Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	accompany_v	word_n	zion_n	23	3	9.1543	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

we cannot but speak the things that we have seene and heard you may cut out our tongues if ye will take away the organs of speech ye may but otherwise we cannot but speak As it is said of Christ they could not resist the Spirit by which he spake so they were not able to resist the Spirir by which the Apostles spake Some have such Impulses from the Devill upon them that they cannot but speak boldly as well as wickedly and blasphemously it is strange to see what some both old and new Impostors have done their bellyes have been like bottles full of new wine they have even burst to vent their wicked opinions Esuris suit auditores quibus omne quod sentit effundat quibus qual● quantus sit innotescat Non curat te docere vel a te doceri quod nescit sed ut scire sciatur quod scit Bernard Bernard discoursing of such an Opinionist in his time saith He hungers and thirsts for Auditors into whose bosomes he might empty himselfe and powre out all his sentiments that he might appeare who and how great a man he was He careth not to teach thee what thou knowest not nor to be taught by thee what he doth not know but that himselfe may be knowne to know what he knoweth Now if there be such pressures upon the spirits of vaine men to be delivered of their false and ayery concep●ions How much more when a man hath strong impressions from the Spirit of God 't is discernable by the matter that comes out of the bottle whether it be the wine of Sod●me or of Sion is he unable to containe himselfe Such a man must speake not only to instruct and refresh others but as it followeth in the next verse to ease and refresh himselfe Vers 20. I will speak that I may be refreshed The Hebrew is That I may breath or I may have roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus dilatatus recreatu● loquar mihi latum erit i. e. erit mihi dilatio recreatio Merc Per verba evaporata interiorem fervorem ab anxietate ●esiderij requiescam .. Aquin The word properly signifies that which is enlarged or widened when a vessell is full and you draw some of the liquor out of it then there is room So saith Elihu I will speak that I may be refreshed or have roome I will open my lips and answer To open the lips is a preparation to speaking Christ opened his mouth and spake speaking is begun with opening the mouth a man may open his lips for other ends then for speaking and a dumbe man opens his lips who cannot speake yet no man can speak without opening his lips and why did Elihu open his lips it was to refresh himselfe Hence note He that speaks his minde easeth his minde 'T is good to speak to refresh our selves but 't is much better to speak for the refreshing of others yea we should speak though to our own paine that we may refresh others and speak away their paine Isa 50.4 Thou hast given me the tongue of the learned to speak a word in season to him that is weary They are good words indeed which refresh both the speaker and the hearers But the designe of speaking is rather for the refreshing of hearers then of the speaker How vainly then doe they spend their breath in speaking who speak without any designe of good or of refreshing either to themselves or others who speak only to be applauded and taken notice of to be cryed up and commended for eloquent speakers These are sad designes of speaking better be a stammerer then such an Orator better be dumb and not able to speake then to speak for such ends with greatest ability Unlesse we speak that others may be informed converted comforted edified saved some way or other bettered we were as good hold our peace and say nothing The holy Apostle professed 1 Cor 14.19 I had rather speak five words with my understanding that I might teach others also then ten thousand words in an unknowne tongue To speak strange words in an unknowne tongue may gaine us a name among men But neither are any soules gained nor doth any soule gaine the worth of one farthing in spirituall knowledge by hearing thousands and ten thousands of words spoken in an unknowne tongue We should thinke all those words even as lost to us by which we have not at least intended the gaine and good of others But suppose while we sincerely intend the good of others in speaking they get no good by what is spoken yet it shall not be without good to us for as Elihu here hoped so may we to be refreshed by it for when a man hath discharged his duty to God and man in speaking his mind it cannot but be a great ease to his minde Elihu had a great duty upon him to moderate and set this businesse right between Job and his friends to take downe that height of spirit that was in Job and to allay that sharpnesse and bitternesse of spirit that was in his friends When we have in sincerity discharged our duty to all others and done that which our Consciences charge upon us how doth it quiet and refresh our minds and how many have been burdened and disquieted in their spirits for neglecting this duty They I say who neglecting to speake when it was incumbent upon them to speak and the cause of God required it have found it a burden upon them long after When Mordecai had acquainted Queene Ester with the sad condition of the Jewes whose destruction Haman had plotted and advised the messenger to charge her that she should goe in unto the King to make supplication unto him and to make request before him for her people Est 4.8 She returned him answer by the same messenger that she could not doe this without running the hazzard of her owne life v. 10 11. yet Mordecai replyed v. 14. If thou Altogether holdst thy peace let the danger be what it will at this time then shall their enlargement and deliverance arise to the Jewes from another place but thou and thy fathers house shall be destroyed and who knowes whether thou art come to the kingdome for such a time as this As if he had sayd It is thy duty to speake for thy people at such a time as this and therefore if thou doest not breake through all difficulties to speake thy silence will cost thee deare probably thou wilt loose thy owne life by it or if not then certainly thy conscience will trouble and vex thee for it as long as thou livest Many offend in speaking and we may in many cases offend both God and man yea our selves too when we see our opportunities lost by neglecting to speake JOB Chap. 32. Vers 21 22. Let me not I pray you accept any mans person neither let me give flattering titles unto man For I know not to give flattering titles in so

