Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

they are well and throughly knowne and seene into of me what they hide in their heart what they doe what they thinke and dissemble I knowe it all Therefore by the name of Ephraim I thinke the kings to be noted and by the name of Israel the Counsellers For out of the tribe of Ephraim came the first kinges of this kingdome The house of Israel were called the Counsellers before God therefore knoweth them all both as a witnesse and also as one that will bee a iudge and a punisher of their wickednesse The second part of this contrariety pronounceth plainly of the deedes of these Princes to wit that they all are so wicked and filthy as is fornication or whoredome so that they make them all to be vncleane and defiled howsoeuer they may seeme vnto themselues to haue well coloured them and that the same among men be thought to be iust Compare this place with the Psal 94. vers 7 8 9 where the vngodly thinke to keepe their Tyrannie and oppression from the knowledge of God as the Prophet in that place bewrayeth their pretences saying Yet they say The Lord shall not see neither will the God of Iaacob regard it Vnderstand ye vnwise among the people and ye fooles when will ye be wise He that planted the eare shall he not heare or he that formed the eye shall hee not see where he saith Thou art become an harlot I take the word fornication in this place generally for euery kinde of most filthy sinne as it is taken in Paul Ephes 5. ver 3. and 5. for vncleannesse Whordom here taken generally for euery filthy act as to the Ephesias it is ioyned with vncleannes and seemeth to be set for all kinds of the same and not onely for vnlawfull lying of man with woman or for idolatry For it is expounded by the Prophet himselfe by the word defiled where he addeth by and by and Israel is defiled After the same mane● and in the same sense and meaning doe I take the selfe same word in the verse following Vers 4. They will not giue their mindes to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. The second amplification of the wickednes of the P●iests and Rulers THe second amplification of the same wickednes both of the Priests and also of the nobles and Princes taken from the vnrecourable obstinacie or stubbornnes of their minde For they are so forlorne and drowned in their vices and delighted with the same that they will not by any meanes amend the same their wicked life or once so much as thinke or goe about to doe the same 2. Parts of this verse And this verse hath two especial points to be noted The one the description or setting out of a sinner past hope of amendment The other the cause of the so miserable estate of such kinde of persons the which is here shewed to bee twofold 1. The descriptiō of a desperate sinner Concerning the first those are sayd to be past recouerie the which by no meanes do labour to amend or reforme their wicked life nor giue themselues vnto those workes and actions of life by the which they may bee conuerted vnto God but the which perseuere or continue in those workes by the which they are turned from God daily more and more Such therefore runne dayly from worse to worse of whom it is sayd in the Psal 64. ver 3 4 5 6. They haue whet their tongue like a sworde and shot for their arrowes bitter words to shoote at the vpright in secret they shoote at him sodainly and feare not They encourage themselues in a wicked purpose they commune together to lay snares priuily and say who shall see them They haue sought out iniquities and haue accomplished that which they sought out euen euery one his secret thoughts and the depths of his heart By so lamentable effects therefore is vnderstoode who are desperate sinners such as cannot repent for whom therefore most grieuous iudgements of God doe awayte and remaine Now to turne vnto God is to conforme and frame their life according vnto the law of God And now there is here expressed what are the causes of this so miserable a fall and estate of such kind of sinners The one is 2. The causes of their so miserable estate The spirite of vncleannes and of filthy lusts wherewith they are lead and fully gouerned The other The ignorance of the true God and his word written the which it selfe is also the cause and foundation of the former that is of the spirite of vncleannes And surely 1. The spirit of vncleannes they which know not God are not ruled by the spirite of God For as Paul teacheth Rom. 8. ver 14. As many as are led by the spirit of God 2. The ignorance of God and his word are the sonnes of God And they which are not led by the spirite of God they must needes follow the spirit of the flesh and of the diuel for their guide and Captaine For if you liue after the flesh saith Paul in the same chapter ver 13. ye shall dye but if ye mortifie the deedes of the body by the spirit ye shall liue For wee are subiect and