Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	let_v	lord_n	sin_n	6,239	5	4.5925	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69969	Eikōn basilikē The porvtraictvre of His sacred Maiestie in his solitudes and svfferings. Together with His Maiesties praiers delivered to Doctor Juxon immediately before his death. Also His Majesties reasons, against the pretended jurisdiction of the high court of justice, which he intended to deliver in writing on Munday January 22, 1648.	Charles I, King of England, 1600-1649. Reliqiæ sacræ Carolinæ.; Marshall, William, fl. 1617-1650, engraver.; Dugard, William, 1602-1662. aut	1649 (1649)	Wing E311; ESTC R39418	116,576	254

he hath done The confiscation of mens estates being more beneficiall then the charity of saving their lives or reforming their Errours When all proportionable succours of the poor Pretestants in Ireland who were daily massacred and over-borne with numbers of now desperate Enemies were diverted and obstructed here I was earnestly entreated and generally advised by the chief of the Protestant Party there to get them some respite and breathing by a cessation without which they saw ●o probability unlesse by miracle to preserve the remnant that had yet escaped Go knows with how much commiseration and sol●citous caution I carried on that bnsinesse by pe●sons of Honour and Integrity that so I mig● neither incourage the rebells Insolence nor discourage the Protestants loyalty and patience Yet when this was effected in the best so● that the necessity and difficulty of affaires woul● then permit I was then to suffer againe in m● reputation and Honour because I suffered n● the Rebels utterly to devoure the remaini● handfulls of the Protestants there I thought that in all reason the gaining 〈◊〉 that respite could not be so much to the Rebe● advantages which some have highly calumni●ted against me as it might have been for t● Protestants future as well as present safety during the time of that Cessation some men h● had the grace to have laid Irelands sad conditio more to heart and laid aside those violent m●tions which were here carried on by those th● had better skill to let bloud then to stanch it But in all the misconstructions of my actio● which are prone to find more credulity in m● to what is false and evill than love or charity 〈◊〉 what is true and good as I have no Judge 〈◊〉 God above me so I can have comfort to app● to his omniscience who doth not therefo● deny my Innocence because he is pleased far to try my patience as he did his servant Iob● I have enough to doe to look to My own Conscience and the faithfull discharge of My Trust as a KING I have scarce leisure to consider those swarmes of reproaches which issue out of some mens mouths hearts as easily as smoke or sparks do out of a Fornace Much lesse to make such prolix Apologies as might give those men satisfaction who conscious to their owne depth of wickednesse are loath to beleive any man not to be as bad as themselves 'T is Kingly to do well and heare ill If I can but act the one I shall not much regard to bear the other I thank God I can hear with patience as bad as my worst enemies can falsly say And I hope I shall still doe better than they desire or deserve I should I beleive it will at last appear that they who first began to embroyle my other Kingdomes are in great part guilty if not of the first letting out yet of the not-timely stopping those horrid effusion of bloud in Ireland Which what ever my Enemies please to say or think I look upon as that of my other Kingdomes exhausted out of my own veins no man being so much weakned by it as my selfe And I hope though mens unsatiable cruelti●s never wil yet the mercy of God wil at length say to his justice It is enough command the sword of civil wars to sheath it self his mercifull justice intending I trust not our utter confusion but our cure the abatement of our sins or the desolating of these Nations O my God let those infinite mercies prevent us once againe which I and my Kingdomes have formerly abused and can never deserve should be restored Thou seest how much cruelty among Christians is acted under the colour of Religion as if we could not be Christians unlesse we crucifie one another Because we have not more loved thy Truth and practised in Charity thou hast suffered a Spirit of Errour and bitternesse of mutuall and mortall hatred to rise among us O Lord forgive wherein we have sinned and sanctifie what we have suffered Let our repentance be our recovery as our great sins have been our ruine Let not the miseries I and my Kingdoms have hitherto suffered seem small to thee but make our sins appear to our consciences as they are represented in the glasse of thy judgements for thou never punishest small failings with so severe afflictions O therefore according to the multitude of thy great mercies pardon our sinnes and remove thy iudgements which are very many and very heavy Yet let our sinnes be evermore grievous to us tha● thy Iudgements and make us more willing to repent then to be relieved first give us the peace of penitent consciences and then the tranquillity of united Kingdomes In the Sea of our Saviours bloud drowne our sinnes and throngh this red Sea of our own bloud bring us at last to a state of piety peace and plenty As my publique relations to all make me share in all my Subiects sufferings so give me such a pious sense of them as becomes a Christian King and a loving Father of my people Let the