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	way_n	5,888	5	5.0772	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86432	A glimpse of Gods glory: as it vvas presented in a sermon preached in St. Margarets Westminster, before the honorable House of Commons at the late solemne fast, September 28. 1642. By Tho: Hodges Rector of the Church at Kensington neere London. Published by order of that House.	Hodges, Thomas, 1599 or 1600-1672.; England and Wales. Parliament. House of Commons.	1642 (1642)	Wing H2314; Thomason E124_36; ESTC R4544	44,504	47

and in case to begin on a new score with him Let us not deceive our selves for d Gal. 6.7 God is not mocked hee regards not shewes but substance not the face but the heart e Hos 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theogn Sic dicit Deus nor cares hee for wording of it it is deeds that he respects f Esay 1.16 17 18. Cease to doe evill learne to doe well else there is no treating with him Hee may be angry with a people that g Psal 80.4 prayes h Esay 50.8 with a fasting a weeping people but when a people once cordially reformes the i Ier. 18.8 Ionah 3.10 quarrell is at an end It is not the creature but the sinne God hates the holding of it fast is the creatures ruine k Iob 11.13 14 15.22.22 c. 1 Iohn 1.6 But if this accursed God-debasing thing be once discarded God takes possession of his throne mans soule and all is l Esay 32.17 peace and quietnesse for ever But now because in our selves we are not able to contribute so much as a m 2 Cor. 3.5 good thought towards this reformation and advancing of God in our hearts or actions but our sufficiency is of God Who n Philip. 2.13 Non est devotionis dedisse prope totum sed fraudis detin●issen inimum Prosp workes both the will and the deed of his owne good pleasure therefore we have need not onely by prayer to seeke from his free mercy the pardon of those indignities we have offered him heretofore o Da quod jubes jube quod vis Aug. but for the future strength to enable us in this businesse that we may advance and set up his glory in the world Therefore let us earnestly beseech him 1. That p 2. Cor. 4.6 he who in the beginning caused light to shine out of darknesse would vouchsafe to shine into our darke soules to give the knowledge of the glory of God in the face of Christ for doubtlesse my brethren this is a great cause q 2 Pet. 1.3 Claritas in intellectu parit ardorem in affectu why he is so low in our thoughts feares loves services in his Ordinances Saints Day because we are no more acquainted with him For did we but see what a glorious God he were we would doubtlesse more advance him in all r Psal 68.1 c. If God did but arise in our soules then even as the sunne drives away the darkenesse and fogges that benight the earth so would this light abolish the darke lusts of our ignorance feares s 1 Pet. 1.14 and prophanenesse of our spirits which being rectified would rightly order our outward man and make us shine as lights in the midst of a froward and perverse generation that others seeing the beames shining forth of this light within may glorifie our Father which is in heaven 2. t 2 Thes 3.5 That God would likewise vouchsafe us a son like Spirit and affection to him by shedding abroad his love in our hearts whereby as a sonne is affected to honour his father we may have our soules inlarged to glorifie him If this were in us 't would make us like u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Horodot Neh. 13.11.17.25 Croesus dumbe sonne to finde a tongue in his behalfe w Psal 34.3.139.21.22 Amantium mos est ut amorem suum silentiotegere nequeant Chrysost There is nothing would more afflict us then his dishonours nor affect us then to see him advanced in the world In truth this is a maine reason why men are no more sensible how it fares with his glory or how much they dishonour him because they looke at him as a God that is a stranger to them I beseech you therefore let us more and more seeke after the knowledge of our relation to him and the getting our hearts possest by this filiall disposition then we shall make it our businesse nay 't will be our meate and drinke to doe his will to advance his glory and lift up his name x Psal 48.10 that as his name is so may be his esteeme and praise amongst the sonnes of men And thus you see as briefely as I could the taske that lyes upon us all in generall and the meanes whereby we may repaire our God in point of glory and honour in respect of our selves 2. We should not thinke we have done our duties when we repaire Gods glory in respect of our selves it is not here to be confined but we must endeavour to spread his fame and every one in our severall spheares and places to cause others to doe the same Fathers Masters y Mat. 25.27 who are intrusted with the least power must put it forth for God but especially those that are intrusted