Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eye_n	young_a	youth_n	32	3	7.6038	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12260	A sacred septenarie, or, A godly and fruitful exposition on the seven Psalmes of repentance viz. the VI. XXV. XXXII. XXXVIII. LI. CXXX. CXLIII. the 1. 2. 3. 4. 5. 6. 7. of the penitentials. Seruing especially for the direction and comfort of all such, who are either troubled in minde, diseased in body, or persecuted by the wicked. The second impression. By Mr. A. Symson, pastor of the church at Dalkeeth in Scotland.	Simson, Archibald, 1564-1628.	1623 (1623)	STC 22568; ESTC S107775	256,267	548

with Iosias 2 King 22.1 who in the morning of his life euen early began to seeke the Lord. We should in our life keepe such dyets as did Dauid in his prayers Psal 55.17 Morning noone-tide and at euen he sought the Lord. Remember thy Creator in the dayes of thy youth Eccles 12.1 before the yeeres come wherein ye shall say I haue no pleasure Eccles 11.9 Be assured O young man yee shall come to iudgement Iob 20.11 yea thy old bones shall inherit the sinnes of thy youth To what sins youth is most inclined The sinnes of youth whereto they are most inclined are first pride and a contempt of their elders the vile doe contemne the honourable and youth despise age Such was the pride of Absolom 2 Sam. 18.9 whose punishment should terrifie all youths Next lust is naturall to them as the Prodigall child spent his time in riot and luxury Luke 15.14 Thirdly hypocrisie they can very well dissemble their doings and when with the Whore in the Prouerbes they are intending sinne then they pretend they were offering their peace offerings and with Absolom pretending their vowes in Hebron 2 Sam. 15.7 but intending to stirre vp rebellion And finally all youths are subiect to inconstancy they are compared to dreggy wine not setled Simil. so that experience hath taught vs to say It is lost which is done to them If thou hast escaped from iudgement in thy youth and hast passed the dangers thereof thou maist greatly praise God I read of a man Simil. who being drunke in the night passed a very narrow bridge which considering in the morning died incontinently so wee should admire when we remember what dangers we haue escaped If sins of his youth and ignorance be grieuous how much more those of knowledge Then if the sinnes of youth now trouble him in his age what doe ye thinke of the sins which ye doe against knowledge and conscience in your old age Should ye not confesse them and bee ashamed of them If a child blush it is thought good verecundia but if an old man blush it is thought euill because hee is bound to doe nothing whereof hee should be ashamed But many are like to the false Elders that lusted after Susanna and to them appertaineth shame and confusion for their example in courageth youngmen to doe wickedly Yea they are very rare who haue escaped the perils of youth either by one notable sinne or other Now Dauid of these his own sins doth make a speciall confession doth not infold himselfe vnder the mantle of generality A simple confession needfull albeit many are taught naturaly to dissemble their sins to excuse them to extenuate them or else to inuolue them vnder a common necessity of sinning but this will not please God vnlesse wee freely say with Dauid I haue sinned Simil. for as a Patient must needs discouer his sore and wound to the Physitian so must a sinner vncouer his sinne to God vvhich is an euident token of a penitent Moreouer hee desires not onely that God would forgiue his sinnes but more Doctr. When God forgiues sinne he forgets it that hee would forget them wherein God differeth from men men may forgiue but they will remember for malice and anger takes such impression in our hearts that it is hard to rase out the memory of our receiued iniuries although wee pardon them with our heart But God as hee remits so hee forgets Num. 23 2● hee sees no iniquity in Iacob and because the children of God are imperfect and in this can neuer bee like to God so long as they carry about with them this sinning sinne as may be seene in Dauid 1 Kin. 2.8 who in his Testament remembred the iniury done to him by Simei to bee punished by Solomon although in his time hee did dissimulate it yet let this bee some comfort to vs that if the wicked motions of iniuries done to vs come in our minds let vs resist and controule them which shall bee sufficient before God Nor my rebellions Sinne and rebellion are conioyned 1 Sam. 15.23 Simil. Sinnes and rebellions are ioyned together the mother and her daughter sinne if it grow and increase it turneth into rebellion and disobedience which is like to the sinne of witchcraft and Idolatry and as a Serpent by eating a Serpent becommeth a Dragon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so sinne feeding vpon sinne becommeth at last rebellion There are degrees of sinne Nemo repente factus est turpissimus Dauid prayeth to God to forgiue him his secret sinnes and hee desires that