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	son_n	speak_v	7,316	5	5.1967	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27168	Claustrum animae, the reformed monastery, or, The love of Jesus a sure and short, pleasant and easie way to Heaven in meditations, directions, and resolutions to love and obey Jesus unto death : in two parts.	Beaulieu, Luke, 1644 or 5-1723.	1677 (1677)	Wing B1571; ESTC R23675	94,944	251

guided by his Divine Laws In the time of man's integrity God was to be regarded and loved first and most of all so it must be still the difference is that then man did it naturally and now by a supernatural assistance he did it then by the grace of his Original Righteousness and now by the grace of the Gospel he did it then without reluctancy now he hath sinful appetites and passions which he must deny and mortifie before he can do it Therefore our Blessed Saviour requires it at the very entrance of his School as a necessary qualification to all that will be his Disciples that they should deny themselves and hate all things in comparison of him Luk. 9.13 If any man will come after me let him deny himself and take up his cross daily and follow me 14.20 and again if any man come to me and hate not his father and mother and wife and children and brothers and sisters and his own life also he cannot be my Disciple that is he that will own JESUS and he own'd by him must in all things give him the preeminence must relinquish his natural desires deny his own will that he may yield an humble obedience to God he must forsake all things that come in competition with him and even part with his dearest relations and his own life as though he hated them rather than commit what God hath forbidden or disclaim what he would have us profess this self-abnegation Ule satis se diligit qui sedulò agit ut summafrnatur bono this daily self-crucifixion is no act of hatred as the world might think but the greatest kindness we can shew to our selves or others as he that cuts off one of his limbs hates not himself but seeks the preservation of his body and he that casts his goods over-board hates them not but prefers his safety to them so in this case he that parts with his earthly injoyments hates them not but prefers heaven to this earth he that loseth this present life hates it not but loves eternal life beyond it and he that forsakes his friends or parents to follow his Saviour hates them not but loves JESUS above them and seeks to win them to JESUS In this case the promise is verified that he that parts with any thing for Christs sake receives an hundred-fold in compensation and he that loseth his life certainly finds it Therefore hating our kindred and our own lives is otherwise exprest in S. Mat. 10.37 Matthew he that loveth father or mother more than me is not worthy of me c. As much as to say that it is only requir'd that the love of God should be predominant that JESUS should be dearer to us than all persons whatever and that in the first place we should love God with all our minds with all our strength and with all our souls for then afterwards the love of our selves and others being subordinate would become regular and innocent §. 20. Of the love of God Now as all sins and miseries proceed from a misplaced love so all vertues and felicities are the product of love well-guided and plac'd on the right object this is as beneficial and advantageous as the other is pernicious that is as S. Sicut radix omnium malorum est cupiditas ita radix omnium bonorum est charitas Serm. de Charit Augustine saith that as self-love is the root of all evil so the love of God is the root of all good the stock whence all vertues do grow The excellency of Divine Love is so great so transcendent Sine charitate fides potest esse sed non prodesse Aug. 1 Cor. 13. that it alone is accepted on its own account and all other things for its sake a faith strong enough to work miracles alms the most expensive and even the flames of Martyrdom profit nothing without love as S. Paul teacheth love it is that makes all good works meritorious in the best sense love it is that gives a value to all other vertues or rather it is love that produceth all good works and vertues as they are so indeed Love is the discharge of our whole duty the fulfilling of the law Rom. 13.10 saith S. Paul love is that grace which renews and sanctifies our natures and abides for ever it is the greatest the most excellent gift of God it is even the Divine Spirit Vnitas Spiritus continet omnia Serm. Pent. Donum est Spiritus Sanctus in quo nobis omnia bona dantur who unites all things within the bonds of love and unity saith S. Augustine and with whom all good things are ever given Divines teach that the Holy Ghost proceeds from the Father and the Son by way of love wherefore he is call'd nexus amoris quo conjungitur Pater cum Filio Filius cum Patre that is in the Language of the Church that in the Unity of the same Spirit the Father and the Son live and reign evermore Charitas qua pa●er diligit filium filius patrem quae est Spiritus Sanctus ineffabilem communionem amborum demonstrat De Trin. l. 15. or as S. Augustine expresseth it the love wherewith the Father and the Son love mutually is the Holy Spirit and represents best the Mystery of their Incomprehensible Union Now that Divine Spirit which is the eternal love of God to himself is given to us in the grace of love or charity which are one and the same whereby we are all joyn'd together into one body and all united to God therefore in our holding Communion with the Church we are commanded to keep the Unity of the Spirit in the bond of peace Ephes 4.3 and we are taught Rom. 5.5 that the love of God is shed abroad in our hearts by the Holy Ghost which is given to us 2 Cor. 13.14 and that the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost are all one so that to come to the highest pitch and finish the elogium of love we may say with S. John that God is love 1 Joh. 4.16 and then we have said all God is love and he that dwelleth in love dwelleth in God and God in him that is God is an abyss of love and goodness by love he gives himself to us and by love we give up our selves to him and are transformed into him Wonder not therefore Deus chari tas est brevis laus sed ma●na laus brevis in sermone magna in iatellectu c. Aug. Tract 9. in Ep. Johan if the effects of love are so glorious and wonderful when it proceeds immediately from God and is the communication of himself to us when it is the grace of Jesus Christ and the most precious gift of the Divine Spirit when it is the Sanctification of our natures and the bettering and perfecting of the noblest of humane

