Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	death_n	life_n	power_n	7,316	5	4.8859	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

and gorgeous buildings which are garnished with scutchions and pictures and furnished with things wherein they abound that are reputed for blessed Such a life we all doe desire which exceedeth in pleasure and other instruments But the end sheweth howe much vainitie there is in this trifling or britle brauery when one seely houre may bring all topsituruy All men will know what power and riches Alexander the great was of who consumed the huge treasures almost incredible of the Persian Kings after his conquest obteined and vppon Ephestions funeral lauished out twelue thousand talents that is Threescore and twelue tunnes of golde as wee call them But this so mighty a personage when he had drunke too too much wine at the funeral feast of Ephestion and got himselfe thereby a most greeuous burning feuer died the 28. of June in the xxxii yeare of his age twelfth yeare of his raigne and in the 323. yere before the birth of Christ This example admonisheth vs touching the incanstancy of humane affaires and setteth out this verse of this Psalme Man will not abide in honour c. Verse 13. This is the way of them and this is their foolishnes and their posterity praise their saying That the chiefe felicity of man consists in the pleasures of the body not onely the epicure but the greatest multitude of men doth so thinke But this perswasion doth this Psalme expresly cal foolishnes because the obiect of mans will is not a benefit hauing end that is being short and momentany but a benefit without end and euerlasting as else-where more largely is said in refutation of the epicure and in the doctrine touching the obiect of mans will Verse 14 They lie like sheepe in the hell death gnaweth vppon them and the righteous shal haue domination ouer them in the morning their beutie shall consume in the sepulcher out of their dwelling This verse discribes the last degree of punishment alotted for the vngodly ones namely eternall misery which is a worme for euer gnawing the conscience of man and a fire neuer ceasing but without end tormenting them as Isayas sayeth in his 66. and last chapter 24. verse Their worme shall not die neither shall their fire be quenched But as Neither the eie hath seene nor eare hath heard nor mans heart hath conceiued those good things which God hath prepared for them that loue him 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting punishment ordayned for the wicked ones But here some man would obiect I see not by what reason Saint Paul being put to death by Nero should be lord ouer Nero I answere though Paul was slaine of a most cruell Tirant yet was he not vtterly destroyed neither was he left in destruction and death as Nero is but he is adorned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones Now indeede our life as in the 3. Coloss verse 3. is written is hidde with Christ in God When Christ which is our life shall appeare then shall yee also appeare with him in glory verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome verse 3. These are they whom we sometime had in de●●●ion and in a parable of reproofe We fooles thought their liues madnes and their end without honour verse 4. Beholde how they are counted among the children of God and their portion is among the saints verse 5. Therefore we haue erred from the truth c. verse 6. Verse 15. But God hath deliuered my soule from hell For hee shall receiue me Hetherto at large he handled the first parte of the Antithesis touching the vanitie and punishment of the vngodly ones which put all their full hope and confidence in their riches Now doth he hereunto adioyne the other partie as touching the godly ones whose hearts are enclined vnto the testimony of the Lord And not vnto death as in 119. Psalme is said And it promiseth plainly vnto the Godly ones deliueraunce from euerlasting death most miserable and restitution vnto life euerlasting for because God in the very lawfull act of adoption receiueth and taketh vs for his children it cannot be that he will leaue his dearest children in death Like as therefore in this life he giueth his holy spirit as a pledge and token of our inheritance So when he hath raised vs from death to life he will doubtles giue vs the full and perfect inheritance and hee shall then be all in all He then that hath this hope sanctifieth himselfe like as he is holy saith Saint Iohn 1. epist 3. chapter 3. verse Verse 16 Be not thou afraid though one be made rich or if the glorie of his house be incresed Verse 17 For hee shall carie nothing away with him when he dieth Neither shall his pompe follow him He repeateth a principal proposition which comforteth the godly ones lest they taking offence at the felicitie and passing prosperitie of the vngodly ones do slide away frō God but that they would preferre the true and permanent good things before the shadowes of fraile