Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	trinity_n	8,176	5	10.0802	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25359	A sermon preached in the Cathedral Church at Winchester the xxix of May MDCLXXXI, being Trinity Sunday, and the day of His Majesties happy birth and restauration by Henry Anderson ...	Anderson, Henry, b. 1651 or 2.	1681 (1681)	Wing A3093; ESTC R16092	19,305	35

the Promotion of true Religion and Vertue that our future State may be as happy as it is sure to be lasting There are but few that consider that their Time here on Earth is but a Prologue to an everlasting State In this vast Eternity you must Live Why do you not let your Thoughts be more upon it Your Minds that love to count the days of this narrow Life extend themselves unto Eternity where there are no Limits at all Tell the Torments of everlasting Fire the aking Thoughts if you can of a burning Soul that fryes in the Wrath of God to eternal Ages Then number the Joys of Heaven tell the Notes of that Celestial Quire the Hymns of Praises that they sing and though thou hadst a Head as big as Archimedes that could tell how many Atoms of Dust were in the Globe of the whole Earth yet all these were but as a single Atom in comparison of those endless Joys or Sorrows And it is an Oracle of infallible Truth and a Promise that remains for ever to the Righteous Your Joy shall remain none shall take it from you Therefore Heaven is the most lovely amiable and most desireable Object The Enjoyments of Riches Honours Kingdoms Feastings with us in this World are but short and transitory but in Heaven there shall be an eternal Feast The Jubilation of the Lamb shall be for ever and shall be extended to the vast duration of Eternity O my Soul Why dost thou not aspire and mount up to the Center and Light of Glory to the Fountain of Beams and Brightness from whence thou wast derived How happy shalt thou be when thou shalt lay down corruptible Rags of Earth and being delivered out of the Prison of this wretched Body may'st be thought worthy to hear the sacred Songs of that Celestial Harmony and the Praises of the King Eternal of that Glorious Empire How accomplished shall thy Honour and Glory be when it shall come to thy turn to sing a gracious Hallelujah Join unto all this the Pleasure there is to live in the Company of Angels to enjoy the grateful Conversation of all those excellent and sublime Spirits where Angelical Troops make ravishing Musick and to behold Armies of Saints more bright than the Stars of Heaven to contemplate the Sanctity of the Patriarchs the Hope of the Prophets the Crown of Martyrs the white and flowery Garland of Virgins And as for the Soveraign King who keeps his Residence in the midst of that glorious People What Tongue is able to speak His Praise O Israel Now how goodly are thy Tabernacles how delightful thy Pavilions Gardens water'd with Floods and Fountains are not so flourishing nor are the fruitful Vallies so abundant Let us not then suffer our selves to be abused any longer with the delusive Appearances of this World but fix our Eye on Heaven because it is a fairer Object than Earth for our Contemplation joining with the Royal Prophet as it is in the Verge of the Text Whom have I in Heaven but Thee All the Blessings that we do enjoy are the sweet Influences of Heaven upon us Spiritual or Temporal First Spiritual Blessings in Heavenly Places arise from no other Spring and are Irradiations of the Trinity and the great Kindness of Heaven to Mankind in relation to these Souls of ours The Father Son and Holy Ghost have all done their parts for them The Father gave His only Son the Son gave Himself left his Glory and endured the bitter Death of the Cross meerly to keep our Souls from perishing The Holy Ghost is become as it were our Attendant waits upon us with continual Offers of his Grace to enable us to do that which may preserve them These things all the Persons work equally and inseparably in respect of the Cause and Effect for what One doth All do yet in congruity we attribute a distinct Act in regard of the Order and Object In Order the original of Action is ascribed to the Father Joh. 5. 17 19. The Nature and Manner of Working to the Son Joh. 1. 3. Heb. 12. The Efficacy and Power to the Holy Ghost 1 Cor. 11. 12. 1. The Father Creates Gen. 1. 1. 2. The Son Redeems Gal. 3. 1● 3. The Holy Ghost Illuminates 2 Pet. 1 21. The Father is to be adored as altogether of Himself The Son to be glorified as that Consubstantial Word The Holy Ghost to be magnified as that Co-essential Spirit eternally proceeding from Both. The Three Persons in the Trinity is the Object of our Faith and we daily own it in our Creed 1. We believe in God the Father who made the World 2. In God the Son who redeem'd all Mankind 3. In God the Holy Ghost who sanctifies all the Elect People of God A Unity of Essence and a Trinity of Order Ordo originis though not Regiminis Co-ordinativus though not Subordinativus of Priority though not Superiority a First a Second and a Third though not a higher lower and lowest for the Lord our God is one Lord the Godhead or Essence of God is one undivided Parmenides who followed Pythagoras is brought in by Plato Philosophizing on that old Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many and determined thus That God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. one Divine Essence He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Immutable Being He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Eternal Being This Plato discourseth in his Philebus at large shewing how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One was Many and Many One. And it is not only good Philosophy but sound Divinity the Godhead considered diversly for the manner of Being is Three Persons in One Essence the Father the Son and the Holy Ghost 1 John 5. 7. The Father is the First Person of the Trinity having Foundation in none of Personal Substance 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not begotten to the Father The Son is the Second Person in the Trinity having Foundation of Personal Substance of whom He is eternally begotten Joh. 5. 26. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begotten to the Son The Holy Ghost is the Third Person in the Trinity having Foundation from the Father and the Son from both which He especially proceedeth Joh. 14. 26. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proceeding to the Holy Ghost Here is a threefold Unity of Persons in One Nature of Natures in One Person of Natures and Persons in One Quality In the First is one God In the Second one Christ In the Third one Spirit All this Unity is but to usher in a single Deity St Paul concludes all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is One God Ephes 4. 6. And the Soul carrieth an Image of the Unity of the Godhead and Trinity of Persons in that there is one Soul with three Faculties of Understanding Will and Memory Let us all now lift up our Heart and Voice and praise God chanting forth the Anthem of the

