Selected quad for the lemma: spirit_n
Text snippets containing the quad
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A02170
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Meditations and disquisitions upon the one and fiftieth Psalme of Dauid Miserere mei Deus. By Sr. Richard Baker, Knight.
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Baker, Richard, Sir, 1568-1645.
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1638
(1638)
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STC 1231; ESTC S100560
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42,166
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82
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shall be more to mee than for Nabuchodonosor to be restored to his Sense his Reason his Kingdome againe This joy is to mee as Isaak was to Abraham the whole comfort of my life and thou restored'st him to his Father in great compassion and wilt thou have no compassion on me and not restore my Isaak to me againe O mercifull God take away my goods take away my health take away my life but take not away this joy from mee unlesse thou meane to restore it againe for without this joy my goods will doe mee no good I shall be sicke of my health I shall be weary of my life all joy without this joy is but shadow of joy no solidnesse no substance in it other joyes I can want and yet want no joy but how can I want the joy of thy salvation but I must needes fall into the hell of my owne perdition Indeed all these graces and specially these foure A right Spirit and Gods presence his holy Spirit and the joy of his salvation are all I may say of a covey like Partridges that alwaies keepe together or if at any time parted by violence they never leave calling after one another till they meet againe and thus a right Spirit calls after Gods presence his presence after his holy Spirit his holy Spirit after the joy of his salvation and the joy of his salvation calls after them all O then Restore to me the joy of thy salvation that this covey of thy Graces may be kept together and that the mournefull voyce of calling after one another may no more be heard to disquiet my soule But how can God restore that which hee tooke not away For can I charge God with the taking away the joy of his salvation from mee O gracious God I charge not thee with taking it but my selfe with losing it and such is the miserable condition of us poore wretches that if thou shouldest restore no more to us than what thou takest from us wee should quickly be at a fault in our Estates and our ruine would be as sudden as inevitable But why am I so â—arenest for restoring for what good will restoring doe mee if I cannot keepe it when I have it and how shall I more keepe it being restored than I kept it before being enjoyed and if I so enjoy it as still feare to lose it what joy can there be in such enjoying O therefore Not restore it onely but establish me with thy free Spirit that as by thy restoring I may enjoy it entirely so by thy establishing I may enjoy it securely Indeed if thou shouldst only restore it and then leave it for me to keepe I should presently runne a hazard of losing it againe but when thou restorest it and then confirmest it and that with the seale of thy free Spirit this gives me an indefeasible estate and absolutely frees me from feare of losing it any more for ever Alas my soule what qualmes have these beene what floatings betweene feare and hope all the comfort is that as Hope sets out first and gets the start of Feare so it keepes the field last and gets the goale from Feare For Hope setâ—ing out by Gods renewing a right Spirit and then disturbed by feare lest hee should take away his holy Spirit gets the victory at last by being established with Gods free Spirit for this establishing fixeth our floating and frees us from having these qualmes of feare and hope any more Not that we can ever bee free where they are but that they shall not be where we are not feare because in a Haven not hope because in possession But what mysterie is it that David intends here by his triplicity of Spirits A right Spirit a holy Spirit a free and principall Spirit Are they not all one holy Ghost but divers operations called therefore the right Spirit because it directeth us the holy Spirit because it sanctifieth us the free and principall Spirit because it governes us And thus understood wee may see from whence the Collect in our Liturgie was gathered which saith Direct Sanctifie and governe us in the waies of thy Lawes and in the workes of thy Commandements Or is it that hee makes three sutes for three spirits as intending to every person in the Deity one intimating the second person by the right spirit as being the way and the truth the third person by the holy Spirit as being the Author of sanctification the first person by the free and principall Spirit it being Hee that must say Fiat to all that is done And thus understood we may see from whence is framed that Versicle in our Letanie which saith O Holy Blessed and glorious Trinity three Persons and one God have mercy upon us miserable sinners And now is David Monte potitus gotten up I may say to the toppe of Mount Gerizim after many wearisome and painefull steps Hee was indeed so oppressed with the burden and so fettered with the chaine of his sinnes that he seemed as a man distracted not knowing in the world what course to take yet not willing to be wanting to himselfe he tries all the waies and useth all the meanes hee can possibly devise or thinke of First he prayes God to wash him from his sinnes and lest washing should not be sufficient hee praies next to be purged from his sinnes but not trusting to these outward meanes he thinkes upon a new course and praies to have his sinnes blotted out as much as to have Gods Debt-booke cross'd yet not satisfied with this neither he then flies to inward meanes and praies not onely to have a cleane heart created but a right Spirit renued in him that so he may be Purus corpore spiritu and now one would thinke he were certainely past all danger yet even here he falls into the most dismall frights that ever seized upon a perplexed soule for he feares least God should cast him off from his Presence and lest hee should take his holy Spirit from him most dismall frights indeed yet recovering his spirits he bethinkes himselfe at last of a way that either will serue to make him a free-man or he must never looke to be and that is to bee established with Gods free Spirit and this indeed strikes the stroke and therefore this hee makes his Murus Aheneus for being now established with Gods free Spirit he findes himselfe so free that he thinkes himselfe able to set up a Free-schoole and is confident to say Then will I teach thy waies to the wicked and sinners shall be converted unto thee Then if thou say unme Et tâ— conversus converte sratres I shall doe it both boldly and effectually Boldly for I shall teach thy waies to the wicked who are but unruly schollers and effectually for sinners shall be converted unto thee which is the end of all schooling And then if the Angels give a Plaudite to their conversion I doubt not O God but thou