Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	zeal_n	zealous_a	257	3	9.3245	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20529	Foure godlie and fruitful sermons two preached at Draiton in Oxford-shire, at a fast, enioyned by authoritie, by occasion of the pestilence then dangerously dispearsed. Likewise two other sermons on the twelfth Psalme. VVhereunto is annexed a briefe tract of zeale. / By I. Dod. R. Cleauer.	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625.; Winston, John, fl. 1614-1634.; Greenham, Richard.	1611 (1611)	STC 6938; ESTC S114261	70,793	120

and meekely with others whose corruptions either for greatnes or multitude we cannot so thorowly see as wee may our owne Secondly as we must deale most sharpely against our selues so must we be ready to giue more outward libertie vnto others then to our selues And for this we haue the example of Abraham who was so strict to himselfe that he would not take of the King of Sodome so much as a threed or latchet and yet he would not denie Aner Escol and Mamre their liberty So Iob as he would not permit to himselfe so neither would he deny to his children their liberty of feasting But especially the example of Paul is notable for the confirmation of this point for seeing that in some places he could not so conueniently liue of other mens charges as at Corinth and Thessalonica he would labour with his owne hands rather then be chargeable to any of them yet he would not that all men should be tied by his example to doe the like and therefore he laboureth much in his Epistles about this that Ministers ought to be prouided for so strict was he to himselfe such liberty left he vnto others Whence we may easily perceiue that it is rather a Pharisaicall pride then any Christian zeale to be too tetricall and rough in vrging men so farre that whosoeuer in euery point is not so strict and precise as our selues we cast them off as dogges and prophane persons and such as are vnworthy of any account or countenance The next propertie of true zeale is not to be blinded with naturall affection but to discerne and condemne sinne euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter and Paul to deale so roundly with the Galathians and Corinthians Many offend against this rule who will neuer reprooue sinne in their friends till God reuenge it from heauen wherein they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue pull the wrath of God vpon them whom they loue most dearely Hee loueth most naturally that hath learned to loue spiritually and hee loueth most sincerely that cannot abide sinne in the partie beloued without some wholesome admonition But doe not manie now adayes seeme zealoussie to mislike sinne in strangers who can winke at the same fault in their kindred in their wiues in their children in their parents as if the diuersitie of persons could change the nature of the sinne This blind zeale God hath punished and doth punish his children Isaac did carnally loue his sonne Esau for meat for a peece of venison Dauid was too much affected to Absalon and to Adoniah for their comely personage so as his zeale was hindered in discerning sinne aright in them Now Iacob was not so deare to Isaac and Salomon was more hardly set to schoole and made to take paines but behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better then Iacob made Esau more troublesome and Iacob more comfortable vnto him Absalon and Adoniah brought vp like Cocknies became corasiues to Dauids heart Salomon more restrained and better instructed was his ioy his crowne his successor in his kingdome This disease is so hereditary to many parents louing their children in the flesh rather then in the spirit that the holy Ghost is faine to cal vpon them more vehemently to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolkes if they be thriftie like to become good husbands wittie and politicke or if they be such as for their gifts can bring some reuenue to their stocke or afford some profit vnto them how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they are neither zealous in truth of Gods glory nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftinesse and yet are too too cold in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blinde affection of Heli who being the deare childe of God was seuerely punished of the Lord for that he was not zealously affected to punish the grosse and foule offences of his children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrel of God labouring hencefoorth to know no man after the flesh nor suffering any outward league so to bleare and dazle their eyes as that they should not espie sinne in their dearest friends to reforme it or that they should not discerne vertue in the greatest aliens to reuerence it Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them heere commeth another property of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it dismaied at the lookes of the proud and loftie Such was the courage of Iob who besides that he made the young men ashamed of their liberty afraide of his grauity made euen the Princes also to stay their talke and to lay their hands on their mouthes And yet heere we must beware of their