scandalous and uniust reproaches cast upon me be as a breath more to kindle my compassion Give me grace to heap charitable coales of fire upon their heads to melt them whose malice or truell Zeal hath kindled or hindred the quenching of those flames which have so much wasted my three Kingdoms O rescue and assist those poore Protestants in Ireland whom thou hast hitherto preserved And lead those in the wayes of thy saving Truths whose ignorance or errours have filled them with Rellellious and destructive principles which they act under an opinion That they do thee good service Let the hand of thy Iustice be against those who maliciously and dispitefully have raised or fomented those cruell and desperate Wars Thou that art far from destroying the Innocent with the Guilty and the Erroneous with the Malicious Thou that hadst pity on Niniveh for the many Children that were therein give not over the whole stock of that populous and seduced Nation to the wrath of those whose covetousnesse makes them cruell nor to their anger which is too fierce and therefore iustly cursed Preserve if it be thy will in the midst of the fornace of thy severe iustice a Posterity which may praise thee for thy mercy And deale with Me not according to mans uniust reproaches but according to the innocency of my hands in thy sight If I have desired or delighted in the wofull day of my Kingdoms calamities if I have not earnestly studied and faithfully endeavoured the preventing and composing of these bloody distractions then let thy hand be against me and my Fathers house O Lord thou seest I have enemies enough of men as I need not so I should not dare thus to imprecate thy curse on me and mine if my Conscience did not witnesse my integrity which thou O Lord knowest right will But I trust not to My own merit but thy mercies spare us O Lord and be not

but for their weighty and judicious piety than those are whose weaknes or giddines they sought to gratifie by taking it away One of the greatest faults some men found with the Common-Prayer-book I beleive was this That it taught them to pray so oft for Me to which Petitions they had not Loyalty enough to say Amen nor yet charity enough to forbear Reproaches and even cursings of Me in their own forms instead of praying for Me. I wish their Repentance may be their only punishment that seeing the mischiefs which the disuse of publique Liturgyes hath already produced they may restore that credit use and reverence to them which by the ancient Churches were given to Set Formes of sound and wholsome words And thou O Lord which art the same God blessed for ever whose mercies are full of varie y yet of constancy Thou denyest us not a new fresh sense of our old and dayly wants nor despisest renued affections ioyned to constant expressions Let us not want the benefit of thy Churches united wel-advised Devotions Let the matters of our prayers be agreeable to thy will which is alwaies the same and the fervency of our spirits to the motions of thy holy Spirit in us And then we doubt not but thy spirituall perfections are such as thou art neither to be pleased with affected Novelties for matter or manner nor offended with the pious constancy of our petitions in them both Whose variety or constancy thou hast no where either forbidden or commanded but left them to the piety and prudence of thy Church that both may be used neither dispised Keep men in that pious moderation of their Iudgments in matters of Religion that their ignorance may not offend others nor their opinion of their own abilities tempt them to deprive others of what they may lawfully and devoutly use to help their infirmities And since the advantage of Errour consists in novelty and variety as Truths in unity and constancy Suffer not thy Church to be pestered with errours and diformed with undecencies in thy service under the pretence of variety and novelty Nor to be deprived of truth unity and order under this fallacy That constancy is the cause of formality Lord keep us from formall Hypocisie in our own hearts and then we know that praying to thee or praising of thee with David and other holy men in the same formes cannot hurt us Give us wisdome to amend what is amisse within us and there will be lesse to mend without us Evermore defend and deliver thy Church from the effects of blind zeal and over-bold devotion 17. Of the differences betweene the King and the two Houses in point of Church-government TOuching the GOVERNMENT of the Church by Bishops the common Jealousie hath bin that I am earnest and resolute to maintain it not so much out of piety as policy and reason of State Wherein so far indeed reason of State doth induce Me to approve that Government above any other as I find it impossible for a Prince to preserve the State in quiet unlesse he hath such an influence upon Church-men and they such a dependance on Him as may best restraine the seditions exorbitances of Ministers Tongues who with the Keys of Heaven have so far the Keys of the Peoples hearts as they prevaile much by their Oratory to let in or shut out both Peace and Loyalty So that I being as King intrusted by God the Laws with the good both of Church and State I see no reason I should give up or weaken by any change that power and influence which in right and reason I ought to have over both The moving Bishops out of the House of Peers of which I have elsewhere given an account was sufficient to take off any suspicion that I encline to them for any use to