Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	holy_a	trinity_n	2,831	5	9.8465	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15500	Syrophænissa or, the Cananitish womans conflicts in twelue seuerall tractats discouered, sectio prima. At Horndon on the hil, in the countie of Essex. 1598. Dulcescit Christus, amarescit mundus R.W.	R. W. (Robert Wilmot), fl. 1568-1608.	1601 (1601)	STC 25765; ESTC S102527	37,867	136

some hope of help into her hart against an other time but not to answere her a word neither good nor bad not once to open his lips not to bestow the easie labour of one word vpon her this pang pincheth passing sore Thus may we reade that thrice our Sauiour would not vouchsafe the answere of one word when it was demaunded of him The first was vnto the high Marke 14. 61 Priest and those periured false forsworne witnesses that agreed not togither against him The Euangelist saith but he held his peace and answered not a word The second was vnto Herod his Luke 23. 9 men of warre despising mocking him who although contemptuously they questioned with him of many thinges but sayth the Euangelist he answered nothing The third was vnto Pilate examining him when he was accused of the chiefe Priests and Elders being vrged to purge himselfe hearest Math. 27. 14. thou not how many things they lay against thee It followeth but he answered him not one worde in somuch that the Gouernor marueled greatly Nowe then if that rule holde that Omnis Christi actio est nostra instructio then are we learned hereby vnto three kindes of menne sometime not to vouchsafe an aunswere The first are idolatrous priests and false witnesses the second are dissolute courtiers and desperate souldiers the third are men pleasing Iudges and meale-mouthed Magistrates But to passe ouer these as with a finger touched in this silence our Sauior teacheth vs these two things First that there is a season of silence as well as of speach and he is a perfect wise man that knowes and obserues his due times for there is more wisdome sometime seen by silence then learning or discretion discouered by speaking Salomon affirmeth this to be one of the three things that bewraieth a foole euen his too much babling Hence was it that Socrates taught his schollars to learne a seauen yeres silence with this experimentall reason Quamplurimos vidi in grauissima incidisse peccata loquendo tacendo nullos I haue obserued many to haue fallen into great offences by speaking but neuer any by keeping silence The tongue therfore being so vnrulie an euill hath God lockt vp within the two walles of the teeth and the two barres of the lips For it is most true Est irreuocabile verbum And that father said wisely Paruus sermo leuiter volat sedgrauiter vulnerat Barnard Our conclusion is with the Prophet Dauid to set a watch before our lips that we offēd not with our tongue that we may learne to speak seldom but sure fitly to the purpose The other thing learned vs is that although our Sauiour Christ speaketh not outwardly to this good woman giuing her a verball answer framed of sillables and wordes yet inwardly and spiritually he speaketh vnto her soule two maner of waies The first by his holy word wherin he still remembreth her of his gratious promises assured to them that call for them yea to all such as call for them faithfully for it is written He will not despise the low estate of the poore nor hide himselfe from him but when he calleth he will hearken vnto him So was the word of god the prophet Dauids comforter Psal 21. his counsellors how soeuer after diuers maners god in elder time spake to our fathers by the Prophets yet in these last dayes he continueth Hebr. 1. thus now to speak vnto vs by his owne sonne in his most holie word Let vs therefore search the Sciptures for they testifie of him and in them and by them he still speaketh comfortably vnto his people Secondly he speaketh vnto this woman by his holy spirit sealing vp the truth of those his promises in her hart whereby she was confidently perswaded that howsoeuer he forbore to open his mouth towards her yet it was impossible for him to forget her outcries or to helpe her Thus spake the Lord vnto Ionas Ionas ● in the bottome of the sea and in the deep darknes of the Whales bellie And so the Lord spake vnto Peter mourning like a doue and bathing himselfe in his salt-brine teares Our conclusion is we haue his holie word wherein we heare him speaking vnto vs and we haue his holie spirit whereby he speaketh within vs Therefore the Lord will not be silent for euer he hath not forgotten