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
A34922	The voyage of the wandring knight shewing the whole course of man's life, how apt he is to follow vanity, and how hard it is for him to attain vertue / devised by John Cartheny, a French man ; and translated out of French into English by W.G. of Southampton, merchant ...; Voyage du chevalier errant. English	Cartigny, Jean de, 1520?-1578.; N. R.; Goodyear, William.	1661 (1661)	Wing C681A; ESTC R34789	91,602	121

thing is it to love God with all thine heart with all thy soul and with all thy strength but to refer all things to God and to his glory all our thoughts all our worde all our works all our purposes and all our intents To love God therefore above all things orderly is to refer to God and his glory our selves and all that is within and without us which we cannot well do if our thougts if our words if our works be not good and acceptable unto God To love God preciously is to love him so dearly and so much to esteem of him that for no cause thou wouldest lose him nor his love but wish rather to lose thy goods thy lands thy limbs thy life and the love of the World This indeed is to love God lovingly when without respect of profit we referr to God and his glory all that we have our hearts our hands our lips to praise and magnine him and to set forth the greatness of his Divine Majesty and omnipotency To love God then for the love of himself is to love God because he is good And he that loveth God in this sort shall be sure never to miscarry or perish To love thy Neighbour it is required that thou do it in God or for the love of God Now thou must understand that every Man is thy Neighbour when either thou to them or they to thee can shew mercy or relief by succour and help So that every reasonable creature is thy Neighbour wheresoever he dwell in the World Thus are the Saints in Heaven thy Neighbours by whose example thou art taught to live godly wherefore thou oughrest to love them and all mankind for the love of God or in God Thou oughtest to love thy Neighbour because he is good or because he should be good then thou lovest him indeed for the love of God every Man which is a Sinner thou oughtest to love not because he is a sinner but because he is a Man for the love of God Thou oughtest to love in the sinfull Man that which he hateth and to hate that which he loveth The sinfull Man loves sin and iniquity which thou oughtest to hate The sinfull Man hateth his Soul and the purity of Nature which thou oughtest to love For Sin is against nature it defileth Nature it oppresseth nature yea it quencheth nature and he that committeth sin killeth his own soul and corupteth nature Thou oughtest then to love the Soul and the Nature of the Sinner but not his sin And when thou givest Alms to a sinner being in need thou oughtest not to do it because he is a Man but because he is a man of the same nature that thou art Some be thy friends and some thy Enemies thy friends thou oughtest to love in God lest loving them otherwise thou shouldest offend God Thy Enemie thou oughtest to love for the Love of God and if he offend thee in word or deed and doth repent him and asketh thee forgiveness thou oughtest for the love of God to forgive him with all thy heart and to receive into friendship Again if thy Enemy be obstinate and will not cease to persecute thee although thou canst not presently forgive him yet thou oughtest not to hate him but rather to do him good and to be ready alwayes to pardon him and then chiefly when he shall raquire it Yea thou oughtest to do him what good thou canst in his need By that which we have spoken already it appeareth that thou oughtest to love all men living both good and bad friends and foes no worse then thy self Our Lord had an eye to the love of our Neighbour when he said in the 7 of Matthew All things that thou wouldest thy Neighbour should do unto thee do thou the like to him Whosoever then doth to his Neighbour as be would his Neighbour should do to him loveth his Neighbour as himself But this is to be understood according to God and reason For if one offering to pleasure thee bring thee a Wench to lye with thee or lend thee a sword to fight and to kill another as reason would instruct thee to refuse such offers so the love according to God should teach thee obedience and they both ought to be the rule of thy life and the lights to guide thee in the dark places Thus far have we declared in as much brevity as we could how a man ought to love God and his Neighbour Now intend we to shew the effects of love and Charity CAP. VI. The effects and praises of Love and Charity NO tongue in the World can tell for truth all the Excellency of the effects and praises of love or charity For first of all she makes men the Children of God and Heirs of Heaven according to that saying of Saint John behold what Love or Charity the Father hath shewed unto us to make us the Children of God S. Paul also saith That those which be lead by the Spirit of God are the Children of God For you have not received the spirit of bondage to fear any more but you have received the Spirit of Adoption whereby we cry Abba Father and that same Spirit which is the Spirit of Love or Charity beareth witness with our Spirit that we be the Children and Heirs of God and Coheirs with Christ Can we desire a thing more excellent than to be the children of God and Heirs of Heaven what dignity is that to boast of Such as have feeling of the love of God in their hearts have boldness courage though the world contemn them For this is certain that they whom the world hateth are not the children of the world but the children of God as contrariwise such as the world loveth they indeed are the children of the world Secondly Charity worketh the cause in us that God dwelleth in us who dwelleth in Charity saith S. John dwelleth in God and God in him Our Lord likewise saith If any Man love me he will keep my Commandements and my Father will come and dwell with him Can we desire a more rich a more bountifull or a more liveral Host than he Is it like that so loving an Host will suffer the soul to want Will he ask mony for his expences No he commeth not to dwell with us to consume that we have but to encrease our riches and to make our store greater Thirdly Charity maketh our goods be they little or be they much acceptable unto God it maketh a Man contemn the World it maketh a man to rejoyce in temptations and tribulations When Charity enters into the soul she knits us to God and uniteth us with him Love or Charity makes men of one mind and will Love or Charity makes men reform their manners and to draw near unto God Love or Charity makes men to consider of things present and visible as if they were not Love maketh a pure and clean heart which may contemplate and behold Heavenly things By