with greater abilitie and larger power must not be wanting in it And here give me leave I beseech you to use the liberty of Gods Embassador and in his behalf to addresse my speech to you whom the Providence of God hath singled and called together out of the many thousands of this Kingdome to doe his work and advance his glory Let me in a few words excite b 1 Sam. 2.30 and bespeake you in his behalfe to be zealous in this worke Were it an imployment too low I would hold my tongue but is it not the worke of the eminentest Saints the glorious Angels nay of z Joh. 8.50 Christ himselfe a Prov. 16.4 Is it not the end for which God doth all he doth Or were the issue of it shame I might be silent but when God sayes it is honour as sometimes amongst the Romans the way to Honours Temple was through that of Vertue it is argument sufficient to perswade brave mindes c Psal 22.30.31 Doe you not professe your selves to be the sonnes the servants of this high God whereby can you doe service more then this or testifie the truth of your relation you pretend I d Magna facinora magnis periculis emuntur Dion Halicarn l. 9. Zach. 4.7 confesse there are mountaines of opposition in your way but is not this God of power sufficient to make them plaine Put case you suffer the losse of what you esteeme of in it is it not a e Refert Pericles non picturam non aurum lapides sed scutum divulsam fractam galeam hebetem glad●um faciem vulner●tam cedere militibus ad ornatum Pet. Bless scare of honour and he sufficient whose worke you doe to make you amends Suppose you undergoe as many reproaches and wounds in your names as that Noble old f Plin. de● V●r. illust Roman Marcus Manlius did in his body in defence of the Capitoll So many wounds so many mouthes to proclaime your honour and cry for heavens blessing on you and yours and bee sure in Gods due time g Psal 37.6 he will cleere your names and make them like noone day

ruine more swift more certaine but not evade it If now the i Hos 7.9 symptomes of our misery begin to shew themselves we would not palliat but throughly cure Englands malady wee must take away the cause and the effect will follow first quit our selves of these indignities we have offered God k Ier. 18.7 8. and then we may assure our selves the quarrell is ended And that wee may do so give me leave to shew you 1. First their rise the roots of bitternesse from whence they spring 2. And then their Remedy 1. As I conceive these are the roots of bitternesse from whence debasing of God in this kingdome arise 1. The lewd lives and wicked actions of some that professe Religion pretend relation to the Highest l De fide cujusque magis oculis quam auribus creden li. Ruffin They have Iacobs voice but Esaus hands either they are m 2 Thes 3.10.12 idle busie-bodies not working at all but only prating of Religion or if they do work they are n 1 Pet. 2.13.15 full of deceit and all manner of injustice in their dealings like the Harpies Virgins faces but Vultures tallons for looke into their trading what o Mic. 6.11 unfaithfulnesse over-reaching cousenage weigh their words p Ier. 9.3 Crimina qui cernunt aliorum nec s●…a cernunt Hi sapūt aliis desipiuntque sibi Owen Ep. Mat. 7.5 what lying slaundering backbiting censoriousnesse Looke into their actions what griping oppression cruelty shall you finde Alas these are so farre from q Tit. 2.10 gracing the doctrine of the Highest or causing others by their example to r Mat. 5.16 give him glory that by their carriage the mouths of ungodly men are opened wide to speak evill of Religion and ſ Rom. 2.24 blaspheme Gods name They are stumbling blocks in the way of others but I wish they would take to heart those dreadfull words of Christ t Mar. 18.6 7. Errorum causae sunt 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.4 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.16 3 Philosophiae abusus Colos 2.8 ut Aerius Arrius c. Offences must come but woe to those by whom they come it were better a milstone were tied about their necks and they cast into the bottome of the sea c. 2. Multitudes of errors that daily spring up amongst us Men dreame their Midianitish dreame and tell it for Gospel to their neighbours O! how is our Kingdome pestered with Pelagianisme Socinianisme Arminianisme Anabaptisme Brownisme Popery Libertinisme and what Sect findes not abetters in our Land How doe these spread like a u Tim. 2.7 gangren and get ground every day how do they like the Locusts of Egypt corrupt and destroy our Spring our hopefull youth before they come to maturity Alas how is the peace both of Church and Common-wealth by these disturbed and the unity rent in pieces How are families disjoynted and the Kingdome divided within it selfe what heats are struck amongst neerest friends for these what malice heart-burnings and ingagements against each other so that wee may well revive that expression