went about doing good healing all manner of diseases Corporal and Spiritual giving excellent instructions and great examples of vertue But what we now consider and what should most affect us is that for our sakes he was a man of sorrows and acquainted with grief all the time of his abode here below At his first entrance into the world he was degraded even below the condition of the meanest infants being born in a Stable and laid in a Manger eight days after he began to be numbred among the transgressors receiving the bloody and painful Sacrament of Circumcision which belong'd only to sinners in his youth he lived in poverty and obscurity and was subject to his Parents when he manifested himself to the world then he perpetually indur'd the contradiction of sinners besides that he liv'd upon alms becoming poor for us who was Lord of all he wanted even time to eat what the charity of pious persons afforded him and had not so much as a place where he might rest his head He was tempted of Satan that he might succour those that are tempted he often watcht whole nights to Prayer and was often faint with tiresome journeys and hunger and thirst and what is yet worse he was daily persecuted by ingrateful men for whom he indur'd all this They slander'd him with false imputations of being a glutton and a wine-bibber his kind and charitable affability in conversing with noted sinners was made matter of accusation as if he had consented to their evil deeds his Divine Doctrine was derided as if proceeding from madness the miracles which he wrought in their behalf were said to be done by sorcery and pact with Beelzebub and to all these disgraces and contumelies they would often have added violence and ston'd him to death had he not escap'd out of their hands by a hasty flight Lord Mat. 15.32 thou hadst compassion on the multitudes because they had follow'd thee three days and had nothing to eat and thou livedst above three and thirty years waiting upon thy base and fugitive servants who were become thine enemies seeking to prevent their ruine by the assiduity of thy care and kindness O sad ingratitude that we should be so soon weary in serving thee when thou wert so patient and indefatigable in acting and suffering for us for our happiness and salvation §. 8. A consideration of the Cross in its four dimensions But if we desire to be rooted and grounded in love and to comprehend and to comprehend with all Saints the immense charity of the Son of God Eph. 3.17 which passeth knowledge which infinitely exceedeth all Learning in profitableness and excellency then measure the love of Christ by the dimensions of his Cross the breadth and the length the depth and the height thereof for therein love appears in its full extent so that nothing can be added to it That the eternal Son of God would become our Brother by becoming Man and would-live in Poverty and Contempt was very much but that afterwards he would die for us in that manner as he did is the greatest wonder that ever the world saw And indeed there hapned more prodigies when he died than at all other times of his humiliation the sun hid himself darkness overspread the whole world the earth shook the stones and rocks were rent the graves were opened and the vail of the Temple was divided in twain Nature seem'd to be amaz'd to see her God suffer and die upon a cross greater love hath no man than this that a man lay down his life for his friend 't is true man cannot possibly do more but JESUS did much more he was God then he became man that he might die for his enemies This is it whereof S. Paul speaks when he saith that it was never conceived or seen how great are the things which God hath prepar'd for them that love him We speak saith he the wisdom of God in a mystery even the hidden wisdom which none of the Princes of this world knew for had they known it they would never have crucified the Lord of glory but as it is written eye hath not seen nor ear heard neither is it entred into the heart of man the things which God hath prepared for them that love him but GOd hath revealed them to us by his Spirit It appears that he speaks not of the bliss of heaven but of the crucifixion of our Blessed Saviour which to the Jews was a stumbling block and to the Gentiles foolishness and which neither the senses nor the reason of man could ever comprehend but as a hidden mystery was made known to Christians by the revelations of the all-knowing Spirit of God To understand therefore as much as may be this never fully understood and never enough admir'd love of our Redeemer in dying for us let us in the first place view the Breadth of his Cross that is the variety of the torments he indur'd for us in the last stage of his uneasie pilgrimage §. 9. The Breadth We may begin with the manner of his apprehension he was taken as if he had been a publick enemy to mankind a thief or a murtherer with swords and staves with rudeness and violence he was betray'd by one of his Disciples forsaken by the rest and then bound and drag'd from place to place by those he had instructed and fed and in whose behalf he had workt miracles He was call'd an impious blasphemer and voted guilty of death for confessing a great and necessary truth that he was the only Son of God Afterwards he was expos'd a whole night to the indignities and mockeries of his insulting enemies they spet upon his sweet and glorious face they vail'd him and smote his head and buffetted him and as if he had been a contemptible ideot to be made sport withal they bad him prophesie guess who gave him the blows he was accus'd before the Roman Pretor as being a lew'd malefactor a rebellious traitor who subverted the people and forbade to pay tribute to Caesar From thence he was sent to King Herod where he was set at nought and abus'd by him and his Souldiers and then sent back with scorn and contempt to Pilate Afterwards Barrabas a seditious murtherer was prefer'd to him and a loud clamor rais'd by the people that he might be crucified and put to death Then was he whipt before their eyes tied to a post like a vile slave and expos'd to the servile rods whiles they plough'd furrows upon his back as the Prophet spake the Souldiers took him platted a Crown of thorns and prest it on his head till the blood run of all sides of him they beat him with canes and clubs and put a reed instead of a scepter in his hand and when he was all over spittle and blood they brought out their mock-King and Pilate presented him to the people and said behold the Man thinking to move them to pity by so sad a spectacle