and messengers of his word with his Spirit he will impower them from on high and so we shall learn his Statutes and understand his wayes David ascribes even his skill in Military affairs to Gods teaching Psal 144.1 Blessed be the Lord my strength who teacheth my hand● to war and my fingers to fight God only teacheth a man powerfully to be a good Souldier Surely then it is God only who teacheth us to be good Christians to be Believers to be holy He hath his seat in heaven who teacheth hearts on earth Secondly As these words hold out to us the temper of an humble sinner Note A gracious humble soul is teachable or is willing to be taught As it is the duty of the Ministers of the Gospel to be apt to teach that 's their special gift or characteristical property so 't is the peoples duty and grace to be apt to be taught to be willing to be led and instructed naturally we are unteachable and untractable As we know nothing of God savingly by nature so we are not willing to know we would sit down in our ignorance or at most in a form of knowledge To be willing to learn is the first or rather the second step to learning The first is a sight of our ignorance and the second a readiness to be taught and entertain the means of knowledge Thirdly The words being the form of a Prayer Note It is our duty to entreat the Lord earnestly that he would teach us what we know not It is a great favour and a mercy that God will teach us that he will be our master our Tutor Now as we are to ask and pray for every mercy so for this that God would vouchsafe to be our Teacher Psal 25.4 5. Shew me thy wayes O Lord teach me thy paths Lead me in thy truth and teach me David spake it twice in prayer Lead me and Teach me Lead me on in the truth which I know and teach me the truths which I know not So he prayeth again Psal 119.26 Teach me thy Statutes make me to understand the way of thy precepts David was convinced that he could not understand the Statutes of God unless God would be his Teacher though he could read the Statutes of God and understand the language of them yet he did not understand the Spirit of them till he was taught and taught of God and therefore he prayed so earnestly once and again for his teaching When Philip put that question to the Eunuch Acts 8.30 Vnderstandest thou what thou readest He said how can I except some man should guide me Or unless I am taught Though we read the Statutes of God and read them every day yet we shall know little unless the Lord teach us Solomon made it his request for all Israel at the solemn Dedication of the Temple 1 Kings 8.37 Teach them the good way wherein they should walk God who is our Commander is also our Counseller Fourthly From the special matter wherein this penitent person would be taught which is plain from part of the latter verse If I have done iniquity Note A gracious heart is willing to know and see the worst of himself He would have God teach him what iniquity he hath done David was often upon that prayer Psal 139.24 Search me O God and know my heart and see if there be any wicked way in me Lord shew me my sin as I would not conceal my sin from thee so I would not have my sin concealed from my self A carnal man who lives in sin though possibly he may pray for knowledge in some things and would be a knowing man yet he hath no minde that either God or man should shew him his sin He loves not to see the worst of himself his dark part he as little loves to see his sin as to have it seen But a godly man never thinks he seeth his sin enough how little soever he sins he thinks he sins too much that 's the general bent of a gracious mans heart and how much soever he sees his sin he thinks he sees it too little And therefore as he tells God what he knows of his sin so he would have God tell him that of his sin which he doth not know That which I know not teach thou me If I have done iniquity I will do no more There are two special parts of repentance First Confession of sin whether known or unknown This we have in the former part of the verse That which I see not teach thou me There is the confession of sin even of unknown sin The second part of repentance is reformation or amendment a turning from sin a forsaking of that iniquity which we desire God would shew us we have this second part of repentance in this latter part of the verse If I have done iniquity I will do no more But why doth he say If I have c. Had he any any doubt whether he had done iniquity or no every man must confess down right that he hath sinned and done iniquity without ifs or an's Solomon having made such a supposition in his prayer at the Dedication of the Temple 1 Kings 8.46 If they sin against thee presently puts it into this position for there is no man that sinneth not The Apostle concludes 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us Therefore this If I have done iniquity is not to be understood as if this or that man as if he or any man might be without sin but when the penitent is brought in saying If I have done iniquity h● meaning is First What ever iniquity I have done I am willing to leave it to abandon it I will do so no more Secondly Thus If I have done iniquity that is if I have done any great iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perverse agere if I have acted perverseness or perversly as the word signifieth I will do so no more to do iniquity is more then barely to sin As if he had said though I cannot promise that I will sin no more yet Lord if thou dost discover to me any iniquity any gross sin or perversenesse I will do that no more I will engage my self against that sin with all my might and to the utmost of my power by grace received I will keep my self pure from every sin If I have done iniquity Hence Note First A godly man hath a gracious suspition of himself that he hath done evil yea some great evil that he hath done amiss yea greatly amiss though he be not able to charge himself with this or that particular iniquity He knoweth he hath sinned done evil though he knoweth not every evil he hath done nor how sinfully he may have sinned he doubts it may be worse with him then he seeth Possibly he hath done iniquity Job in reference to his children chap. 1.5 had an holy suspition that in their feasting