which the Prophet speaketh saying Cursed is the man that trusteth in man and contrariwise happy is the man that trusteth in God We ought alwayes to do well to delight in well-doing and to hope in the goodness of God that he will give us that which he hath promised But this Hope ought to be firm and as an Anchor constantly to hold thy conscience that by the floating of temptation it move not But some will ask by what testimony or witness can the conscience rest assured of remission of sins of Gods adoption and of Heavenly blessedness I answer S. John Epist 1 chap. 5. saith There be three things that bear witness in Earth that is the Spirit Water and Blood These three testifie unto the spirit of the believing Man that Christ is the infallible truth who fulfilleth in the believing man the whole sum of his promises The first witness then that assureth man in Hope is the precious bloud of our Lord Iesus Christ which was shed for the remissien of our sins The second witness is the water of Baptism by the which also our sins are forgiven But these two witnesses put not the conscience in full and perfect Hope and Assurance And therefore there must be annexed unto them a third which third is The holy Spirit which beareth witness with our spirit that we are the Sons and Heirs of God Who so hath not this witness he cannot be assured of his Salvation The works of the holy Spirit in Man if thou ask me what those works are I answer thee that they are these that follow and such like namely Sorrow for sin hatred of all things which displease God and are contrary to his Commandements taking pleasure to read and hear Gods word mourning for thy imperfections and sure Faith Hope and Charity and effection desire intent and purpose to love God above all things and to do thy endeavour to fulfill his Commandements For all these things spring not from the corrupt nature of man unless his Heart be moystened with the dew of Gods grace without the which we feel not in our selves any good affections nor desire to do good works which are signs of the presence of the holy Chest in us Wherefore we ought with sighing to pray unto God and to beseech him most humbly that it would please him of his unspeakable pity to send us his holy Spirit which may assure us of the remission of our sins to Vouchsafe us his heavenly Adoption and the enjoying of everlasting Blessedness And thus much concerning Hope New let us speak of Love or Charity CAP. V. The Description of Love or Charity and how we ought to love God and our Neighbour CHarity is a Vertue by the which God is loved for the love of himself and our neighbour for the love of God or in God It is said in the first part of this Desinition that Charity is a Vertue Let us see how certainly Charity in the excellentest vertue that is even the mother and nurse of all the rest For he that hath not charity hath nothing in him to obtain everlasting life This Charity is given when the holy Spirit it is given For the holy Spirit being resident in the Soul makes us to love God for the love of himself and our Neighbour for the love of God To love God for the love of himself is to love him for his own sake and because he is God And that is to be done three wayes that is to love God above all things entirely above all things orderly above all things preciously We will declare these three wayes of loving God the more plainly that every one may know how to love God To love God intirely is to have a good will to God and to rejoyce greatly that he is such a one as he is But for the better understanding hereof it shall not be amiss to shew what it is to love to love is nothing else but to wish well to every body as when I love a man I wish as well to him as to my self Now there are two manners of love One is called the cobetous love as when a Man loves any thing for his own profit sake in such sort men love their horses their victuals and all other worldly necessaries The 〈…〉 the love of friendship when one loves a thing for the love of it self without respect of particular profit as when I see a man wise I take pleasure in him and wish that the Vertues which are in him may not only be continued but also encreased in him and this do I being to him well affectionated and loving him with delight There is not in God and good that is not like himself For his might or Power his Wisdom his Mercy his Iustice and his knowledge are Heavenly as he himself is who is all wise all just all mercy all knowledge and all mighty So that we love God above all things intirely when we rejoyce and be glad that he is as he is without regarding our proper profit or honour Thou oughtest not to love God with a covetous love that is thou must not love God only because he gives thee all things profitable for thee or in so doing thou lovest thy self better then thou lovest God If thou love God rightly he will reward thee greatly but this love must be single and it must be pure and not depending upon any other thing for who so loveth God for gain loveth him but as his Horse in whom he delights because he serves his turn God ought to be loved lovingly without respect of particular profit But then maist ask me a question May I not love God to this end and under this condition that he may give me Heaven which is the principallest thing that Man can wish for after this life the Doctors say no if we consider well of the thing beloved which is God for in so doing thou lovest thy self better then thou lovest God Thou maist come to Heaven by this means as namely by keeping his Commandements by giving Alms and by doing other good deeds and yet give God his due and single love Now these things are not charity it self but the works of Charity We say then that God ought to he loved in doing good deeds and in keeping his commandements but this love ought to be entire without respect of profit or reward To love God orderly above all things is to refer thy self and all thy goods to God so that all which thou lovest wishest dost and leabest undone thou oughtest to love to wish to doe and leave undone for the love of God and his glory Thus referring all to the Honour and Glory of God thou lovest God above all things ordarly and accomplishest as much as in thee lyeth what is written in Deut. and in Saint Mathew where it is said Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength For what other