Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bondage_n	receive_v	work_a	31	3	16.7749	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved in whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace wherein he hath abounded toward us The benefit that redounds to us by this is this in general that hereby we are made the brethren of Jesus Christ which principally consists in our conformity with him in righteousnesse and true holinesse Hence it is that we are 〈◊〉 with the holy Spirit of promise which is the earnest of our inheritance called the Spirit of adoption and the Spirit of the Son because sons only are capable of it Talis Spiritus non datur servis sed solis filiis sons not servants are partakers of this Spirit sons not servants use to cry Abba Father There is a spirit of bondage which servants receive which Spirit ye have not received again to fear There is a Spirit of adoption assuring us of the liberty of sons by which we cry Abba Father Hence it is again that the righteousnesse of Christ is made ours Rom. 8.29 made ours by predestination by imputation on Gods part made ours by faith in apprehension in application on our parts for whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many beethren moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified And thus it comes about that we receive an inheritance in the heavens whereof albeit we are not as yet compleat possessors yet out title is good our interest firm in that the possession was purchased for us unto the praise of the glory of God and shall be given to us in the day of our full and our perfect redemption Stand fast therefore my beloved in the liberty wherewith Christ hath made you free children of the free-woman Citizens of the heavenly Jerusalem heirs of an eternal Kingdom Great is our dignity over that it was by nature ye were limbs of Satan servants to sin enemies to God sons of wrath but by the grace of adoption we are the members of Christ servants to righteousnesse friends nay more than friends the sons of God Be thankful therefore unto him honour him as sons let your obedience be joyned with all faithfulnesse unto the fulfilling of his will who hath in his infinite goodnesse made you his sons and taking from you the spirit of bondage hath sent forth the Spirit of his Son into your hearts crying Abba Father Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us unto him be glory in the Church by Christ Jesus throughout all ages world without and. Amen SAINT PAUL'S Apology GALAT. 1.18 Then after three years I went up to Jerusalem to see Peter and abode with him fifteen dayes THere is no child to Gods Child no man to the man of God look what he saith what he doth he will make good maugre the hearts of his enemies Thus Moses resisted Corah Dathan and Abiram Numb 16. Thus Elijah opposed Ahabs and Jezabels bawsing Prophets of Baal 1 King 1.18 Thus Micajah withstood four hundred false Prophets 1 King 22. Thus our Saviour confounded the Scribes and Pharisees the Apostles the Jews and Paul here false Apostles and all by the same Spirit As there is a Spirit of truth so there is a spirit of lying God is said to put a lying spirit in the mouth of the false Prophets But here spirits of lying lye in the very hearts of some imaginary Apostles that blatter out they know not what against Paul but he graced and strengthened with the Spirit and grace of God would not be nonplust or put to silence with such facility he had spirit enough to oppose the false allegations of these deceitful brethren who endeavoured to pervert the Churches of Galatia to bring them from Christianity to Judaisme maintaining that circumcision and other ceremonies of the law were to be retained as necessary to salvation Alledging also that Pauls doctrine was no true doctrine in all points and what he had he had received from the Apostles at the second hand as well as they and therefore they teaching one thing and he another quite contrary to what they taught what reason had they to believe him more than them more in number But the Apostle in this chapter clears himself from the scandalous imputations of these insinuating Cavillers as we may see by taking a brief survey of the chapter which may guide us unto Paul's journey First he was an Apostle himself The people said of King Saul is Saul also among the Prophets So said the people of this Saul now Paul is not this he that persecuted the Church of God extreamly what is Paul also among the Apostles But now no more persecuting Paul but Paul an Apostle not of the Apostles making not of men neither by man why by whom then but by Jesus Christ and God the Father vers 1. First then he was an Apostle of Gods making As for his doctrine it was the Gospel he spake nothing but Gospel that which in time past he persecuted no