be made of their Votes in State affairs Though indeed I never thought any Bishop worthy to sit in that House who would not Vote according to his Conscience I must now in charity be thought desirous to preserve that Government in its right constitution as a matter of Religion wherein both My judgement is justly satisfyed that it hath of all other the fullest Scripture grounds and also the constant practise of all Christian Churches til of late years the tumultuarinesse of People or the factiousnesse and pride of Presbyters or the covetousnesse of some States and Princes gave occasion to some mens wits to invent new modells aud propose them under specious titles of Christs Government Scepter and Kindome the better to serve their turns to whom the change was beneficiall They must give Me leave having none of their temptations to invite Me to alter the Government of Bishops that I may have a Title to their Estates not to believe their pretended grounds to any new wayes contrary to the full and constant testimony of all Histories sufficiently convincing unbiased men that as the Primitive Churches were undoubtedly governed by the Apostls and their immediate Successors first best Bishops so it cannot in reason or charity be supposed that al churches in the world should either be ignorant of the rule by thē prescribed or so soon deviate from their divine and holy patterne That since the first Age for 1500. years not one Example can be produced of any setled Church wherein were many Ministers and Congregations which had not some Bishop above them under whose jurisdiction and government they were Whose constant and universall practise agreeing with so large and evident Scripture-directions and examples as are set down in the Epistles to Timothy and Titus for the setling of that Government not in the persons only of Timothy and Titus but in the succession the want of Government being that which the Church can no more dispense with in point of wel-being then the want of the Word Sacraments in point of being I wonder how men came to look with so envious an eye upon Bishops power and authority as to oversee both the Ecclesiasticall use of them and Apostolicall constitution which to Me seems no lesse evidently set forth as to the maine scope design of those Epistles for the setling of a peculiar Office Power and Authority in them as President-Bishops above others in point of Ordination Censures and other acts of Ecclesiasticall discipline then those shorter Characters of the qualities and duties of Presbiter-Bishops and Deacons are described in some parts of the same Epistles who in the latitude and community of the name were then and may now not improperly be called Bishops as to the oversight and care of single Congregations committed to them by the Apostles or those Apostolicall Bishops who as Timothy and Titus succeeded them in that ordinary power there assigned over larger divisions in which were many Presbyters The humility of those first Bishops avoiding the eminent title of Apostles as a name in the Churches stile appropriated from its common notion of a Messenger or one sent to

made choice of men as no way that I know scandalous so every way eminent for their learning and piety no lesse than for their Loyalty nor can I imagine any exceptions to be made against them but only this that they may seem too able and too wel affected toward me and My service But this is not the first service as I count it the best in which they have forced Me to serve My self though I must confesse I bear with more greif and impatience the want of My Chaplains than of any other My Servants and next if not beyond in some things to the being sequestred from my Wife and Children since from these indeed more of humane and temporary affections but from those more of heavenly and eternall improvements may be expected My comfort is that in the inforced not neglected want of ordinary means God is wont to afford extraordinary supplies of his gifts and graces If his Spirit will teach me help My infirmities in prayer reading and meditation as I hope he will I shall need no other either Orator or Instructer To Thee therefore O my God doe I direct my now solitary prayers what I want of others help supply with the more immediate assistances of thy Spirit which alone can both enlighten My darkness and quicken My dulnesse O thou Sun of righteousnesse thou sacred Fountaine of heavenly light and heat at once cleare and warme my heart both by instructing of me and interceding for me In thee is all fulnesse from thee all-sufficiency By thee is all acceptance Thou art company enough and comfort enough Thou art my King be also my Prophet and my Priest Rule me teach me pray in me for me and be thou ever with me The single wrestlings of Jacob prevailed with thee in that sacred Duell when he had none to second him but thy selfe who didst assist him with power to overcome thee by a welcome violence to wrest a blessing from thee O look on me thy Servant in infinite mercy whom thou didst once blesse with the ioynt and sociated Devotions of others whose fervencie might inflame the coldnesse of my affections towards thee when we went to or met in thy House with the voice of I●y and gladnesse worshiping thee in the unity of spirits and with bond of Peace O forgive the neglect and not improving of those happy opportunities It is now thy pleasure that I should be as a Pelican in the wildernesse as a Sparrow on the House top and as a coale scattered