used by w Nullae infestae hominibus bestie ut sunt sibi ferales plerique Christiani Ammian Marcell lib. 2. ca. 2. Ammianus Marcellinus a sad thing that a Heathen should see such hellish miscarriages of Christiās towards each other There are no beasts to men saith he so cruell and deadly as Christians are Well hereby there are many corrupted and drawne away and very many turne Scepticks concluding nothing in matter of Religion nor much regarding piety truth Saints Sabbath or ought else that is spirituall debase God in all for they conceive that either in these there is no reality or if there be that it is far above their ability ere to reach it and under these discouragements they sit them downe resolving to give themselves the raines in carnall liberty and never to trouble their heads or hearts about such inquiries or the practice of things so controverted as these are 3. Heapes of base and unworthy Ministers they bring God low when they are such either in respect of First Gifts and abilities x Esay 42.19 Lanthornes without light breasts without milke y Iude 12. clouds without water eyes without sight z Zach. 11.16 17. Mat. 15.14 guides without eyes they are so far from the Apostles humble exclamation a 2 Cor. 2.16 Who is sufficient for these things that in their opinion he that is good for nothing else is able enough for this If we have a child we know not what to doe with O make a Minister of him When all trades faile are there not too too many make this their last refuge Thus the b 2 Chro. 13.9 basest of the people are thrust on God who to use Rehoboams phrase are good enough to serve dunghill-gods or those that are no gods but not the Highest It is Gods custome first to gift and then to imploy as he Bezaleel and as for the measure we shall finde that God appointed c Vide Aynsworth on Gen. c. 20. ver 16. 1 King 7.15 compared with 2 Chron. 3.15 Allow for the basis one cubit and it doubles the number both the weights and measures of the Sanctuary to be twice as large as those of the Common-wealth to shew that he expects much more in those that serve him there then he doth in others Secondly base in judgement and opinion d Esay 3 12. O my people thy teachers have made thee to erre and perverted the steps of thy way A sad complaint the people cry for bread and they give them a stone for meat and they reach them a Serpent for drink and there is none proceeds from these fountaines e Rev. 8.9 11. but deadly streames for vision and they hold out to them f Ier. 23.16 the thoughts of their owne hearts dreames of theit owne fancy They are farre from being what God requires they should be cleane Mirrors to receive the beames of Gods truth into themselves and then by reflection to cast forth those beames upon the people what they speake they should receive g Ezek. 33.7 from Gods mouth not the forge of Hereticks It ought to bee their care h Ier. 23.28 to separate betweene the precious and the vile but this some cannot others do not and hence come such creature advancing but God-debasing errors daily to spring amongst us Thirdly base in life and practice Whereas they ought to be i 1 Pet. 5.3 examples to their flocks and to goe before believers by way of practise in k 1 Tim. 4.12 Esay 52.11 Quod sumus professione actione potius quam nomine demonstremus Et nomen congruat actioni actio respondeat nomini ne sit nomen inane cimen immane c. Amb. l. De dignitate Sacerdotali c. 3. conversation charity spirit faith purity as the Apostle speakes they are so farre from this

that although perhaps like high-way hands they point out the way to others yet walke not therein themselves just like the l Mat. 23.3 Pharisees they say i. e. they can teach others what to doe but doe not i. e. they practice not what they preach m Rom. 2.21 nay they doe the things they forbid to others They preach a man should not steale commit adultery c. n Periit pietas à Sacerdot c. Bern. in Cant. Hos 4.9 Non arbitror inter Sacerdotes multos esse qui salvi siant c. Chrys Hom. 3. in Act. yet they do By their example they infect more then their paines cure God required in the Old Law o Levit. 21.22 they should be without blemish by way of qualification the same is required in the p 1 Tim. 3.2 New for if they be like old Elies sons in their lives and doings q 1 Sam. 2.12 they will not only bring judgement on their owne soules and bodies but bring God low in the eyes and make as they did his service stink in the nostrils of the people Fourthly or else they are base in paines and discharge of their duty r Esay 56.11 They will take the fleece but the flock may fare as it will for them It may be except to gather their in-come they will scarce vouchsafe it a visit they little regard the ſ 2 Tim. 4.