obey either God or the diuel and so consequently the lustes of the flesh For as it is Mat. 6. ver 24. We cannot serue two masters God and the diuel And Luk. 16. ver 13. we are likewise taught the very same So then there is no meane Hee that is without the spirit of God hath the spirit of the diuel Vers 5. And the pride of Israel doth testifie to his face therefore shall Israel and Ephraim fall in their iniquitie Iudah also shall fall with them A confirmatiō of the former accusation A Confirmation of the former accusation by the pride of the Israelites and by their boasting in their sinnes nay in their haynous wickednes where in is contayned the third amplification of their lewdnes as being such who not onely sinne desperately but also doe glory and are proud of their outragious offences These men therefore became daylie more proude more disdainfull and intollerable which thing sheweth their minde to haue been desperate So are the wicked rich ones described Psal 73. ver 7 8 9. Their eyes sayth Dauid stand out for fatnes they haue more then their heart can wish They are licentious and speake wickedly of their oppression they talke presumptuously They set their mouth against heauen and their tongue walketh through the earth Therefore here in this place God bringeth this selfe same their pride for a witnesse against them of their lewdnes that looke whereof the vngodly are most proud by the same most especially they may be condemned of GOD and the same may bee a most heauy witnesse against them And now in the second parte or in the parte of this verse following God

danger That which the very sense or feeling of conscience doth teach that it ought●● be done albeit the godly as it is Psal 107.31 32. doe this 〈◊〉 onely of a generall knowledge of nature but of a true faith th● is of an assured trust of minde whereby they doe knowe and fer● that same true God to be their father in Christ The words of th● Psalm are these speaking of the godly trauailers by sea and the● seeing the wonderfull works of God deliuering them from da●ger of drowning and shipwracke Let them therefore confesse● fore the Lord his louing kindnes and his wonderfull workes before 〈◊〉 sonnes of men And let them exalt him in the congregation of the p●●ple and praise him in the assembly of the elders Yet it is not said that these either came vnto Ierusalem to ●●crifice or sent their vowes thither where that same God one● would be sacrificed vnto They worship God together with their idols or finally that they cast away the wo●● shipping of their idols but togither with their idols they take 〈◊〉 to themselues this God as the chiefest and as to be feared 〈◊〉 desirous to haue him fauourable and appeased with them a● doe acknowledge him before and aboue their idols in truth be the Lord of heauen and earth and they doe testifie or wit● that them selues in this same daunger were saued and preserued by him and not by their idols So the Samaritans together with their sundrie idols did mingle the worship of the true God also For the people alleadging that they were destroied by lyons because they serued not the true God the king of Asshur commandeth saying Carrie thither one of the Priests whome ye brought thence and let him goe and dwell there and teach them the manner of the God of the countrey 2. King 17. ver 27. which beeing performed accordingly as it there followeth yet the people worship their owne seuerall gods also For so it is said ver 33. They feared the Lord but serued their gods after the manner of the nations whome they caried thence The passengers and marriners not to be accoted faithfull Therefore are these passengers Marriners neither to be reckoned in the number of the faithfull albeit they sacrifice neuer so much vnto the true God neither are their sacrifices of them selues acceptable vnto God as were the sacrifices of the faithfull because that they were voide of true faith which is the foundation of true acceptablenes vnto God Aster what sort the sacrisices and other externall actions of the wicked haue pleased God but so farforth did their sacrifices albeit vicious and corrupt please God as in like sort the onely picture and shadow of true faith pleaseth God and as he conuerteth or turneth vnto the edifying of his and of the godly those things which outwardly onely haue a taste and smell of his honour although inwardly they be filthie and foule So the repentance of Achab pleased God 1. King 21. ver 27. to the end of that chapter These two latter examples are very disputable and doutfull in my simple opinion and as many reasons to be made to the contrary as for the proofe of them Likewise the bold confidence and trust of Achaz Esai 7. ver 12. And the faith of the nine leapers who afterwards did forsake Christ Luc. 17. read the whole storie beginning ver 12. vnto ver 20. All which things are to be noted least any here vpon might suppose