Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	word_n	wrong_n	wrong_v	41	3	8.7930	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

to iudge of so great matters And therefore that wee must not let loose the brydle vnto our impatiencie We must not let loose the bri dle vnto impacientie the which cannot choose but miserably greeue and vexe our mindes but they are to bee strengthened with the helpe of that diuine wholesome wisedome the which is taken out of the worde of God that being dispatched out of the snares of these troubles and disorders they may arise vp vnto the consideratiō of the prouidence of GOD the which doeth bring foorth light out of so great darknesse This is the summe and contentes of this whole place vnto the 18. verse Oppression By the worde oppression or wrong by a figure called Metonymia he vnderstandeth riches gotten by wrong violence oppression and deceit and briefely vnlawfull gaines heaped vp togither by lewdnes vngodlines What the desire of riches may worke if God his spirit be wanting His meaning therfore is that the desire of mony is vnsatiable cannot bee filled the which stirreth vp and driueth men that carrie the title name of wise men suche as are those that are lawyers headlong into horrible wickednesse Therefore that it is no maruaile at all if the worlde bee ouerwhelmed with so great confusion and disorder when as the rage of couetousnesse doeth so boyle vp in those vnto whome the rule of thinges is committed and when as the infection of this desire raungeth farre and wide in all degrees of all men so that nothing is so holye in all the life of men the which it doeth not miserably defile For couetousnesse sayeth the holie Apostle is the roote of all euil This is the cause and beginning of all the miseries wherewith this life is haunted From thence doe spring priuate and publike disorders and stray abroad throughout all our life with verie great inconueniences dissentions of families discordes forged willes deceits stealing warres murther and other cōfusiōs or disorders wherwithal this life of ours is horribly distracted pulled asunder Amongest these troubles disorders doeth the prouidence of God sleepe No but groweth so much the more wonderfull honourable by these confusions by how much they are more entangled and combersome when as he bringeth them backe continually vnto a verie good end Solomon therfore teacheth vs that we ought not to giue iudgemēt by things present but that the end it self is to be looked vnto by the which true and sound iudgement may and ought to be giuen of euery matter God his prouidence sleepeth not 9 Better is As if he should say we must not rashly pronounce iudgemēt of any matter but the end it self must be looked vnto we are not to stay at the beginning Our mind therfore is to be restrained wee must not rashly giue it the bridle vnto impatiencie and euil speaking The outrages disorders of thinges are to be condemned the lewdnes also of wicked persōs is to be condemned but the prouidēce of god is with all reuerence to be praised the which contrary vnto expectation and purpose of sinfull men directeth those disordred matters vnto a very good end That this is the true meaning of this place all circumstances being wisely considered I hope that the learned wil iudge with me for as for that which expositers doe note here of perseuerāce or cōtinuāce vnto the end it is I confes truly spokē but not fitly with this mine expositiō the words next following agree very wel Better is a patient or long suffering spirit then a proud spirit for by a lōg suffering spirit I vnderstand that mā which wisely and soberly weying al things doth giue a certain iudgemēt Against him is matched one that is proud in spirit that is he which being caried away with rash proud preiudice or foreiudgement pronoūceth iudgement of most great matters In the which significatiō Habacuc in his 2 chap. 4 vers vseth the word Gnuppelah Hee is puffed vp like a bubble and denieth the iudgement of his proud mind to be vpright The sum is We must not giue rash iudgement in matters belonging vnto God his prouidence that wee muste not rashly geue iudgement of so weighty matters the which do appertain to the prouidence of god but that we must stay our sētēce that al things are to be looked about with patience reuerence that the ende is to be wayted for by the which as it were the conclusion of al the matter we may geue true sober iudgemēt It is a rash to soone ripe iudgemēt to cōdemn a matter not yet known tried doubtlesse a point of mad pride to take so much vppon our selues as to determine of so great matters and such especially as appertain vnto the maiesty of God But yet so far doth the rashnes and pride of man his wit breake out that it dareth to complayne of God and to speake euill of his workes This pride of spirit is greatly condemned the which anger or indignation followeth as a cōpanion Therefore the wise man addeth Anger 10. Make not hast By the word Anger he vnderstandeth that same backbiting waywardnes which dareth to complayne of the workes of God and to wax angry agaynst him not tarrying for those seasons of time the whiche God hath fitly and duly ordayned although it seem otherwise vnto the iudgement of our flesh and vnto corrupt reason Suche hasting is blame worthy and cleane against faith to witte because fayth doth patiently wayte for the prouidence of God the which without all doubt will come at his time as the prophets say He that beleeueth in him will not be hastie and if hee make delay wayt for him because in comming hee will come and make no long tarryaunce This same hastye and forwarde anger is peculiar vnto fooles the which notwithstanding the complaynts of Dauid and Ieremy do shew somtimes to happen vnto the faithfull Psa 73. and Iere. 9. Yet do they acknowledge thēselues whilest they doe so thinke of the ordering of humane affaires to dote and to rage after the maner of Beastes For it is a point of extreame madnes to speake euill albeit that it be neuer so little of the workes of God Contrariwise the Prophet sayth him to be a wise man the which reuerently beholdeth the wonderfull prouidence of God guiding the raines of men their affaires after suche a maner as manye times is vnknowne vnto vs but yet always iust Psa 107 ver 43. Hauing spokē these things very fitly by way of Praeface he cōmeth to the matter it self 11. Say not He teacheth that this waywardnes is to be auoided when as men being impatient at the feeling of presēt calamities or troubles do cōplain of God vpō whom they lay the cause of euill harde times This saying as it is true in Empires gouernments so is it also in the whole course of our life The present estate is alwayes heauie and such as we cannot abide We