God would keepe him from presumptuous sinnes slay sinne in the cradle if yee let it come to maturity it may turne into rebellion The word also imports ignorances which agreeth very well with this youth to declare that the sinnes of youth commonly springs forth from ignorance Youth is ignorant albeit it th●●●●th it ●●●●e wise for they are blind through lack of knowledge for they haue no naturall iudgement they lacke instruction they want experience and such like by nature wee are all borne fooles nature hath taught the beasts to know things profitable hurtfull to them The Swallow knoweth her time the Oxe his crib Isa 1.3 but man knoweth not his owner neither the time when hee shall turne to the Lord. And this ignorance makes youth to be rebellious to their parents whereof the Lord complaines by his Prophet Isa 1.2 I haue brought vp children saith the Lord and nourished them and they haue rebelled against me A profitable Lesson for Parents to train vp their children in vertue This shold teach Parents to remedy the ignorance of their youth by instruction that their minds being inlightned by the knowledge of God and learning they may feare God in the morning of their youth and haue the eyes of their vnderstanding opened to know the true God and feare him that it may bee fulfilled that is spoken by the Prophet Ioel 2.28 And in the last dayes I will poure out of my Spirit vpon all flesh and your sonnes and your daughters shall prophesie and your young men shall see visions We may complaine most iustly with that holy Father S. Augustine of the neglect of education of our youth where hee saith Gods iuft recompence to Parents O flores vere non frondium sed veprarum O truely they are flourishes not of branches but of briers and so the Lord doth recompence the Parents in their age that as they were negligent in training them vp in the knowledge of God so they become crosses to their Parents in their age Plutarch Among the Lacedemonians there was a Law that children were not obliged to maintaine their Parents in their age who were carelesse of their education in vertue when they were young Moreouer Doct. Sinnes of ignorance wil not excuse vs. let vs assure our selue that the sinnes of Ignorance will

he said Iudg. 15.19 I die for thirst and opened a spring out of the law-bone of an Asse will he forsake vs in time of our distresse if we thirst aright Verse 7. Heare me speedily O Lord for my spirit faileth hide not thy face from me else I shall be like vnto them that goe downe into the pit HE is now brought as it were to the latter sweat he crieth for speedy helpe or else he seeth nothing but death before his eies Our impatiencie maketh vs so bold and familiar with God that we would prescribe time to him as though he knew not which were the most conuenient time for his comming My spirit faileth He is now as it were in a swouning he craueth quicklie to be helped Doctr. Gods children are often brought low that the loue power of God may be manifested in their deli●e●● or he is gone See to what extremitie God will bring his Saints euen neere the graue and yet bring them back againe that his loue and power may be known so much the more seeing to him belongs the issues of death God bringeth vpon his owne children such fainting as it were deliquium animi a lossing of our life that then feeling the weaknes of our naturall powers and after being restored by his grace we may learne how greatly we are beholden to him as by whom and in whom we haue our life and being and can be restored by none but by him alone and may bestow al the rest of our life vpon himselfe and his owne seruice and depend not on naturall strength but on him Hide not thy face from me He declareth plainly that he hath no sparke of life but from the fauorable face and countenance of God that he is then dead when he seeth not God reconciled to him in Christ Simil. The face of the Sunne bringeth life to the earth and all the world and the face of God bringeth life to men soules Simil. The countenance of the husband gladdeth the wife but the countenance of God reioyceth the soule He who hath once seene the countenāce of God cannot liue without it He who once hath seene a blanke of his countenance can no more breathe or liue without it then a fish or bird out of their owne elements Else I shal be like vnto them that goe downe into the pit As though he would say I shall be like a deade man without sense and life The soule is the life of the body and God is the life of the soule should we not then be busie to seeke him and when he hath hid himselfe to find him againe There is no life in the soule without the sensible presence of God Psal 22.1 Mat. 27.46 for I will assure you there is neither life comfort peace or ioy in a mans soule vnlesse he haue the sensible presence of God Dauid not feeling it cryeth My God my God why hast thou forsaken me And Christ himselfe vttered the same voice on the crosse My God My God why hast thou forsaken me Of which I haue spoken in another place on the