hasty zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie as though no regard of time place or persons were to be had which opinion many by weakenesse of iudgement defending find neither fruit in others nor comfort in their owne consciences when they doe admonish in that presumptuous maner for that hunting after feruentnesse without the spirit of meeknesse and casting off all consideration of a godly opportunitie they rather exasperate then humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome then with comfort of heart for any duty done Neither am I heere ignorant how great danger of trouble of minde commeth to many in that they being so curious obseruers and waiters of opportunity doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together do deeply enter into the most prefract prodigious spirits so we mislike their fearefull delay of duty who hauing a meane occasion offered them from the Lord doe not zealously and earnestly rebuke sinne though in some higher personages Out of this may issue another frutit of holy zeale namely when we are zealous in their behalfe who can neuer recompence vs againe and that in defending

the preuenting of the like sinnes in others and the stopping of the mouthes of wicked blasphemers who would be readie heereupon to speake euill of the holy name of God and of the professours and profession of Christianitie Thus cold and carelesse were they till the Apostle had sharply reprooued them but after that they had well disgested his speeches and thorowly considered of all matters they fell to lament for their owne corruptions and for the transgressions of others and were zealous against all wickednesse and for all manner of goodnesse in themselues and others This was the effect of holy griefe in them and this will be found in all that attaine to that repentance which is vnto life in which regard when the Lord would worke a cure vpon the luke-warme Laodicians he biddeth them be zealous and amend That was their sinne that they were key-cold and euen frozen in the dregges of securitie exercising themselues in sundrie good duties for that must needes be because they were a Church but neuer regarding with what loue vnto God or men they performed the same therefore the Lord vrging them to reformation willeth them to be zealous and amend implying that these two euer goe hand in hand to wit sound repentance and godly zeale yet so that as euery one is of greater growth in the body of Christ so this grace is of greater strength in him as is euident in Dauid who speaketh thus of himselfe and that by the inspiration of Gods holy spirit and therefore cannot but speake truely My zeale hath euen consumed me because mine enemies haue forgotten thy word Weaker Christians haue some good motions of griefe for mens offances but the Prophet was exceedingly wrought vpon by his zeale so that it did euen spend him and consume him in regard of the fearefull breach of Gods commandements which he obserued in his very enemies And the like we find in another place The zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me Thus was the holy man of God touched yea tormented with the things whereby Gods glory was impaired as if he had beene laden himselfe with reproaches and disgraces But most admirable was the zeale of Moses and Paul who for that feruent desire that they had of aduancing Gods glory could haue beene content to haue had their names put out of the booke of life and to be separated from the Lord so that his great name might be magnified in sparing and sauing their brethren the Israelites Now because our hearts may easily deceiue vs in this matter of zeale either by perswading vs that we haue it when we are farre from it or that we altogether want it when in some good measure we haue attained vnto it therefore will it not be amisse to set downe some rules whereby we may trie whether our zeale be currant or counterfeit First therefore touching the matter about which this holy zeale is to be exercised it must be good according to the saying of the Apostle It is good alwaies to be zealous in a good matter and it was before shewed that Gods people must be zealous of good workes otherwise if the matter be euill the more earnest any is the more sinfull neither is such earnestnesse worthy the name of zeale being nothing else but a diuellish and fleshly heate or rather a kinde of frenzie and madnesse Such was the zeale of Idolaters that would mangle and cut themselues and that would offer their children in the fire in honour vnto their gods Such was the zeale of the Scribes and Pharises who would compasse sea and land to make one a Proselite that is one of their owne sect With this violent and mad zeale was Paul carried before his conuersion as he himselfe confesseth in plaine tearmes Acts. 26. 11. and Phil. 3. 