Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	bondage_n	receive_v	7,913	5	6.1101	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18066	The voyage of the wandering knight. Deuised by Iohn Carthenie, a Frenchman: and translated out of French into English, by VVilliam Goodyear of South-hampton merchant. A vvorke vvorthie of reading, and dedicated to the Right worshipfull Sir Frauncis Drake, Knight; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; Norman, Robert, fl. 1590.; Goodyear, William.	1581 (1581)	STC 4700; ESTC S104901	93,834	138

by dooing other good déedes and yet giue God his due and single loue Nowe these things are not Charitie it selfe but the works of Charitie We say then that God ought to bée loued in doing good deedes and in kéeping his commaundements but this loue ought to be entyre without respect of profite or reward To loue GOD orderlye aboue all thinges is to referre thy selfe and all thy goods to GOD so that all which thou louest wishest doest and leauest vndone thou oughtest to loue to wishe to doe and leaue vndone for the loue of GOD and his glorie Thus referringe all to the honour and glorye of GOD thou louest GOD aboue all things orderly and accomplishest as much as in thée lyeth What is written in Deutronomie and in Saint Mathewe where it is sayde Thou shalt loue the Lord thy GOD with all thy heart with all thy soule and with all thy strength For what other thinge is it to loue GOD with all thine hearte with all thy soule and with all thy strength but to referre all things to GOD and to his glorye all our thoughts all our wordes all our works all our wayes all our purposes and all our intents To loue God therfore aboue all things orderly is to referre to God and his glorie our selues and all that is within without vs which we cannot well doe if our thoughts if our wordes if our workes and our wayes be not good and acceptable vnto God To loue God preciously is to loue him so déerely and so much to esteeme of him y t for no cause thou wouldest loose him nor his loue but wish rather to loose thy goods thy lands thy lims thy life and the loue of all the world This indéede is to loue God louingly when without respect of profit we referre to God and his glorie all that we haue our hearts our hands our lips to praise and magnifie him and to set foorth the greatnesse of his diuine maiestie omnipotencie To loue God then for the loue of himselfe is to loue God because he is good And he that loueth God in this sort shall be sure neuer to miscarrie or perish Do loue thy neighbour it is required that thou doe it in God or for the loue of God Now thou must vnderstand that euerie man is thy neighbour when either thou to them or they to thée can shew mercie or relieue by succour helpe So that euerie reasonable creature is thy neighbour whersoeuer he dwell in the world Thus are the Saints in heauen thy neighbours by whose example thou art helped and taught to liue godly wherefore thou oughtest to loue them and all mankinde for the loue of God or in God Thou oughtest to loue thy neighbour because he is good or because he should be good then thou louest him indéede for the loue of God euerie man which is a sinner thou oughtest to loue not because he is a sinner but because he is a man for the loue of God Thou oughtest to loue in the sinfull man that which he hateth and to hate that which he loueth The sinfull man loues sinne filthynesse and iniquitie which thou oughtest to hate The sinfull man hateth his soule and the puritie of nature which thou oughtest to loue For sinne is against nature it defileth nature it oppresseth nature yea it quencheth nature and he that committeth sinne killeth his owne soule and corrupteth nature Thou oughtest then to loue the soule and the nature of the sinner but not his sinne And when thou giuest almes to a sinner being in néede thou oughtest not to do it because he is a sinner but because he is a man of the same nature which thou art some be thy friends and some thine enimies Thy friends thou oughtest loue in God least louing them otherwise thou shouldest offend God Thy enimies thou oughtest to loue for the loue of God as if he offend thée by word or déede and doth repent him and asketh thée forgiuenesse thou oughtest for the loue of God to forgiue him with all thy heart to receiue him into true friendshippe and familiaritie Againe if thy enimie be obstinate and wil not cease to persecute and trouble thée although thou canst not presentlye forgiue him yet thou oughtest not to hate him but