the Celestial Sphere doth this Earthly Globe And so the Proposition is made good That Heaven is a fairer Object than Earth for our Contemplation even the Glorious and Eternal Majesty of the Holy Trinity that is enshrin'd in an Unity of Essence And Pythagoras that Old Samian Philosopher made Unity the Original of all Things and the Cause of all Good in the World And the Fathers under the Allegorical Vail of that Unity discover an undivided Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if That and God were so inseparably link't together that the Thought of Man could not possibly part them asunder 'T is a pious Exhortation that St Paul gives the Ephesians to holy Concord and Unity of Spirit and lays it down with a triple Argument knowing that a three-fold Cord is not easily broken and admits of no Separation at all unless they would seem to dissolve their Religion There is one Lord whom Christians obey and therefore no Distraction by Service There is one Faith whereby they believe and therefore no division by Creeds there is one baptism whereby they get entrance into the Church and therefore no distinction by initiative grace and these three are more peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Trinity of Unities wherein God by the Ministry of the Holy Apostle appears to his Church as it were in the Shape of three Angels Silence now ye warbling Birds Consorts of the world be still and hear the Harmony of the Royal Prophet sung in an admirable Air tune the Instruments of your hearts unto it Thou art my Portion thou art my Riches I love the beauty of thine House which is no other than thine own Essence and the sole aim of my desire is the place of thy Glory The Diadems and honours of this world are of a short standing and nothing comparable to that Royalty which is everlasting and to that Kingdom which knows no end This world is an Ark wherein are clean and unclean Beasts a Park where Goats and Sheep live together a Net where good and bad Fish are found But in Heaven nothing that is impure or imperfect can have entry there In that fair place Solomon's wisdom will appear folly his knowledge ignorance Absolom's beauty shall be there deformity Samson's strength shall pass there for feebleness and the Riches of all the Kings of the Earth shall be there as Poverty The longest term of life in our Fore-fathers will appear a death for in Heaven it is in triumph above the reach of dull mortality A man may enjoy the light of the Sun and walk in its glittering rayes and now and then give a glance upon it though we cannot keep our eye fix'd upon its globe to behold its glory we may behold its beams refracted through a cloud but we may lose our sight by gazing on it in its naked beauty for according to an Axion in Philosophy Excellens objectum laedit sensum Pliny prying into the Mountain Vesuvius to discover the fiery irruptions of Natures Kiln procured his death by his too bold attempts into the mysteries of Nature Surely it cannot but be dangerous to be too inquisitive into the mysteries of the Trinity which ought rather to be religiously ador'd than curiously search'd into it requires rather Faith to believe than Reason to comprehend and judge for where there is a Curtain drawn if we are so bold to lift it up we may justly be struck with blindness even in those things which before were exposed to our view It is enough that God makes us of his Court though not of his Council That we may be free though not to rifle his Cabinet yet to sit at his Table no matter whether on the right hand or left in his Kingdom Why should we strive with danger what we may be ignorant of with safety In such things admiration is better Piety than apprehension Nothing breeds more Atheists among us than this the first spawn of Sin Curiosity which plucks still at the forbidden Tree The Arminians will find a reason in us of Gods Decrees The Socinians also will have a reason of his Mysteries except they see they will not believe Our sight now doth disperse and lose it self in the immensity of the extent for who hath beheld it that he might demonstrate it Not the Angels for they cover their faces much less we that dwell in Houses of Clay and have that ignorance and guiltiness those glorious Seraphims are freed from Isa 6. 2. that cryed one to another and said Holy holy holy One of the Ancients glosses finely upon it unum Jehovam celebrant repetendo unum idem Sanctus trinum agnoscunt ter repetendo quod uni tribuerunt A Trinity they acknowledge in that Blessed Unity of the Godhead whilst they repeat thrice Holy holy holy three in one and all three but one God Therefore let us not furnish our heads only with speculations but laying up Divine things within our hearts and drawing them out into our lives in order to practice worship the Trinity in Unity and Unity in Trinity The Deity is the ground of our Adoration and as it is necessary for every one to be established in this truth that there is a God so likewise that there is but one God and not a plurality as the blind Idolatrous Heathen imagine We ought then to make God the object of our highest admiration and of our greatest love to offer Sacrifices of Prayers and Praises to him in all our ways to acknowledge him and chearfully do what he commands to trust in him and depend upon him for our life is lent us for no other end but to be mindful of Eternity and cast up our eyes to Heaven our future happiness Anaxagoras being askt wherefore man was made replyed To behold the Heavens For not a Star sparkles there but is a Preacher and Herald to the Majesty of its Maker Empedocles likewise being demanded why he desired to live in this world Answered only to Contemplate Heaven Christianity is a kind of Religious Astronomy the Contemplation and study of Heaven No Geometry or measuring the Earth in the Christian Mathematicks unless it be that our Souls might more easily take footing in Heaven And as Philosophy describing Lines drawn from the Center of the Earth may go to the Circumference of the Heavens so according to our Comportment in these short Moments wherein are compriz'd the Lines of Life which we are to live on Earth shall be the definitive Sentence of an Eternal Abode Our true Happiness depends upon our well Management of our Time here and it highly concerns us to fore-see what will be our future State For in this Life we sow those Seeds whose Fruits either of Misery or Happiness we shall gather in another World and reap them in Eternity Let the Serious Consideration how short our time is on Earth enforce upon us a Care of Redeeming it and use it not to the Maintenance of Wickedness and Vice but