description of the same He sayeth therefore generally that he magnified his workes that is to say that he handled his matters famously and royally the which royall and famous administration and ordering of things of his All these things are lawfull being rightly vsed he by and by doth seuerally set downe That he builded houses planted vineyards made orchardes parkes planted in them trees of al fruits made him ponds of water to water the wood got men seruants and maide seruants cattell had a great number of seruants borne in his house and finally heaped vp vnto himself great riches added vnto this royaltie a great number of singing men and singing women as kings and mightie men are wont to doe all which things doe appertaine vnto such an administration ordering of an houshold as in all pointes is exquisite and perfect so that there be a right regarde to vse them the which Solomon forthwith saith that he had That his wisedome remained with him that is to say that in his desire to get welth and in this aboundance of riches and plentie he was not foolish and sottish as that blinde God of riches is wont to make rich men foolish but that he excelled in setled and constāt prudence that in the ordering and disposing of his thinges he was not only sharpe sighted and diligent for hee speaketh of ciuile Wisedome but also that hee vsed the goods which he had gotten frankly and royally The which he signifieth in these wordes Solomon frankly spent the goods which he had gotten And all thinges which mine eyes desired c. that is to say that hee permitted vnto himselfe the most franke vse of his goods not like vnto couetous swinepannels which dare not touch their bread wine but gape after their riches the which they haue with great toyle heaped vp Hee sayth that the same sounde vse of riches was the portion of his labour that is to say that this one thing remaineth vnto man of his riches when as in the end rich men are cōpelled to leaue them The summe and effect is that he let passe nothing whiche might appertaine vnto an happie and blessed life so farre as ciuile men could attaine vnto The holy history reckoneth vp the royaltie of Solomon his workes and his most singular wisedome which brought the Queene of Saba vnto him 1. King 3. chapt vnto the 11. that I stand not seuerally to handle euery thing the which are to be vnderstoode simply and not by an alligorie so that no doubt Against Ierome and others who where the sense is plain make needelesse allegories the itche of Ierom is intollerable who in so plaine and cleare places hath vnseasonably taken occasiō mystically to discourse matters according to his mad desire to turne all things into needelesse allegories 2 These things thus set downe what doeth he gather thereout And I looked backe vnto all my workes the which c. After that sayeth he that I had laboured in these matters with all paines both of minde and bodie and had reaped notable fruite of my labours so that I easily excelled all the kings of Israell which had beene before me at the length the things being diligently considered examined I found that of so manie and great labours I had gotten nothing but meere vanitie and affliction of Spirite Hee sayeth therefore that there is the verie selfe same reproofe of vanitie in the Prudence or wisedome of man the which was before in knowledge pleasure like as he doth of purpose repeat the same words of vanitie affliction or trouble of spirite and by a fine figure where one worde carrieth contrarie signification concludeth that this especially is the rewarde of the thinges in this worlde For the wordes are plaine And there is no especiall profit vnder the Sunne to wit besides those vanities whereof he speaketh Goodly then I warrant you are the rewards of mans wisedome after the susteining of so many so great labours The doctrine Care to prouide for our families is not condemned 1 Care and diligence to preserue and also to increase a man his housholde goods is not condemned the which is not onely profitable but verie necessarie vnto the vse and oportunitie of this life as which is an especiall bande to keepe togither the societie and fellowship of mankind and hereof there are notable testimonies in the worde of God That a faithfull man ought duely to order his familie and his goods and that it becommeth Christians to gouerne wel their children and their own houses and to gouerne their houses There is also an excellent example of this houshold carefulnesse and thriftinesse in Christ Ch●s● who would haue the fragments of the fishes and bread to be gathered togither And contrariwise that he which casteth away the care of his familie hath denyed the faith and is worse then infidels whome nature hath taught either not to beget children or else to abyde the paine and labour in bringing of them vp and instructing them albeit that it be neuer so tedious and toylsome that is to say that I may set down the wordes themselues out of a more sound Philosopher A man ought either not to beget children or else to take great paine and labour in bringing of them vp and instructing them When as therefore he sayeth that he found vanitie in the care and ordering of matters belonging vnto his familie that is fitly to be vnderstanded by the first and thirde rule namely that we should knowe that he speaketh according vnto the supposition and iudgement of man his reason Solomon speaketh according vnto the iudgement of man the which doeth iudge of things by the issue and falling out of the same For many thinges are out of square about the caring howe to increase our housholde In the getting of richesse there is great and much labour Troubles about riches pensiue thornie carefulnesse vaine and vnprofitable bus●ing of our selues in keeping them there is infinit carking and fearefulnesse and yet there are sundry and manifolde dangers that they be not lost Manie times also great patrimonies are hurtfull vnto our posteritie Yea and in getting of goods lawfully there is too much gréedines the which doth bereaue men of quiet of minde Now that the immoderate desire to gaine and the issues of things falling out to no purpose is vanitie who is there that doubteth and therefore who doeth not sée that the felicitie and happines the which we séeke for is not in any matter belonging vnto a familie although it be otherwise good and commendable in it selfe We must not in such sort be careful for our families that in the meane season we forslew better matters 2 What must we then doe In the course which we take to gaine get wealth the which otherwise is good and honest we must take diligent heede that we be not so delited with this desire and care for our houshold matters that