our true repentance our great Maxima media minuta middle smallest sinnes Rich in mercy because hee not onely pardoneth all our sinnes vpon our true repentance but giueth vs repentance and faith to beleeue the remission of our sinnes Rich in mercy because hee giueth vs priuatiue grace to escape euils and positiue enabling vs to do good Finally rich in mercy because he preuenteth vs with mercy before wee seeke him and followeth vs with mercy when wee haue found him In a word the mercy of God signifieth three things First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim miserendi a power ability pronenes of the diuine nature to shew mercy The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actum miserendi miserationem the very act of shewing mercy euen as a father sheweth mercy to his children Psal 103.13 so doth the Lord shew mercy to them that feare him The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectum opus misericordiae the very effects and workes of mercy Psal 17.7 Shew thy maruellous mercies thou that art the sauiour of all them that put their trust in thee Tantas audis Dei misericordias Dost thou heare so many and so great mercies of God and dost thou doubt of thy safegard in this life of thy saluation in the life to come Dicat anima mea dicat secura tu domine Deus meus qui dicit animae meae ego salus tua Let my soule saith Austen say boldly securely confidently Thou O Lord art my God which saith vnto my soule I am thy saluation By this it appeareth how great a blessing the Apostle wisheth in wishing mercy Mercy be vnto you The second blessing which the Apostle prayeth for is peace Peace be vnto you Peace is twofold the one bad the other good the former an appearing peace Pax apparens vera the latter true and sincere peace Bad peace is threefold pax inquinata pax simulata pax inordinata defiled dissembled inordinate peace Defiled and polluted peace is when wicked men cōspire combine and band themselues together to doe euill and mischiefe to the good and godly In league either to doe all the mischiefes villanies and outrages they can hauing respect of neither friends nor foes as robbers rebels traitors Est daemonum legio concors Austen there is an agreement among the diuels in Mary Magdalen of seuen in an other of a whole legion Such a diuellish agreement was amongst those inhumane barbarous bloody gunpowder traitors Indigni vita indigni luce fuerunt vnworthy of life vnworthy of the light Perierunt