Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	anoint_v	spirit_n	teach_v	2,134	5	7.1881	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55302	Christus in corde, or, The mystical union between Christ and believers considered in its resemblances, bonds, seals, priviledges and marks by Edward Polhil ..., Esq.	Polhill, Edward, 1622-1694?	1680 (1680)	Wing P2751; ESTC R3312	145,980	330

I will betroth I will betroth I will betroth thrice repeated to note out the fureness of the Promise here it is said in express terms That the espousal is not for a time but for ever here Christ engages his Righteousness Truth Love Mercy Faithfulness to make good the perpetual espousal In the close it is added Thou shalt know the Lord the espoused shall know that their Lord Christ hath effected this great work He is such a Foundation as never was all those who are builded upon him shall stand he is that Rock upon which the Church is built The gates of hell that is the powers of darkness shall not prevail against it Matt. 16.18 This excellent Promise doth signifie the perpetuity of the union between Christ and Believers if they were severed from him then the Gates of Hell would prevail but if as the Promise is the Gates of Hell shall not prevail then the union shall be perpetual It may possibly be here objected That this Promise concerns not particular Believers but the Church in general I answer This Promise reaches to all that are built on the Rock by Faith and so are particular Believers if some particular Believers may fall off from the Rock so may all and then where is the Church what is that but a body made up of particular Believers All Believers failing the Church must needs do so It may yet be objected That the meaning of that Promise is That the Gates of Hell shall not prevail against Believers without their own consent But I answer It is not possible they should prevail in any other way than that of consent a temptation may come but without a consent it prevails not to say that the Gates of Hell shall not prevail without a consent is to say That the Gates of Hell shall not prevail in any other way than that which is possible and this being true without any Promise at all the Promise thus interpreted signifies just nothing as being only of that which was so before We are not then to take it so but in the plain sense which gives us an high assurance that those who are built upon the Rock shall never be removed from thence no not by all the powers of darkness St. Paul speaking of Christ the Corner-stone saith In him all the building fitly framed together groweth unto an holy temple in the-Lord The apt and harmonious framing of the building shews the firmness of it the growing of it tells us That it is not as corruptible buildings bore up by dead matter but by that which is much more durable the everliving Spirit of Christ St. Peter speaking of the same Corner-stone saith He that believeth on him shall not be confounded 1 Pet. 2.6 If Believers who are built upon him might be severed from him they must be confounded but if they shall not be confounded they shall not be severed in union with him is salvation but in separation from him is nothing but confusion such a Foundation is he that he bears up all that are built upon him and prevents their confusion by maintaining their union with him None of the lively Stones shall totally finally fall off from him He is such a Vine and Head as never was his juice never ceases his vital influences never fail Hence the Branches and Members ever remain in union with him To make this appear I shall offer two or three things There is a supply of the Holy Spirit from Christ unto Believers he is made sanctification to them he lives in them there is an effectual working in every one of them and all this is by the Spirit communicated from him the Root and Head of all Grace Hence he tells us that the rivers of living water flow in the Believer Joh. 7.38 The supply of the Spirit from Christ unto Believers In Sanctorum cordibus secundum quasdam virtutes semper manet spiritus secundum quasdam recessurus venit venturus recedit in his virtutibus sine quibus ad vitam non pervenitur in electorum suorum cordibus permanct Greg. Mor. doth ever continue in some measure it 's true it doth not ever continue as to the accessaries of Grace but it ever continues as to the vitals and essentials of it it doth not keep them from all acts of sin but under their greatest falls it ever upholds a state of grace and spiritual life in them They may fall and that grievously yet still there is a lamp the habits and principles of Grace are not extinct in them He that is born of God cannot sin 1 Joh. 3.9 That is he cannot sin so as to unframe the new creature he cannot sin so as to lose the remaining seed in him the Reason is because the Spirit continues to bear him up in a state of Grace This continuance of the Spirit is upon a double account the one is the durable foundation of it the communication of the Spirit is founded upon the satisfactory and meritorious sufferings of Christ there is an endless life of merit in him his blood is of an eternal efficacy Hence the supplies of the Spirit procured thereby never fail Very remarkable is the difference between the case of Adam and the case of Believers in him one act of sin drove out a stock of pure holiness in them many sins do not drive out their imperfect graces the Reason is their graces respect a great foundation an infinite treasure of merit which moves the Spirit to bear them up in being but his holiness doth not do so For them as under the second Covenant there is a ransom a satisfaction of immense value to interpose that the forfeiture of their habitual graces made by sin may not be taken but for him as under the first Covenant there was nothing to interpose nothing to bear off justice from taking the forfeiture The other thing is the office of Christ a Vine is to communicate juice to the Branches an Head is to communicate vital influences to the Members the rich anointing of the Spirit was upon Christ not as a meer private person but as a Trustee and a Treasurer for Believers that out of his fulness they might have grace for grace It lies upon his truth and faithfulness to perform his trust and office if he did not communicate the Spirit to his Branches and Members he should cease to act like a Root and Head but because he never does what unbecomes him the communication must continue as long as he is a Root or Head Upon these sure grounds doth stand the continuance of the Spirit in its supplies it may be sometimes grieved by the sins of Believers yet it doth not depart from them because Christ is a Priest after the power of an endless life and it is his trust and office to communicate the Spirit to them The supply of the Spirit unto Believers ever continuing their union with Christ must needs continue also The Spirit is the primary