6. when he was enraged against Christians and spared no paines nor cost to make them denie and blaspheme the name of Christ. Heere then is to be condemned the zeale of ignorant Papists and Brownists and such like who are very hotte indeed for he must needes runne whom the diuell driues but in euill causes as might easily be prooued and may hence if by no other arguments be probably concluded in that they vse the diuels owne weapons to wit lying standering railing cursed speaking and the like in the pursute of the same But much more damnable and vile is their zeale to be esteemed who against their knowledge and consciences doe violently and maliciously oppose themselues against the Gospell and the professors thereof and stand for falshood and wickednesse and the practisers thereof as did those wretched Pharises that set themselues against our Sauiour and committed the sin against the holy Ghost A second rule is that as the matter in which we are zealous must be good in it selfe so it must be knowne vnto vs to be of that qualitie True zeale must begin where the word begins and ende where it ends for otherwise it cannot bee of faith which is euer grounded on the word and whatsoeuer is not of faith is sinne We must not therefore content our selues with an honest meaning and hope that wee haue a good zeale towards God when we haue no warrant for our hope but must so acquaint our selues with the Scriptures of God that our zeale may be according to knowledge Which rule discouereth the corruptnes of their zeale whether close hypocrites or weake Christians who are led on meerely by the examples of good men whome they affect much to like of and earnestly to stand fot such things as they perceiue them in their practise to obserue and to make conscience of and if there be but a word spoken against any of the things that they haue taken a liking of they are maruellously stirred with indignation thereat and grow passionate and vehement against the parties though they haue neuer so good a meaning in that which they speake Yet let them bee vrged to prooue out of the word the necessitie of those duties which they so earnestly presse they can say little or nothing to the purpose for them and so grow manie times either to dislike and forsake all if they bee hypocrites or at least to bee discouraged and to bee at a stand if they be weaklings in Christ Iesus And whence proceed these inconueniences but from this that they are zealous for things that in themselues and vnto others are good and holie but not thoroughly discerned of them to bee of that nature the consideration whereof should make vs to sit sure in matters of godlinesse not building vpon the example of good men but vpon the truth of the good word of God and then our foundation shall neuer faile vs. A third propertie of true zeale is that it beginneth in our selues and after proceedeth vnto others for neuer can that man be truely zealous to others which neuer knew to

any iniurious actions of manifest aduersaries as we may see in that Psalme of Dauid where he saith Surely mine enemie did not defame me for I could haue borne it c. but it was thou ô man euen my companion my guide and my familiar c. When his words were smooth and softer then butter and yet prooued deceitfull they went thorow his heart euen as swords and this was iust vpon him because he had dealt in that sort with his faithfull subiect Vriah seeming to fauour him by imploying him in speciall seruices when he went about to take away his life that be might couer his owne iniquities First therefore let this instruct vs to take another course if we haue inward dislike let vs professe it if we carry a louing affection let vs make shew of it and loue not in word alone but in deed as the Apostle exhorteth Especially let us looke vnto this in matters betwixt God and vs let vs not play the hypocrites with him pretending a loue vnto the Church of God and to the word of God when there is no such matter and drawing neere vnto him with our lips when our hearts are farre from him for in so doing we shall offer great iniury vnto the Lord and doe more hurt at length then those that are profest Papists or Atheists for such as flatter with their lips and dissemble with a double heart in things that concerne the holy religion of God if any persecution come will quite renounce their profession and betray the cause of God and grieue the seruants of God and harden the hearts and open the blasphemous mouthes of the enemies of God and make many to fall by their reuolting and backsliding Therefore let euery one that taketh vpon him the profession of Christianitie be a true not a fained friend of the same and bring a faithfull and not a guilefull heart thereunto that the Lord may witnesse for him that he doth heartily and vnfainedly seeke him Secondly let vs hence learne this point of wisedome neuer to trust those too farre of whose faithfulnesse we haue any iust suspition be they neuer so neere vnto vs let vs not open our selues vnto them but keepe them at armes end This is the aduice of the holy Ghost Let eurey man take heed of his neighbour and trust not any brother viz. that is not sound hearted for euery brother will vse deceit and euery friend will deale deceitfully c. for they haue taught their tongues to speake lies they haue exercised the trade of vsing faire words when there is within them nothing else but falshood and deceit And the like exhortation we may read in the 7. of Micah Thirdly this is for our consolation when we finde such hollow hearted hypocrites and deceiuers we should not be dismaied because there are so few whom we may trust and giue credit vnto for it is no strange matter there haue beene such heeretofore and they haue been discouered God hath hearkened vnto the praiers of his seruants and giuen them wisedome to discerne of them and so will he doe still so that they shall bring no annoyance vnto his people whatsoeuer they intend against them FINIS The fourth Sermon PSALM 12. Ver. 3. 