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	manner_n	son_n	5,970	5	5.8560	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00630	The artes of logike and rethorike [sic] plainelie set foorth in the English tounge, easie to be learned and practised : togither vvith examples for the practise of the same for methode, in the gouernement of the familie, prescribed in the word of God, and for the whole in the resolution or opening of certayne partes of Scripture, according to the same.	Fenner, Dudley, 1558?-1587.	1584 (1584)	STC 10765.5; ESTC S2665	74,477	73

is to relieue and maintayne them or any other which is knitte vnto them in any especiall care and duetie as farre as their abilitie or duetie towardes the wife and care of the familie will suffer Contrarie to this is contempte of your parentes greeuing of them neglecting to helpe and succour them c. 1. Tim. 5. 4. But if anie widdowe haue children or Nephewes let them learne firste to shewe godlines towardes their owne house and to recompence their kindred for that is an honest thing and acceptable before God Mat. 15. 4. For God hath commaunded saying Honour thy father and thy mother and hee that curseth his father or mother let him dye the death 5 But ye saye who soeuer shall saye to father and mother by the gifte that is offered by mee thou mayest haue profite 6 Though he honour not his father or his mother shalbe free thus haue you made the commaundement of God of no authoritie by your traditions Gene. 47. 12. And Ioseph nourished his Father and his brethren and all the housholde of his father with meate as putting it into the mouth of children The especiall dueties of seruauntes is to doe all things which their maister shall according to Gods will giue them in charge Col. 3. 22. Seruauntes be obedient vnto them that are your maisters according to the fleshe in all thinges not with eye seruice as men pleasers but in singlenes of harte fearing Goda Luke 17. 7. Who is it also of you that habing a seruaunt plowing or feeding cattell would saye vnto him by and by when he were come from field goe and sitte downe at the table 8 And would not rather saye vnto him Dresse where with I may suppe and girde thy selfe and serue mee till I haue eaten and drunken and after eate thou and drinke thou 9 Doeth he thanke that seruaunt because he did that which was commaunded him I trowe not Contrarie to which is that some will doo one thing onely at this time which pleaseth him The maner of doing this hath two partes Diligence Faithfulnes Tit. 2. 9. Let seruauntes be subiect to their maisters and please them in all things not aunswering agayne neyther pickers but that they shewe all good faithfulnes that they may adorne the doctrine of God our Sauiour in all things Their diligence is in a single harte as to the Lorde not only by laboure and trauaile but prayer religious care and all good meanes to performe the things layde on them Cōtrarie to this is eye seruice Col. 3. 22. Seruaunts be obedient vnto them that are your maisters according to the fleshe in all things not with eye seruice as men pleasers but with singlenes of hart fearing God 23 And whatsoeuer ye do do it hartily as to the Lorde and not vnto men Ephe. 6. 5. Seruauntes be obedient vnto them that are your maisters according to the fleshe with feare and trembling in singlenes of your hartes a● vnto Christe 6 Not with seruice to the eye as men pleasers but as the seruauntes of Christe dooinge the will of God from the harte 7 With good will seruing the Lorde and not men Gen. 24. 9. Therefore the seruaunt putting his hande vnder his thigh sware vnto him concerning this matter 10 Afterwarde the seruaunt tooke tenne Camels of the camels of his maisters that he might go on his iourney for he had all the goods of his maister in his hand And rising he wente vnto Siria betweene the riuers vnto the citie of Nachor 11 Where causing the Camels to rest without the Citie beside a well of water in the euening at what time the woman came forth to drawe 12 And he sayde O Lorde God of my Maister Abraham bring to passe I pray thee that it may come to passe vnto me this day and shewe this mercie vnto my maister Abraham 26 And he enclined his face to the grounde and bowed him selfe to the Lorde saying Blessed be the Lorde of my maister Abraham whiche hath not lefte his mercie and faithfulnes towardes my maister His diligēce also appeared greatlie when he said I will not eate till I haue spoken my wordes or matter ver 33. and in making speede he sayde Staye me not seeing the Lord hath prospered my waye Sende me backe that I may goe vnto my Lorde c. Faythfulnes