Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	speak_v	word_n	6,573	5	4.5953	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19411	A treatise against traitors Meete for all faithfull subiects in these dangerous dayes. Taken out of the 40. chapter of Ieremye, the 13, 14, 15, 16. verses, and 41. 1, 2, 3, 4. Made and published for the benefite of the Church and common wealth of England: by Samuell Cottesford Minister and publique preacher of the woord of God.	Cottesford, Samuel.	1591 (1591)	STC 5840; ESTC S116422	48,076	146

most puissant Princesse maintained and yet continued that in stead therof we heare not a strange song of spirituall and corporall bondage and captiuitie for the contempt of the word of God and the abuse of his graces vnder the enemies of GOD our Prince and country whose teethe are set on edge to be dealing with vs who thirste greatlye after our blood take heed that in stead of our songes had at our feastes and our epicurial banquets full of filthines abhomination tickling vp the vile fleshe vnto sensualitye and carnall lusts we heare not a song of famine and hunger our children crying and howling for the least of these morsels which in our fulnes they we and our seruants haue loathed though many our betters in Gods sight wated them and then we cannot haue them And in this description of the causes why God though he prolong his iudgmentes yet in th'end he paieth home Let vs not forget the great care of the flesh that the whole land hath concerning excesse in apparrell take heede once more I say that the disguising of our selues in the attire of euerye land not for the stuffe wherof the garments are made as cloth of Golde siluer embroidered worke silkes veluets fine cloth fine linnen lawnes and I knowe not what vse wherof there is for al persons regarde being had to eche mans degree but not thereby to fulfill the lusts of the flesh to vanitie and excesse not to pride and filthines not in such painting of faces in deuising newe disguised fashions but vnto decency and comelynes euery one according to the law of God continuallye beating our eares and the statutes of our own land for apparrell to the keeping of euerye degree of persons from breaking out of the bounds and lymits of their calling knowing this and remembring it well to the cutting of the combes of all degrees of persons that immediatly vpon the sinne of Adam came nakednes and so a prouiding by the Lord against our shame euen in apparell and clothing of vs and where we doo misiudge of some by their apparrell according to the statelines of it to be either in honorable place or of high degree as one saith when we lost our honor in Paradise then came we to be first apparrelled being the signe of our sinne and the badge of our rebellion and our shame Take heede we doo not here in stead of this song of our delightes the lamentable song of Iheremiah and of Esayah the Prophet the 3. Chapter from the 16. verse against the pride both of men and women whose woordes though they be long I will not referre you ouer to them but plainelye set them downe The Lord also saith Because the daughters of Zion are hautie and walke with stretched out neckes and with wandring eyes walking and minsing as they goe and making a tinckling with their feet 17. Therefore the Lord shall make the heads of the Daughters of Zion balde and the Lord shall discouer their secret partes 18. Jn that day shall the Lord take awaye the ornament of the slippers and the calles and the round tires 19. The sweete balles and the bracelets and the bonnets 20. The tyres of the head and the sloppes and the head bandes and the tablets and the eare ringes 21. The ringes and mufflers 22. The costly apparel and the vailes and the wimples and the crasping pinnes 23. And the glasses and the fine linnen and the hoodes and the launes In steade of this song which in as great pride and vanitie we haue sung to our flesh what shalbe the song of iudgement 24. And in steade of sweete sauour saith he there shalbe stinke and in stead of a girdle a rent and in stead of dressing the haire baldenes and in steade of a stomacher a girding of sackecloth and burning in stead of beautye This song haue the Iewes in Ierusalem the glorye of the world alreadye sung a people deerely beloued of the Lord and shall we vpon whome the Lord hath looked with so amiable and fatherly a face shall we remaining in our sinnes and vanities scape scotfree Nay take heede our owne toungs doe not also testifie against our selues as concerning the deliverance from the Spanish enemies of late that would in the pride of their harts haue bourded vs at home the victorie ouer whōe we begun with songs of praise and thanks giuing to the Lord to celebrate Take heede that our praising of God for that day and the memory of it being layde in water as we saye that God doo not cause vs to sing a dolfull dittie of some ruinous ouerthrowe which God in his mercy keepe back from vs and he contrariwise that at one Ionas his preaching to the Niniuites wrought their conuersion graunt to our Prince so mercifull to our nobles so honorable to our Bishops and ministers