Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	john_n	spirit_n	worship_v	7,067	5	9.7470	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

Father in the Son by the Holy Ghost The verdict is That we are the children of God The Spirit beareth c. First then 1 Part. a slacknesse a supinenesse in consideration of the divers significations of this word Spirit hath occasioned divers errours when the word hath been intended in one sense and taken in another All the significations will fall into these foure for these foure are very large It is spoken of God or of Angels or of men or of inferiour creatures And first of God it is spoken sometimes Essentially sometimes Personally God is a Spirit Iohn 4.24 Esay 31.3 and they that worship him must worship him in spirit and truth So also The Aegyptians are men and not God and their horses flesh and not spirit For if they were God they were Spirit So God altogether and considered in his Essence is a Spirit but when the word Spir it is spoken not essentially of all but personally of one then that word designeth Spiritum sonctum The holy Ghost Goe and baptize Mar. 28.19 In the name of the Father and Sonne Spiritus sancti and the holy Ghost And as of God so of Angels also it is spoken in two respects of good Angels Sent farth to minister for them Heb. 1.14 1 King 22.22 Hosea 4.12 Esay 19.3 that shall be heires of salvation And evill Angels The lying Spirit that would deceive the King by the Prophet The Spirit of Whoredome spirituall whoredome when the people ask counsell of their stocks And Spiritus vertiginis The spirit of giddinesse of perversities as we translate it which the Lord doth mingle amongst the people in his judgement Of man also is this word Spirit spoken two wayes The Spirit is sometimes the soule Psal 31.5 Into thy hands I commend my Spirit sometimes it signifies those animall spirits which conserve us in strength and vigour The poyson of Gods arrowes drinketh up my spirit And also Job 6.4 Luke 1.47 the superiour faculties of the soule in a regenerate man as there My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour And then lastly of inferiour creatures it is taken two wayes too of living creatures The God of the spirits of all flesh Numb 16.22 Ezek. 1.21 and of creatures without life other then a metaphoricall life as of the winde often and of Ezckiels wheeles The Spirit of life was in the wheeles Now in this first Branch of this first Part of our Text it is not of Angels nor of men nor of other creatures but of God and not of God Essentially but Personally that is of the Holy Ghost Origen sayes Antecessores nostri The Ancients before him had made this note That where we finde the word Spirit without any addition it is alwayes intended of the Holy Ghost Before him and after him they stuck much to that note for S. Hierome makes it too and produces many examples thereof but yet it will not hold in all Didymus of Alexandria though borne blinde in this light saw light and writ so of the Holy Ghost as S. Hierome thought that work worthy of his Translation And hee gives this note That wheresoever the Apostles intend the Holy Ghost they adde to the word Spirit Sanctus Holy Spirit or at least the Article The The Spirit And this note hath good use too but yet it is not universally true If we supply these notes with this That whensoever any such thing is said of the Spirit as cannot consist with the Divine nature there it is not meant of the Holy Ghost but of his gifts or of his working as when it is said The Holy Ghost was not yet for his person was alwayes And where it is said Iohn 7.39 1 The fl 5.19 Quench not the Holy Ghost for the Holy Ghost himselfe cannot be quenched we have enough for our present purpose Here it is Spirit without any addition and therefore fittest to bee taken for the Holy Ghost And it is Spirit with that emphaticall article The The Spirit and in that respect also fittest to be so taken And though it be fittest to understand the Holy Ghost here not of his person but his operation yet it gives just occasion to looke piously and to consider modestly who and what this person is that doth thus worke upon us And to that purpose we shall touch upon foure things First His Universality He is All He is God Secondly His Singularity He is One One Person Thirdly His roote from whence he proceeded Father and Son And fourthly His growth his emanation his manner of proceeding for our order proposed at first leading us now to speak of this third person of the Trinity it will be almost necessary to stop a little upon each of these First then the Spirit mentioned here the Holy Ghost is God and if so Deus equall to Father and Son and all that is God He is God because the Essentiall name of God is attributed to him He is called Jehovah Iebovah sayes to Esay Goe and tell this people Esay 6.9 