Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	accept_v	according_a	act_n	49	3	5.5113	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08806	A godly learned exposition, together with apt and profitable notes on the Lords prayer written by the late reuerend orthodoxe diuine, and faithfull seruant of Iesus Christ, Samuel Page ... ; published since his death, by Nathaniel Snape, of Grayes Inne, Esquire.	Page, Samuel, 1574-1630.; Snape, Matthew.	1631 (1631)	STC 19092; ESTC S924	210,836	387

put away thy sinne thou shalt not dye Be ye mercifull as your heauenly father is mercifull to forgiue presently seeke peace much more giue and yeeld it to them that seeke it of thee the sooner the better Who will not stoppe a little leake in his ship and make his house theight although it be but a small drippe that drinkes in the raine Dauid saith I labour for peace The forgiuenesse that is put off to the death-bed when all hope of reuenge lies as sicke as the diseased person and as neare to deaths dore is feared to be rather the extortion of necessitie then the free worke of piety and charity As he that giueth so he that forgiueth doth it twise if he doe it quickly 2 Some forgiue but not heartily they make faire weather and heale the sores and binde vp the broken bones of friendship and peace with good countenances faire outward addresses and sweet words but their inward parts are all gall and wormewood their bowels are cruell Such hypocrites there be whose kisse of reconciliation is the seale of treason and their next imbracement is death they say as Ioab to Amasa Art thou well my brother when they meane them a present death Saint Cyprian comparing Caine and Abel in their seruice of godly sacrifice saith of them neque in sacrificijs quae Abel Cain primi obtulerunt munera eorum Deus sed corda intuebatur vt ille placeret in munere qui placebat in corde and therefore of Abel Meritò ille dum in sacrificio dei talis esset postmodum sacrificium deo factus est 3 Some forgiue but not totally there remaineth yet some roote of bitternesse for a day of requitall if it may come if God should forgiue vs all the sinnes of our whole life and should retaine but one euen the least of all for his iust reuenge that one were enough to shut the gates of mercy and glory against vs. Our Sauiour saith si quid habet aduersumte frater though it be neuer so little goe and be reconciled Long and sincere friendship doth follow euen reckonings The Master saith in the parable I forgiue thee all the debt 4 Some forgiue but they cannot forget Gods law is peremptorily against it Thou shalt not auenge nor beare any grudge the originall saith Thou shalt not auenge nor keepe that is remember for seruare intendeth seruare iram So Nahum saith The Lord reserueth wrath for his enemies so that not onely vltio but retentio is forbidden The Hebrewes haue thus exemplified it a man would borrow an Axe of his neighbour who will not lend him he commeth another time to his neighbour to borrow and hee answereth thou wouldest not lend mee ergo nor will I lend to thee this is vltio Reuben would borrow money of Simeon Simeon would not lend Simeon after would borrow of Reuben he answereth I will not I deny thee as thou didst me this is retentio both forbidden in the law Therefore as thou wouldest be forgiuen so forgiue for thou shalt be forgiuen as thou forgiuest Forgiue presently that peace may not be neglected Forgiue heartily that peace may not be falsehearted Forgiue totally that there be no after-reckonings Forgiue and forget that there may be an end of strife and then pray sicut nos You see in this petition how God hath put an hooke in our nosthrils and holdeth vs to it either wee must haue peace with men or we shall haue no peace with him The vncharitable man doth neuer pray this petition but he beggeth iudgement at the hands of God and desireth Gods anger I finde a complaint of Saint Chrysostome that multi nolentes dare veniam peccatoribus in se fugiunt istam orationem orare I remember that once I was asked this question by one troubled in his minde for this for hauing a desire as he profest to forgiue great iniuries done to him he yet suspected himselfe that his forgiuenesse was not so compleate as it is here required such as hee sought at the hands of God and he trembled to thinke of asking a iudgement against himselfe therefore hee demanded whether he might not omit that clause in this petition Sicut nos dimittimus I answered him with Saint Chrysostomes answer 1 Qui non sic orat vt Christus docuit non est Christi Discipulus 2 Non exaudit pater orationem nisi quam filius dictauerit And further I added that there is in flesh and bloud a reluctation against all good and therefore we may as well make question of the whole prayer as of that one clause For we pray that the name of God may be sanctified yet we doe not giue the honour due to that name We pray that the kingdome of God may come yet we liue out of the rule and awe of it We pray that the will of God may be done here as in heauen yet wee giue way continually to our owne wils We pray for bread yet wee are not contented with Gods allowance We pray for pardon of our sinnes and sinne on We would not be led into temptation yet euery one is tempted by his owne concupiscence We would be deliuered from euill yet the corruptions of our nature doe carry vs head-long into all sorts of euill Our comfort is that we send vp these our prayers to our Father who knoweth both our naturall infirmities and our good desires proceeding from his spirit and what measure of grace he hath giuen vs according to which he accepteth our prayers for Christ his sake And if I sinne against that corruption in my selfe which maketh my forgiuing of my neighbour defectiue and imperfect doing my best to performe this act of charity according to the law of peace though I come short of accomplishing the same I may safely desire that God to the vttermost of his perfect mercy would so forgiue me as I to the vttermost of that measure of grace which he hath giuen me doe the best to obey his law in forgiuing my brother Saint Augustine is comfortable and conformable in this Sed quoniam perfectorum sunt ista filiorum dei huc se debet omnis fidelis extendere humanum animum ad hunc affectum orando deum secumque agendo luctandoque perducere But I am not of his minde in that which followeth Procul dubio verba sponsionis huius implentur si homo rogatus vt dimittat dimittat ex corde sicut rogans a deo petit dimitti For I resolue that whether our enemie doe aske vs forgiuenesse or not we are bound by the law of charity vnasked to forgiue him I conclude this point pray as thou art taught and doe thy best to be like that which thou pretendest to affect euen in mercy and loue like thy heauenly father lege Ecclus 28. 3 We must haue respect in this petition to trespasses committed against vs for we must take heed that wee intermeddle not with any other forgiuenesse then

