Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	teach_v	6,372	5	6.6786	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00700	A godly and fruitful exposition on the twenty five psalme, the second of the penteniials [sic]. Seruing especially for the direction and comfort of all persons, who are either troubled in minde, diseased in bodie, or persecuted by the wicked. / by A. Symson, pastor of the church at Dalkeith in Scotland.	Simson, Archibald, 1564-1628.	1622 (1622)	STC 22565.5; ESTC S107781	90,612	198

youth to seeke God who forsake him in the euening of their age The day hath a morning a noone and an euening-tide so hath our age a youth a middle age and a declining time blessed is he that perseuers to the end and till his later breath constantly depends on God and leaues him not for certainly that man shall haue the crowne of eternall glory VERSE 6. Remember O Lord thy tender mercies and thy louing kindnesse for they haue beene for euer IN the preceding words Dauid first prayed that God would deliuer him from shame and contempt next that hee woud teach him his wayes Doct. and now he desires that God would haue mercy vpon him and pardon him his sinnes No assurance of the remission of sin till God put his law in our hearts Marke by this his order in prayer how first hee desires that God would teach him his law and then that he would put away his sinne for we can neuer get assurance of the remission of our sinnes till God put his law in our heart After these dayes Note saith the Lord by Ieremy I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more euery man his neighbour and euery man his brother saying Know ye the Lord for they shall all know me from the least to the greatest of them sayes the Lord. For I will forgiue them their iniquity and remember their sinnes no more Which the Apostle to the Hebrewes reciteth word by word Doctr. For God first by his word and Spirit workes in the mind of a sinner a light and sight of his sinnes Knowledge of sinne comes before remission of sinne and in his heart a sorrow for it and then he putteth it away and forgiues it Therefore let vs try what sight and sense of sin the word of God hath wrought in vs that we haue a certificate to our conscience of the remission thereof Ps 107.20 He sendeth his word and healeth them He sent Nathan to Dauid and then pardoned him In these two verses he thrice repeateth the word remember not that there is any memory or forgetfulnesse in God as in man for time makes man to forget but God changeth no time absence makes vs forget but all things are present to him memory hath a seat in mans braine which being perturbed it fayles God is all memory But he is said to remember or forget How God is said to remember Gen. 8.1 and 19.29 Gen. 30.22 when by visible tokens of doing he sheweth his fauour or displeasure to man As he remembred Noah when the flood diminished Abraham when he saued Lot and brought him out from Sodome Rachel when he made her conceiue and Anna 1 Sam. 1.19 when he granted vnto her her petition Thy tender mercies and louing kindnesse First he craues at God that he would remember his mercies which is the first thing wee should seeke at God for if we get it as said Iacob wee get all things Gen. 33.11 Mercy against merit And hereby it is clearly seene that hee disclaimes all merits for albeit he fought the Lords battells gouerned his people by the word and sword in executing iustice prayed and praised God continually fasted and bestowed almes on the Saints Psal 16.2 yet he confesseth they cannot extend to God Vse which refuteth and damneth the foolish Papists who pretend merits Of confutation of the Papists merits but commit murthers and adulteries and yet with open mouth they cry merits merits Hee amplifieth Gods mercies by three names mercies benignities goodnesse benignity twice repeated see how highly hee doth esteeme of Gods goodnesse when hee cannot finde termes sufficiently to expresse them A liuely representation of the Trinity But these three liuely represent vnto vs the Trinity the Father the fountaine of goodnesse yea goodnesse it selfe the Sonne mercie supplying our misery the holy Spirit benignity and bountifulnesse gratiously working and bestowing these things which the Father and Sonne giue The goodnesse of God is the fountaine begetting mercy and mercy bringeth forth benignity Let vs learne by this that whateuer commeth to vs must either come out of the fountaine of Gods mercy or else it is a curse not a benignity but a malignity Many say Who will shew vs any good thing Psal 4.6 but Dauid sayes Lord lift vp the light of thy countenance on me We should imitate the three properties of the Trinity These three properties of the Trinity all Christians should imitate the goodnesse of the Father the mercy of the Sonne and the bountifulnesse of the Spirit that in so doing they may haue society with the Father Son and Spirit I know thee to be a good man because thou art not cruell but mercifull I know thee to be mercifull in that thy hand is bountifull thou giues and distributes to the poore Psal 112.9 thy righteousnesse endureth for euer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachamim signifieth bowels which are the seats and places of the fatherly and motherly loue and therefore the children are called parentum