Acts 28.29 c. And S. Paul making use of these words in the Acts he sayes Well spake the Holy Ghost by the Prophet Esay The Essentiall name of God is attributed to him and the Essentiall Attributes of God He is Eternall so is none but God where we heare of the making of every thing else in the generall Creation we heare that the Spirit of God moved Gen. 1.2 but never that the Spirit was made He is every where so is none but God Psal 139.7 1 Cor. 2.10 whither shall Igoe from thy Spirit He knowes all things so doth none but God The Spirit searcheth all things yca the deep things of God He hath the name of God the Attributes of God and he does the works of God Is our Creator our Maker God Iob 33.4 The Spirit of God hath mademe Is he that can change the whole Creation and frame of nature in doing miracles God The Spirit lead the Israelites miraculously through the wildernesse Esay 63.14 Esay 48.16 Will the calling and the sending of the Prophets shew him to be God The Lord God and his Spirit hath sent me Is it argument enough for his God-head Esay 61.1 Luke 4.18 that he sent Christ himselfe Christ himselfe applies to himselfe that The Spirit of the Lord is upon me and hath anointed me to preach Acts 1.16 Iohn 16.13 He foretold future things The Holy Ghost by the mouth of David spoke before sayes S. Peter He establishes present things The Spirit of truth guides into all truth And he does this by wayes proper onely to God for our illumination is his He shall receive of me Ver. 14. 1 Cor. 6.11 Iohn 3.5 Iohn 16.8 sayes Christ and shew it you Our Justification is his Ye are justified in the name of the Lord Iesus by the Spirit of God Our regeneration is his There is a

to speak to others This therefore is the comming and this is the teaching of the Holy Ghost Acts 2.3 promised and intended in this Text and performed upon this Day that he by his power enables and authorises other men to teach thee That he establishes a Church and Ordinances and a Ministery by which thou maist be taught how to apply Christs Merits to thy soul He needed not to have invested and taken the form of a Tongue if he would have had thee think it enough to heare the Spirit at home alone but to let thee see that his way of teaching should be the ministery of men he came in that organ of speech the Tongue And therefore learn thou by hearing what he sayes And that that he sayes he sayes here here in his Ordinance And therefore heare what he hath declared inquire not what he hath decreed Heare what he hath said there where he hath spoken ask not what he meant in his unrevealed will of things whereof he hath said nothing For they that do so mistake Gods minde often God protests It never came into my minde that they should sin thus God never did it God never meant it that any should sin necessarily Ier. 32.35 without a willing concurrence in themselves or be damned necessarily without relation to sin willingly committed Therefore is S. Augustine vehement in that expostulation Quis tam stultè curiosus est qui filium suum mittat in scholam ut quid magister cogitat discat Doth any man put his son to schoole to learn what his Master thinks The Holy Ghost is sent to Teach he teaches by speaking he speaks by his Ordinance and Institution in his Church All knowledge and all zeale that is not kindled by him by the Holy Ghost and kindled here at first is all smoke and then all flame Zeale without the Holy Ghost is at first cloudy ignorance all smoke and after all crackling and clambering flame Schismaticall rage and distemper Here we we that are naturally ignorant we we that are naturally hungry of knowledge are taught a free Schoole is opened unto us and taught by him by the Holy Ghost speaking in his Delegates in his Ministers which were the pieces that constituted our first part And the second to which we are now come is the manner of the Holy Ghosts comming and teaching in his Ordinance that is by remembring He shall bring to your remembrance c. They had wont to call Pictures in the Church 2 Part. Reminiscentia the lay-mans book because in them he that could not reade at all might reade much The ignorantest man that is even he that cannot reade a Picture even a blinde man hath a better book in himself In his own memory he may reade many a history of Gods goodnesse to him Quid ab initio How it was in the beginning is Christs Method To determine things according to former precedents And truly the Memory is oftner the Holy Ghosts Pulpit that he preaches in then the Understanding How many here would not understand me or not rest in that which they heard if I should spend the rest of this houre in repeating and reconciling that which divers authors have spoken diversly of the manner of Christs presence in the Sacrament or the manner of Christs descent into Hell or the manner of the concurrence and joynt-working