and vanishing benefites But seeing it is needelesse here with perspicuous wordes to make any long interpretation I wil recite two histories worthy of memorie which examples propone vnto the sentence of the affirmatiue part that the glory of exploits done and other great benefites nothing auaile them that be dead which things the blinde nature of man coueteth especially Saled nus king of Asia Syria and Egypt saide hee was not lesse wise in his death then when in his life time before he had done any notable act for he commanded that his very linnen garment next to his shert which he vsed to weare should be borne vpon a long speares point throughout all his tents and he that carried it should cry with a lowd voice and say Saladine the conquerour of Asia of so great wealth which hee had gotten caried away with him at his death but only this linnen garment For wisely though lately being admonished of mans misery woulde hee also in such sort admonish others thereof There is extant an historie in the seuenth booke and second chapter of Baptista Fulgosus touching wise sayings and doings and as Dion writeth these wordes are read of Seuerus the emperour When as he lying at Yorke in Britaine neare the point of death deploring mans miseries saide I haue beene all things and nothing auaileth me Verse 18 For while he liued he counted himselfe an happy man and so long as thou doest well vnto thy selfe men will speake good of thee Verse 19 He shall followe the generation of his fathers and shall neuer see light Verse 20 Man being in honor hath none vnderstanding but is compared vnto the beasts that perish Although saieth he the vngodly superabound in pleasures yet within

towards God the turning of our wil heart from God and burning flames of motions diuersly wandering in the heart But this is a description of originall sinne no doubt of it taken out of Moses who in the eight chapter of Genesis saith The imagination of mans heart is euil euen from his youth ver 2 1. That is men are not only corrupted by euil custome but in the very heart it selfe le●●d inclinations are in children now borne Let therefore this verse be esteemed amongst the special testimonies of original sinne that is of the horrible corruption of humane nature which is full of blindnesse concupiscence and ignorance of her selfe and of sinne Verse 6 But lo thou requirest truth in the inward parts and shalt make me to vnderstand wisedome secretly Hee manifestly witnesseth that God requireth of vs a confession of sinne and that it pleaseth him as it were a worship glorifing him and that he hateth hypocrisie which seeth not nor extenuateth the vncleanes of nature Heither will be reproued with the word of God but blasphemeth and persecuteth the true doctrine For as Saint Augustine sayth notably in these words cited by Prosperus Melior est in malis factis humilis confessio quam in bonis superba gloriatio Better is an humble confession in euil deeds then a pro●●d braging in good workes Also he teacheth that this is secret wisedome namely truely to accknowledge sinne and to take hald of mercy ●nd to beleeue that God will not cast vs away although we be vnworthy and haue deserued his wrath but that he will haue mercy according to his promises This secret wisedome is vnknowen vnto the world and abhorreth from the iudgement of reason neither is that reueiled in the doctrine of the lawe but in the gos●el onely and is vnderstood of them who in extreme feares doe comfort themselues with the consolation of the gospel Verse 7 Thou shalt purge me with Isop and I shall be cleane Thou shalt wash me and I shall be whiter then snowe Verse 8 Thou shalt make me heare of ioy and gladnesse that the bones which thou hast broken may reioyce Verse 9 Turne thy face from my sinnes and put out all my misdeedes He repeateth the first petition touching remission of sinnes and reconciliation and adorneth the same with signes borowed from the ceremony of the lawe For this was the ceremony wherewith they were clensed They were sprinckled with hisop dipped in blood whereby was signified the sprinckling of the blood of Christ who was to come the sacrifice for sinne Thou therefore saith he shalt purge me with hisop and make me cleane that is thou shalt pronounce me loosed from sinne and cleane according to thy promises for the blood of thy sonne But he signifieth by that Leuiticall ceremony of sprinckling that sinne is not taken away but that ceremony of sprinkling and washing were descriptions and signes of the future sacrifices of Christ through whose blood sinne should be abolished and clensed Wherfore he opposeth this verse against the ●euitical ministerie as if he said I craue that th●u wouldest purge me that is that thou woulde●● clense mee with such sprinckling wherewith sinne may truely be taken away and I may be made cleane indeede that is wherewith my conscience may be deliuered from guiltinesse But the Prophet himselfe interpreteth those ceremonies without figure what it is to