other than that the Apostles preached and Christ taught the Apostles Hence he comes with a curse anathematizing them that offer to preach any other Gospel be he man or Angel vers 8 9. As for his teachers who they were that he answers in a word not man but God I received it by the Revelation of Jesus Christ vers 12. Again he shews how he was converted it was by Gods good pleasure calling him by grace vers 15. And to what end was he called that is briefly to reveale his Son in him that he might do the like unto others To reveale his Son in me that I might preach him among the Gentiles vers 16. When he was thus called he confer'd not with flesh and blood as too too weak to teach him he would not build on the sandy foundations of mans braine that shakes like a quagmire he would surer or none at all I confer'd not with flesh and blood I but some might except against that that he went up to Jerusalem and was conversant with the Apostles and so learned the Gospel by hear-say Nay that 's a lye neither went I up to Jerusalem to them which were Apostles before me but I went into Arabia and returned into Damascus He went not up to Jerusalem indeed so suddenly but three years after his conversion he went thither to see Peter and abode with him fifteen dayes In the first three years space of his conversion he saw not an Apostle but when three years were past which was the matter of five or sixe years after the Passion of our Saviour the last year of the reigne of Tiberius or the beginning of Caligula's he went

Adam as thou damnest all by the first I say Zach. 3.2 thou art not love and shalt light short of my love O hellish blasphemy The Lord rebuke thee Our recreation or redemption is a greater might and mercy than all the rest for in the creation God made man like himself but in the redemption he made himselfe like man Māgna est redemptio cum et precium datur et pecunia non videtur Tertul. Illic participes nos fecit honorum suorum hîc particeps est factus malorum nostrorum In making the world he spake the word onely but to redeeme the world Dixit multa et fecit mira Passus est dura verba duriora verbera The Creation of the world was a work as it were of his fingers Psal 8.3 But redemption is called the work of his Arme Psal 98.1 Also it is a greater work to bring men from sin to grace than being in the state of grace to bring them to glory because sin is far more distant from grace than grace is from glory By Christ we have a plenary redemption of soul and body out of the clawes of Satan As the bird is in the fowlers net so were we in the Devils snare but we may say with them in the Psalme the net is broken and we are delivered yea we are delivered eternally we shall never fall into that bondage again The afflictions whereunto we are incident in this life viz. Sickness poverty malevolent tongues imprisonment death it self c. are temporal but our redemption and joy are eternal Let that comfort us in all the calamities of this life We love them that obtain a temporal redemption for us If a young man be bound prentise to an hard Master for fourteen or twelve yeares and if one should buy out his Apprentiship and set him free would he not take himself much beholden to him If thou wert a Gall-yslave under the Turk and one should rid thee out of it wert thou not much beholden to him We were bound Prentises to Sathan he kept us in his snare at his will and pleasure being his bondmen we should have remained in hell-fire world without end Now Christ Jesus hath redeemed us and made us the free-men of God and Citizens of heaven how are we indebted to him Christ hath brought us out of the Gally of sin and damnation therefore let us sound forth his praises all the dayes of our life In the work of redemption God layes naked to us the tendrest bowels of his Fatherly compassion For by giving us his Son he shewed us all his love at once as it were imbodyed All other spiritual blessings meet in this as the lines in the center as the streames in the fountaine If the Centurion were held worthy of respect because he loved our Nation said they and built us a Synagogue What shall we say of Almighty God who so loved our soules that he gave his onely begotten Son c. The end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the blood of Christ not to serve the Devil our selves the flesh the world we have served them too much already from henceforth we must serve God Heb. 9.14 Christ hath therefore broke the devils yoke saith one from off our necks Servati sumus ut serviamus that we may take upon us his sweet yoke and not carry our selves as sons of Belial Serve we must still but after another manner as the Israelites did when brought out of the Egyptian bondage yet thou shalt keep this service saith Moses Exod. 12.25 Ye are not your own for ye are