and conclude that any workes without true faith in Christ are either in deede good or else acceptable vnto God the which some doe most peruersely or wickedly hold Neither did these passengers and Marriners become Proselytes or conuerts vnto the lewes religion neither were their sacrifices a conceit or sorrowefull heart and broken spirit but carnall sacrifices offered according to their vsual manner among their owne countri-men yet vnto the true God notwithstanding CAP. 2. Now the Lord had prepared a great fish to swallow vp l●nas and Ionas was in the bellie of the fish three dayes and three nights Here most conveniently is the beginning of the 2. chap. ALthough some referre this verse vnto the chapter going before yet in my Hebrew booke it i● the beginning of the second chapter and th●● in my iudgement most fitly For the ende a●● drift of this second chapter is after the des●●● bing of the iust iudgement of God against ●onas for his contempt of the calling of Go● made concerning him the which hath bin declared in the chapter before going to shew how great notwithstanding the mer●● of the same true God was towards this same Ionas The drift of this chapter both that 〈◊〉 his example we should trust in God euen in the very midst of 〈◊〉 afflictions or troubles be they neuer so great as it is said Iob ●● 13. ver 15. Lo though he slay me yet will I trust in him and 〈◊〉 reprooue my waies in his sight and also that we should vnderst●●● this to be true in the elect and true faithfull namely that the ●●cie of God doth triumph aboue iudgement Iam. 2. ver 13. 〈◊〉 there shall be iudgement mercylesse to him that sheweth no mercie 〈◊〉 mercie reioyceth against iudgement And Psal 30. ver 5. For ●●●dureth but a while in his anger but in his fauour is life weeping 〈◊〉 abide at euening but ioy commeth in the morning And Ionas 〈◊〉 here briefely in this chapter set downe an especiall effect of 〈◊〉 mercie of God towards him to wit his deliuerance from 〈◊〉 wracke and his repentance So then he was afterwards thro●● the great bounteousnes of God deliuered by the selfe same Go● by whom he was adiudged before vnto death and the same 〈◊〉 lamentable and reprochfull 1. Ionas his miraculous deliuerance This verse containeth three things first a briefe setting for 〈◊〉 of that wonderfull and miraculous deliuerance and that al●●gether by God Secondly the meanes and maner of the sa●● God prepared at the selfe same instant or minute of time in●● which according to his pleasure and will Ionas was cast into 〈◊〉 sea a fish 2. The means of the same and that a very great one the which swallowed vp ●●nas beeing cast into the sea but yet did not strangle him or 〈◊〉 him but did keepe him for the space of three daies beeing by God left as it were vnto his custodie and in the ende when God calleth for him deliuereth him againe This preparation sheweth the great prouidence and care of God for those that are his and so consequently the absolute and most mightie power and rule of God ouer all the works of this world be they neuer so excellent and great who hath at his becke all liuing creatures and beasts as he will and vseth them according as best pleaseth him for his glorie and good of those that are his This fish is not said to be a new created but onely prepared The f●●h

nation For in such maner did the Assyrians waste the Ephraimites especially whereas the seate of the kingdome and the kings stock was for the most part that they might seeme to haue taken from them all abilitie and power afterwards to growe vp increase and beare fruite any more Whereby this benefite of God appeareth to haue been the greater in that the Ephraimites shall bring foorth fruite and shoote vp out of that dried vp fountaine as it seemed vnto the Assyrians Last of all the former things shall not come to passe before that the Assyrians haue spoyled them of al their goods And this selfe same wind and enemie is sayd to be of God because he was sent vpon the Israelites in the iust anger and wrath of God he is sayd to be an East wind that is most troublesome and boysterous yet but a wind the which in the end shall cease and vanish away Vers 16. Samaria shall be desolate for she hath rebelled against her God they shall fall by the sword Here beginneth the next chapter in most translations their infants shall be dashed in pieces and their women with child shall be ript Another noting out of the time of the comming to passe of these things ANother poynting out of the time after which the Ephraimites are to be multiplied And this noting out of the time is added not onely that this benefite of GOD may bee perceiued to bee the more miraculous worke of God when as out of so desolate a both nation and countrie so many families notwithstanding shall arise but also if the Israelites shall be stubborne that they may repent change their life into the better being admonished or put in