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	cry_v	father_n	9,732	5	5.0154	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

fiery furnace without hurt either to their bodies or garments was so terrified and astonied that he repealed his former decree and published another and that a sharp one against them that should 〈◊〉 Gods Name The like did Darius upon the supernatural and powerful preservation of Daniel in the Lions den And so we read that the people were astonied at the mighty works of our Saviour Power breeds terrour then 3. The last is his omniscience No sin that we commit but he takes notice of them My sinnes saith king David are not hid from thee When Moses saw no man by he was bold to kill the Egyptian But when he perceived that some were privy to it he feared and said surely this thing is known There is no creature but is manifest in his sight for all things are naked and open before him In respect therefore that he knoweth our transgressions our fear is to be fixed on him And this putteth a difference between the fear of God and the fear of man which they call malum diuturnitatis custodem an ill keeper of continuance for the fear of God is bonus diuturnitatis custos a good keeper of it And now according to the first rule for exposition of the Decalogue we are to see in this what is commanded and what forbidden 1. Here are commanded both the fears servile and filial 1. The first the School-men call timorem servorum servile fear such fear as servants shew to Masters a fear of punishment and this is a good fear though it be ignorantly condemned by some True it is that the Apostle saith that the sons of God have not received the spirit of bondage to fear but the spirit of adoption whereby they cry Abba Father the spirit of bondage is inferiour to the spirit of adoption yet that spirit is better then the spirit of Belial or that of slumber of which the Prophet speaks whereby mens eyes are closed It is a maxime that actio perfecta non recipitur nisi imperfecte primo there is no perfect action but at first it is imperfect and is perfected by degrees It is a good thing to be a son yet it is better to be a servant a door-keeper in the house of God then to dwell in the tents of ungodlinesse better to be a hired servant then a prodigal son It is good to be in Canaan in the land of promise but in the mean time it is better to be in the wildernesse then in Egypt So fear and spare not fac saith S. Augustine si nondum potes amore justitiae at timore poenae do it if not for love of goodnesse yet for fear of punishment and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God but the terrour they conceived out of the strange sights before them yet God wisheth that they might have such a heart in them alwayes that they would fear him yet this was but a servile fear procured by the strange sights at the deliverie of the Law 2. The second they call timorem filiorum filial fear This they illustrate by an example from the son of a poor man that hath a reverend fear not to offend his father though he be assured that he can do him neither good nor hurt And these two fears are distinct and different The first ariseth from the fear of punishment and this from love and may be called reverence This is the fear which the Psalmist calleth clean and endureth for ever and thus we perfect or work out our salvation with fear and trembling The reason why though we may and ought to obey God out of love yet it hath pleased him to command fear is threefold 1. To overthrow the vain sp culation of some erroneous people that dream of an absolute perfection in this life The Wise man saith Beatus qui semper pavit happy is the man that feareth alway And either there is no perfection in this life or else fear is superfluous he that cannot fall need not fear But because in this life there be degrees of perfection and though we have obtained perfection of parts that is all vertues and graces required in a Christian yet there are several degrees of perfection wherein we must still be growing for a childe though it have all the parts of a perfect man yet it hath them not in that degree of perfection which one of yeers hath attained to therefore this fear is alwayes necessary None stands so fast but he may fall and therefore must alwayes fear 2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith a doubt in hope coldnesse in prayers slownesse in repentance and a debility in all other pious duties in some more in others lesse according to the measure of the Spirit communicated to them as it was in King David therefore fear is necessary to recover themselves and he that looseth it not his heart shall never be hardened nor fall into mischief as the Wise man intimates in the place before cited Fear is a good preservative for the heart though all other duties fail yet if fear continue we shall never need to despair Saint Bernard saith I know it for a truth that for the keeping continuing and 〈◊〉 of the vertues and duties which God hath commanded there is nothing more profitable and available then fear when the grace of God is with us and when it is departed so