to be mercifull neither will he shut vp his tender mercies in displeasure This is our weaknes to suspect our all-seeing all-hearing and all-knowing GOD to bee deafe or dumbe Surely though wee be poore and needy our GOD thinketh vpon vs he will answere and will helpe vs. O Lord make no long tarrying Amen Tractatus Sextus Verse 24. Then came his Disciples and besought him saying send her away for she crieth after vs. WE are now lanched into the maine streame of this hystorie wherein we find the Disciples of our Lord Iesus Christ will haue their oare they will strike their stroke they will be actors and dealers heerein who not vnderstanding their Lordes secret intendement think it an impudent and a shameles part in them to suffer this wofull woman ceaselesse thus to follow them crying still out and bawling after them and therefore they are now become suters in her behalfe desiring him to send her away But that which disquieted them reioiced our Lord Iesus for their discontentment in this case pleaseth our sweet Sauiour We wil at this time through the assistance of Gods holie spirit prosecute these wordes as they lie before vs drawne into this order In the first place we will obserue who they be that make this petition in the behalfe of this carefull crying woman noted in these wordes Then came his Disciples and besought him c. The second is the summe of this their request in these wordes Send her away The third is the reason rendred of this their request in these wordes for she crieth after vs. Then came his Disciples By this comming of the Disciples vnto our Lord Iesus this silly Syrophenissian might begin to conceaue some comfort for thus might she argue within her selfe He hath not answered me one word I graunt it for I am vnworthy to haue that blisfull gratious mouth opened vnto me But now that I heare his Disciples haue made a motion for me they are such as are neare and deare to him whom he vseth in most familiar kindnes surelie their Lord can deny them nothing and therefore since it hath pleased them to solicite him in my behalfe I am in good hope to preuaile with him For indeed this hath been a courtlike practise in the traffike of this world according to the French prouerbe He that will the French King win With his fauorites he must begin So we reade when Absalom laboured to recouer his fathers princelie fauour and had procured Ioab to further it when he perceiued that Ioab went but slowly about it mark 2. Sam ● 14 I pray you to

from the testimonie of the diuell who is an vnanswerable witnesse against all their soules that haue sought to him for their succour Our conclusion is in this case he that seeketh for any succour and hee that helpeth by any extraordinarie diuellish meanes to succour any man in his troubles they are both flat Apostatas from the sound faith of our Lord Iesus Christ The second point to be followed is that this seelie woman so weak by nature so base by birth so rude by education brought vp in the midst of an Idolatrous generation should notwithstanding thus crie out vpon a nature aboue all natures yea vppon two natures in one person a perfect God for euer Well said the Oratour there is no nation so barbarous that is not seasoned with the sauour of some god this is that Natura naturans nature her selfe which nurtureth and nuzleth vs in this opinion If there were no other helpes to proue the eternall deitie Yet there is a hellish broode of Atheists proude in their own wits who suffocating all light of nature light of the creatures and the glorious light of the Scriptures dare denie the manifest incomprehensible maiestie of our euer-lyuing God Did the Athenians banish Protagoras because he set out a book doubting whether there were any Gods and may any Christian common wealth honour them that deride the blessed Trinitie These hell hounds should be answered with arguments of bloud which we dailie pray for In the meane time cursed be they with the great curse of death and may it cleaue to them and al their fauorites for euer if they repent not that maintaine so foule a blasphemie The third point to be followed is that this good woman in this her prayer giueth vnto our Lord Iesus the true titles both of his Godhead and of his Manhood for she calleth him her Lord and the sonne of Dauid In that she acknowledgeth him her Lord she belieueth his deitie And in calling him the sonne of Dauid she approueth his humanitie This Lord is the gratious beginning the defensing continuing and finall ending of all creatures This Lord hath a name not to be named a name aboue all