be purged and washed where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes by which words he signifieth that he speaketh touching the consolation which is perceiued or felt by the promise as if he said bring to passe that in mee there may be consolation whereby I may be deliuered from the terrors of sinne And he excellently addeth a description of true repentance or terrors which the accknowledgement of sinne worketh That the bones which thou hast broken may reioyce which trembled for and by reason of the terrors of sinne To the same sence pertaineth the litle verse folowing Turne thy face from my sinne verse 9. For hee craueth that Gods wrath may be taken away that the lawe may not haue any right cause to accuse and condemne his conscience yea though as yet hee had sinne in him So againe these verses doe teach as touching the manner of iustification or reconciliation namely that we are deliuered from terrors and doe obteine forgiuenesse of sinnes so as sinne shall not be imputed vnto vs which as yet sticketh in nature yea euen then when we are reconsiled Verse 10 Make me a cleane heart O God and renew a right spirit within mee Verse 11 Cast me not away from thy presence and take not thy holy spirit from me Verse 12 O giue mee the comfort of thy helpe againe and stablish me with thy free spirit Hitherto hath hee craued grace that is remission of sinnes and reconciliation or free acceptation for the Son of God his sake Now craueth he the gift by grace as saint Paul speaketh that is sanctification as the gift of the holy ghost and a beginning of the life euerlasting and he vseth diuers meanes or proper words first he craueth of God a cleane heart and a right spirit to be giuen him a cleane heart signifieth a heart by faith purified from sinnes or from guiltinesse and now rightly beleeuing of God truely acknowledging God without hypocrisie and false opinions not fleeing from God nor carelesly contenming God but truly fearing God and beleeuing in God Like vnto this is the other also where hee craueth a right spirit that is not wauering in the word not caried about with euery winde of doctrine nor doubting in the will of God But a heart striuing against doubting and surely and firmely setling it selfe in the promise and which surely beleeueth that it hath God merciful and that it is heard of God and in this confidence calleth vppon God and looketh for help from God secondly hee craueth the holy spirit that is sanctifying and illumining in our hearts such motions as he himselfe is for as the holy ghost is a substantiall loue and coeternall ioy betwixt the Father and the Sonne so is he sent into the heartes of beleeuers that hee may inflame in them loue and ioy setled in God like as in 2. Timoth. 1. it is written For God hath not giuen to vs the spirite of feare but of power and of loue and of a sound minde Hee calleth profoundly the holy ghost the spirit of power because it helpeth our infirmity the spirit of loue because he is a flame of mutuall loue not onely betweene the father and the Sonne but also betweene God and the church the spirite of holinesse or chasticement because it brideleth wandering assaults of mindes or as saint Paul saith It mortifieth the deedes of the flesh and ingrafteth in vs better motions acceptable vnto God and wholesome for vs and the whole Church thirdly the psalme nameth principall spirit that is the willing and obedient

the same policie might witnesse that Christ hath beene present vpon earth For it behaued that Christ should be borne in Bethleem and in very deede so was he when the policie of Moyses stoode in force But now more then a thousand and foure hundred yeares the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect Then needefull it was that Christ should come in the flesh laug before All these causes are most worthie of diligent consideration Verse 12 For the sinne of their mouth and for the words of their lippes they shal be taken in their pride and why their preaching is of u●sing and lies Verse 13 Consume them in thy wrath consume them that they may perish and knowe that it is God that ruleth in Iacob and vnto the end of the world Verse 14 And in the euening they will returne grin like a dog and will go about the citie Verse 15 They will runne heere and there and grudge if they be not satisfied The cause of the perpetuall banishment of the Jewes is not any ciuil ossence but a high degree of sinne namely Blasphemie against Christ and his church For they call Christ a deceiuer and a malefactor moreouer they cast vpp from their hatefull stomacks such bitter railing against him as one shippe cannot carrie away And the church which embraceth the gospel touching Christ they call the people of Edom that is crewell and full of blood For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments For in their banishment they wander abroade as it were dogges which when the wringing of their belie vexeth them doe make a horrible howling For although they require