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	word_n	22,511	5	4.8766	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16985	An exposition vpon the Lords Prayer, compared with the Decalogue as it was preached in a sermon, at Oatelands: before the most noble, Henry Prince of Wales. Aug. 13. Anno 1603. VVith a postscript, to advertise of an error in all those that leaue out the conclusion of the Lords Prayer. Also, the Creed is annexed, vvith a short and plaine explication of the article, commonly called: He descended to hell. By Hugh Broughton.	Broughton, Hugh, 1549-1612.	1613 (1613)	STC 3867; ESTC S114812	24,569	42

came into the world by which we may trye what is light and from God and what is darknes and from Satan When God speaketh he speaketh to the heart of all men and as an hammer breaketh stones so his word maketh hearts to yeeld that appeareth in all parts of Gods word specially in this Forme of prayer It hath the Consent of al natiue light for the open phrase more nerely of the Iewes Scribes for Divinitie and truely the summe of Christianitie euen as the two Tables had of old The Law commandeth all good and here we craue grace for to doe all that is good That we may hold GOD to be our God and only That we regarde him as not resemblable by any Image but as dwelling in light that none can come to nor imagine what should be like unto him That we neither thinke nor speake lightly of him or of his Word that teacheth of his Nature but haue skil to honour his Name That we may rest from our owne works and keepe a continuall Sabbath to him having his kingdome amongst us as on high he maketh peace and the mightie Angels doe his wil. These Petitions we make for those things which concerne Gods honour principally Then follow others for our necessitie That we haue a moderate portion neither want in scarcitie nor abound in superfluitie but such as serveth our houshold that the Officers as Fathers and the rest as Brethren and Children may liue together without sorrow and distres Now our sinnes make a partition between GOD and us by Rancor Lust Theft Untruth and Avarice therein we craue pardon and Gods lenitie as we be soft to such as use as amisse And confesse our owne weakenes under the Aegyptiacall slaverie of Satan and under Tyrantes such as the Iewes felt by Babel Madai Iavan with Seleuco-lagidae which as four Beasts made a sea of troubles till CHRIST brought his kingdome power and glorie over all the world This in summe the Lords Prayer hath and the two Tables haue the same and as the Tables be answerable one to the other so is our Lords prayer unto both The Law commandeth all that may be knowne on done and this prayer desireth full grace for so much And as all the fiue Books of Moyses yea the Prophets are but a Commentarie upon the Law so all the New Testament is a Commentarie upon the Lords Prayer and both are pure as silver tryed seauen tymes in a vessel of fined earth wherefore we must examine what is drosse here by our corrupterror and remoue all such from the pure Metall that is from God And we shall neede fire of tryall for the Hebrews the old Scribes and Rabbines with their side who haue continued over the world a great part of them dealers with the Law and to which tenor of speach the New Testament if fitted they hold the phrases all as all the termes of the Law no lesse then we doe but they deny the powre of them Therefore they must be better examined and that will we doe by Gods helpe in this sorte First considering the knowledge and honour of God● next our neede and distresse and still compare the Lords prayer with the Dealogue Our first speach here is of GOD how we doe acknoledge him we say O our Father much try all there must be of this world before the pure meaning appeareth The Heathen Philosophers could say Zeup●te● Iupiter the Father 〈◊〉 yet they were godlesse in this world Also the Iew sayth good words from holy Moyses but not 〈◊〉 understood Thou art our Father Isa 63● 10. and againe Is not he thy Father● De●t 3● ● yet both these sorts petish for ever because they knowe not the Father Now the first degree of Father is most holy in this sentence There be three the Father the Word and the Spirit and these three be one so the Father is relatiue to the SON called the WORD as in Prov. 30. Who went up to heauen and came downe who gathereth the winde in his fist who bound up the waters in a garment who hath set the borders of the earth what is HIS Name and the Name of his SONNE if thou knowest it Here we haue Father in the highest degree and the SONNE coeternall who with the SPIRIT aeternall all three one infinite Nature created the world They that misse of Fatherhood in this sense knowe not God and they can not be saved In another sense Father is the ateribute of God without distinction of Person as IEHOVAH in Ebrew ELOHIM which two names must be expounded that all three may be better understood ELOHIM is the first name that the Creator of all hath in the Scripture and in notation it betokeneth MIGHTIE and