from all those pious glowings and devout reflections which might best ●indle preserve and encrease the holy fire of thy graces on the Altar of my heart whence the sacrifice of prayers and incense of praises might be duly offered up to thee Yet O thou that breakest not the bruized Reed nor quenchest the smoaking Flax do not despise the weaknesse of my prayers nor the smotherings ●f my soul in this uncomfortable loneness to which I am constrained by some mens uncharitable deni●lls of those helps which I much want and no lesse desire O let the hardnes of their hearts occasion the softnings of mine to thee and for Them Let their hatred kindle my love let their unreasonable de●●alls of my Religious desires the more excite my prayers to thee Let their inexorahle deafnesse encline thine eare to me who art a God easie to be ●ntreated thine eare is not heavy that it cannot nor thy heart hard that it will not heare nor thy ●and shortned that it cannot help M● thy desolate Suppliant Thou permittest men to deprive me of those out●ard means which thou hast appointed in thy Church but they cannot debarre me from the com●union of that inward grace which thou alone ●reathest into humble hearts O make m● such and thou wilt teach me thou ●ilt hear me thou wilt help me The broken and ●●ntrite heart I know thou wilt not despise Thou O Lord canst a● once make me thy Temple ●hy Priest thy sacrifice and thine Altar while from an humble heart I alone daily offer up in holy meditations fervent prayers and unfeigned tears my self to thee who preparest me for thee dwelle s● in me ●ad acceptest of me Thou O Lord didst cause by secret supplyes miraculous infusions that the handful of meal in the vessell should not spend nor the little oyl in the cruise fail the Widow during the time of drought and dearth O look on my soul which as a Widow is now desolate and forsaken let not those saving truths I have formerly learned now fail my memory nor the sweet effusions of thy Spirit which I have sometime felt now be wanting to wy heart in this famine of ordinary and wholsome food for the refreshing of My Soul Which yet I had rather chuse than to feed fom those hands who mingle my bread with ashes and my wine with gall rather torme nting than teaching me whose mou●hs are proner to bitter reproaches of me ●hen to hearty prayers for me Thou knowest O Lord of truth how oft they wrest thy holy Scriptures to my destruction which are clear for their subiection and my preservation O let it not be to their damnation Thou knowest how some men under colour of long prayrs have sought to devour the houses of their Brethren their King and their God O Let not those mens balms break my head nor their Cordialls oppresse my heart I will evermore pray against their wickednesse From the poyson under their tongues from the snares of their lips from the fire and the swords of their words ever deliver Me O Lord and all those Loyall and Religious hearts who desire and delight in the prosperity of my soule and who seek by their prayers to relieve this sadnesse and solitude of thy servant O my King and my God 25. Penitentiall Meditations and Vowes in the Kings solitude at Holmeby GIve eare to my words O Lord consider my Meditations aud hearken to the voice of my cry my King and my God for unto thee will I pray I said in my hast I am cast out of the sight of thine eyes neverthelesse thou hearest the voice of my supplication when I cry unto thee If thou Lord shouldst be extream to mark what is don amisse who can abide it But there is mercy with thee that thou mayest be feared therefore shall sinners fly unto thee I acknowledge my sius before thee which have the aggravation of my condition the eminency of my place adding weight to my offence Forgive I beseech thee my Personall and my Peoples sinnes which are so far mine as I have not improved the power thou gavest me to thy glory and my Subiects good Thou hast now brought Me from the glory and freedom of a King to be a Prisoner to my oun Subiects Justly O Lord as to thy over-ruling hand because in many things I have rebelled against thee Though Thou hast restrained my Person yet enlarge my heart to Thee thy grace towards Me. I

than from those who engage into religious Rebellion Their interest is alwaies made Gods under the colours of Piety ambitious policies march not only with greatest security but applause as to the populacy you may heare from them Iacob's voyce but you shall feel they have Esau's hands Nothing seemed lesse considerable then the Presbyterian Faction in England for many yeeres so compliant they were to publique order nor indeed was their party great either in Church or State as to mens judgments But as soon as discontents drave men into Sidings as ill humors fall to the dissaffected part which causes inflamations so did all at first who affected any novelties adhere to that Side as the the most remarkable and specious note of difference then in point of Religion All the lesser Factions at first were officious Servants to Presbytery their great Masters till time and military successe discovering to each their peculiar advantages invited them to part stakes and leaving the joynt stock of uniform Religion pretended each to drive for their Party the trade of profits preferments to the breaking and undoing not only of the Church and State but even of Presbytery it Selfe which seemed and hoped at first to have ingrosed all Let nothing seem little or despicable to you in matters which concern