mind of so fearefull a iudgement of God to insue vpon them Of the like miraculous both preseruing and also increasing of his Church doth God speake Isai 6. ver 13. thus But yet in it shall be a tenth and shall returne and shall be eaten vp as an elme and as an oke which haue a substance in them when they cast their leaues so the holie seede shall be the substance thereof And cap. 60. ver 22. A little one shall become as a thousand and a small one as a strong nation I the Lord will hasten it in due time But here in setting downe the time of the fulfilling of these things the Lord hath respect also vnto this that the Israelites when these iudgements of God shall begin to be extant or to come abroade should not say as they were wont proudly to boast we will build vs vp stronger places then those which our enemies haue destroyed For so they bragge Isai 9. ver 9.10 They brickes are fallen but we will build it with hewen stones the wild fig●● trees are cut downe but we will change them into cedars 1. The destructiō of Samaria But in this verse there are two things declared The one is the destruction of Samaria The other the cause of this calamitie or destruction The destruction shall be most lamentable For Samaria it selfe the chiefe citie of the kingdome shall be desolated 2. The cause of the same that is to say layd waste and voyd of citizens The little infants and poore yong children shall be dashed against the stones this is a kinde of fiercenes and horrible crueltie Psal 137. ver 9. The women great with child shall be ript in two pieces by the enemies The rest shall perish with the sword And the cause of this so great miserie and punishment to fall vpon them is for that the Israelites haue rebelled against God and haue forsaken him embracing and following Idols Let all Idolaters note and consider this CAP. 14. Vers 1. O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie The last Sermon of Oseas THis chapter containeth the last Sermon of Oseas the which is wholly spent in setting foorth of the goodnesse and mercie of God vnto the godly Neither is the former threatning comprised in the 15. and 16. verses of the chapter going before against this For there he speaketh vnto the whole bodie but here onely vnto the remnants of that people or that part which shall repent Therefore this is as it were a certaine exception vnto the generall threatnyng which was made before So Isai cap. 1. ver 25. when as the Lord had before generally found fault with the vngodly he returneth vnto the remnant and sayth Then I will turne mine hand vpon thee and burne out thy drosse till it bee pure and take away all thy tinne So cap. 10. vers 20. And at that day shall the remnant of Israel and such as are escaped of the house of Iaacob stay no more vpon him that smote them but shall stay vpon the Lord the holie one of Israel in trueth For the Lord had at that time both in that people and hath also nowe in many nations the which seeme vtterly to haue cast away God his elect or chosen albeit vnknowen vnto vs whom hee forsaketh not and which are taken out from the common destruction of the rest But in this verse the whole people indeede is exhorted vnto repentance and there is added a reason of this exhortation yet in very deed and in effect the elect of God onely are exhorted the which onely doe feele the fruite and effect of these exhortations of God for in those onely doth the spirite of God worke and they onely doe shew themselues teachable and willing to heare Yet doth not God in the meane season mocke those other rebels whom he exhorteth albeit they repent not For it commeth to passe through their owne fault and not Gods that they are not conuerted as who namely do not obey God warning them This verse hath two parts The first wherein this people is called backe vnto God The second Two parts of this verse which contayneth reasons of this calling backe Israel that is to say this people 1. The calling backe of this people vnto God are they that are called backe whom God adopteth or chooseth vnto himselfe by an especiall and peculiar couenant as he hath also chosen vs afterward by Christ vnto whom he hath giuen the Sacrament of Baptisme 2. The cause of the same lest wee might think that this exhortation appertained not vnto vs. They are called back vnto Iehouah that is to say the true God to wit that casting away their idols they should hence forward worship that eternall or euerlasting GOD who alone is God and Iehouah And this calling backe is defined to be a conuersion or returning because that these before had turned themselues away from that same true God and had turned vnto false gods For this is the nature of true repentance that we should forsake the euill which we followed before and embrace the good which we hated And thus much doth the first parte of this verse containe 2 There are two causes of the exhortatiō taken The