might unite us to him being God-man in one Person that the same Spirit which sanctified his humane nature might sanctifie us members of him It may yet further be observed that that very Spirit which as St. Austin speaks Spiritus Sanctus ineffabilis est quaedam Patris Filiique communio Aust de Trin. lib. 5. cap. 11. Insinuatur nobis in Patre authoritas in Filio nativitas in Spiritu Sancto Patris Filiique communitas in tribus aequalitas quod ergò commune est Patri Filio per hoc nos voluerunt babere communionem inter nos secum per illud donum nos colligere in unun quod ambo habent unum hoc est per Spiritum Sanctum Deum Dei donum Aust de Verb. Domini in Math. Ser. 11. is the communion of the Father and the Son doth unite us to Christ If we put all together we shall see the Spirit to be a most excellent bond In the Trinity it is the communion of the Father and the Son in Christ it is that which united the two natures and sanctified the humane in us it is that which unites us to Christ This is the primary Bond between Christ and Believers Touching this bond it is first to be noted that in Scripture not only the graces of the Spirit but the Spirit it self is said to be communicated to Believers To quote some places for this The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Rom. 8.11 As many as are led by the spirit of God they are the sons of God verse 14. The spirit it self beareth witness with our spirit that we are the children of God verse 16. Know ye not that your body is the temple of the Holy Ghost which is in you 1 Cor. 6.19 God hath sent forth the spirit of his son into your hearts crying Abba Father Gal. 4.6 In these Texts two things may be observed The one is this the Spirit it self is meant it is the Spirit it self which sheds abroad the love of God in the heart which quickens the mortal body which leads the sons of God which beareth witness with our spirit the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit it self in express terms it is also the Spirit it self which hath a Temple in us which makes us cry Abba Father The other is this The Spirit it self is communicated it is given to us it dwelleth in us it leads and acts us it bears witness with our spirit it is in us as in its Temple it is sent forth into our hearts all which do import communication Also we may note as much in that Apostolical Prayer The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Amen 2 Cor. 13.14 Here are all the persons in the Sacred Trinity named here the Holy Ghost must needs be the Spirit it self none other but he is capable of being ranked with the Father and the Son yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communication of him Also we may gather the same thing from the Promises of the Spirit made by our Saviour in the 14 15 16 Chapters of St. John there it is the Spirit it self which is promised it is the comforter the spirit of truth it is that spirit which proceedeth from the Father which teacheth all things and bringeth all things to remembrance which convinceth of sin and glorifies Christ which takes the things of Christ and shews them unto men all which shew that it is the Spirit it self Also there it is promised to be communicated it was to be sent to them to guide them into all truth to dwell in them to be in them to abide with them for ever all which do shew a communication of it When the Greeks erroneously held That the Spirit did proceed not from the Father and the Son but from the Father only one argument used against them was this If the Spirit was sent from the Father and the Son then it did proceed from both To this the Greeks replied That this sending meerly concerned the gifts of the Spirit not himself but this is directly contrary to the scope of those chapters in St. John if the Spirit be sent meerly because we have his gifts then the Father which we no where read may be said to be sent because we have his gifts when the Scripture saith that the Son was sent it was himself not meerly his benefits in like manner when it saith that the Spirit is sent it is himself not meerly his gifts I may here add somewhat out of the Fathers Ignatius tells them that they were blessed being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Ephes such as carried God the Spirit a Temple within them St. Ambrose saith that the Holy Spirit dwells in us as in his Temple Non quasi Minister De Spir. Sancto lib. 3.13 sed quasi Deus inhabitat he dwells in us not as a Minister but as a God St. Austin speaking of the gift of the Spirit saith De fide sym cap. 9. that God doth not give seipso inferius donum a gift less than himself And again Euch. cap. 37. that the Spirit is donum aequale donanti a gift equal to the giver And in another place That the Spirit seipsum dat sicut Deus De Trin. lib. 15. cap. 19. In Oct. Pasc Serm. 1. gives himself as God St. Bernard hath this passage Est enim Spiritus ipse indissolubile vinculum Trinitatis per quem sicut pater filius unum sunt sic nos unum sumus in ipsis the Spirit it self is that indissoluble bond by which as the Father and the Son are one so also are we one in them I might add much more out of the Schoolmen but this may suffice It seems by these things to be clear that the Spirit it self is communicated to Believers neverthelss it is a Quaere how or in what sense the Spirit it self is communicated to them In answer to this I shall first take notice of three memorable expressions in Scripture That is the sending of the Spirit the giving of the Spirit the dwelling or inhabiting of the Spirit in us The first expression is the sending of the Spirit It may seem strange that an Almighty Alwise Alpresent Spirit should be sent but this mission is not per imperium as from one more potent than himself commanding him he is as high in power and majesty as the other two persons are it is not per consilium as from one more wise than himself counselling him he is one of the Domus judicii as some Rabbins call the Trinity one of the Three who fit in counsel together in Heaven Here is no local motion which cannot be