4. 3. The Lord cut off all flattering lippes and the tongue that speaketh proud things 4. Which haue saide with our tongue wee will preuaile our lips are our owne who is Lord ouer vs IN the two former verses it set downe the petition that Dauid made vnto God for helpe and his complaint that he put vp concerning the decay of good and righteous men and the deceitfulnes of vngodly and vnrighteous men Now in these verses is set forth an other part of his prayer to wit an imprecation The Lord cut off c wherein hee doth by the spirit of Prophesie and according to the Analogie of faith denounce iudgement against Gods and his enemies to the end he might comfort himselfe and refresh his hart with hope that good men should bee recouered and wicked men confounded And as for this curse we must vnderstand that it is not vttered in bitternes but in zeale and with warrant from Gods owne spirit and this is directed 1. First against deceitfull persons who are called flatterers the Lord cut off the flattering lips 2. Secondly against proud persons who are described 1. In generall by their speech that they speake proud things verse 3. 2 More particularly that they say with our tongue wee will preuaile vers 4. as if they should haue said looke what wee aske we will obtaine it looke what we threaten wee will performe it looke what we set downe that shall come to passe But it might be said vnto them you speake presumptuously and vtter words that doe not beseeme you They answere our tongues are our owne as if they should say who dare be so audacious as to controle vs we will speake what we list in despite of them all But some might say though you set so light by men you must know that there is one higher then you what if the Lord should take the matter into his hand To that they answere who is Lorde ouer vs they thinke they may blaspheme God reuile his seruants and speake what they list and yet none shall haue to doe with them for it The Lord cut off all flattering lips whereby are vnderstood the most dangerous and subtill deceiuers who vnder pretence of friendship doe seeke a mans vtter ouerthrow Now in that the Prophet prayeth against such as doe so cunningly carry their matters that they will appeare to loue where they hate with a deadly hatred and in praying doth shew not only what is his wish but what is Gods purpose viz. that the Lord will cut off the flattering lips hence this doctrine may be gathered that The more skillfully and artificially anie coutriues his euill purposes the more fearefull destruction shall fall vpon him The more fraudulent a deceiuer anie one is the more heauy shall the hand of God be vpon him to crosse and contrarie him and to bring him to such straits that hee shall not for shame open his mouth againe to speake as he hath done and this is to haue his tongue cut out as it were as is threatned in this place Flatterers haue a certaine kinde of dexterity in their enterprises that they will not be seene to be brochers of those things whereof they afterwards become practisers but they speed neuer the better but a great deale the worse for that Therefore doth Dauid conclude that God would certainely destroy Doeg because hee was a skilfull worke-man and as it were a tradesman in mischiefe he could flatter Dauid that he wisheth him well and was sorry for his troubles and would be ready to befriend him in any thing he could but when Saul complaines how hardly he was dealt with in that no body would discouer vnto him

vnto vs and it is indeed euen exceeding ridiculous And this in particular should comfort vs against the blasphemies of the Church of Rome and against all her insultations ouer the Saints for the Lord hath set downe her sentence In as much as she gloried her selfe so much giue ye her torment and sorrow for she saith in her heart I sit being a Queene and am no widow and shall see no mourning But what saith God Therefore shall her plagues come at one day death sorrow famine and she shal be burnt with fire c. Verse 4. With our tongues wee will preuaile our lips are our owne In that they are heere found fault with for thus speaking because they affirme that which is directly contrary to the truth the point hence to bee obserued is that No man hath the royaltie of his owne tongue nor the ordering of his owne speech Euery mans tongue is in Gods hand and his wordes at Gods disposing hee is Lord ouer all mens tongues which will euidently appeare by this that First men cannot speake what they would but what the Lord will according to that of Salomon The preparations of the heart are in man that is a man determineth and prepareth what to vtter but the answer of the tongue is of the Lord. As who should say When a man hath done so yet he shall speake not what he himselfe intended but what God hath decreed as is plaine in Balaam