rather to doe him good to be readie alwaies to pardon him and then chiefly when he shall require it Yea thou oughtest to do him what good thou canst in his néede By that which we haue spoken already it appeareth that thou oughtest to loue all men liuing both good and badde friendes and foes no worse then thy selfe Our Lorde and Sauiour had an eye to the loue of our neighbour when he said in the 7. of Mathew All things that thou wouldest thy neighbour shoulde doe vnto thee doe thou the lyke to him Whosoeuer then doth to his neighbour as he wold his neighbour shuld do to him loueth his neighbour as himself But this is to bée vnderstood according to God and reason For if one offering to pleasure thée bring thée a Wench to lye with thée or lende thée a sworde to fight and kill an other as reason shoulde instruct thée to refuse such offers so the loue according to GOD shoulde teach thée obedience and they both ought to be rule of thy lyfe and the lights to guide thée in darke places Thus farre haue wée declared in as much breuitye as we coulde howe a man ought to loue GOD and his neighbour Now intend we to shew the effects and due praises of Loue or Charitie THE EFFECTS AND PRAISES of Loue or Charitie The sixt Chapter NO tongue in the worlde canne tell for truth all the excellencye of the effectes and praises of Charitie For first of all shee makes men the children of GOD and heires of heauen accordinge to that sayeng of Saint Iohn Beholde what Loue or Charitie the Father hath shewed vnto vs to make vs the children of GOD. Saint Paule also sayth That all those which bee led by the spirite of GOD are the children of GOD. For you haue not receiued the spirite of bondage to feare anye more But you haue receiued the spirite of adoption by which wee crye Abba Father and that same spirite which is the spirite of Loue or Charitie beareth witnesse with our spirite That we be the children and heyres of God and coaheires with Christ. Canne wée desire a thing more excellent then to be the children of GOD and heyres of heauen What dignitie is that to boast off Such as haue a féelinge of the loue of GOD in their heartes haue bolde-nesse and courage inough though the worlde contemne them For this is certeine that they whome the worlde hateth are not the children of the worlde but the children of GOD as contrarywise such as the worlde loueth they indéede are the children of the worlde and consequently the children of the Diuell Secondlye Charitie worketh the cause in vs that GOD dwelleth in vs.

cōsidering y t they come from God who is the Author of all good woorks without whō we are not able to think so much as one good thought much lesse do a good déed For otherwise to hope in doing ill to goe to heauen without good workes springing from a firme Faith is no Hope but a flat presumption And therefore thou oughtest to enforce thy selfe to do good works hoping that thou thy works may be acceptable vnto God neuertheles thou must not in any case trust vpon thy merits or good works but altogether vpon the infinite loue and goodnesse of God For otherwise thou fallest into that cursse which the Prophet speaketh of saieng Curssed is the man that trusteth in man and contrariwise happie is the man that trusteth in God We ought alwayes to doe well to delight in well doing and to hope in the goodnesse of God that he wil giue vs that which he hath promised But this Hope ought to bée firme and as an Anker constantly to hold thy conscience that by the floatings of temptations it mooue not But some will aske by what testimonie or witnesse can the conscience rest assured of remission of sinnes of Gods adoption and of heauenly blessednesse I aunswere Saint Iohn saith There bee three things that giue witnesse in earth that is to say the Spirite Water and Bloud These thrée testifie vnto the spirite of the beléeuing man that Christ is the infallible truth who fulfilleth in the beléeuing man the whole summe of his promises The first witnesse then that assureth man in Hope is the precious bloud of our Lord and Sauiour Iesus Christ which was shedde for the remission of our sinnes The second witnesse is the water of Baptisme by the which also our sinnes are forgiuen But these two witnesses put not the conscience in full and perfect Hope and assuraunce And therefore there must bée annexed vnto them a thirde which thirde is The holye Spirite which beareth witnesse with our spirite that wee are the sonnes and heires of God Who so hath not this witnesse he cannot be assured of his saluation The