that ther 's nothing left but fear yet this fear wil never leave us or let us rest till we have made our selves fit to receive it again si deficit timor deficis et tu if fear decay thou decayest with it c. when we have recovered the grace that was lost fear will preserve it for fear of a relapse will make us more circumspect Saint Jerome calls it Custodem omnium virtutum 3. Because the excellent duty of love the effect of feare might not fail and grow carles In the Canticles the Spouse fell asleep with her beloved in her arms when she awoke her beloved was gone in her bed she sought him but found him not so that if there be not a mixture of fear with love it will grow secure and fall a sleep and lose her beloved Therefore that we may be sure to keep our love awake when we think we have Christ in our armes there must be a mixture of fear with it So for these three reasons fear is necessary even for them that think themselves in a perfect estate And withall Solomon tells us the fear of the Lord is the beginning of wisdom so did his father before him And the same Solomon concludes his book of the preacher with fear God and keep his Commandments for this is the end of all and the whole duty of man And in another place he saith it is fons vitae The

God and held his hands Quis tenet te Domine saith one Lord who holds thee that thou sayest let me alone Moses his prayer did in a manner binde the hands of God There is an almighty power in prayer because it overcomes him that is almighty But it may be objected that how dare miserable men dust and ashes presume to speak to God being so excellent and omnipotent and as Jacob confessed now being lesse then the least of his blessings This is answered thus by one non presumptione tua sed promissione et permissione sua God not onely permitteth it but addeth a promise to them that use it and commands us to call upon him In the Psalm before alledged call upon me in the time of trouble and I will hear thee And Saint Peter and Saint Paul both confirm the truth of this when they quote this of the Prophet Joel whosoever shall call upon the name of the Lord shall be saved And the joyning of two places in the Gospels will make us call on God with great confidence Every one that asketh saith Saint Matthew receiveth and that in Saint John whatsoever ye shall ask the Father in my name he will give it you There can be no more said then that every one that asketh shall have and whatsoever you aske you shall have whereas on the contrary Gods sury will be powred upon them that call not upon his name And as God is ready to promise so is he also to perform yea so ready is he on his part that he saith before they call I will hear To testifie this he erected a mercy seat in the Tabernacle and when the temple was built he gives it a name from this duty of prayer The House of prayer to shew how ready he would be to hear the prayers there put up and that not onely by his own people but even by strangers too for whom Solomon prayed at the consecration of the Temple and this was acknowledged by the Persian King who calls it the house of the God of Heaven Herein was the mercy seat placed and the first part of the service was incense which as we shewed before is often interpreted to signifie prayer and so it is intimated in the Gospel when we read that the people were without praying while the Priest was within at the typical worship burning of incense And as God had a seat of mercy then on earth so hath he now erected a throne of grace in Heaven from whence si ascendat 〈◊〉 descendet gratia if prayer ascend grace descends And because that we cannot have accesse by our selves by reason of our sins therefore order is taken that we may have accesse per alium by another even by Christ who to assure us the more of the efficacie of our prayers not onely in his flesh offered up prayers and supplications with strong crying and tears but still makes intercession for us and therefore in the Revelation he is figured by an Angel that receives the prayers of the Saints in golden censures mingles them with incense to make them acceptable and so offers them up to his Father So that as he prayeth for us himself so he makes our prayers acceptable and therefore he makes us Priests to God to offer this spiritual sacrifice of prayer and praises and as it was promised to pour upon us the spirit of grace and supplication so it is performed by Gods sending the spirit of his Son into our hearts whereby we cry Abba Father which spirit helpeth our infirmities and when we know not how to pray makes intercession for us with sighes and groans that cannot be expressed So that we have no reason to doubt of the 〈◊〉 of our prayers with God but to rest assured that God is highly pleased with them and is ready and willing to hear us and to grant what we ask according to his will Thus we see all is performed on Gods part Now for the duty it self This duty of Invocation here commanded contains in it two things 1. A lifting up of our soul a fixing of the minde upon God as the Authour and giver of all good 2. A pouring out of our soul a full declaration of our desires