in their preaching of the word of God so comfortable and to our people so innumerable that so many sermons of so sundry Ionasses I hope doe not return back againe vnto the Lord in vaine without our repentance but contrariwise may as it hath begun faith in our Prince nobles and people make it effectual to Gods glory and the continuance of his mercy towards vs in preseruīg not Gedaliah a deputye but our Elizabeth the onely monarch princes of the world as thankes be to God he hath from many of Ishmaels crue traitors of our time the people may dwell in peace and safetye vnder her in all godlynes and prosperitie during her happie reigne But to leaue off to speak concerning the will end and purpose of God in blinding the eyes of Gedaliah in not beleeuing Iohanans reporte and let vs returne to speak of Gedaliah himselfe concerning his incredulitye in these wordes And he beleeued them not In whome this is to be obserued that he being a man as it seemed of a milde spirite and charitably affected towardes Ishmaell whom he had very familiarly conuersed with would not beledde with any suspition of euill against him following the rule of the Apostle Paule concerning the seuerall offices of charitie or loue as is to see 1. Cor. 13. 5. Loue thinketh not euill or is not suspicious of euill and besides he had no great delight to heare il reports against any least therby he might giue liberty to himselfe oftentimes in stead of truth to heare of falshoode and lyes wherein his commendation standeth iust For all Kinges and Princes especially aboue all other persons are not in any wise to maintayne flatterers slaunderers backbyters nor tale-bearers neyther yet alwayes to giue too easie credite to euerie tale brought them though by persons otherwise of good credite as Ishmael was with Gedaliah For those people especially the last doe great hurt in Princes Courtes of whom Salomon speaketh 16. Prou. 28. And a tale-bearer maketh diuision among Princes And in the 29. Prou. 12. verse Of a Prince that hearkdneth to lies all his seruants are euill For such

of faith in Christ of regeneration and new birth the effect of the spirite of God by the woord against whom may be iustified euen against the curious questionaries of our age the saying of Grigor Lib. 8. Moral Nonnulli dum plus exquirunt contemplando quam capiunt vsque ad peruersa dogmata erumpunt dum veritatis discipuli esse negligunt humiliter magistri erroris fiunt Many saith he whilste they ouerbusie their heads to seeke out more then they do either well conceiue or vnderstand they break out into peruerse opinions and in humility they neglecting to be disciples vnto trueth they become great Clarkes and master teachers of errors of whom whilest amongst many of their points they stand in this one of calling chusing and ordeining Ministers they omit in the meane time all teachers and teaching especiallye all other that are not of their owne choosing and so with Aesops Dogge whilste they snatche not that I speake it in contempt of the Church ordinance concerning that poynt after shadows in comparison J may say they leese the substance by whom J could wish that this one thing were considered spoken though by a Heathen Aliud estaliquid suadere quod faciun dum sit aliud ferre quod recte mutari non potest Jt is one thing to perswade a matter to be doone and an other thing to tollerate that which rightly or conueniently cannot be changed Other people there are whome our daies do breed whose eyes the God of this worlde hath blinded vnto whome the ministrie of the woord is but vile being in their eyes as dung which yet if we were as the fat dung is to the barren ground it were well and profitable for them and we could be contented so to be accounted conditionallye that our doctrine might make their barren harts more fruitfull these are they that can make some reckoning of the trueth so long as thier profit be not spoken against Neere they be of alliance to Lisander the Lacedimonian who affirmed by mouth that trueth was to be preferred before lyes but in the valuing of them together according to their worthines he made reckoning of them more or lesse according as they brought gaine to the cofers vnto these of so many sortes so diuerslye minded if a man should seeke to frame himselfe in euery respect in attempting any thing that might make either to the glory of God or the benefite of his Church it would cause him to giue ouer his trauaile euen in the very mid way To omit therfore the consideration of all sortes of people with whome your grace in experience is better acquainted then my selfe I hauing already borne the burden of their reproches and to leaue them if so be they will vouchsafe it to the Treatise it selfe which I to this ende in a louing affection to all if it may be so accepted haue presumed to publish that all degrees of persons might thence learn how to beare themselues towards their Soueraign especially as also towards all other inferiour powers and then how euery one is likewise to wa●k● to the help and mutuall comfort eche of other which woorke of mine in this vocation of my ministrie not so publiquely