in forme a pluralitie EL-HEM one mightie nature be They. They Iew Rabbi Bochai upon Gen. 1. confesseth so much and bringeth the like mysteries from Eccles 1● Remember thy CREATORS in the dayes of thy youth c. and from Isai 54. IEHOVAH thy MAKERS Of old tyme the Scribes of Doctors of Iehuda held the Trinitie untill stubbornenesse against the Redeemer drew them to extremitie of blindnesse Since they disturbe all and they bred Arrians But the old Rabbins held it not strange to heare of Father Sonne and Holy Spirit in the Vnitie of Godhead and in ELOHIM EL-HEM one mightie Nature be they IEHOVAH likewise is of them held in most high and holy reverence and where CHRIST the great GOD sayth Deut. 18. Thou shalt perfect with IEHOVAH thy GOD he sayth Matth. 5. Ye shall be perfect euen as your Father in heauen is perfect So we see Father to be used for IEHOVAH Now the terme IEHOVAH must be considered though no tongue can tell fully the force of it Being and giving the Being to all things and ruling all in order and performer of promise doth it betoken In the narration of Moses how all the frame of the world was made still untill the whole host of heauen and earth was finished the name ELOHIM only was used But when the perfect Being had appearance then the Creator is termed IEHOVAH ELOHIM S. Paul translateth it Who only hath immortalitie as Elohim who is only Mightie Eusebius hath from some ancient Grecian the sweetest Epigram that ever was made which can not be referred to my knowledge but to Iehovah though in Greeke it can not be sounded Thus it standeth as from God speaking of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seauen sounding letters prayse me God the great and eternall The Father of all things that never is wearie And I am the immortall viole of all things Which tune the Concent of the heauenly melodie Some holy Iew that respected the thrice holy Name IEHOVAH seemeth to be the Father of this Epigramme as they had of auncient tyme verie learned men in the

all prayers from verie Scripture might be sone afforded and unlawful imitation of Aharons attire might be left with ease and these points most vex us wherin many Bishops never made any stirre Both equally held that the Vestments of the Temple might not come into the synagogue and for the Temple all were put away when our Lord was put in graue So the Lawes of this Kingdome be playn But the studie of the Word for the Hebrew Testament and the Greeke Testament as we carie our course is insinite yet by conference of the N. Testament with Hebrews most easie pleasant And a learned Iew would tell whom the Apostles expresse in all their speachcs so shining be the Teachers of this Kingdome And thus much for the Petitions and Precepts tending directly to the knowledge and honour of God Order biddeth to handle next the things that succour all our distresse For which we pray that abilitie be giuen us by giving good or forgiving ill as the Lawe giveth charge so to doe We are commanded to honour our Father and Mother that is to shew them all care and performance of good So Abraham shewed Terah how the God of glorie appeared unto him and drewe him from Mesopotamia to Haran to goe for Chanaan to be partaker of all his good So Moses tendered Iethro and shewed what good he should haue by joyning to Israel Now this can not be performed between kindred unles outward abilitie be resonable for that we pray for sufficient food that neither aboundance driue us to height of minde nor want to anger against God Agur the sonne of Iakeh so prayed Pro●● 30 Provertie or riches giue me not nourish me with bread of fitte measure for me That verie phrase the Holy Spirit translateth from the Proverbs to this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a new fram'd word playn by Comparison with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absence being between both as limited by both Agur giveth a reason of his demand for meane wealth saying least I be full and lye and say who is the Lord or least I be poor and steale and contemne the name of my God As every particular should rest in meane wealth whole states should doe the like Israel learned that by the Manna where the much diminished and the litle sufficed And all Iudahs pollicie required the same that the rich should help the poor so that riches could not be great And the Heathen Porphyri cited by Euscbius teacheth that of the Iewes pollicie the content of riches was practised in the whole tenor of it Yet the mistrustfull heart of man is wholly set upon storing up And the Pharisies pretending contemt of the world loved silver notably to whom the Parable of hospitall Abraham and Lazar or Eleazar that made God his helper and of the Rich in flames was propounded And upon this matter our Lord speaketh much hereafter in the sweetest speaches that ever were spoken as Store not upon the earth but store in heauen care not for meat drink and clothing look upon the foules consider the lilies seek for the Kingdome of heauen The enemies of Christ in the Talmud Ierusalemie haue this saying stollen from our Gospell in these words of Monabases sonne to King Agrippa in abridgment thus The friends chide him for giving all to the poor He sayd My Fathers stored for earth I store for heauen my Fathers stored where hand hath stroke I store where hand hath no stroke my Fathers stored Mammona I store for soules This sayeth Ierusalemie stealing witte from our Gospel So we desire our dayly food in competent sort to recompence them whose care preserveth us as our Parents and the state wherin we liue Against this we trespasse when by pretence of Religion we overthrow civill pollicie as the Pope doth and all that holy and whit of his in part Religion should be so cleared that all by twentie yeeres of age might be eunning in all the Bible that everie Officers should be as duetie and name requireth a Bishop One howre would utter many more direct Positions for the Bible then all our Bishops yet knew if hatefull dealing hindred not and unthankfull envie If one will one will hazard all upon this Further Trespas is in Covet in all trades and the greatest in Students who commonly for errors become wealthy men of true learning litle care for wealth because they regard God as Iosuah that sought for himself no part of the Land and for the contrarie S. Iames told the Iewes how they fedde themselues as to the day of slaughter So the true regard of honouring Parents and the State should define our dayly bread And men of State are equally limited by Law the King may not multiplie horses not multiple money but as all Israel trusted in God to keepe their townes when thrice a yeere they went to Ierusalem And God taught Heathen by Pharaoh and Senacherib not to seek destruction so Gods favour not horses should be the strength of a Kingdome The Ebrewes limit the Kings money euen so much as payeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages for his servants store will be a sore Isaiah blameth Iudah in Azariahs dayes for multiplying horses and money And in his last yeere telleth of tenne calamities and utter ruyn which hastened one after another most vehement upon the trusters in their owne strength Ahaz lost 120000 in one battel Ezekiah twice felt Assur heavie Manasseh was in Babel prisoner Ammon died by sword good Iosiah by an arrow Ioachaz soone is captiue and dead Ioakim is buried like an Asse Iehojachin had 37 yeres imprisonment Zedekiah would see nothing till he had his eyes pluckt out And the whole nation lost their Temple Citie and Land wealth pride for horses and money brought all this So al States should rest in their dayly bread to honour the whole government in competent sort An other extremitie is here Contemt of due care Idle folk and hinderers of the common good be as hurtfull as covetous deceitfull Scholars should be holden as wicked as they and each one Publique men chiefly should sweate to imploy all to the best And hence floweth that care for Colonies for which India giveth place And an honourable thing it is for our solie the ends of the earth the possession of Christ to benifite others and our selues when our Teachers be learned in troupes as many be in deede this course will avoyd a course And thus much for our distres holpen by giving good Forgiving ill commeth after it The Law sayth Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not beare false witnes Thou shalt not desire c. For all this the Law is spirituall and unjust anger is guiltie before the high Sanedrin the Lust by sight is adulterie deceit by sleight as in Preachers chiefly is theft and all Covet

Visions of Daniel chapt 7. and chapt 9. for the sonne of MAN Now the Conclusion of the Lords prayer doth call us directly to Dan. 7. and thence to chapt 9. therefore it calleth into minde all that those Visions haue so the end of the fourth Kingdome is seen to be a litle before our Lord his Incarnation so his most glorious incarnation celebrated by Angels so his Ascention attended by the same so the name MESSIAS and death of the Iust for the unjust and Covenant for manie in the Lords supper and yeere of death and Iubilie and ending of Moses Ceremonies all be called into minde by this sentence Thyne is the Kingdome power and glorie for ever and ever And as the morning spreadeth over the Mountaines and light flitteth from East to West so this sentence spreadeth over all the Doctrine of the Kingdome that the subjects of MESSIAS are poor and in the Sea but builded upon the ROCK And thus much for the Divine light by which this sentence may be knowne to be no trifling addition but breathed from God and a most heauenly parcel of the New Testament which the Popes barbarous Latine Translation would disannull others allowance of it would make to be no part of the New Testament Now for the second poynt how it absolveth the harmonie of the Prayer and Decalogue the meditation will haue profitable matter but all must be considered together God sayth I am the Eternall thy God Thou shalt haue no other Elohim God and judge but me We