is in their labour and ●darges to seeke the vttermost they can the commoditie and benefite of their Maisters Contrarie to which is picking turning an other waye in banketing feasting riotte c. This appeareth most liuelie in the description which Iacob doeth make of his faithfull seruice to Laban This is the twentieth yeare since I haue bin with you thy sheepe and thy goates haue not lefte their yonge and the Rammes of thy flocke haue I not eaten The torne I brought not vnto thee but made it good my selfe at my hande thou diddest require it Likewise the stolen by day and the stolen by night I was about my worke when the heate consumed me by daye and the frost by night and sleepe departed from myne eyes Gene. 31. 38. 39. 40. And thus much for the order of Housholde which is prescribed by the worde of God The resolution and interpretation of the Lordes prayer out of Mat. 6. 9. and Luke 11. 2. OVr Sauiour Christ being both desired of his Disciples to be taught how to praye and hauing reproued the abuse of vnnecessarie and vayne repetitions of one and the same thing giueth his Disciples commandement to pray as he taught thē in this prayer Saying praye thus and when you praye saye Our Father c. that is let the things which you require and giue thanks for the difference which you make of the thinges and the affections wherewith you praye be no other then are conteyned here This forme or paterne or rule of prayer hath two partes The firste is An entrance or preparation to the same The second is The prayer it selfe The entrance doeth conteyne such a description of God as is meete for vs whensoeuer we adresse our selues to prayer to haue feeling of in our hartes It is disposed in an Axiome or sentence copulatiue or coupling The first reason is from the adioint of relation Our Father which is adorned with that manner of exclamation which vttereth a familiar affection as My Father my sonne Gen. 22. 7. So that we must in the assured feeling of faith according to the spirit of adoption and sanctification crie vnto God as our merciful father through Iesus Christ Rom. 8. 13. 14. 15. Gal. 4. 6. more readie then any father to graunt that wee aske according to his will and therefore must be wayted on in request sute till we obteyne Lu. 11. 5. to the 14. ver The seconde reason is from the subiect Which art in heauen that is full of all maiestie and power Heauen the throne or seate or place of Gods Maiestie and power where this is most cleare and manifest Psal 113. 4. 5. And 115 3.

togither maketh the thing caused As The Lorde God also made man of the duste of the ground and breathed in his face the breathe of life and the man was a liuing soule Here wee see that God which is of him selfe without Man is the making cause of man and did make him by breathing the breath of life which was the forme into that of the duste which was the matter Nowe where more then one doo the proper worke of the making cause all working togither are the making cause The partes whereof are the chiefe workers called the principall and the helpes called the instrumentes and the ende which moueth the making cause to sette the matter and forme togither is no other cause then this seeing it bringeth no other force for the being of the thing then to moue the making cause to worke As Of his owne will begatte he vs with the worde of trueth that we should be the firste fruites of his creatures Where the ende that we should be the firste fruites of his creatures moued Gods owne will Gods owne will being the principall worker to begette vs with the worde of trueth being the instrumentall And thus much for the efficient or making cause The causes that are within the thing are those causes which are alwayes inseparablie remayning togither for the being of the thing They are twoo The matter The forme The matter is a cause of the which the thing caused is made So the Lorde made woman of the ribbe of man Noah the Arke of pine trees The forme is a cause by the which a thing is that which it is and so differeth frō all other things as in the example of man before mencioned But the naturall forme of thinges though they may be conceyued by reason yet they can not well be vttered by speache The artificiall forme of thinges is much more easie to bee conceyued in reason and vttered in wordes and therefore of such speaches there be many as in all writers so in the Scriptures especiallie So God set downe the artificiall forme of the Arke and of the Arke of couenaunt the Table the Candelsticke the Tabernacle the mercie Seate the Altar of burnte offeringes the Court of the Tabernacle and all the furniture and