viseera the bowels of the parents which phrase the Apostle writing to Philemon both in the 12. and 20. verse expoundeth spiritually Thou therefore receiue him that is mine owne bowels and in the 20. verse Comfort my bowels in the Lord. Esay 49.15 Can a mother forget her child c yet the Lord cannot forget Israel Ps 103.13 And as the Father pitties his children so the Lord hath pitty on those that feare him So we see hereby how deare and neere we are to Gods very heart that we haue a place in his innermost affections But when hee speakes of mercies and benignities Infinit miseries haue need of infinit mercies he speakes in the plurall number because as our sinnes and miseries are infinit so we haue need of infinit comforts and pardons he is called the father of mercies For they haue beene for euer 2 Cor. 1.3 Gods mercies are eternall A faire commendation of Gods mercies from the eternity thereof His mercies had no beginning as himselfe had none and shall haue no end F●om euerlasting to euerlasting thou art our God For as the Ocean and maine Sea Psal 100. Simil. can neuer be exhausted but it would furnish water to all the world if euery one should bring vessels to draw water there from So if wee had faith and prayer to seeke grace from God he is all-suffici●nt in himselfe to furnish vs all which makes Dauid to cry in one Psalm twēty and sixe times Psal 126. thy mercy endureth for euer Mat. 16.18 Therefore we may build our faith on it as on a strong Rocke that the gates of hell cannot preuaile against vs for euery thing earthly on which we repose is subiect to mutation and change All things change God onely immutable

need haue they to put in magnam great as though the multitude which followeth did not include the greatnesse O God The person to whom he prayeth Obiect Against inuocation of Saints is God But in regard of his basenesse and vn worthinesse why doth he not make suite to Abraham Moses Samuel Iob or some other holy men onely contenting himselfe with God For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church as we haue now of the helpe of our Apostles and Saints If they had not mind of such Mediators but fled onely to God I thinke we should follow their footsteps When God is deficient then let vs go to them and when the Sunne of righteousnes doth not shine it is time to light our halfe● pennie candles Paul saith O foolish Galatians who hath bewitched you Gal. 4.3.1 and I say O foolish Papists when will you leaue off your folly If Christs intercession being God who knoweth all our necessities and pitieth them were not perfect then we might claime some subsidies but it is vaine to seeke others when he hath all for that doth greatly derogate to his glorie as I haue spoken in another place He vseth the word Elohim representing the holy Trinitie He inuocateth the. whole Trinitie of which some of the ancients haue this coniecture because he failed against he Fathers omnipotencie when he abused his regal power in slaying Vriah against the Sonne being the wisedome of the Father vsing deceitfulnesse and fraud in this murder against the Spirit when he by his filthinesse abused his holinesse who is the Spirit of sanctification Therefore say they he now prayeth to Elohim Iudge of this nomination as ye please Elchim representeth the Trinitie as Iehouah the vnitie of both which Saint Augustine in his Confessions admonisheth vs We should saith he neuer remember the vnitie of the essence but we should as soone remember and dissolue our mind vpon the trinitie of the persons and not so soone thinke vpon the trinitie of the persons but to gather in our minds the vnitie of the nature which albeit they be vnspeakable and incomprehensible to vs it is enough that we speake with the Scriptures beleeue with the Scriptures and pray at the direction of the Scriptures whose direction if we follow we cannot erre in whose paths as being the vndoubted writs of God if we walke we cannot fall According to thy louing kindnesse The thing which he reposeth and resteth vpon Against merits is not his owne deserts but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue pretēded goodworks it was he I giue saith he my goodnesse to the Saints Psal 16. I am companion to all them that feare thee I wash my hands in innocencie and compasse thine altar Looke the 101. Psalme concerning the gouernment of his family and his owne person Of his vpright life he saith Iudge me according to my righteousnes While he hath to do with men there was no man more pure in life and religion but when he hath to do with God he renounceth all and taketh him to Gods kindnes and fauour While we looke downe to the earth Simil. our sight is sharp enough and we may see far and cleerly but when we looke to the Sunne then our sight is dazled and blinded so before men we may brag of our vprightnesse and honestie but when we looke vp to God we are ashamed of our selues yea of the least thought of our harts The Lord of his mercie keep vs from presumption that we presume not in any good thing we do seeing that it is Gods worke in vs let him take the honour of his owne worke and let vs say with Dauid Shame belongeth to vs but glorie to thee Our best actions are contaminate with such imperfections and spots that we haue cause to stop our mouthes and blush and be ashamed of them we