and meditations or what it is we require of God Invocation or prayer is divided into 1. Petition and that either for ourselves which also is subdivided into Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the removal of some evil Precation for the obtaining of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for others which we call Intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The first part of Petition is Deprecation that evil felt or feared may be removed and this is most properly and usually the matter of our prayer Is any man afflicted saith S. James let him pray and though hope apprehends nothing but good yet the removal of evil hath rationem boni and so may be the object of hope and the subject of prayer And this consists in three points 1. Vt malum avertatur that evil may be turned away before it come I beseech thee O Lord saith the Prophet let thine anger and fury be turned away That Gods wrath may be turned away before it come upon us 2. Vt malum anferatur that evil may be taken away after it hath seized upon us Deliver Israel O Lord out of all his troubles 〈◊〉 being in trouble we may be delivered out of it and this is called 〈◊〉 deliverance 3. Vt malum minuatur that evil may be 〈◊〉 Let thine anger cease from us saith the Psalmist mitiga iram tuam when we pray for a diminution that so we may be able to bear it But as a necessary preparative to this the Saints have ever used Confession and acknowledgment of sins The Prophet in sundry Psalms runneth first over all his sins sins of omission and commission of thought word and deed against God his brethren or himself by instigation of others or of his own accord For Prov. 28. 13. He that covereth his sins shal not prosper that 's a dangerous saying and in Psal. 32. 3 4. 〈◊〉 dangerous example till he had 〈◊〉 his sins his bones consumed and his moysture was turned into the drought of summer So likewise did Daniel make confession before he comes to petition 1. The chief thing to be prayed against maxime deprecandum is to be kept from falling into sin by temptation That we may not be winnowed by Sathan Not to wish as commonly we do I would I were out of the world but as our Saviours prayer for his Disciples I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil And we desiring but thus certainly Gods promise will not be unperformed for he is faithful who will not

Strong and weak good and bad Corn and chaffe vessels of gold and silver of wood and earth and therefore hath need of some thing to cleanse the floore and to sever the corn from tares and to prune bad succors from the vine And this the Church doth by Discipline and Censure which all that live within the Church must either willingly submit to or else be forced to obedience Quicunque Dei 〈◊〉 jam sibi nota non facit et corripi non vult etiam propterea corripiendus est quia corripi non vult Saith Augustine He that knoweth the will of God and doth it not nor will submit to correction is to be corrected even for that because he refuseth correction But there are a sort of people and ever hath bin that cry out against discipline as a tyrannical burden imposed upon the conscience Saint Augustine tells of such as these which were in his time Multi sunt qui sanae doctrinae adversantur justitiam 〈◊〉 et disciplinam imperium esse judicant c. There are many that oppose sound doctrine finde fault with justice and account discipline as a thing imperious and ascribe moderate correction to an act of pride whereas there can be nothing imperious but that which is commanded unjustly nor can any thing be more properly termed Pride then the contempt of discipline But howsoever we esteeme of it it is neither unjust nor new We finde it commanded by our Saviour Dic Ecclesiae Tell it to the Church And Saint Paul gave order to deliver the incestuous person to Satan that his spirit might be saved which is the true end of discipline And in divers other places he gives order for care to be had that discipline fal not to the ground Be ready to revenge all disobedience and Corripite inquietos Warne or rebuke the unruly To Timothy he prescribes many rules concerning it and among them Them that sinne rebuke before all that others also may fear Whereupon Saint Augustine saith sinne must be punished that the party punished may be thereby amended or else that others thereby may be terrified from offending in the like manner And upon Saint Pauls words put that wicked person from among you he saith Ex quo appare ut qui aliquid tale commisit 〈◊〉 dignus sit Hoc enim nunc agit 〈◊〉 in excommunicatione quod agebat in veteri Testamento interfectione The Church doth now that by Excommunication which the church in the old Testament did by putting to death And therefore to conclude this point Disciplina Ecclesiae dormire non debet the Discipline of the church ought not to sleep CHAP. V Of Ceremonies in Gods worship The vse of them 4. 