pray O our Father to thee onely we pray and flye God sayth Thou shalt not make to thy self any grauen Image nor the likenes of any thing c. We say Thou art in Heauen in light that none can come to nor thinke to what thou canst be likened God sayth Thou shalt not take the Name of the Eternall thy God in vayne We pray Sanctified be thy Name God sayth Remember that thou keep holy the Saboth day as Gods kingdomes badge We pray Thy Kingdome come Thy will be done in earth as it is in heauen God sayth Honour thy Father and Mother that it may be well with thee We pray Giue us all estates our competent nourishment God sayth Thou shalt not kill Thou shalt not committe adulterie Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not covet We pray Forgiue us our trespasses as me forgiue them that trespasse against us and lead us not into hard tryals but deliver us from evill Now the Proem of the Decalogue and end of the Prayer are to be viewed God sayth I am the Eternall thy God that brought thee out of the Land of Egypt that was with great glorie and with the blood of the Lambe and overthrow of Pharaoh and his Host in the Redde Sea and terror of Nations and plague of Amalek that would fight against his Cousins in Izhak and shaking of the earth and flight of the Sea Ieremie telleth that the Deliverie from Babel should be more glorious and what perswaded 49000 Iewes to leaue Babel but the hope of him which should come with the Cloudes of Heauen and haue Kingdome power and glorie for ever In the first yeere of Bel-esh-zar they saw that Bel and Idols bred but fire and sorrow and eternall Rest was in the kingdome of Christ and they knew when the kingdome should fall and Cyrus deliver them and all Nations heare of their demanding of the way to Sion upon the hope of the Sonne of Man comming to shew the Kingdome of heauen to all Nations and to shake euen the heauen of Moses pollicie so that hope turned to the worlds salvation by Christ wherefore that speach was worthy to be in the Lords prayer to light our hearts in Christ without whom we haue no right at all to say Abba Father Wherefore they that denie this glorious sentence to be part of the New Testament or countenance the denyers are in most haynous blame and should amend all that is amisse Everie blemish wherewith wee staine Scripture wil grieue the sage especially the mayming of the prayer which first the Holy Ghost gaue for the verie syllables to be a perpetuall forme in the Church If our sacrifice be herein blemished God will not so willingly heare us I Belieue in God the Father Almightie maker of heauen and earth and in Iesus Christ 〈◊〉 sonne our Lord who was conceived by the Holy Ghost borne of the Virgin Marie suffred under Pontius Pilate was crocified dead and buried he went to the World of soules the third day he arose from the dead and ascended into heauen and sitteth at the right hand of God the Father from thence he shall come to judge both the quick the dead I belieue in the Holy Ghost that there is a holy Catholique Church the Communion of Saincts the forgiuenes of sinnes the resurrection of the bodie and life everlasting Amen A direct Explanation of the Article of our Lords soules departure from this world THE Holy Ghost teacheth plainly that our Lord his soul went from his bodie into the hands of God for so he sayth O Father into thy hands I commend my spirit And so the faythfull Thief believed when he sayd O Lord remember thou me when thou cemest in to thy Kingdome He as the Scribes and Doctors believed that all faythful soules goe from this world unto the joyes of God which place they call Paradise And that belief our Lord confirmed saying This day shalt thou be with me in Paradise And S. Paul speaketh to the Hebrews that through the veile of his flesh he went into the holy Place into Heauen Common speach called the place of the starres Heauen and because it is the bewtie of the visible world they held it the fittest terme to expres the world where God shewed himself to the blessed in joy before his throne And the cursed which are there haue a place of torments called by a borrowed speach Gehinnam the Valley of Hinnom that was properly a place neere Ierusalem where children were brent to Molesh and being a most miserable place was fit to shew the seat of them which haue ascended hence to Gods throne to abide a judgment unto eternal paynes be tormented before God and Lam for ever and ever All souls of men ascend and none ever descended but as death his inferior to life it is termed a descent and the going from a place lower of esteeme is called a descent as from Ierusalem to Samaria That which Christians call the world to come is called of the Iews in their common writings the world of souls and of the Grecians of all ages Hades And the Philosophers hield it a most happie thing for a just man to goe from this World to Hades The Apostles Articles of belief was written in Greeke according to the Greek it must be expounded There is Hades the World of souls where be distinct places