of the grace of God and the free-will of man in mens actions But is there any man amongst us that is not capable of this Catechisme Remember to morrow but those good thoughts which you have had within this houre since you came hither now Remember at your last houre to be but as good as you are this minute I would scarce ask more in any mans behalf then that he would alwayes be as good as at some times he is If he would never sink below himself I would lesse care though he did not exceed himself If he would remember his own holy purposes at best he would never forget God If he would remember the comfort he had in having overcome such a tentation yesterday he would not be overcome by that tentation to day The Memory is as the conclusion of a Syllogisme which being inferred upon true propositions cannot be denied He that remembers Gods former blessings concludes infallibly upon his future Therefore Christ places the comfort of this Comforter the Holy Ghost in this that he shall work upon that pregnant faculty the Memory He shall bring things to your remembrance And then Omnia All those things which I have said unto you Christ gave the Holy Ghost to the Apostles Omnia Mat. 18.18 John 20.22 John 15.15 when he gave them the power of absolution in his life time He gave them the Holy Ghost more powerfully when after his Resurrection He breathed on them and said Receive ye the Holy Ghost He opened himself to them in a large fulnesse when he said All things that I have heard of my Father I have made knowen unto you But in a greater largenesse then that when upon this day according to the promise of this Text the holy Ghost was sent unto them for this was in the behalf of others And upon this fulnesse out of Tertullian it is argued Nihilignorarunt crgo nihil non docuerunt As the Apostles were taught all things by Christ so they taught the Church all things There is then the spheare and the compasse and the date of our knowledge not what was thought or taught in the tenth or fourteenth Century but what was taught in Christ and in the Apostles time Christ taught all things to his Apostles and the Holy Ghost brought all things to their remembrance that he had taught them that they might teach them to others and so it is derived to us But it is Omnia Sola Sola John 15.26 It is All but it is Only those things He shall testifie of me saith Christ concerning the Holy Ghost Now the office of him that testifies of a witnesse is to say all the truth but nothing but the truth When the Romane Church charges us not that all is not truth which we teach but that we do not teach all the truth And we charge them not that they do not teach all the truth but that all is not truth that they teach so that they charge us with a defective we them with a superfluous religion our case is the safer because all that we affirm is by confession of all parts true but that which they have added requires proofe and the proofe lies on their side and it rests yet unproved And certainly many an Indian who is begun to be catechized and dies is saved before he come to beleeve all that we beleeve But whether any be saved that beleeve more then we beleeve and beleeve it as equally fundamentall and equally necessary to salvation with that which we from the expresse word of God do beleeve is a Probleme not easily

use the Law lawfully Let us use our liberty of reading Scriptures according to the Law of liberty that is charitably to leave others to their liberty if they but differ from us and not differ from Fundamentall Truths Si quis quaerat ex me quid horum Moses senserit If any man ask me which of these which may be all true Moses meant Non sum sermones isti●●onfessiones Lord sayes hee Ibid. This that I say is not said by way of Confession as I intend it should if I doe not freely confesse that I cannot tell which Moses meant But yet I can tell that this that I take to be his meaning is true and that is enough Let him that findes a true sense of any place rejoyce in it Let him that does not beg it of thee Vtquid mihi molest us est Why should any man presse me to give him the true sense of Moses here or of the holy Ghost in any darke place of Scripture Ego illuminem ullum hominen venientem in mundum 1.13 C. 10. saies he Is that said of me that I am the light that enlightned every man any man Iohn 1.9 that comes into this world So far I will goe saies he so far will we in his modesty and humility accompany him as still to propose Quod luce veritatis quod fruge utilitatis excellit such a sense as agrees with other Truths that are evident in other places of Scripture and such a sense as may conduce most to edisication For to those two does that heavenly Father reduce the foure Elements that make up a right exposition of Scripture which are first the glory of God such a sense as may most advance it