〈◊〉 to be observed about them The means of preserving Gods worship The signes Addition 17. Concerning customs and traditions of the church The 6. rule of causing others to keep this Commandment THe second general considerable in the external worship of God are ceremonies not Jewish but Christian which how soever they are by some that either well weigh them not or by others possessed with a spirit of opposition accounted Antichristian and repugnant to the word of God and therfore to be abolished out of the church yet in the judgement of moderate and well affected men nay of al men that are not sowred with the leaven of schisme or 〈◊〉 they are reputed no 〈◊〉 part of this external duty for they which are versed in the ancient story of the church cannot but confesse that in all ages before Popery had its birth and in al places where christianity was profest some ceremonies have ever bin practized as lawfull and necessary nor was there at any time any religion ever practized in the world without some ceremonies nay the most seemingly reformed sectaries themselves cannot but vse some ceremonies in the practize of their religion and therefore of their own fraternity the wisest sort have acknowledged That they are necessarily to be observed as conducing to the advancing of the true worship of God 〈◊〉 saith one 〈◊〉 ad Dei cultum atque necesse est et sint persokae destinatae in Ecclesia qui Magistri vel Ministri potius sint Ceremoniarum eas exerceant in Ecclesia secundum Domini instituta Ceremonies belong to the worship of God and it is very necessary that there should be some persons in the Church appointed to be Masters or Ministers rather of Ceremonies to use them in the Church according to the Lords institution and he closeth with a good reason Vt norint cultores Dei qualem Deo cultum exhibeant that the worshippers of God may know what manner of worship to exhibit to him For the Fathers take the judgement of S. Augustine for the rest Nulla Disciplina in his est melior gravi prudentique Christiano quam ut eo modo agat quo agere 〈◊〉 ecclesiam ad quamcunque forte devenerit quod enim neque 〈◊〉 neque contra bonos more 's injungitur indifferenter est habendum pro corum inter quos vivitur societate servandum there is no better 〈◊〉 in these things viz. ceremonies to a sober and wise Christian then to observe them in that manner which he sees the Church wherein he lives to keep them for whatsoever is enjoyned so it be neither against faith nor good manners it is to be held as a thing indifferent and to be observed in regard of the society of those among whom we live And this is a good way to follow the Apostles Counsel to keep the unity of the Spirit in the bond of peace You shall hear the same Fathers censure against them that are refractory in this point In 〈◊〉 rebus de quibus 〈◊〉 statuit divina Scriptura mos populi Dei constituta majorum tenenda sunt Et sicut praevaricatores divinarum legum 〈◊〉 contemptores Ecclesiasticarum consuetudinum coercendi sunt In those things of which the holy Scripture hath determined nothing the custome of Gods people and the Constitutions of the Ancient are to be observed and the Contemners of Ecclesiastical Customes are no lesse to be reduced to conformity then they which offend against Gods Laws And withal there is no doubt but these ceremonies may be changed and varied according to the diversity and alteration of times and nations and other circumstances S. Aug. saith in defence of this point Non itaque verum est quod dicitur Semel recte factum 〈◊〉 est mutandum mutata quippe temporis causa c. that is not then true which is said A thing once well established may not by an means be altered for as time so true reason may call for 〈◊〉 alteration and whereas they say it cannot be well done to change it so truth may say it cannot be well sometimes if it be not altered because both may well stand together and be right if upon alteration

coherence of this with the foregoing Commandement and the dependance thereof upon it Some give this reason That whereas in the former all unjust wayes of getting are forbidden amongst which lying and false speaking is one For the Heathen man said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where a lye must be made let it be made And where must a lye be made he answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any gain is to be got by it Therefore to meet with this common 〈◊〉 of men God restrains all lying and false testimony in this Commandement And this reason of the dependance hath some shew in it 〈◊〉 conceive that as God establisht authority in the fifth Commandement for the good of humane society and in the three next gave order for promiscuous duties which are common to all so here in this if there should be any breach of those three last whereby men must have 〈◊〉 to Judges and make use of their authority because those in authority must proceed upon evidence and proof by witnesses Therefore God sets this Commandement in the next place wherein he takes order for witnesses to speak the truth and not to give false testimony against any This seems to have 〈◊〉 from several places of Scripture for if any should violate the sixth Commandement the Elders of the City were to examine the matter and sentence was to bee given upon him by the testimony of witnesses So for the seventh If any man should 〈◊〉 