appurtenances therevnto by which artificial forme they be that they be and differ from all other things Thus much of the cause Now followeth the thing caused The thing caused is that which is by the whole force of all the causes As So GOD loued the worlde as he gaue his onlie begotten Sonne that whosoeuer beleeueth in him should not perishe but haue eternall life Where our happines is the thing caused the loue of God and faith the efficient cause Christ the materiall cause and eternall life the formal cause So also euerie worke or mouing of anie thing is the effecte or thinge caused by the worker or mouer Hitherto of more agreeable reasons Of both which relatiues are a most excellent example they are those which are so of and by one another that they are the mutuall causes and effectes one of another As The Father and the Sonne to giue and receyue to teache and to learne Nowe of the lesse agreeable argumentes Lesse agreeable reasons are such in whose agreement lesse is giuen and receyued to and from one another as appeareth in the example of more agreeable reasons The subiect is of two sortes Which receyueth the adioynt That wherein the adioint is is occupied As in this example Wheresoeuer the carkasse is thither will the eagles resorte Where we see in the firste parte the worde Where noting out a place whiche is the subiecte of the thing that is in it is the subiecte which receyueth the carkas is the subiect wherein the Eagles which are the adiointes occupie them selues by resorting So Husbandrie is the subiect of an Husbandman Ruling the Church is the subiect of the Bishop because in these things they are occupied The subiect which receyueth also is double That which receyueth into it selfe That which receyueth to it selfe So Iob was the subiect in which was soundnes vprightnes and the feare of God and the minde is the subiect in which are all euill qualities So Iob and other menne were and are the subiectes which receyue to themselues ritches houses landes c. An adiointe is that which is adioyned vnto anie thing as in all the former examples the things referred vnto their subiectes were the adiointes so what soeuer is referred vnto anie thing not being cause or effecte of the same it is the adiointe Agayne adiointes are eyther Common or Proper Eyther of them separable or inseparable which for the most part arise of the causes or being of the things and are therefore called essentiall or of the being Common are those which are adioyned vnto diuers subiectes as the power of eating drinking sleeping c. are common adiointes to men and beastes and can not be separated So ritches pouertie sicknes and health are common adiointes to good and euill men and may be separated from them A proper adiointe is that which is alwayes ioyned to one and the same subiect So righteousnes faith ioye in the holy Ghost are the proper adiointes to the children of God so to be seene and felte are the proper adiointes of a bodie and the●e are inseparable And it was proper to Adam and Ehauah to enioye paradise and yet separable Also Paule to be rapte vp into the thirde heauen and yet separable Hitherto of an agreeable argument whereby only those things that differ in themselues may yet be saide to be one So Christe sayeth I and my Father are ont meaninge in nature or cause So Iohn saith There are three which beare witnesse in heauen the Father the Worde and the Spirite and these three are one meaning in their witnesse whiche is their effecte So Paule saith He that planteth and he that watereth are one that is in office and function which is the adiuncte The thirde Chapter Of disagreeable argumentes DIsagreeable reasons are those reasons which disagree beeing referred one vnto another Disagreeable reasons are of two sortes Diuers or somewhat differing Such as can not stande togither commonly called opposites Diuers reasons are those which disagree onely in respect or after a certaine manner the notes whereof are commonly these Not this but that albeit neuerthelesse notwithstanding and such like As I knowe thy workes thy labour thy pacience neuerthelesse I haue somewhat against thee because thou haste lefte thy firste loue Where wee see that although these were disagreeing in respect of this Church yet they may agree for Christ may both knowe their pacience and workes and yet haue nothinge against them And these reasons and all such answering the one to the other whiche haue notes are sometimes set downe fully by their partes answering one vnto another sometimes by their notes onely Reasons which can not stande togither are reasons which differ not onely in respecte but also