are conscious of the manifold faults and defects which are in them According to the multitude of thy compassions put away mine iniquities He exagge●ateth the weight of his sin in that it hath need of many mercies whereby he testifieth that his sinnes were many passing the number of the heires of his head and like waters that had gone ouer his head So Gods mercies are more then mans miseries many sinnes require many mercies Men are greatly terrified at the multitude of their sinnes but here is a comfort our God hath multitude of mercies If our sinnes be in number as the heires of our head Gods mercies are as the starres of heauen and as he is an infinite God so his mercies are infinite yea so far are his mercies aboue our sinnes as he himselfe is aboue vs poore sinners By this that he seeketh for multitude of mercies The godly account one sin to be many he would shew how deeply he was wounded with his manifold sinnes that one seemed a hundred where by the contrary so long as we are vnder Satans guiding a thousand seeme but one but if we betake our selues to Gods seruice one will seeme a thousand Againe we may admire the wonderfull largenesse of the mercies of God the bredth whereof extends ouer all the world the height to place vs in heauen the depth to draw vs from the lower hell the length betwixt hell and heauen O the bredth length deepnesse and height of the mercies of our God Admire the mercies of God the multitude of whose compassions neither man nor Angell is able to comprehend Why then doest thou despaire thereof O man though thy sins were neuer so many his mercies exceed them and although thou sinnest seuentie seuen times a day Mat. 7. he can pardon and forgiue thee Thy compassions the word in the original signifieth an ardent and earnest affection of the heart compassionating that which it pitieth as it were the commotion of the bowels as I noted before that his very bowels are moued toward his children as Paul writeth to Philemon Philem. 12 Luk. 15.20 2. Sa. 18.33 Psal 103. This compassion was demonstrate in the father of the prodigall sonne and in Dauid to Absolom much more in God toward his deare children Looke what pitie parents haue to their children greater hath God towards vs. Are not parents touched at the very heart when they behold the miseries of their children yea would they not hazard their liues and estates as many times they doe to deliuer them and will not God be moued towards vs if we considering his compassion and meeknesse would but pitie our selues by confessing our iniquities vnto him Put away He borroweth a similitude from Merchants who haue their debts written in their account-booke and at the paiment thereof they score out that which before they haue written Therefore since our sinnes are written with a pen of iron and a point of a diamond we must pray

dishonour of God and offence of his Church Of thy righteousnesse that is not of his iustice in punishing him but of his righteousnes in couering his iniquitie For which Christ is called God our righteousnesse So he would be vnrighteous and denie himselfe if he should denie vs mercie so sure is our saluation which is our great comfort We must praise God for all his benefits whereof we are lesse then the least and if for the smallest much more for the greatest euen that worke of our redemption by Christ that he is made our righteousnesse to saue vs when we had nothing of our selues and knew not our danger he prepared a salue for vs before we were wounded and the remedie before our danger If we were sicke and had receiued health poore and were relieued would we not thanke God and thinke our selues obliged to him as we are Nota. The greatest benefits deserue the greatest praises but seeing he hath deliuered vs from our sins and from hell haue we not the greater cause to be thankfull for the greatest benefits deserue the greatest praises Verse 15. Open thou my lips O Lord and my mouth shall shew forth thy praise HE promised in the former verse to sing ioyfully of Gods righteousnesse now he bethinketh himselfe that this is not in his owne power but it must come from God That as his faith and repentance was of him so his thankfulnesse must also proceed from him There is no temporall or spirituall gift which doth not come from God Phil. 2.13 So there is no temporall or spirituall gift which doth not come from God He worketh in vs velle perficere to will and to do The tongue was consecrated before to God now he presenteth his lips another instrument and at last the mouth it selfe which containeth both Seeing God hath giuen to euery member the owne facultie and power Euery mēber should sound God● praises it is good reason it should be vsed to his glorie God hath giuen thee a tongue mouth and lips for no other end but to proclaime his praises And cursed is that man if he repent not who soundeth any thing with his tongue but Gods honour We see further that we are all close an● bound vp by nature except the God of nature enlarge our hearts with his loue and fi● our mouthes with his praises God hath the key of his lips he can make infants and sucklings proclaime his praises Psal 8.2 Nū 22.28 In Soliloq yea he ca●● open the mouth of Balaams asse to vtter his praise Augustine thinketh non posse laudare Deum sine ipso qui non ipsum habeat qui se adiu●et