profitable being the first fruites of my labours if not vntimely I hope I haue referred ouer to the protection of your graces name and honorable credite presuming thereupon in regarde of the greatnes of your late honorable kindenes offred for my good To omit to speake of other your vertues of learning knowledge and wisdome together with your great care loue and affection towards the learned in all artes especially in the ministrye of the woord of God approuing themselues painefull in their callings studious of the good peace of the Church Of these I spare to speak least J be affirmed to flatter wherin J wish not Dionisius his medicine prouided for Democles that notable flatterer in his Court but also with Dauid as it is in the 12. Psalm 3. ver The Lord cut of all flattering lips and the tungs that speak proud things The which in most humble manner I craue at your graces hand to accept according to a true meaning and as a testimonie of my thankefull hart the argument is of the discouerie of treason the manner of it is historicall in the which wherin I haue fayled I referre my selfe ouer to your graces censure not doubting but whatsoeuer ouersight either in the matter or manner hath passed me it will please you to make therof a charitable construction Thus desiring God who hath vnto the principall place of our Church in respect of gouernement aduaunced you by and vnder her highnes vpon her speciall fauor whom God long continue that according to the riches of his grace you may bestowe all your knowledge wisedome power and auctoritie in setting vp the kingdom of Christ Iesus by the preferring of the ministrye of the woord amongst his people to the beating downe of the kingdome of Sathan by supplanting all errours and corruptions yet remaining in the church to the vttermost of your power that therin God being glorified the church being bettered corruptions reformed ecclesiasticall censures rightlye and vprightly executed all controuersies in causes of the church through Satans mallice first begun and yet continued amongest vs by your grace as the cheefe meanes therof and the rest of the reuerend Fathers of our church if it might please God in his mercy so to woork it being at the last yet determined and then your owne conscience before God and men freely discharged Finally that name honor credit glorye and beauty of this worlde being so ended you may reape increase of true glorye and that euerlasting in the saluation of your Soule to your endlesse felicitie in the world to come Woodgrange in Westham in Essex the 6. of November 1591. Your graces most humble to commaund in the Lord Samuell Cottesford Preacher To the right honourable W. Webbe L. Maior of the Cittie of London the right worshipfull Sir Richard Martin Knight and to all the rest of the Aldermen of the sayde Cittie Samuell Cottesforde wisheth increase of all spirituall and temporall blessings in this life and euer lasting happines in the world to come RIght honourable and beloued in the Lord hauing had the greatest part of my maintenāce or my studies in that your houourable Citie as also spent some time of my publique ministery there in carrying therefore some louing affection therunto could not otherwise satisfie my selfe being held in conscience bound in some dutie to some of the same place of gouernement in your Cittie but shewe forth in outward appearance some token of thankfulnes thereby to remoue that cōmon blot of ingratitude which to be guiltie off I account it with him that saide Omnia dixeris stingratu dixeris The cause that moued me to this from whence in no wise I could be remoued was the matter in this treatise which concernes most those places where greatest assemblies are

looke of him that heareth or rather not heareth but stoppeth his eares least perhaps he might heare a matter of bloud foorth with the slaunderer holdes his peace his countenance chaunges his lippes cleaue together and his spittle is dryed vp meaning that he seeth that his market is marred his combe is cut and not a worde more that he hath to speake herein fayled Iosephes Maister as in the 39. Genes 20. in giuing too light credite to his wife against chast and innocent Ioseph his knowne and approoued faithfull seruaunt Herein appeared his lightnesse that hauing heard his wife being too much addicted to her wordes thereupon hee cast Joseph into prison and neuer heard his cause wherein he she wed himselfe ouer credulous On the other side how many haue we with Gedaliah that run themselues into daunger being forewarned and not giuing credite thereunto and so receiued a worthy punishment of their incrudelitie We reade of Ahab how he scorned Michaiah the Lords Prophet whome he sent for as many send for and call to their companies the ministers either to scorne them to their faces or at the least with Ahab not to beleeue what they say or if they doo not with any purpose to follow their counsell who when he came foretolde him of his ouerthrowe but he beleeued him not being seduced by the lying spirites of his false Prophets as it is saide in the 1. Kings 22. 