Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	part_n	5,261	5	4.5208	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62867	An examen of the sermon of Mr. Stephen Marshal about infant-baptisme in a letter sent to him.	Tombes, John, 1603?-1676.	1645 (1645)	Wing T1804; ESTC R200471	183,442	201

cons●quent on fornication and lawfull generation And the words of the Apostle 2 Cor. 7.1 opposing filthinesse of the flesh to holinesse makes me conceive you were mistaken in your speech when you say In that opposition uncleanesse is alwayes taken in a sacred sense And when you say that Holinesse is alwayes taken for a separation of persons and things from common to sacred uses Me thinks you might have considered that 1 Thes. 4 3. the holy Ghost saith thus This is the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your holinesse i.e. saith Beza that you abstain from fornication Now abstinence from fornication you will not say is separation from common to sacred uses And when the Apostle saith 1 Cor. 7.34 that she may be holy in body is it not meant that she may be chaste You go on Even the meats and drinks of believers sanctified to them serve for a religious end and use to refresh them who are the temples of the Holy Ghost Is it a religious end and use to refresh them who are the temples of the Holy Ghost Then the godly in eating and drinking do an act of religion because they ref●esh themselves It is true when their meats are sanctified to them they use them religiously but not because they refresh their bodies which are the temples of the Holy Ghost but because they use them with the word and prayer If refreshing the temple of the Holy Ghost be a religiou● use and end then the inordinate eating of a godly man or the feeding of a godly man by a prophane person is a religious use and end You adde So that they have not only a lawfull but a holy use of their meat and drink which unbelievers have not to whom yet their meat and drink is civilly lawfull This is true but how this proves that unclean may not be taken for bastard and holy for legitimate I see not You go on And whereas some say 1 Thes. 4.3 4.5 that Chastity a morall vertue found among heathens is called b● the name of Sanctification Let every one possesse his vessell not in the lust of concupiscence but in sanctification and honour I answer Chastity among heathens is never called sanct●fication but among believers it may be called so being a part of the new creation a branch of their sanctification wrought by the spirit of God a part of the inward adorning of the temple of the holy Ghost But this is bu● a shift for why may not an unbeliever he said as w●ll to possesse his vess●ll in holines is to be sanctified B●sides are not sanctification and cleannesse and honour all one in these passages And doth not the Apostle say Heb. 13.4 that Marriage is honourable among all even Infidels and the bed und●filed And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holinesse be not found among the heathen writers as being so farre as I can finde a word used only among Ecclesiasticall writers yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for c●st●moniam servo I preserve chastity as Stephanus in his Thesaurus ●bserves out of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a Priest of Bac●hus speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am holy and pure f●om the company of man And the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaste to be chaste to make chaste chastity comming from the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reverence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire as Grammarians conceive are used for holinesse and chastity very frequently both in Scripture and in all sorts of Greek writers So that what you say that holy cannot be taken for legitimate but must be taken for persons admissible into the Church I● is so farre from being true that notwithstanding any thing you have said yet that sense both may and must be if the Apostles reasoning be good But you assault it with a second Argument Secondly this being so had this been the meaning Else were your children uncleane but now they a●e holy Else had your children been bastards but now they are legi●imate The Apostles answer had not been true because if then one of the parents had not been a believer and so by being a believer sanctified his unbelieving wife their children must have been bastards whereas we know their children had been legitimate being borne in lawfull wedlock though neither of the parents had been a believer Marriage being a Second Table-duty is lawfull though not sanctified to Pagans as well as to Christians and the legitima●ion or illegitimation of the issue depends not upon the faith but upon the marriage of the parents Let the marriage be lawfull and the issue is legitimate whether one or both or neither of the parents be believers or infidels Take but away lawfull marriage betwixt the man and the woman and the issue is illegitimate whether one or both or neither of the parents are believers or infidels Withall if the children of heathens be bastards and the marriage of heathens no m●rriage then there is no adultery among heath●ns and so the seventh Commandement is altogether vain in the words of it as to them This is indeed the principall reason that hath prevailed with many to interpret this passage of federall holinesse not of matrimoniall because they conceive here is a priviledge ascribed to the believing wife or husband in respect of the faith of the one person not common to such with infidels Whereas the holinesse here expressed is not from the quality of faith but from the relation of husband and wife For that onely was agreeable to the Apostles purpose to assure them that in the disparity of religion they might live together still because the unbeliever though an unbeliever notwithstanding his infidelity is and hath been still lawfully injoyed and sanctified to his wife So that the force of the Apostles reason is taken from the lawfulnesse of marriage amongst infidels This was so plaine to Chamier tom 4. Panstr Cathol lib. 5. cap. 10. sect 63. that he writes thus Hoc argumento excluditur ea sanctitas quam nonnulli praetulerunt ab educatione nam ab ista peni●ùs delumbatur argumentum Apostoli Haec enim incerta est nôrunt enim omnes docet experientia neque omnes viros lucrifieri quod etiam innuit Apostolus neque omnes liberos obsecundar● sanctae educationi Praeterea si qui obsecundent tamen hic effectus est accidentalis non autem ex ipsius matrimonii naturâ And this is confirmed that the sanctification of the husband and the holinesse of the children comes from the nature of marriage because the Apostle when he speaks of the unbelieving party names him or her under the terme of unbelieving husband or wife because the doubt was of the unbeliever in respect of his unbeliefe but when he speakes of the believing party how ever the vulgar Latine thrusts in believing twice and one old copy Beza found that had in the Margin