Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	beget_v	father_n	son_n	11,645	5	6.8465	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03790	A diuine enthymeme of true obedience: or, A taske for a Christian. Preached at Pauls Crosse the tenth of September, 1615. by Anthonie Hugget Maister of Arts, and parson of the Cliffe neare Lewis in Sussex	Hugget, Anthony.	1615 (1615)	STC 13909; ESTC S116568	54,159	76

the worke of holinesse we striue against the streame of our affections and if we desist or be slacke in weldoing they draw vs backe to cuill Vse 1 1. To teach vs the danger of apostacy as of those which fall from their holinesse which begin with Peter and end with Iudas hauing entred the couenant of grace they fall away like vntimely fruites trees that are twise dead and plucked vp by the roots Iude v. 12 whose end is to be burned which turne to their old bias of iniquitie as the dog to his vomite and as the sow that is washed to her wallowing in the mire Gen. 19.29 Lots wife for this we know was turned into a pillar of salt and set vp in example to season others and that we forget not our Sauiour sets a memento before her name Remember Lots wife Luk. 17. 31. for as it was with her Vbirespexit ibiremansit where she looked backe there she stood so no man putting his hand to the plough of holinesse and looketh backe is fit for the kingdome of God Saint Paul giueth the reason which who so considereth in heart it will cause the heart-strings to ake and the bones to quake for feare It is impossible saith he that they which were once enlightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and the powers of the world to come if they fall away that they should be renewed againe by repentance Heb. 6.4.5 For they after they haue escaped the fil thinesse of the world saith Saint Peter 2. Pet. 2.20 through the knowledge of the Lord lesus Christ and are againe intangled therein and ouercome the latter end is worse then the beginning for it had bene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement giuen vnto them 2. It serueth to condemne our standing still our dulnesse and slacknesse in the pursuite of holinesse A miserie it is to see how the men of this our age are fallen from their stedfastnesse from zeale to coldnesse For where is that discipline in manners zeale to the word hunger and thirst after righteousnesse which doth become and adorne the Gospell of Christ May I not speake in generall and your consciences beare me witnesse Reu 2.4 that as the Church of Ephesus was charged so you are become changelings and haue forsaken your first loue And what should I name in particular that stedfastnesse in faith modestie in words that vprightnesse in actions mercie in workes that discipline in manners loue and vnitie among brethren which in the primitiue Church was the glorie of the first Christians Yea and brethren I must tell you that you did runne well and what should turne you out of the way of holinesse that you should haue an euill heart to depart from the liuing God This you know of a suretie that to him that striueth and contendeth to him is the kingdome giuen The kingdome of God suffereth violence and the violent take it by force To him that ouercometh to him will I giue the crowne of life Math. 11.12 Reu. 2.17 Math. 24 13. Reuel 2.17 And againe He that endureth to the end he and he onely shall be saued And of full holinesse we haue thus farre heard and spoken And now followeth the measure thereof viz. in the feare of God in the feare of God This last part of my text and labour sets downe 1. the measure of our holinesse viz. in feare and 2. the obiect of this feare viz. God For the former I finde by obseruation generally three kinds of feare a naturall feare a foolish feare and a feare of God the two former I finde not in my text neither will the time giue me leaue to seeke them out But for the last I finde it generally to be of two forts the feare of God it is either seruile or filiall the obiect of the former is Gods iudgement but the ground of the latter are the effects of his loue and mercie and both these in a different maner are the measure and foundation of holinesse And looke what difference is betwixt a seruant and a son they feare to offend the one for punishment the other for loue so howsoeuer good men loue God euen of zeale vnto his glorie yet it is not amisse to be restrained from sinne euen for feare of iudgement It is best saith Augustine to be a sonne yet better to be a seruant then an enemie Si non potes propter amorem iustitiae fac propter timorem poenae The affection of an enemie is hatred of a seruant is the rod of punishment but of a sonne is loue and reuerence And accordingly I find three sorts of feare the first of which is meerly slauish lumpish vnprofitable and dogged kind of feare full of hatred and diuellish despite and indeed the feare of diuels and reprobate spirits which findes no mercie because it seekes no mercie And the diuels do thus beiecue and tremble But there is a feare of Gods righteous iudgements which euen in good men hath a good effect for it restraineth from impietie Et maxima est poena timorem amisisse poenae Bernard I considered my wayes Psal 119.59 saith Dauid and so I turned my feete vnto thy testimonies For who so considereth his wayes shall find his wants and withall remembring the terrour of Gods iudgements and the necessitie of his iustice to punish yea and to punish according to the nature of offence it will daunt and terrifie the heart of any from offending if it be not past feeling And this is that which Augustine hath to like purpose Atimore tenera conscientia à tenera conscientia bona vita hinc decrescit timor seruitutis atque inde dulcescit Deus peccanti and thus the feare of Gods righteous iudgements is to good purpose for it is a bridle to restraine from finne and a step to beget the third which is the filiall feare of loue But Saint Iohn saith Perfect loue casts out feare 1. Ioh. 4.18 viz. this seruile feare and begets another borne of the free Spirit Psal 51. viz. this filiall feare the feare and reuerence of a sonne to a louing father Of this the Prophet speaketh There is mercie with thee O Lord therefore shalt thou be feared And this is that of which Saint Luke speaketh We must serue God without feare Luk. 1. Luk. 1.74 And Saint Paul makes it more plaine Rom. 8. not in the spirit of bondage for feare of punishment but in the spirit of adoption and freedome euen of zeale vnto his glorie And this is the best and most excellent way of feare which I do take to be the principall aime and intendment of my text And so to bring this feare backe to my text and my text home to your selues First because we must grow to full holinesse in feare