that God cannot be praised without himselfe he who hath not him to help● them Moreouer obserue Doctr. Sorow for finne will break open the dumbe mouth to speake for Gods mercie how sorrow for sin will breake forth the dumbe mouth to speake for Gods mercie I ●eade of Croesus his sonne who seeing a traitor going about to murder his father though before he was alwayes dumbe began to speake and crie pitifully why should not we when we see that God is wounded with our sinnes once at last begin to crie But there ariseth here a question whether by our praises Gods name may be more amplified Obiect I answer with that worthy seruant of God Solut. M. Robert Rollock a holy man writing on this Psalme Deum in se ●sse perfectissimum that God is most perfect ●n himselfe without the worke of any crea●ure The Father glorifying the Sonne and ●he Sonne the Father the Father and Son ●he holy Spirit the holy Spirit the Father ●he Sonne But yet will be glorified by the creature Because he is iust his righteousnes craueth that the creature should acknowledge the Creator whose felicitie standeth in this that he should reuerence his Maker with all dutifull seruice he craueth it more for our weale then for himselfe Thinke ye that God can be either worse or better for our praises but we our selues are then best when we haue grace to praise him Philip finding Nicanor detracting him Plut. relieued him from his necessitie and then he began to praise him wherefore he said Videtis esse in nostra potestate bene male audire Ye see it is in our power both to be well and euill thought of But God is not so he careth not for our praises and our obloquies do not touch him he is so f●rre from the one and the other We can neither augment nor impaire his dignitie speake what we will or please wee may doe our selues euill him we cannot offend Sinne taketh away the benefit of our tongue Sin maketh a man d●● that he can not praise God that we become dumb and cannot praise God till he forgiue vs our sinnes and then we shall speak and although we would speake God thinketh nothing of our speeches vntill we be reconciled to him What hast thou to do to declare mine ordinances Psal 50.16 and to take my name in thy mouth seeing thou hatest to be reformed But w● to the tongue mouth and lips which are not employed in the seruice of God that made them to proclaime his praises and double woe to them who employ them to his dishonour for they shall say would God they had bin rather dumbe Nota. and could haue spoken nothing then to haue spoken to the dishonour of that Maiestie which made them Verse 16. For thou desirest no sacrifice though I would giue it thou delightst not in burnt offering NOw toward the end of the Psalme he is bursting forth in thankfulnesse setting downe the sacrifice which the Lord would not haue to wit externall sacrifices and declaring that which he would haue a contrite heart Sacrifices of olde comprehended all Gods worship For the burnt offerings and sinne offerings represented Christs blood The thanksgiuing offerings The vse of the legall sacrifices peace offerings the incense the thankfulnes of the Saints for his benefits and what of all these he was wearied with them when they were not mixed with faith and repentence Nazianzen saith Vna Dei est purum gratissima victima pectus Then if God delight not in sacrifices which were commanded by himselfe Nota. what careth he for trifles inuented by men of which he can haue no pleasure His delight is not in outward sacrifices at any time if they be alone Hos 6.6 I will haue mercie saith he not sacrifice much lesse doth he respect the sacrifice of the Masse hauing no warrant in his word neither yet of our prayers and praises when we do but pretend religion not serue God vnfainedly Away with all our offerings if we offer not to him that which he craueth chiefly to wit a penitent heart Lorinus obserueth● well Sacrificia non operari per se peccatorum remissionem posse●sed ●antum representare praefiugare sacrificium ●llud vnicum redemptoris

be thought or called religious God loueth truth as he hateth all falsehood for he is truth Ego sum veritas via vita Ioh. 14.6 He loueth truth in our profession truth in our ciuill life truth in our profession is that which he hath commanded in his word truth in our ciuill life is that which agreeth with dutie of ciuill conuersation without fraud deceit or guile which is different from Gods nature and resembleth the diuell who is a deceiuer In the inward affections It is not a superficiall or scroofe-worship which God regardeth For Cains sacrifice outwardly was as pleasant as Abels Gen. 4.4 ● but God looked to their hearts accepted the one and reiected the other God aboue all things craueth the heart My sonne giue me thine heart God wil be worshipped in spirit and veritie Pro. 23.26 Therefore hast thou taught me wisedome in the secret of mine heart He amplifieth his sin by this circumstance that he did it not as an ignorant but as one who was enlightned with knowledge and besides he had priuate informations and intelligence from God in his heart and tasted of the heauenly doctrine yea it was rooted and fixed in his heart yet like a bruite beast he was caried to that filthy lust and so was inexcusable and suffocated the light of the Spirit which he had receiued He had informations