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
A72993	A Romane centurion becomming a good souldier of Iesus Christ In foure sermons, preached in the cathedrall church, and in Saint Thomas Church at Sarum. By Bartholomevv Parsons, B.D. and rector of Ludgershall, in the county of Wiltes.	Parsons, Bartholomew, 1574-1642.	1635 (1635)	STC 19350.5; ESTC S124821	64,942	95

as the eyes of servants are upon the hands of their Maisters so the eyes of his heart are upon the Lord his God And Aquinas the Schooleman being like that Scribe in the Gospell not farre from the Kingdome of God defineth religion to be one vertue a speciall one the noblest of all morall vertues which according to i●s proper acts onely respecteth God although according to the acts of other vertues commanded by it it also comprehendeth our neighbour And devotion to be a prompt and ready will to execute those things that belong to Gods service much better then Cardinall Bellarmine who would faine appropriate the name and nature to the orders of their speciall religions Religion saith he is a state of men that aime at Christian perfection by the vowes of poverty continency and obedience as though there were none religious but their Regulars whose religion is in vaine and who worship God in vaine teaching for doctrines the commandements of men Matth. 15.9 Now this name religious Religit nos religio vni omnipotenti deo de vera relig cap. 55. Ipsa religio areligando in fascem vinciendo nomen accepit Quia religiosus retractat tanquam relegitea quae ad divinum cultum pertinent a religendo Deum eligentes vel potius religentes amise●●mus enim negligentes hu●c ergo religentes vnde religio dicta prohibetur ad cum dilectione tendimus ut perveniendo quiescamus they deduce and draw either a religando from binding as Augustin saith Let Religion binde us to Almighty God onely and Hierom in Am. 9. saith Religion hath taken its name from binding and tying into a bundell or else a relegendo because a religious man handleth and recounteth those things which belong to Gods worship Or else as Augustine Lib. 10. de civit Dei cap. 4. a relegendo Choosing God or rather choosing him anew for wee had lost him negligently therefore choosing him anew from whence religion is said to be derived wee goe to him by love that when we come to him we may rest Now it is the manner of the Holy Ghost to insist upon the same thing to speake it againe in other termes no doubt both for the farther expression of it to us and also impression of it in us as Blessed is the man whose transgression is forgiven and whose sinne is covered Psal 32.1 so here Cornelius is not onely called a devout or religious man but the same thing is amplified and uttered in other words importing the same sense and one that feared God For by a fearer of God the part being figuratively put for the whole we must understand a religious worshipper of God as Ionas saith of himselfe to the mariners I feare the Lord God of heaven Ionah 1.9 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I worship and serue him as Lydia is called a woman which worshipped God Act. 16.14 so Hierom expoundeth it In hoc locotimor pro cultu potest intelligi i● 1. Io● In this place feare may be understood for service So that which God saith thou shalt feare the Lord thy God and serve him Deut. 6.13 Our Saviour citing it interpreteth it to be worship thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 As also alleaging that of Isaiah 29.13 their feare towards me is taught by the precepts of men hee saith in vaine doe they worship me teaching for doctrines the Commandements of men Matth. 15.9 putting feare and worship for all one in which sense the Psalmist speaketh Come yee children hearken to mee I will teach you the feare of the Lord Psal 34.11 that is the worshippe and service of the Lord. Connexa sunt timor atque religio nec manere potest alterum abque al●ero Beru serm de donis sp s cap. 4. Timordomini est prima gratiarum religionis exord●●m Feare and religion are knitte together neither can the one remaine without the other and the feare of the Lord is the first of all graces and the beginning of Religion Now before I come to the instructions hence to be learned I must cleare the doubts that heere are raised First how Cornelius is heere commended for his feare since else-where feare is condemned proceeding from the spirit of bondage and not standing with that perfect love which is in the Sonnes of God towards him Rom. 8.15 Ye have not received the spirit of bondage againe to feare but yee have received the spirit of adoption whereby wee cry Abba father and againe 1 Ioh. 4.18 there is no feare in love but perfect love casteth out feare because feare hath torment hee that feareth is not made perfect in love The Master of the sentences Distinct 34. lib. 3. the Schoolemen his Disciples make some of them 4. some of them 5 sorts of feares a naturall an humane a servile a filiall and an initiall feare I feare to loose time in following of them and will content my selfe to goe the beaten way of that distinction of feare into a servile and a sonne-like The servile feareth Gods punishments the sonne-like his anger and displeasure that because it hath sinned against him and deserved the whippe this that it may not sinne against him and loose his love that dreadeth his tribunall as an angry judge Alind est timere quia peccaveris aliud nè pecces Ambr. lib. 10. epist 48. this reverenceth him as a loving father It is one thing to feare because thou hast sinned another thing to feare that thou maist not sinne The servile as it is in the reprobates and Divells breedeth and begetteth in them desperation of Grace and mercy expectation of hell and torture but as it may be in those that are ordained to salvation it worketh to their salvation by being an externall meanes of their repentance Vide Magistrum sententiarumlib 3. Distinct 34. f. Beru serm 4. de mode benè viuendj Et timebat cum dilectione diligebat cum timore Qui Deum benè timet amat qui amat timer res illae funt in caelel●i devotione sociatae Servilitimore timetur ne judicetur in tormentum supplicii altero ne amittatur gratia beneficii Timor non est in charitate quia perfecta charitas foris mittit timorem sed illum servilem quo cum se quisque ab opere malo abstinet poenâ terretut non iustitiâ delectatur hunc charitas foris mittit quam non delectat iniquitas etiamsi proponatur impunitas Non illum quo timet anima ne amitta● ipsam gratiam quâ in illâ factum est ut eam non peccare delectet quo timet ne deus cam deserat etiamsi nullis dolorum cruciatibus puniat Hic timor castus est non eum ch●ri●as ecijit sed ascis●it de illo quoque scriptum est timor domini castus est permanens in seculam seculi Aug. epist 20. Timet illa ne vir infestus adveniat