who came with a purpose to curse and if the Lord had permitted him he would haue vomited out horrible imprecations against the Israelites for that would haue made for his credit and commoditie but notwithstanding his intent the Lord made him to blesse his people in stead of cursing them And so Saul he would haue all men know that Dauid was a Traitor and therefore he pursued him to bereaue him of his life yet when he met with him he had no power so much as to rate him or to rebuke him but on the contrarie part is driuen to iustifie him O my sonne Dauid saith he thou art more righteous then I. And this we may obserue in our owne experience that oftentimes men contrary to their mindes doe vtter things which doe exceedingly grieue them and bury other things in silence the speaking whereof might haue beene very behoouefull vnto them whence do arise these and the like speeches How was I ouerseene in that which I said What an aduntage did I lose at such a time which doth plainly prooue that God hath the disposing of mens tongues Secondly God hath giuen Lawes for the tongue how it should be ruled that men should not speake blasphemously nor filthily nor bitterly whence it may be concluded that it is Gods subiect for Princes make statutes for none but for their owne subiects Thirdly the successe and euent of mens speeches is according to Gods pleasure They say With our tongues we will preuaile yet doe they not preuaile for whereas they forespeake others destruction the wise man saith A fooles mouth is his owne destruction And whereas they say triumphingly Sion shall be condemned and our eye shall looke vpon Sion they know not the Lords counsell to wit that they themselues shall be gathered as sheaues into the barne to be threshed beatē in pieces by Gods people Fourthly God will plague wicked men as well as reward godly men for their speeches By thy wordes thou shalt be iustified saith our Sauiour and by thy wordes thou shalt be condemned And Wee must render an account for euery idle word which euidently sheweth that God hath the soueraigntie of mens tongues Now seeing that the Lorde hath the gouernement thereof this serueth First to teach vs that therfore wee should craue assistance from him for the well ordering of the same Euen as that holy Prophet doth where he saith Set a watch ô Lord before my mouth and keepe the doore of my lips God will haue the ordering of them by his prouidence whether we will or not but by his grace hee will not guide them vnles we sue vnto him in that behalfe therefore let vs beseech him so to sanctifie purifie our harts that out of the abundance thereof our tongues may speake vnto his praise and to our owne and others edification Secondly that we should not be afraid of performing any good dutie in regard of mens tongues for though they threaten and raile and slander and traduce vs yet they shall not hurt vs for God will hide vs from the scourge of the tongue so that no such weapons shall preuaile against vs for the Lord made the tongue and the men themselues that speake therewith and there is no voice nor sound that proceedeth out of the mouth but the Lord hath the ordering thereof and therefore let vs sue vnto him as the Apostles did saying O Lord behold their threatnings behold their reuilings and doe thou iudge betwixt vs and them and thou which hast the disposing of all mens tongues preserue thy seruants from the hurt that may befall vs through the same The ende of the fourth Sermon A BRIEFE TRACT CONCERNING ZEALE wherein the properties of true Zeale are described and the contrarie discouered GOdlie zeale is a vertue very requisite and necessary for all Christans not so rare and seldome found as precious and vsefull where it is found as being the verie life and soule of sound Christianitie and one of the principal Fountains Well-heads whence manie other vertues of the spirit doe spring and issue foorth The excellencie of this grace doeth appeare as by manie other arguments so by this that the Saintes are thereby described where they are saide to bee a people zealous of good workes this is the ende of their redemption and this is one speciall effect and marke of their iustification that they doe not onely desist from their former euill workes and fall to the practise of the contrarie good workes but that they are zealous both to doe them and in the doing of them they shake off the sluggishnesse of the flesh and striue for the feruencie of the spirit in all duties that they owe either vnto God or men For this vertue amongst many others are the penitent Corinthians commended Behold this that yee haue beene godly sorrowfull saith Paul what zeale it hath wrought in you c. Till such time as the Apostle had rebuked them by an Epistle they were either not at all or very slightly touched with the sense of their owne sins and therefore they set light by the offences of others insomuch that when abominable incest such as had not beene heard of amongst the Gentiles was committed among them yet they tooke it not to heart nor at all mourned for it nay they let the offender goe vncensured who should haue beene as afterwards he was excommunicated and deliuered vp vnto Sathan for the healing of his owne soule