giuen by God but he had not grace to follow them which so much the more made him inexcusable that he was taught Christians perish not for want of informatiō but for contemning the warnings they get God must teach vs. and would not obey So Christians shal not perish for lack of information but because they do not obey the warnings which they get This age hath heard many lessons and God hath manifested his whole will vnto them but because they obey them not their knowledge shal augment their paines God he must be our great Doctor and Teacher we must be Theodidactoi taught of God Neither nature learning experience practise or age can teach vs wisedome onely Gods word must teach vs. Nature preuailed among the Philosophers but that neuer led them to God For all the principles of our faith are contrary to nature sense and reason What is more against naturall reason then these points of our religion God was made man a virgin hath borne a childe a crucified man saued the world a dead man arose c. in these and such we must be taught from aboue by God God teacheth by the ministerie of his word God he teacheth by the ministery of his word which whosoeuer contemneth refuseth the meanes of his saluation but that ministery will not be sufficient without diuine inspiration 1. Cor. 3.6 Paul may plant Apollo may water but God giueth the increase Bellarmine translateth the Hebrew word which he granteth signifieth abscondita incerta and so doth Lorinus those doubting Doctors would haue the mysteries of the Scriptures vncertaine and doubtfull Not● There is great diuersitie of iudgements among men what is true wisedome These are of the Lord is true wisdome Eccles 1.2 but if ye would enquire at the wisest man that euer liued he will tell you that hauing examined all things vnder heauen he found all things to be but vanitie and vexation of spirit and that true wisedom consisted only in the feare of God and keeping his commandements The feare of the Lord is the instruction of wisedome Pro. 15.33 all other wisedome is foolishnesse Verse 7. Purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow HE is not contented simply to craue pardon once or twice but many times yea he multiplieth his suites by metaphors allegories and such borrowed speeches signifying how deeply he was wounded with his sin that he would haue himselfe assured and confirmed in the remission thereof and now he borroweth a similitude from the washings and purgations vsed in the Leuiticall law desiring that God would looke on his miseries who was a leprous man by sin and a filthy polluted sinner that hee might be washed in the blood of Christ prefigured by the Mosaicall washings Purge me with hyssope Three times made mention of hysop Exo. 12.22 There is made mention of hyssope where it was vsed in three places first in the 12. of Exodus at the institution of the Passeouer where the blood of the Lambe was appointed to be sprinkled vpon the doore checkes with a bunch of hyssope bound with a scarlet lace The blood signified Christs blood the bunch of hyssope the sauing and the scarlet lace his blood died which bound the bunch all hauing their spirituall significations For the blood no doubt signified the blood of that vndefiled Lambe shed from the beginning of the world The hyssope the instrument applying his blood by faith The scarlet lace the communion of the Saints who are bound by loue the bond of perfection and sprinkled with that same blood to the remission of sins And so the blood which washeth faith which applieth and the lace that coupleth are all one Christ by faith and loue receiued to the purgation of all Christians The second place Leuit. 17. is the purgation of the Leper wherein the blood of the sparrow the bunch of hyssope and the scarlet lace are likewise mentioned and differeth nothing but in this in the first was the Lambe here the Sparrow which is all one for euen as the Lamb is among beasts so is the Sparrow base and simple amongst fowles to which Dauid compareth himself I am as a sparrow on the house top sitting aloue Psal 102.7 so we must be sprinkled with his blood which being contemptible to men was acceptable to God The third was Numb 19. about the red Cow which must haue hyssope dipped in the blood thereof And Christ is compared ●o the Cow or fat calfe which being in so great a price with the Father was giuen ●o death for the saluation of our foules The hyssope hath many things wherein ●t representeth Christ very nigh Wherein hysop representeth Christ 1. Kin. 43● for first it ●s obscure humble and abiect so that Salomon is said to haue written of all trees from ●he Cedar the highest tree opposed to the hyssope springing out of the wall that is to be basest and most common growing amongst stones not standing of mans indu●trie to plant them as other trees doe So Christ in whom we beleeue was contemp●ible a worme not a man despised Psal 2● in him was no beautie riches or earthly honours which maketh men to come in credit and account Next the hyssope is bitter and fowre ●ot pleasant to the drinkers so the crosse of Christ by which our affections are mor●ified is very odious to the flesh and agreeth not with its taste His crosse is therefore 〈◊〉 ●tumbling blocke to the Iewes and folly to the Gentiles Thirdly albeit it be sowre yet it is most wholesome so