Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	lord_n	17,551	5	3.7649	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01312	A godly and learned sermon, preached before an honourable auditorie the 26. day of Februarie. 1580	Fulke, William, 1538-1589.	1580 (1580)	STC 11434; ESTC S112721	22,921	68

of Gods lawe to be humble neither are led with the meeke spirit of Christ but with the proude spirit of Sathan will either thinke scorne to take paines for the safetie of their inferiours or else by violence oppresse them and treade them vnder feete As though to gouerne were nothing else but to commaund whereas cleane contrariwise as that noble Emperour Theodosius saide to gouerne is to take charge of the health wealth and prosperitie of other men which charge is so much the greater as they are more in number which are vnder their gouernment And wheras euery man findeth inough to do to take care for him selfe and his owne well being we see how heauie is y e burthen of Princes and them that be in authoritie which haue the charge and are to prouide for the safetie of so many and that with such condition y t if any one do perish through their negligence or misgouernement his bloud shall be required at their handes That vice therefore by which they are made vnapt and vnwilling to take so great a charge vpon them howe daungerous it is Sathan was not ignoraunt when he tempted Dauid with pride as we may easily see But all the danger is not yet expressed For whereas it is not possible that any one person though his wisedome care and diligence be neuer so great should beare the whole burthen him selfe of any greate gouernement or kingdome all good gouernours haue thought it necessarie to vse the assistaunce of wise and faithfull counsel so that in matters of religion they would decree nothing without the aduice of them which are learned in the worde of GOD and in matters of the common wealth they would attempt nothing but by the counsel of them that are wise in politique affaires thinking truely that to be subiect to wisedome is to rule most honourably But where pride preuayleth with any Prince hee will neither giue eare to the messingers of God y t shall speake vnto him out of the law of GOD touching religion nor followe the prudent aduice of trustie Counsellours which shall informe him in matters pertayning to the Common wealth by which it is not possible that either the one or the other can be well ordered and gouerned Therfore great is the daunger both vnto the Church and to the Common wealth where the Prince groweth to be insolent and opinatiue that alwayes thinking him selfe to see most clearely in euery matter hee disdaineth to be directed after any counsell or aduice that can be giuen by any man And therefore Salomon saith seest thou one that is wise in his owne conceit there is more hope of a foole then of him and this began to appeare euen in this example of Dauid For when Sathan had stuffed his minde with a proud desire to know his forces hee giueth no eare to Ioab that with some reasons sought to dissuade him from so vaine an enterprise Thus presumption causeth Princes to shut their eares against godly and prudent aduice of their Counsellours And that which is worsse when pride hath ouercome the Princes heart hee shall hardly finde any that will giue faithfull and profitable counsell For when the Kinges humour is once perceiued that he will heare no counsell which is contrarie to his affection fewe or none will aduenture to speake the truth which they knowe will purchase them selues displeasure So the King being not defended with faithfull and trustie Counselours lyeth open to clawbacks and flatterers which will deuour him whilest hee is aliue worser then any wilde beastes which pray onely vpon deade carcases You see the drift of Sathans malice in prouoking the Prince to pride to leaue him bare of all such necessarie helpes as he may haue rightly to discharge his office But being destitute of all assistaunce vpon earth is there any ayde trowe you to bee looked for out of heauen no verily for by pride the king maketh him selfe vncapable of that whereby all Princes in solemne title professe that they doe reigne namely the grace of GOD without which as it is not possible for any Prince to gouerne well so no Prince can be partaker thereof that is thrall to pride and enimie to humilitie For God hath saide in expresse wordes that he resisteth the proude and giueth grace to none but such as are humble of heart howe then can they prosper which haue God to their open enimie which are voyd of all the grace of God without which no King dare affirme that he is able to gouerne well wherefore it were a good remembraunce for all Kings and Princes when so euer they read or heare their style rehearsed that they would be admonished howe necessary it is for them to be indued with humilitie which if they be not they may be well assured neuer to partake of Gods graces to the good gouernement of their realmes and discharge of their conscience whatsoeuer they pretend in their titles Last of all the conuersion from this peryod of pride and presumption is so daungerous no lesse for the state of a Prince then for the safetie of euery other person that the most wise King Salomon who well considered the beginning proceeding and end of al things which is y e ground of wisedome doubteth not to affirme in the I6 of his Prouerbes that pride goeth before destruction and a high mind before y e fall This when Sathan knewe by experience of his owne fall and destruction he tempted Dauid to pride wherof not only the inconueniences before rehearsed might insue but also the finall ouerthrowe and confusion of Dauid and his kingdome might followe The Lorde which preserued Dauid that Sathans malice had no full effect in him defendal Christian Princes from the like temptation and giue them true humblenesse of heart with all such graces and giftes of his holy spirite as are needfull to discharge so high a calling The thirde and last part I promised to intreate of is the frailtie of man which in this text is offered to be considered in two persons First in the person of Dauid and secondly in the person of Ioab Concerning Dauid I need not to stand long in discouering his frailtie not onely at this time but at other times also as it is set foorth in the Scripture Howe excellent a man hee was and howe plentifully indued with the graces and giftes of God how noble a King and howe godly a Prophet I shall not neede to describe hee is sufficiently knowne vnto you and yet he is not exempted from the common fragilitie of men Hee is highly commended in the Scriptures and his example alledged for a patterne of all good Kings that followed him and yet you see his Chronicle is blotted with this two or three other offences Of whose fall we ought to make this profite to our selues y t therein we may see our owne weaknes and when we see our owne frailtie in an other mans faultes we may be admonished thereby to pray vnto the Lord