workes of the holye Spirite in man beareth witnesse of the presence of that Spirite in man If thou aske mée what those workes are I aunswere thée that they are these and such lyke that followe namelye Sorrowe for sinnes Hatred of all things which displeaseth GOD and are contrarie to his Commaundements taking pleasure to read and heare Gods word mourning for thy imperfections and little Faith Hope and Charitie an affection desire intent and purpose to loue God aboue all thinges and to doe thy indeauour to fulfill his commandements But all these things springs not from the corrupt nature of man vnlesse his minde and hart be moistened with the dew of Gods grace without the which we féele not in our selues any good affectiōs nor desire to do good works which are signs of y e presēce of y e holy ghost in vs. Wherefore we ought with great sighings and grones to praie vnto God and to beseech him most humbly that it would please him of his vnspeakable pitie to sende vs his holy spirit which may assure vs of the redemption of our sinnes to vouchsafe his heauenly adoption and the enioyeng of euerlasting blessednesse And thus much concerning Hope now let vs speake of Loue or Charitie THE DESCRIPTION OF LOVE OR OF CHAritie and how we ought to loue God and our neighbour The fift Chapter CHaritie is a vertue by the which God is loued for the loue of himselfe our neighbour for the loue of God or in God It is said in the first part of this definition that Charitie is a vertue Let vs see how Certeinly Charitie is the excellentest vertue that is euen the mother and nurse of all the rest For he that hath not Charitie hath nothing in him to obteine euerlasting life This Charitie is giuen when the holy spirit is giuen For the holy spirit being resident in the soule makes vs to loue God for the loue of himselfe and our neighbour for the loue of God To loue God for the loue of himselfe is to loue him for his owne sake and because he is God And that is to be done thrée waies that is to say to loue God aboue all things entirely aboue all things orderly aboue all thinges preciouslye We will declare these thrée waies of louinge GOD the more plainlye that euerye one maye knowe how to loue God To loue God entirely is to haue a good will to God and to reioyce greatly that he is such a one as he is But for the better vnderstanding héereof it shall not be amisse to shew what it is to loue To loue is nothing else but to wish well to euery body as when I loue a man I wish as well to him as to himself Now there are two manners of loue one is called a couetous loue as when a man loues anye thing for his own profits sake or his perticular honour and in such sort men loue their horses their victualles and all other worldlye necessaries The other loue is called the loue of friendshippe or of good will as when one loues a thinge for the loue of it selfe without respect of perticular honour or profite as when I sée a man wise and vertuous I take pleasure in him and wishe that the vertues which are in him maye not onely bée continued but also increased in him and this doe I béeinge to him well affectionated and louinge him with delyghtes There is not in GOD anye good that is not lyke himselfe For his might his wisedome his iustice his mercye his riches and his goodnesse are heauenlye as he himselfe is who is all wise all iust all mercifull all riche and almightye So that we loue God aboue all things entirely when we reioyce and be glad that he is as he is without regarding our proper profite or honour Thou oughtest not to loue GOD with a couetous loue that is to saye thou must not loue GOD onelye because he giues thée all thinges profitable for thée for in so dooing thou louest thy selfe better then thou louest God If thou loue GOD rightlye he will rewarde thee greatlye but this loue must be single and it must be pure and not depending vppon an other thinge For who so loueth God for gaine loueth him but as his horse in whome hée delyghtes because he serues his turne GOD ought to be loued louinglye without respect of particular profite But thou maist aske mée a question Maye I not loue God to this ende and vnder this condition that he maye giue me heauen which is the souereigne good and principallest thinge that man canne wish for after this lyfe The Doctours saye No. If wée consider well of the thing beloued which is GOD For in so dooing thou louest thy selfe better then thou louest GOD. Thou maist come to heauen by this meanes as namely by keeping his commaundements by giuing almes and