same wordes Verse 8. Let me heare thy louing kindnesse in the morning for in thee is my trust shew me the way that I should walke in for I lift vp my soule vnto thee AS he was cast downe in the former verses so he now ariseth by prayer which was the chiefest bulwarke whereto he did runne in time of his troubles In this verse he craueth two things First that he might heare Gods kindnesse and the reason because he trusteth in him Secondly that he would shew him the way wherein he should walke the reason because he lifted vp his soule to him Let me heare thy louing kindnesse Here he craueth Gods fauour and kindnesse as he doth in many other Psalmes Because in his fauour is life grace wealth all good things and pleasure for euermore How we may be assured of the fauour of God so that if he look kindly to vs we need be affraid of nothing But how shall he be assured of his fauour euen by hearing it as he saith in the 51. Psalme Let me heare the voice of ioy and gladnesse The voice which is heard is the word of God which being apprehended by faith is onely able to comfort our soules in whatsoeuer tentation And no meruell that such athiests and papists who altogether refuse the word of God Why papists and Athists liue die comfortles liue comfortles and die without comfort because they refuse that instrument which should carry ioy to them Good reason they die athirst since they reiect that vessell the word o● God by which they might be refreshed Therefore since faith cōmeth by hearing of Gods word and all our comfort commeth by it let vs pray God to bore our eares and our hearts that we may receiue the glad tidings of reconcilation from God In the morning Psal 90.14 The time when he seekes to heare Gods kindnesse is in the morning as in another Psalme Fill vs with thy sweet mercies in the morning Psal 55.17 Dauid vsed to pray morning noone and eueningtide In the morning in the beginning of the day he addressed himselfe to God offering his morning sacrifice he desireth that God may betime meete him that he may begin the day with some comfort for then we know that God hath accepted our prayer when he hath sent down the comfort of his spirit in our hearts when he with the fire of his loue and ioy of his countenance burneth vp our sacrifice This gladdeth our heart and encourageth vs to seeke him the rest of the day Seeke God early Then let vs seeke God early euen in the morning of our youth and euery morning not perfunctoriously or for a fashion but from our hearts that he may let vs heare that comfortable voice saying Thy prayers are come vp before me Act. 10.4 and I haue heard them For thy sinnes are forgiuen thee For in thee is my trust Confidence and faith in God is a great argument to moue God to speake good things vnto vs for otherwaies our prayers are in vaine Praiers not in faith are a scorning of God and shall not preuaile with him if they proceede not from faith if you come vnto him without confidence in him you scorne him and so doe double iniurie to your selues adding to your former sinnes a scorning of God These also who put their trust in any thing beside him neede not to looke for any good thing from him If yee would vse a thousand Angells as intercessours to moue God to heare you it is nothing only faith will preuaile with God The Pharises almes deedes Luk. 18.11.12.13.14 his tithes-giuing his prayers of which he much bragged wrought nothing with God but the Publicanes faith and contrition were forcible arguments preualing with him Shew me the way that I should walke in The second petition ariseth very well from the first

after them as Achab did Naboths vineyard 1 King 21.1 2. Prou. 23.6 There is an euill eye of which Salomon saith Eat not the bread of a man that hath an euill eye he seeth finally to circumuent his neighbour of which also Salomon Pro. 10.10 Hee that winkes with his eye meditates deceit and so many make these eyes which God hath giuen them as it were two lighted candles to let them see to goe to hell and for this God hath requited them that seeing their minde was blinded by the lust of the eyes the lust of the flesh 1 Ioh. 2.16 and the pride of life God hath sent sicknesse to debilitate these eyes which were so sharpe sighted in the deuils seruice and their lust now shall cause them want the necessary sight of their body Doctr. Sin blindes both soule and body Pro. 23.29 Sinne then blinds both body and soule To whom commeth woe blindnesse of eyes c. to him that sits long at wine In the sicknesse thy sight is so darkned that thou who sawest thy neighbours wife shalt now scarce know thy owne wise they shall be blind who looke thorow the windowes when God chastiseth man for his sinne The right vse of our eyes then he grow●●h pale and woe Out of this we haue some instructions Vse 1 First that seeing God hath giuen vs the si●h● of our eyes we should also make a couenant with them as Iob did That we beheld not a woman in vaine Iob 31.1 Next that wee may learne to looke vp to heauen and diligently ponder Gods workes