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolicall injunction of being instant and preaching in season out of season or the t 1 Cor. 9.16 woe threatned in case of non-performance u Esay 56.19 they love to slumber sleepe lye downe their carnall ease the w Pastorum absentia lupo invadendi ocasionem praebet Athanas Apolog ad Constant Imperat. wolfe may worry the enemy x Mat. 13.25 sow what tares he please in their field Thus carelesse are they of Gods dishonour and regardlesse how low men bring him 4. The remisnesse and coldnesse of many Magistrates in drawing the sword of Justice against bringers of God low They are not affected with Gods dishonour as they ought to be they can well enough indure y Levit. 24.11 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforare contrary to Moses president to heare Gods name struck through torne in pieces and trampled on by bloody oathes his day prophaned his Ordinances neglected or sleightly used his people wronged and abused yet here z Psal 115.5 like Davids Idol they have eyes and see not eares and heare not c. but if by complaint made to them they are forced to heare they think as sleightly and accordingly proceed as sometimes a Act. 25.19 Festus did of Paul and his cause as if these things were not worth their heeding which sleighting and regardlesnesse of theirs strengthens the hands of God-debasing people in their prophanenesse 5. The ill example and discountenance of Superiours If the great ones be chiefe in the fault b Ezra 9.2 in Ezraes time it is no marvaile if the people be infected with it c Aethiopes eorum Principil insirmitates imitant c. Diod. Sicul. we see a man of quality can no sooner take up a fashion in habit but thousands follow him the truth is there is nothing hath greater influence upon the multitude nor swayes more with them then the example of their betters d 2 Chro. 12.1 2 Chron. 36.12.14 if they contemne and sleight all piety the people will do so too 6. The crosses and meannesse for the most part of Gods people e Zeph 3.12 A poore people and afflicted that is their character f Eusch hist Eccles l. 3. c. 16. Christs kinsmen were not more contemptible to the Emperour Domitian for their meane condition then these to the g Ioh. 7.48 great and wise ones of the world and for their sakes Religion 7. The h Ioh. 3.2 cowardise and faint-heartednesse of those that are religious If they come into the company of godlesse men they dissemble what they are for feare of i Iohn 7.13 displeasing men or being affronted by them k Ier. 9.3 they are not valiant for their God their tongue is tied their light of a godly conversation is restrained their carnall policy makes them forget l Mat. 5.16 Christs precept 8. The vayling of providence When God seemes to m Psal 44.23 sleep n Psal 10.1 hide himselfe o Ezek. 8.12 forsake the earth by the suspension of the manifest working of his power then because the world lives in sense and not in faith God is exceeding low both in himselfe and all that pertaines to him in their esteeme they say with that p Psal 14 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efslornit saplesse fellow in their hearts There is no God or with proud Pharaoh q Exod. 5.2 Who is the Lord If they grant there is one r Non vacat exiguis rebus adesse Jovi Iob 22.14 they confine him to the heavens or if they will allow him the earth for a part of his territories they fancy him such a God as will ſ Zeph. 1.12 neither do good nor evill Now on the contrary t Ezek. 38.23 Psal 9.16 when God puts forth his power in working any great unexpected change in the world the notion of God that nature hath planted in mens minds revives and God recovers his glory u Ezek. 36.23 When he puls downe Babylon whereas Gods name was prophaned before in the eyes of the Heathen i. e. they thought as meanly of the true God nay more meanly then of some of their owne dead stocks they worshiped they tooke him for a very common ordinary God But by this manifestation of his might and discovery of his Justice in the ruine of a place so strong so opposite to himselfe and service his name is now sanctified in the sight of the Heathen i. e. lifted up above all their Idol-gods and he is taken notice of to be the Lord. So likewise when he raises Sion out of her desolate condition w Psal 102.16 He then appeares so in his glory that the Saints admire and x Ps 126.2 3. the very Heathens themselves are astonished at it but y Ps 74 11. when Sion fals by the enemies hand then the foolish people blaspheme and despise Gods name Lastly which indeed is the roote of all and without which all the rest were nothing a dark sensuall heart either 1. z 1 Cor. 2.14 not discerning the things of God The naturall man doth not neither can he for they are spiritually discerned They may have indeed a a Cognitio 1. Disciplinaris 2 disciplinary knowledge i. e. a knowledge by hearesay as a blind man hath of colours but an b Intuitiva i. e. per speciem propriam c. intuitive knowledge that he wants hee sees neither the glory of