18. And the King of Israell saide vnto Iehosaphat the King of Iudah Did I not tell thee that he would prophesie no good vnto me but euill As though that Michaiah hauing receiued his charge and commission from God should haue necessarilye spoken to the lyking or pleasing of the wicked kings humor Such a like example of incredulitie we finde to haue bene in a prince on whose hand as the text saith the king of Israell leaned The prophet Elisha foretelleth of great plentye of victalles to fall in Samaria ere the morrowe at that time and how it shalbe wonderfully cheap The Prince would not beleeue it but replyed vpon the prophet though the Lord would make windowes from heauen could this thing come to passe and he saide beholde thou shalt see it with thine eyes but thou shalt not eate therof Many are the examples in scripture concerning the incredulitie of men but Gedaliah sinned so much the more against the Lorde in that he was not foretolde onely of this villanous pretence by Iohanan alone but all the captaines of the host with him so that had he onely cast off Johanan the matter had not been so weightie but refusing so many witnesses whome hee would not vouchsafe to call to their tryall he did as it were pull the wrath of God vpon the people and was as we say accessary to his owne death But some man will say it was very hard to haue found out such a serious thing it is not so for this was plaine and easie enough to haue beene prooued by witnesses had not Gedaliah beene led with a selfe will as concerning the diligent searching of it out which indeede was the will of God for the blinding of him in so manifest a matter but say it had bin so hard the remedy had beene as in the booke of Ecclesiastes 10. 10. the wise man sayth If the yron be blunt and a man hath not whet the edge he must put to more strength the excellency to direct a thing is wisedome But yet God doth in the finding out of thinges very hard and of great difficultie giue vnto man wisdome especially when it concernes equitie and vpright dealing betweene man and man if they seeke for it and therefore Gedaliah shoulde haue bestowed the more labour in the examination of the matter according as is to see in that wonderfull boulting out of the truth of the child according to the holy historie that was dead that was chalenged by two harlottes whose it was Salomon to iudge the controuersie betweene them being a matter verie intricate but because Salomon asked aboue all thinges an vnderstanding heart refusing to make demaunde of honour and riches the Lord graunted his request and so hee found out the true mother of the childe according to the speech of the Apostle Iames. If any of you lacke wisedome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him Thus much concerning Gedaliah his incredulitie Now followeth the third part which is the execution of Ishmaels treason and the manner of it in these wordes Chap. 41. ver 1. But in the seuenth moneth came Ishmael the sonne of Nethaniah the sonne of Elishama of the seede royall and the Princes of the King and ten men with him vnto Gedaliah the sonne of Ahikam to Mizpah and there they did eate bread together in Mizpah 2 Then arose Ishmaell the sonne of Nethaniah with these ten men that were with him and smote Gedaliah the sonne of Ahikam the son of Shaphan with the sword and slew him whom the king of Babell had made gouernour ouer the land 3 Ishmaell also slew all the Jewes that were with Gedaliah in Mizpah and al the Caldeans that were found there and the men of warre This third part concerneth Jshmaell the Traytor the execution of his treason and the manner of it wherein first we are to learne these principall heads or maximes that is how this wickednesse was not committed by Jshmaell but that the will of God did concurre and goe together with his will wherein if it be asked how this could be the acte being ill and wicked in Jshmaell but that the Lord must needes be guiltie also of sinne the answere is that the sinne of the wicked is vnto God as an other creature in respect not that hee created it for it is a thing proceeding from mans owne vile nature but as concerning his power ouer it to rule it that it shall no further goe or passe then he hath doth limit it and that by it as by the creature that worketh it being euill and wicked notwithstanding he worketh and effecteth his owne will being good being himselfe guiltlesse of any euill for in this matter the solution or loosing of the point standeth in the diuersitie of the endes of the end of God his working and of the end of man his working the meaning end and purpose of God being good the meaning end and purpose of the wicked being ill which maketh them without excuse whereas Gods purpose and end in the wicked and by them is eyther to be glorifyed in them to their confusion or to make tryall of his children by them in raysing them vp as his punishments for sinne the end of the wicked being an vtter contempt of God him selfe and the hurt of his creatures which yet could neuer further proceede then by the handie worke of God they were ledde against their wils to doe his will contrarie to their purposes and to glorifie his name in