bought with a price therefore glorify God in your body and in your spirit which are Gods 1 Cor. 6.19 20 By his own blood Christ entred in once into the Holy place Hebr. 9.12 having obtained eternal redemption for us In whom we have redemption through his blood Eph. 1.7 Ye know that ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1.18 19. Thou wast slain and hast redeemed us to God by thy blood out of every kindred Rev. 5.9 and tongue and People and Nation Reconciliation It is the note of Chrysostome upon the phrases of reconciling and making peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 3. in Colos that the one implieth an enmity the other a war and it is elsewhere asserted that the wrath of God is revealed from heaven against all unrighteousnesse and ungodliness of men and consequently against men for all their unrighteousnesse and ungodliness in this respect it is that all men by nature are children of wrath So long as man stood in his integrity there was Pax amicitiae a peace of amity and friendship between God and man but when man sought out many inventions God was most justly provoked to anger Thus at first and ever since sin hath proved the make-bate the kindle-coal that incendiary between the Creatour and his creature The meditation of which may convince us of 1. The odious nature of sin Pro. 6.19 No persons more abominable than the contentious Solomon justly declameth against him that soweth discord among brethren That beatitude of our Saviour Mat. 5.9 carrieth in it according to the rule of contraries a curse Cursed are the peace-breakers for they shall be called the children of the Devil But oh how accursed and hateful a thing is sin which hath broke the peace not between man and man brother and brother only but God and man father and son Let our anger wax hot against that which causeth his wrath to wax hot against us 2. The miserable estate of a sinner Caelestis ira quos premit miseres facit Sen. Trag. because he is under the wrath of God Divine anger is an unsupportable burthen No wonder if the Psalmist put the question who may stand in thy sight when once thou art angry Psal 76.7 Not Angels in heaven Jude 6. Nor great men on earth Rev. 6.15 16. David seeling some drops or sparks of this anger saith there was no rest in his bones by reason of it Those that do not feel have cause continually to be in fear Mind this against Socinians But now by Christ we are not onely reconciled to God but God is also reconciled to us there being a pacification of Divine wrath by Christs death Under the Law the High-Priest made an attonement for the people Levit. 16. So did Christ for his people God and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice winesses from heaven Mat. 3.17 This is my beloved Son In quo hominibus bona volu● Euthym. in whom I am well pleased That is as Cajetan and others Habeo in

imputed to them many were the spots and wrinkles of the Saints whilst here militant Sanctity imports among other things a cleansing from impurity whence Isidore Sancti quasi sanguine tincti Saints are so called because they are sprinkled with the blood of Jesus Christ that cleanseth from all sin Who were antiently purified were sprinkled with the blood of the Sacrifice so now the Saints with the blood of the Son of God who gave himself for them to God an Offering and a Sacrifice of a sweet smelling savour the righteousness and merits of which Sacrifice are made theirs by assignment Assignata est homini aliena justitia quia caruit suâ Bernard saith Bernard The righteousness of another is allotted and assigned unto man because he lost his own conferr'd on him of God Since mans first apostacy and fall from God none could ever be perfect Saints in this world without the perfect rightcousness of Christ which perfects them alone to whom it is imputed who being in Christ Jesus are considered as one mystical person with him who is their Head from whom floweth all perfection by whom remission of sin is compassed and through whom freedom from condemnation eternally is obtained Thus Gods Saints are Saints by Imputation whom I believe in Christ to be no sinners and therefore not guilty of death but just and holy and lords over both sin and death and assured heirs of everlasting life The Saints of God are Saints by Renovation For to whom God sent forth his Son into the world to redeem them God sends forth the Spirit of his Son into their hearts to sanctifie them which Sanctity wrought by the Spirit of grace and Word of God is a quality or qualification newly created in their hearts whereby the Image of God which was lost by the fall of Adam is again restored and the corruption of sin by degrees abolished the working grace of the blessed Spirit never ceasing until by a transcendent operation it mould and frame