his Wife the Elders of the City must judge of the matter and the father and mother of the woman shall witnesse of her virginity And for the eighth the like order is taken 〈◊〉 goods deposite stollen out of a mans house if 〈◊〉 thief could not be found the master of the house must be brought before the Judges to speak whether he put out his hand to the stollen goods So that we see for the rectifying of whatsoever is amisse in those three Commandements this was added It is not enough to have authority and Judges c. but there must be witnesses to prove matters of fact And therefore under the Law God gave special 〈◊〉 both for giving witnesse and for receiving the testimony of witnesses Others upon the comparison which the holy Ghost makes between credit or good name and wealth preferring that before this and because that honesta fama an honest report or good name is alterum patrimonium another patrimony therefore they give this reason of the coherence that because order was taken for other patrimonies in the next before this therefore here he takes order for the preserving of a good name which is that secundum or alterum patrimonium a second patrimony But the second opinion is most probable to which the best Expositors incline For the Prophet Esay reproving the people for departing from God by lying and uttering words of falsehood addes that judgement was turned backward and justice stood afar off because this was Germanus effectus the proper and natural effect of false witnesse to pervert justice and judgement and therefore it is that false testimony is abomination to God For lying lips saith the Wiseman are an abomination to the Lord. And therefore God took order that if a false witnesse should arise against any man to testifie falsely concerning the breach of any of the other Commandements the Judges should enquire and punish him with the same punishment whether pecuniary or corporal which the party wrongfully accused should have suffered Now for the scope and purpose of the Lawgiver in this precept it is four fold 1. In respect of himself his own glory which is manifested by truth for in himself God is truth and his Spirit is the spirit of truth his Mercy Justice and other Attributes are manifested by his truth and fidelity God therefore would have truth preserved truth in Religion makes for his glory Therefore Christ who aimed in all things at the glory of his Father saith For this cause he was born to bear witnesse of the truth and so by proportion it is the end for which every man is born to bee a witnesse to Gods truth If any shall speak or preach any falsehood or untruth as from God they dishonour him and therefore the Apostle saith that if Christ were not risen from the dead himself and others who had preached the same would be found false witnesses against God by preaching an untruth And not by truth in matters of Religion but also in civil judicatures God is honoured by speaking the truth And therefore when Achan was questioned about the 〈◊〉 Joshua sayes My sonne give glory to God when hee would have him for to confesse his fault So that confession of the truth brings glory to God as well in judicial matters as in matters of Religion 2. In respect of the Church saint Peter speaks of some as he cals them Magistri mendaces lying Masters or false Teachers who endangered the souls of them that heard them For besides the dishonour of Gods Name by false Teachers there is also a hazard of the peoples soules by their false Doctrine Quis est mendax nisi qui negat Jesum esse Christum saith Saint John Who is a lyar but he that denies that JESUS is the CHRIST He that affirms any Heretical false Doctrine is a lyar and by his lyes endangers the soules of the people The preserving of truth then not onely in regard of Gods glory but also for the safety and good of the Church is another end of this Commandement 3. In respect of the Common-wealth that 〈◊〉 and Peace might bee preserved by witnessing the truth Abraham called the Well which he had digged Beerjheba the Well of the Oath and that he might peaceably enjoy it gave Abimelech seven Lambs to witnesse that the Well was his and that Cumulus testimonii that heap of witnesse was a heap of stones placed as a witnesse of the covenant between Jacob and Laban that they would live at peace as friend and allyes So under the Law all proceedings of justice were to be establisht by truth which must be by the testimony of witnesses and therefore all publick acts 〈◊〉 justice were to bee grounded upon the truth of some witnesses Save onely in the case of Jealousie 4. In respect of every private man this Commandement is the fence of every mans name and credit which is of much worth For a good name fastneth a mans bones saith the Wiseman It doth him much good within and so it doth without also for it casts a sweet savour and therefore is compared to a sweet ointment poured forth and if it come to be prized it passeth gold and silver For a good name is rather to be chosen then great riches and loving favour rather then silver and gold as Solomon saith And indeed it is the cause of both especially of the latter