words and therefore some haue conceiued that these words haue their seuerall reference to each of the three petitions and are not a proper appendix to this alone but to the rest Hallowed be thy name in earth as it is in heauen so in the two following I approue the necessary implication of it in them all but I take it where I find it and it is a full Sicut a compleat example For in heauen are the Angels of God and Dauid saith of them faciunt voluntatem ejus there are the soules of iust men made perfect and now euer since his ascensiō there sitteth at the right hand of God he that taught vs to pray this prayer Who came into the world of purpose to do the wil of his father that sent him he continueth the office yet in heauen A mediator making intercession to the Father for his Church a mighty protector sending his Angels as ministering spirits for the good of them whom he hath called of purpose So that the example is full Iesus Christ the Angels in what difference so euer of ranke or degree the soules of the iust who are also tanquam angeli dei all these obey and fulfill the will of God in perfect obedience to the vttermost of what is exacted of them We pray fiat sicut That is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grudgingly but as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord who knowes when he hath seruice that is due to him 1 They do the will of God willingly that is their meat and drinke as Christ said of himselfe here they haue no body of sinne to resist them they haue no flesh to oppresse and burthen them no temptation can fasten vpon them they alwaies behold the face of God attending vpon him to be commanded by him 2 They are exprest to vs as hauing winges wherein the holy Ghost doth declare to our apprehension the quicke readinesse of their expedition in the seruice of God So let Gods will bee done on earth speedily So Dauid I made hast and delaied not to keepe thy Commandements 3 They doe the will of God first for indeed they haue nothing else to doe here on earth wee haue many occasions for the necessities of the body to entertaine time and endeauour and God is so tender of our necessities as to dispense with his law in compassionate support of them But the Angels and heauenly spirits haue no other busines in heauen but to attend the will of God and to doe it at first their nature is so perfectly diuine that they are onely gouerned by the will of God there is nothing concerning themselues to be desired but the aduancement of Gods kingdome ouer all 4 They doe the whole will of God in full obedience For Dauid saith They doe Gods Commandements by obeying the voyce of his Word That is the right way of obedience to be directed by the voyce of the Word of God and to doe so as hee commandeth all that he biddeth Here note that this Sicut doth not imply aequalitatem that we should performe it in the same fulnesse of perfect complete obedience as they do which is impossible for them that dwell in houses of clay and who carrie about them Corpus peccati but qualitatem similitudinem so farre as in holy imitation wee can follow them as Iulus followed Aeneas Sequiturque patrem non passibus aequis This is the heroicall spirit of the elect of God they are therby carried towards perfection what they faile either in act of obedience or in endeuour of seruice that they supply with feruencie of holy desire God heareth the desires of the poore This is further holpen by our griefe of heart and holy sorrow for our weakenesse and holy indignation against our iniquities that hinder this obedience and holy carefulnesse to amend it and holy prayers to God to assist our endeuour herein It is obserued of Lot when hee laboured the conuersion of the Sodomites that his righteous soule was vexed from day to day with their vnlawfull deedes This also pleaseth God that our hatred of sinne in our selues and others do declare that wee seeke for the fulnesse of obedience that the will of God may be fulfilled according to the great example of heauenly seruice 4 What dueties are taught here 1 We must labour for the knowledge of the will of God so saith the Apostle That yee may prooue what is that good that acceptable and perfect will of God That is first concerning the secret will of God wee must know that it is absolute not to be changed by God not to be resisted by man but implicitly to be yeelded vnto although we know it not we beleeue it doth decree all things out of wisedome and Counsaile with iustice and goodnesse and all for the best and when God shall by euents declare it to vs wee must know that God is to be praised and thanked for it How therefore we must remember in our deuotions to referre our petitions to this absolute will of God so that our petitions must be with reseruation of that will saluo semper decreto diuino For so Christ prayed his father to take the cup of his passion from him he hath warrant from the following petition to pray against all euill and against Sathan the suggester of it Libera nos a male But because it pleaseth God for some iust motiues in himselfe to determine the exercise of the patience of his Church in afflictions or for some other reason alwayes iust though often secret to let that euill come vpon vs against which we pray therfore our will in this stoopeth to the absolute will of God with that exception of our Sauiour Father if thou be willing remoue this cup from me neuerthelesse not mine but thy will be done Seeing this secret and absolute will of God is within himselfe the Saints of God by a generall warrant for prayer for all things needfull doe goe to God often for such things as in that free and absolute will he hath decreed not to grant and this may be done without sinne in the faithfull and without preuarication of this vnreuealed will of God So we pray for the peace of Ierusalem that is the Church of God when yet God may finde it fit in his wisedome to send the sword amongst them as we see in the Churches of Bohemia both the Palatinates and the French Protestants God hath declared his will to vs in that which they haue suffered and in that which as yet they endure vnder the Popish tyranny of those Iesuited Princes by whom the religion and truth of God is opprest Yet we pray still for their deliuerance from the hand of their enemies but neither disliking the effects nor doubting the wisedome nor quarrelling the counsell of God in this decree but submitting to it So we pray often for the recouerie of our