that which is good how much more are they short in the knowledge of God and therefore what reason have we to say as Elihu here directs the penitent soule to say That which I know not teach thou me Secondly Note It is the duty of the most knowing servants of God to confesse their ignorance When Elihu would have Job say That which I see not teach thou me he would have him confesse that there was some goed or evill which he did not see He that desireth God to teach him what he doth not see doth therein acknowledge that he doth not see all that he ought Our understandings are imperfect as well as our wills and affections and our sins or imperfections wheresoever they are must be confessed The deficiency of our knowledge or the imperfection of our understanding must be confessed as well as the imperfection of our will to doe good and of our doing good David layeth load upon himselfe in confessing the faultinesse of his understanding or inability to judge aright of what he saw before him Psal 73.22 So ignorant was I and foolish even as a beast before thee And the speciall poynt wherein he confessed his ignorance was about the outward dispensations of God in suffering wicked men to flourish He had ignorant apprehensiōs and was quite out in that matter and therefore befools himselfe and calls himselfe a beast so far was he from seeing the mind and designe of God as became a Saint Such an acknowledgement Agur made Pro 30.2 I am more brutish then any man I have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy This worthy man confessed his ignorance and as the more we know the more we see our ignorance so the more we know the more we confesse our ignorance They that have but little knowledge are especially defective in this poynt of knowledge to see their ignorance and are therefore but little troubled with their ignorance Many think they know enough some possibly think they know all They who have least knowledge are least conscious of their own ignorance And as there are many sins of ignorance so ignorance it selfe is a sin and therefore to be confessed and bewailed before God Thirdly When El●hu brings in the penitent person confessing his ignorance and begging instruction It teacheth us Sins of ignorance need pardon As our ignorance needs pardon so doe our sins of ignorance The law of Moses teacheth this Levit 4.2 If a soule shall sin through ignorance c. he shall bring his sacrifice He must make an attonement for his sin of ignorance And we have further directions about offerings for sins of ignorance when they are discovered and made knowne to the sinner himselfe Lev 5.2 3 4 5 6. Then saith the Law he shall be guilty that is if when he knoweth his sin he doe not performe what the Law requireth in such cases then he is not only ceremonially but morally guilty as a neglecter if not as a despiser of the ordinance and appoyntment of God for his cleansing That which I see not teach thou me The words are a prayer for divine teaching The teaching of God is two-fold First Immediate by his Spirit John 14.26 The Spirit which is the comforter shall come and teach you all things And againe 1 John 2.27 The anoynting that is the Spirit which ye have received of him abideth in you and ye need not that any man teach you that is ye need not rest in or pin your faith upon the teachings of man as you must not despise so ye need not depend upon the instruction of man Secondly There is a mediate teaching God teacheth by meanes instruments and ordinances First by the ministery of his word Secondly by the works of his hands He teacheth First by his works of creation Secondly by his works of providence they are our masters tutors and instructers Now when this penitent person prayeth Teach thou me we may understand him of both these teachings First of immediate teaching by the Spirit who is the anoynting Secondly of teaching by meanes by the preaching of the word of God and by his providences in what way soever God is pleased to teach us our hearts should stand open to receive instruction And what way soever we receive instruction it is God that teacheth us Though men be the instruments yet the effect is of him Hence Note First God only is able to teach or shew us the things which we know not Men alone cannot Christ said to his Disciples when he commissioned them Matth. 28.19 Go teach all Nations And Eph. 4.11 When he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers yet no Teachers can bring home instruction without the teachings of God The tenour of the new Covenant runs thus Isa 54.13 All thy children shall be taught of the Lord. And again Jer. 31.34 They shall teach no more every one his neighbour c. that is they shall not be left to the teachings of man or the teaching of God shall be so glorious that all shall acknowledge it though there be instruments yet the flowing forth of the spirit shall be such that instruments and means shall be little taken notice of For when he saith they shall not teach every one his neighbour it is not an absolute Negative but shews that there shall be a more excellent teaching as when the Apostle saith 2 Cor. 3.6 Christ hath made us able Ministers not of the letter but of the Spirit This Negative is not absolute for the Apostles did teach the Letter and the Spirit is usually conveyed by the Ministery of the letter or of the external word the word is as it were the chariot wherein the Spirit rideth and cometh by the ear to the heart So that when Paul saith We are Ministers not of the letter c. his meaning is we are rather or we are more the Ministers of the Spirit then of the letter The inward teaching accompanying our Ministery carryeth the matter both for conviction and conversion both for illumination and consolation not the outward teaching John 6.45 Every man therefore that hath heard and learned of the Father cometh unto me And how long soever we go to School to men how long soever we sit under the Ministery of the ablest Gospel Preachers in the world we come not to Christ till the Father teacheth till he joyn his inward teaching to the outward teaching of the Minister the light and life of grace is not received It is God who teacheth effectually men teach but instrumentally Thus it was prophesied of the Gospel times Isa 2.3 Micah 4.2 Many Nations shall come and say Come and let us go up to the Mountain of the Lord and to the House of the God of Jacob and he will teach us of his wayes and we will walk in his paths that is he will accompany the Ministers