names the Lord strong and mightie the Lord of hostes the Lord our light and our saluation our glorie our tower our refuge and our protection for euermore And as he is the Lord euen the the God of our fore-fathers so is he also the sonne of Dauid a man made of our seed lineally descended from the loynes of Iesse a branch of the same bough a twig of the same tree but a righteous not a rotten branch and therefore is there more in him then in all the sonnes of men the posteritie of Adam Our conclusion is Let vs with both eyes behold faithfullie in all our prayers these two natures in one person Christ Iesus his Lordship wherin his might his manhood wherin his mercie may be extended towards vs that so his mercifull might and his might full of mercie may gratiouslie accept of our petitions and gratious requests Amen Tractatus Quartus Verse 22. My daughter is pitteously tormented with a Diuell THIS is the first assault giuen to this good VVomans Faith which is expressed in a most tragicall complaint euery woorde hauing his weight of sorrow Therefore wee will the deeper looke into the greeuousnesse of this temptation by these foure circumstaunces considered therein First that her Daughter Secondly is tormented Thirdly pitteously or greeuously Fourthly by the Diuell In that she complaineth that her daughter a colop of her owne flesh her deare childe weake by nature because a woman fearefull by kind because a maide and as neere to her as the skinne of her browes because her owne daughter Thus wee might stay a while to aggrauate the greeuousnesse of this temptation but it seemeth that this woman was no sooner conuerted to the true religion of the God of Israel but the diuell by and by assaulteth her daughter shee findes him not onely in her owne house in her owne mind in her heart and in her concupiscence but in her owne limbes and in her owne bowelles This was a weary welcom at the first vnto this true religion Shee might very well haue imagined 〈…〉 either this not to be the true religion of God which bringeth such a sowre taste with it at the first rellish or else God regardeth not them who in the trueth of his religion worship him because he suffereth the professors thereof to bee so greeuously tormented But it is vsuall with the Israel of God no sooner to set forward toward the land of Promise according to Gods appoyntment but they shall finde infinite troubles vexations and hinderances in their iorney Man and the Diuell on euery side rising vp against them For in this case the Diuel is like a wilde Tygre robbed of her whelpes raging furiously So we find in the Parable of the Luk. 11. ●4 vncleane spirit cast out of the man he taketh no rest vntill if it be possible he hath made his reentry that the end of that man may be woorse than the beginning And this is that Math. 10. 34. sword which our Sauiour saith he is come to bring into this world Whilest Dauid is at home with his father all is wel with him but when he comes to the battell and specially when hee settes forwarde to fight with Goliah his owne brethren become 1. Samu. 17 his heauie hatefull enemies Our conclusion is happy is hee who through the greeuousnesse of these temptations fastening vpon him whilest hee is yet but as a greene blade in the first spring is not so offended heerewith that hee falleth quite away from the truth of his profession Chrysostome supposeth this childe to haue beene her onely daughter and therefore the temptation was so much the more greeuous for if a man hath but one pretious Iewell which he esteemeth aboue all his riches in the world to loose that or to be robbed of it it were an exceeding griefe to him but to bee dispossessed of it by his greatest ennemy who in despite of him makes a spoyle of it before his face this is a most intollerable iniury When Abraham hath but one Genes 22. sonne the onely hope of the Promise and yet he must sacrifice him this toucheth to the quick and runneth very neare the heart vna salus victis But this womans case by many degrees is more miserable then was Abrahams for he hath an other sonne an Ismael this hath no childe but her onely daughter himselfe sacrificeth his childe The Diuell butchereth her childe He knoweth heerein he pleaseth God shee knoweth that neyther God nor Man is pleased in this deede And yet these bitter pilles and vnsauory sawces are sometimes most wholesome for our crazed soules For Physitions holde there is no surffet more perillous then that which is taken of too much honnie Therefore the dungeon in Babylon 2. Reg. 21. was lesse daungerous to Manasses