ista ne oftensus absced at ibidem faith and charity as the bristle leadeth the thread into that which is sowed it is the comparison of Augustine and Bernard And this servile feare proceeding from the spirit of bondage cannot take possession in that soule that hath received the spirit of adoption perfect love casteth it out as the thread entring driveth out the bristle that lead it the other the son●ke feare agreeth with the spirit of adoption and they dwell together like brethren in one as Anselms said of old Simeon Luke 2. Hee both feared with love and loved with feare and as Cassian in Psal 32. He that feareth God well loveth him also hee that loveth him feareth him also those things are joyned together in the heavenly devotion Thus the Fathers distinguish and reconcile these doubts A man feareth with a servile feare least he● should be judged to the torments of punishment with the other least the grace of Gods benefits should be lost feare is not in charity because perfect charity casteth out feare but that servile is when a man abstaineth himselfe from an evill worke hee is terrified with punishment not delighted with righteousnesse This charity casteth forth which delighteth in none iniquitie although an impunity were set before it Not that whereby the soule feareth least it should loose that grace which hath wrought in it that it should not delight in sinning whereby it feareth least God should forsake it although he should punish it with no tormenting sorrow This is a chast feare charity casteth not this out but joyneth it to it selfe of it also is it written the feare of the Lord is chast and remaineth for ever and ever saith Austin And hee illustrateth it by this comparison there an adulterous and chast wife both feare their husbands but with this difference Shee feareth least her husband should returne angry the other least hee should depart away displeased she will say I feare mine husband least hee should condemne me● Illa dicer timeovirum ne damnet ista dicet timeo virum ne deserat pone haec in animo invenies timorem quem foris mittit charitas alium castum timorem permanen●em in seculum seculi Aug. in Epist Ioh. tract in Evang. Ioh tract 43. Est timor servilis est timor castus est timor ne patiaris poenam alius timor ne amittas justitiam Timor ille nepatiaris paenam servilis est Quid magnum est timerepaenam Hoc nequissimus servus hoc crudelissimuslatro Non est magnum timere paenam sed magnum est amare justitiam qui ergo amat justitiam nihil times Timet planè non ne incidat in paenam sed ne amitta● justitiam Ipse est timor domini castus ipse permanet in seculum seculi non ●um tollit charitas nec foris mittit sed magis complectitur comitem tenet simul possidet the other will say I feare mine husband least he should forsake me Consider these things in thy minde and thou shalt finde a feare which charity casteth out and another chast feare abiding for ever and ever And in his 43. tract upon Iohn There is a servile feare and a chast feare there is a feare least thou shouldest suffer punishment and another feare least thou shouldest loose righteousnesse That feare least thou shouldest suffer punishment is servile And what great matter is it to feare punishment This doth the lewdest servant and the cruellest thiefe It is no great thing to feare punishment but it is a great thing to love righteousnesse Hee therefore that loveth righteousnesse feareth nothing Hee feareth plainely not least hee should fall into punishment but least hee should loose righteousnesse It is the chast feare of the Lord it remaineth for ever and ever charity taketh not away nor casteth it out but rather imbraceth it and keepeth for a companion and possesseth it together And Bernard saith that the chast holy feare which feareth not God for the paines or torments of hell but with reverence and love abideth for ever but that which feareth him for the paines of hell is servile and perfect charity casteth out it Sens de mode benè vivendj serm 4 serm 19. Gilleberti super Cant. Secondly in that the religion and workes of Correlius are here well reported of before Christ Iesus was preached unto him the Rhemists would hence collect that men knowing God the Creator and not beleeving in Christ may before justification and faith doe workes pleasing to God and acceptable preparatives to the grace of justification and which comming of Gods grace deserve of Gods hands congruity towards justification Rhemists on the place but they gather that which the holy Ghost never scattered heere For Cornelius was not without faith otherwise how could hee please God whom without faith it is impossible to please Heb. 11.6 Hee knew not that the Messias was already come and had fulfilled all things that were written of him but hee beleeved as a true Proselite in the Messias to come and like old Simeen he waited for the consolation of Israel Luk. 2. That hee was of the Iewish religion both his conformity with them in prayers verse 30. and their good opinion of him verse 22. demonstrateth Cornelius cuius el●●mosynae ante baptismum Angelo testante laudantur non operibus ad fidem sed fide venit adopera Si enim ante baptismum deo non credebat quomodò oraret aut quomodò hunc deus exaudiret Greg Per●idem venit ad opera in fideverò solidatur peropera Nec tamen sine aliqua fide donabat orabat Nam quomodò inv●cabat in quem non crediderat Aug. de praedest sanct cap. 7. Cornelius whose almes saith Gregory before his baptisme are commended by the testimonie of the Angell came not by his workes unto faith but by faith came to works For if before his baptisme hee did not beleeve in God how did hee pray or how did God heare him by faith then hee came to workes but by workes hee was established in the faith And Austin saith that be did not give almes and pray without some faith For how did he call upon him in whom hee had not believed Wee see heere then in what sense and sort Cornelius is a devout man and a fearer of God Now our learning lying in all that is written wee must learne hence to bee followers of Cornelius and walke as we have him for an ensample what wee heare and see in him wee must doe be religious and devout worshippers of God serving him in feare Psal 2. Sanctifying the Lord of hostes and making him our dread and feare Isa 8.13 For what else doth the Lord require of all his Israell but to feare the Lord his God to walke in all his wayes and to love him and serve him with all his heart and with all his soule and cleave to him Deut. 10.12.20 and cap. 6.13