them to righteousness and true holiness Hence they are called new creatures whose intentions and actions are conformed to the exact rule of hóliness Gods most holy Word and the unerring directions of his renewing Spirit Saints thus by Renovation have in them a twofold grace and righteousness Viz. 1. Inherent grace 2. Actual grace The inherent grace or righteousness of the Saints doth not originally arise out of the principles of Nature but of Gods free grace not of their own industrious acquisition but of Gods favorable infusion Hereby the tyranny of sin was and is suppressed in them and the violence of their natural corruption inclined to mischief by the predominancy of a more effectual grace habituated in them kept in order and subjection Hereby the ruines of our nature are repaired and we by the quickning power of the God of life therein graciously revived Hereby all Gods Saints are disposed and enabled to perform his injunctions and made acceptable in the Beloved without whom inherent grace or sanctity is neither permanent nor operative for in Christ and by Christ alone the Saints are what they are and do what good they do The actual righteousness of the Saints of God is that conformity which their actions proceeding from the habit of grace wrought in them by the Spirit of sanctification dwelling in their hearts have to Gods law This is moral yet the beginning the progression and the finishing of it proceeds from the Supreme Author of all good Nulli sunt conatus nostri ad bonum si non excitentur vani si non adjuventur We never bend our endeavours and forces to the performance of any good thing if not excited and all are but vain if not supported For who is sufficient for these things that God exacts if God enable not His grace is sufficient for us and without it we insufficient for them The Saints work out their salvation with fear and trembling but by the help of God that worketh in them both to will and to do of his good pleasure By the efficacy of his al sufficient working they exercise themselves unto godliness and apply their hearts to his service Hence they are called Vessels of honour and Temples of the Holy Ghost sequestred from all others for the service of the Lord and honour of his holy Name It is to honour and to serve him that the Saints are by Baptism admitted into the Church Nazianzen whence Nazianzen describes Baptism to be Pactum vitae purioris cum Deo A compact made by man with God to lead an undefiled life and not to walk in the way of sinners Sanctity I conceive to be like a Diametrical line in a Circle constituting two distinct Hemispheres of men differencing the good from the bad the Saints from the Wicked whereby we and all men who are the Saints of God now in being are advertised to eschew the society of Atheists Blasphemers Drunkards Adulterers Idolaters and all malefactors and to tread in the pure footsteps of the blessed Saints in their heavenly hemisphere composing our selves to keep within the Compass into which no Devil can have admittance We are men if Saints of another and a better world and must not fashion our selves according unto this It is reported of the people of Lorain Heyl. Ge●g● That they participate of the French Complement and German Drinking I fear it may be reported of too many of us and that report too true That we participate of the French Complement and German Drinking of the Spaniards Oppression and Cruelty of the Italians Whoring of the Turks Atheism of the Jews Avarice of the Papists Superstition of Machiavels Perfidiousness and many others evil heapt up in the pack of mischief But these things become not Saints they stand in opposition to their conditions such men are Antipodes to the Godly walking contrary unto them Wherefore lay aside all uncleanness of the flesh let not the phantastick pleasures of this bewitching world besot your souls neither come you into the assembly of the wicked whom the world may stile but with a false glosse Men of renown Chrysost It is Chrysostom's speech on the 24. of Matthew Sanctorum est non inquirere mansiones ubi clariores sunt viri fed ubi fideliores nec gaudent ubi epulae sunt largae fed ubi storet sanctitas It is not the property of Saints to desire to dwell in those mansions where the more famous men of this world resort but where the more faithful dwell neither delight they to be where dainties are in abundance but where sanctity and holiness doth most flourish Like Moses that chose rather to live miserably with the opressed Israelites than deliciously in the Court of Pharach among swaggering Gallants Be ye thus minded as becometh Saints Set up your rest where Religion flourisheth where Piety is practised where good works performed where Grace reigneth and be ye as they holy and do as they do good otherwise God will