Religion the churches peace so as to neglect a speedy reforming an effectuall suppressing Errours and Schisms which seem at first but as a hand bredth by seditious Spirits as by strong winds are soon made to cover and darken the whole Heaven VVhen you have done justice to God your owne soule and his Church in the profession and preservation both of truth and unity in Religion the next maine hinge on which your prosperity will depend and move is that of civil Justice wherein the setled Lawes of these Kingdomes to which you are rightly Heire are the most excellent rules you can governe by which by an admirable temperament give very much to Subjects industry liberty and happinesse and yet reserve enough to the Majesty and prerogative of any King who ownes his People as Subjects not as Slaves whose subjection as it preserves their property peace and safety so it will never diminish your rights nor their ingenuous Liberties which consists in the enjoyment of the fruits of their industry and the benefit of those Lawes to which themselves have consented Never charge your head with such a Crown as shall by its heavinesse oppresse the whole body the weaknesse of whose parts cannot returne any things of strength honour or safety to the head but a necessary debiliatation and ruine Your Prerogative is best shewed and exercised in remitting rather then exacting the rigor of the Lawes there being nothing worse than legall Tyranny In these two points the preservation of established Religion and Lawes I may without vanity turn the reproach of My sufferings as to the worlds censure into the honour of a kind of Martyrdome as to the testimony of my own Conscience The Troublers of My Kingdomes have nothing else to object against Me but this That I preferre Religion and Laws established before those alterations they propounded And so indeed I doe and ever shall till I am convinced by better Arguments then what hitherto hath been chiefly used towards Me Tumults Armies and Prisons I cannot yet learne that lesson nor I hope ever will you That it is safe for a King to gratifie any Faction with the perturbation of the Laws in which is wrapt up the publick Interest and the good of the Community How God will deal with Me as to the removal of these pressures and indignities which his justice by the very unjust hands of some of My Subjects hath been pleased to lay upon Me I cannot tell nor am I much solicitous what wrong I suffer from men while I retaine in My foule what I beleive is right before God I have offered all for Reformation and Safety that in Reason Honour and Conscience I can reserving only what I cannot consent unto without an irreparable injury to My owne Soule the Church and My People and to You also as the next and undoubted Heire of My Kingdoms To which if the divine Providence to whom no difficulties are insuperable shall in his due time after My decease bring you as I hope he will My counsell and charge to You is That You seriously consider the former reall or objected miscarriages which might occasion My troubles that you may avoid them Never repose so much upon any mans single councell fidelity and discretion in managing affairs of the first magnitude that is matters of Religion and Justice as to create in Your selfe or others a diffidence of Your own judgement which is likely to be alwayes more constant and impartiall to the interests of your Crowne and Kingdom then any mans Next beware of exasperating any Factions by the crosnesse and asperity of some mens passions humours and private opinions imployed by You grounded onely upon the differences in lesser matters which are but the skirts subb●rbs of religion Wherein a charitable connivence and Christian toleration often dissipates their strength whō rougher opposition fortifies and puts the despised and oppressed Party into such Combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commiseration which attends al that are said to suffer under the notion of Religon Provided the differences amount not to an insolent opposition of Laws and Government or Religion established as to the essentials of them such motions and minings are intollerable Alwaies keep up solid piety and those fundamentall Truths which mend both hearts and lives of men with impartiall favour and justice Take heed that outward circumstances and formalities of Religion devour not all or the best encouragements of learning industry and piety but with an equall eye and impartiall hand distribute favours and rewards to all men as you find them for their reall goodnesse both in abilities and fidelity worthy and capable of them This will be sure to gaine You the hearts of the best and the most too who though they be not good themselves yet are glad to see the severer wayes of virtue at any time sweetned by temporall rewards I have you see conflicted with different and opposite Factions for so I must needs call and count all those that Act not in any conformity to the Lawes established in Church and State no sooner have they by force subdued what they counted their Common Enemy that is all those that have adheered to the Lawes and to Mee and are secured from that fear but they are divided to so high a rivarly as sets them more at defiance against each other than against their first Antagonists Time will dissipate all factions when once the rough horns of private mens covetous and ambitious designes shall discover themselves which were at first wrapt up and hidden under the soft and