with them for when they are not well occupied in read●ng beholding and pondering good things then the deuill will take occasion to abuse them other waies Thirdly that thou wouldst remember that hee who planted the eye Psal 94 16 Reu 1.14 sees most cleer●ly himselfe his eyes are like a flame of fire And finally when thou findest thine eyes dimme as thou must confesse the abuse of them so thou must pray to God that hee would ●lluminate the eyes of thy minde to see his ●●e cy Mat 5.8 Doct. Christians can neuer lacke enemies for Blessed are the pure in spirit for they shall see God Because of all mine enemies First yee see the Church and her true members neuer can want enemies either within or without aboue ben●ath and about h●r yea how many children the deuill hath let a Christian perswade himselfe he hath as many aduersaries And the Lord raiseth vp enemies against him for great and necessary causes As f●rst to tr●e their patience Secondly to exercise their armour wherewith hee hath furnished them to wit the sh●eld of faith ●ph 6.16 Fo● what cause God raiseth enemies ●gainst vs. the sword of the word the h●●●me● of saluation the brest plate of righteousnesse which a Christian must put to proofe bo h ●n defending himselfe and offending his enemies Thirdly hee ra●seth vp enemies against him tha● hee being strictly pursued may draw neerer to himselfe by vnfamed repentance and true prayer as Dauid did in all his conflicts putting vp new supplications to God for his defence and deliuery Fourthly to correct their sinnes as the Israelites in Aegypt had Pharaoh Exod 1 2. Iudg. 2.3 in the wildernesse Moab in Palestina the Canannites whom God reserued and kept to bee prickes in their sides ●en 31.5 ●7 2. 39.17 Iacob had his owne Laban and Ioseph had Potiphars wife in Aegypt and at home his brethren Neither let any Christian dreame that immunity and security in any place of all the world Vse that he shall bee free of that fiery dragon Reu. 1● 4 who doth pursue the child which the woman hath borne but let him prepare himselfe for some enemie one or moe who shall pursue him if thou be vnder the standard of the deuill he will not pursue thee but if thou be his aduersarie and fightest vnder the banner of Christ then be assured hee will bend his whole forces against thee Simil. The Pyrats who see an empty Barke swimming the sea passe by it but if shee be loaded with pretious wares then they will assault her So if a man haue no grace within him Satan passeth by him as not a conuenient prey for him but being loaded with graces as the loue of God his feare and such other spirituall vertues let him be perswaded that according as hee knowes what stuffe is in him so will not faile to rob him of them if in any case he may What is the cause of the enmity or why did Cain hate Abel because hee was righteous Gen. 4.5 The naturall hatred betweene the seed of the woman and the Serpent Gen. 3.15 the other iniust There is a naturall feude betwixt the seed of the woman and the seed of the Serpent which God hath put betweene them and albeit they haue neuer done them iniury yet they hate them deadly because their deuillish inclination is disposed cruelly against them What iniurie hath the Lambe done to the Lyon and yet it is set to kill it and thinketh the bloud thereof sweet The sweet singing bird what wrong doth it to the Eagle and yet she seekes to deuoure it So none are in danger but Gods children his birds his lambs and therefore they seeme most infortunate for as much as all bloody murtherers are set against them Vse 1 Art thou a Lambe the Wolfe is going about to deuoure thee but herein is thy comfort the Lord is thy Shepheard and he will protect thee Vse 2 But if thine enemies doe rise vp against thee first runne to God Counsels to a persecuted Christian search what sin thou hast done and repent it Next consider whether thou hast deserued their wrath be not persecuted as an euill doer but haue that within thee that thou maist say what haue I done Vse 3 Thirdly repay them not with euill If thou see thine enemie hungry giue him meat Rom. 12 20 if hee thirst giue him drinke for in so doing thou shalt heape coales of fire on his head Commit vengeance to God mine is vengeance saith the Lord Rom. 12.19 and I will repay it Vse 4 Finally comfort thy selfe in this thine enemies are Gods also hee will curse them that curse thee But in these enemies of Christ I marke the malice of euill men that when God is chastising a Christian for his sinne then they afflict that man as the Chaldeans did Iob Iob 1.17 The wicked adde vineger to our gall Mat. 12.20 they contrary to the practice of Christ breake a brussed reede Next Christians are not destitute of their passions but haue their owne griefes because they haue great enemies they feare but are not swallowed vp with feare for God comforts them Gen 18.2 and 32.28 Iacob was afraid of Esau his elder brother who went about to kill him but God sent him to Padan-aram and the Angell that wrestled with him said vnto him Because