and looke for doubtfully a Messias go about to set vp anew their kingdome yet neither find they the Messias no nor yet thogh they burst themselues can they set vp againe their ancient gouernment The histories are knowen touching the scoms and out-casts of the Jewish people which now and then went about with all indeuor to recouer their countrie restore their temple but their looked for haruest hath disappointed them with a vaine reaping For other whiles with the Romane armies and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared And that the Jewish rabins are not onely blind but the leaders of blinde hereof it may be adiudged whereas with a most scuere decree they forbid that no man shall despute of the time when the mesias shall come whereof indeede God hath appointed almost the time itselfe in 9. of Daniels prophecie● And how I pray you do they sycophantically wrest the most excellent prophecies touching the natiuitie passion resurection and eternall kingdome of Christ the Messias from their natiue and proper vnto a strange and improper meaning and so all witting and willing do procure darkenes vnto themselues and others Therefore when we reade these and other innumerable such like things let vs partly bewaile the blinde stubbernnesse of this most wretched nation and partely tremble with feare in thinking vpon the wrath of God whose most euident example is seene in this out-scowring or scumme of the Jewes For if God spared not the naturall branches as saint Paul saith what shall become of the wilde graffe Rom. 11. 21. that is if God poure out his wrath vpon that people from amongest whom Christ was borne howe much lesse will hee spare other enemies and contemners of the Gospel Let vs therefore liue in the feare of God the Lorde and let vs keepe still the excellent benefit of the gospel by the holy spirit lest the same thing happen vnto vs which hapned vnto those same vnthankefull Iewes Verse 15 As for me I will sing of thy power and will praise thy mercy betimes in the morning for thou hast bin my defence and refuge in the day of my trouble Verse 16 Vnto thee my strength will I sing for thou O God art my refuge and my mercifull God Two sacrifices there are wherein God specially taketh pleasure and delight the one is Thankesgiuing the other Mortification that is of true contrition and of obedience in miseries the one and fiftieth psalm saith A troubled spirite is a sacrifice vnto God a contrite and humble heart O God wilt thou not despise Of the other kind of sacrifice wee haue already often times spoken in the Psalmes so that it would be a thing vnpleasant to sing that song here againe PSAL. LX. Deus repulisti nos c. To him that excelleth vpon * Shusshan * Eduth or * Michtam a Psalme of Dauid to teach when he fought against Aram Naharaim and against Aram Zobah when Ioab returned and slew twelue thousand Edomites in the salt valley The Title THere is a great difference betweene the gouernment of the kingdome of Israel and other gouernements For though all good gouernements be ordained of God yet this kingdom was by the expresse word of God ordained and had a speciall promise touching the preseruation thereof vntill the time of the Messias sent into the world Such a promise hath not any nation now but after a sort we know that God will giue some harbouring places for his church in exile somewhere more somwhere lesse Now think with your self what a benefit it hath bin that the church of the people of Israel for the space of 1500 yeares and more hath by Gods prouidence bin preserued and defended How acceptable a thing were it for vs to know for certaine haue it by good proofe verified that in these countries where the Gospel is now preached a mean state of the church shuld continue 100. yeares togither Againe also the speciall ornaments of other pollicies wherein shineth not true knowledge of GOD are laws agreeing with a right rule iudgements meane discipline defence in peace and wars and wealth But these things serue only for this life mortall and do not deliuer a man from sin and death But the kingdome of Israel had far greater and more necessary and wholsome ornaments namely a law giuen from God a promise of the Mediator for which cause the truchurch of God was planted in this people the sending of Prophets the gathering of the euerlasting Church manifest testimonies of Gods presence studies of the doctrine of God and of other good things true worshipping of God and modesty of discipline these benefits exceed all cogitation and eloquence of man Last of all we must consider of the finall cause of this excellent pollicy or gouernment for although all common-wealths ought to indeuor to this end wherof Saint Paul most grauely exhorts 1. Timot. 2. 2. That we may liue a quiet and peaceable life with all godlinesse and honestie yet this pollicie or gouernment vvas therfore ordained especially that there might be an Vni●ersity and Library vvherein the promises touching the Mediator might be preserued