secondly the analogie of faith such a sense as may violate no confessed Article of Religion and thirdly exaltation of devotion such a sense as may carry us most powerfully upon the apprehension of the next life and lastly extension of charity such a sense as may best hold us in peace or reconcile us if we differ from one another And within these limits wee shall containe our selves The glory of God the analogie of faith the exaltation of devotion the extension of charity In all the rest that belongs to the explication or application to the literall or spirituall sense of these words And the Spirit of God moved upon the face of the waters to which having stopped a little upon this generall consideration the exposition of darke places we passe now Within these rules we proceed to enquire who this Spirit of God is or what it is Spiritus whether a Power or a Person The Jews who are afraid of the Truth lest they should meete evidences of the doctrine of the Trinity and so of the Messias the Son of God if they should admit any spirituall sense admit none but cleave so close to the letter as that to them the Scripture becomes Liter a occidens A killing Letter and the savour of death unto death They therefore in this Spirit of God are so far from admitting any Person that is God as they admit no extraordinary operation or vertue proceeding from God in this place but they take the word here as in many other places of Scripture it does to signifie onely a winde and then that that addition of the name of God The Spirit of God which is in their Language a denotation of a vehemency of a high degree of a superlative as when it is said of Saul Sopor Domini A sleepe of God was upon him it is intended of a deepe a dead sleepe inforces induces no more but that a very strong winde blew upon the face of the waters and so in a great part dryed them up And this opinion I should let flye away with the winde if onely the Jews had said it But Theodoret hath said it too and therefore we afford it so much answer That it is a strange anticipation that Winde which is a mixt Meteor to the making whereof divers occasions concurre with exhalations should be thus imagined before any of these causes of Winds were created or produced and that there should be an effect before a cause is somewhat irregular In Lapland the Witches are said to sell winds to all passengers but that is but to turne those windes that Nature does produce which way they will but in our case the Jews and they that follow them dreame winds before any winds or cause of winds was created The Spirit of God here cannot be the Wind. It cannot be that neither which some great men in the Christian Church have imagined it to be Operatio Dei The power of God working upon the waters so some or Efficientia Dei A power by God infused into the waters so others August And to that S. Augustine comes so neare as to say once in the negative Spiritus Dei hic res dei est sed non ipse Deut est The Spirit of God in this place is something proceeding from God but it is not God himselfe And once in the affirmative Posse esse vitalem creaturam quâ universus mundus movetur That this Spirit of God may be that universall power which sustaines and inanimates the whole world which the Platoniques have called the Soule of the world and others intend by the name of Nature and we doe well if we call The providence of God Spiritus Sanctus But there is more of God in this Action then the Instrument of God Nature or the Vice-roy of God Providence for as the person of God the Son was in the Incarnation so the person of God the Holy Ghost was in this Action though far from that manner of becomming one and the same thing with the waters which was done in the Incarnation of Christ who became therein perfect man That this word the Spirit of God is intended of the Person of the Holy Ghost in other places of Scripture is evident undeniable unquestionable and that therefore it may be so taken here Where it is said The Spirit of God shall rest upon him Esay 11.2 upon the Messiah where it is said by himselfe The Lord and his Spirit is upon me And the Lord and his Spirit hath anointed me there it is certainly and therefore here it may be probably spoken of the Holy Ghost personally It is no impossible sense it implies no contradiction It is no inconvenient sense it offends no other article it is no new sense nor can we assigne any time when it was a new sense Basil The eldest Fathers adhere to it as the ancientest interpretation Saint Basil saies not onely Constantissimè asseverandum est We must constantly maintaine that interpretation for all that might be his owne opinion not onely therefore Quia verius est for that might be but because he found it to be the common opinion of those times but Quia à majoribus nostris approbatum because it is accepted for the true