chastise him for so he acknowledgeth in the 51. Psalme that not only for that grosse and notorious sinne of adulterie and murther he had deserued Gods vengeance but generally he accuseth his whole life of sinne and transgression of Gods lawes that the wrath of God in his punishmēts what so euer it should please him to lay on him might of al the world be acknowledged to be iust and righteous For thus he cryeth Against thee against thee O Lorde I haue sinned that is I haue done nothing but sinned done that which is euill in thy sight that thou mightest be iustified in thy sayings and haue the vpper hande when thou art iudged And least we should thinke that he speaketh of some short time of his life in which the diuell had so greatly preuayled with him he declareth in the next verse that it was euen from his natiuitie yea frō his conception that this corruption hath remayned in him which is contrarie to the righteousnesse of God Behold saith he I was borne in sinne and in iniquitie did my mother conceiue me whereas thou louest trueth in the inward partes This cōfession of Dauid therefore is sufficient to cleare the Lorde from all vnrighteousnesse and to shewe manifestly that Dauid is not punished for the peoples sinnes as an innocent which hath deserued nothing in his owne person nor is beaten altogether for the faultes of other mē which could not stand with Gods righteousnesse except in that case where our sauiour Christ willingly offered him selfe to be punished for our transgressions But here the Israelites prouoking the wrath of the Lord deserued y e a good gouernour should decline out of y e right course for their punishment And Dauid him selfe can not deny but y e when so euer the Lord shal chastice him he shal not do it with out his deserts So y t euery way it standeth with Gods righteousness that Israel hauing caused his wrath to be kind led against him he should stirre vp Dauid whome he had giuen to them being a most excellent Prince for their benefit nowe to giue occasion of their punishment But against this doctrine of the iustice and righteousness of god two kind of aduersaries do rise vp The first are the Pelagians and Papists so farre as they agree with the Pelagians The second are the Atheistes the former sort reason after this manner If you say y t God moued Dauid to number y e people which was sinne do you not thereby make God y e author of sin God forbid let God onely be righteous and all men sinners For he only is holy he only is pure frō al corruptiō and there is no vnrighteousnes in him But howe can you auoyde that inconuenience say they that followeth of this assertion God moued Dauid to do that wherwith he was displeased therfore he was the cause of the sinne in Dauid It is easily auoyded For the same storie is set downe in 1. Chro. 21. Chap. where it is said that Satan or the aduersarie stoode vp against Israel and moued the hart of Dauid to number y e people by conference of which place of Scripture with this my text we may see how God moued Dauid to number the people and yet moueth him to no sinne For whereas it is here saide that the Lorde was angrie with Israel and moued Dauid against them for we can not aptly vnderstand any other but either the Lord or the wrath of the Lord which moued him and in the Chronicles it is saide that Sathan moued him it is manifest that God and the diuell concurre in one action God as a most righteous iudge and Sathan as a most malicious enimie By which wese that there proceedeth nothing from GOD but iustice and that the sinne which is euill commeth from the diuell so that the Lord God although he be the first mouer in all our actions for in him we liue and moue and haue our being yet he is not authour or cause of any euill in vs. Neuerthelesse hee vseth Sathan to punish vs who although hee be a malitious enimie yet is he a minister of y e righteous iudgement of God although against his will and euen then when he opposeth him selfe against God For Sathan is not suffered to reigne and rage at his pleasure against the elect of GOD for then he would in one moment ouerthrow the whole Church of Christe but kept in chaines of darknesse so that he can not stirre but where and when it pleaseth God in iustice to vse his ministerie and seruice Therefore when the wrath of the Lorde was kindled against Israel Sathan also standeth vp against Israel as a minister of Gods wrath by necessitie of Gods ordinance though a cruell aduersarie by his owne will and malicious affection So that neither by colour of this texte nor of any oother in the whole Scripture the Lord can be charged as the cause of the same euill which he punisheth either in the elect or in the reprobate for what so euer proceedeth from him as it proceedeth from him is good and to a good end who vseth well euen Sathan the aduersarie of all goddnesse and his members the reprobate and so ordereth brideleth and gouerneth their sinnes and wickednes that euen their euill he turneth to good out of their wickednesse as it were light out of darkenesse bringeth his glorie So he hardened the heart of Pharao yet was he not the cause of Pharaos sinne but the cause was in Pharao him selfe who of his owne corruption did set him self against God and of Sathan who ruleth in the reprobate and stirreth him vp to rebellion and obstinate resisting of Gods commandements Thus was the heart of Pharao hardened by God as by a righteous iudge by Sathan as by a malicious enimie against God mankind by Pharao him selfe as by a man who being cleane voyde of Gods spirite by corruption of his owne nature is inclined to nothing but to contempt and disobedience of God and y e whole matter so ordered in all pointes by the diuine prouidence that the glory of his iustice might be set foorth in Pharaos destruction euen as y e Lord saith vnto him euen for this cause haue I stirred thee vp that I might shewe foorth my power in thee that my name might be renouned in al the world Therefore the same God which maketh an hypocrite to reigne for the sinnes of y e people and giueth a king in his furie whom he taketh away againe in his indignation as y e prophet saith euen the same God by the same authoritie wisdome iustice moueth Dauid a good king against Israel y t he might punish them without all contagion or infection of y t sinne and euil by which he was moued to number y e people which caused god to punish them so y t although god giueth the first mouing power and strength in al maner of actions which we must confesse to be good as proceding from him