obserue Doctr. All our holinesse must be perfected in feare For as I haue formerly noted the greatest perfection of our holinesse hath in it many imperfections According to the measure and proportion of this life so is our holinesse and no otherwise yea and the least part doth not consist in this to know and confesse our wants Saint Paul wil therefore haue vs to workeout our owne saluation in feare and trembling Phil. 2. and Saint Peter to Passe the time of our mortall pilgrimage in feare Our estate is neuer secure of danger for the Angels though in heauen yet thence did they fall Iude. Gen. 3. Math. 4. Adam and Eue though in Paradise yet there tempted and ouercome Our Sauiour in the vaste and wilde desert yet there the diuell finds him And the Saints of God though in the bosome of the Church Psal 105. yet they haue had many foule slips and falls and therefore our holinesse must be perfected in feare Secondly seeing that the feare of loue and not of punishment is the truest measure of our perfection obserue Note We must grow to full holinesse euen of zeale to Gods glorie and goodnesse must be loued for it selfe oderunt peccare mali for midine poenae To do well for feare of punishment is but an asses vertue And herein is the triall of a perfect heart if a man can ioy in holinesse conscionably though it come alone yea though accompanied with many miseries Singular is the example of Dauid to this purpose Psal 119 126. Psalm 119. It is time for thee O Lord to lay to thine hand for men haue destroyed thy law therefore saith he euen for the loue and zeale that I haue to holinesse and Gods glorie therefore I say loue I thy command ments aboue gold and all false wayes do I vtterly abhorre This is the point our perfection consists in this if we can be content to embrace holinesse euen for it selfe and for reuerence to our heauenly Father By which it may appeare that feare and the feare of loue is the measure and perfection of our holinesse Reason 1 1. Because of the danger that may befall vs for want of this feare viz. lest hereby we fall from our constancie and so for want of perseuerance do hazard our saluation The diuell is a cunning and diligent aduersarie Luk. 11.24 ready to take adnantage vpon euery occasion and if he find the house swept and garnished and no resistance be made he entreth in and dwelleth there and the end of that man is worse then the beginning and therefore we ought at all times and in all things to walke circumspectly and in feare Eph. 5.15 2. For feare of giuing offence to others and by our halting or standing still we wound the weake hands and feeeble knees of the brethren and so become partakers of their sinnes Praeceptamonent exempla mouent yea know that examples in sinne do draw multitudes to offend and therefore we ought to feare our selues euen for the good of others 3. Lest that by our securitie and standing still the enemie be comforted and haue cause to blaspheme and the Angels of God and the Spirit of God be grieued within vs who as they do reioyce for the conuersion of a sinner so do they grieue at the falls of the righteous Vse The vse of the point is to teach vs to beware of securitie and to let the feare of God euermore keepe the doores of our hearts the wants whereof doth breed in vs a numnesse of soule and doth much withstand the ordinance of God for our saluation For when men come to this that they are cold to holinesse if they heare so it is if not they feele no great want if they receiue the Sacrament they haue no great delight or ioy or if they for beare they feele no grieuance and for other exercises of religion they can be content to do them for ceremonious custome but not for conscience and feeling Such a secure and carelesse estate as this doth shew them to lie in some grosse sin presently or else are in danger to fall into some great transgression or some grieuous punishment But all the paths of the Lord are hedged about with feare that we should not forget nor for sake the Lord at any time Beleeue in God we cannot alwayes and to reioyce is not alwayes present faith is sometime faint loue is little ioy is sicke hope is dead and seeling fallen asleepe but the feare of God in a godly iealousie ouer our owne wayes is the meanes to recouer all againe Our sanctification is but in part He that thinkes that he stands let him take heed lest he fall and Blessed is the man that feareth alwayes Surely brethren it is a good thing through godly feare euer to get victorie of out infirmities before they come to be ioyned with the sinnes of the world to the griefe of the godly the reproch of the wicked the trouble of our owne consciences or the hazard of Gods glorie Thus the feare of God is the beginning of wisedome Prou. 1 yea and the perfection of holinesse is the feare of the Lord. heare the end of all Feare God and keepe his commandements It is the Alpha and Omega of our holinesse the measure and foundation of the same and Blessed is the man that feareth the Lord Psal 112. Of God My text hath at last brought me to the end of our iourney euen to God the Lord who alone is to be feared And seeing it is now high time to leaue you here I will leaue you for I cannot leaue you better then with God Consider therefore a little the height of his Maiestie the brightnesse of his glorie the perfection of his goodnesse the strength of his power the excellency of his wisedome the eternitie of his being the holinesse of his truth the sweetnesse of his mercie the blessednesse of his presence in whose sight there is length of dayes and in his presence is fulnesse of ioy for euermore Let his name be had in honour from the rising of the Sunne to the going downe thereof Againe Oh Lord of hoasts how excellent is thy name in all the world Againe God is the feare of his Saints For the strength of Israel is a dreadfull God clothed with vnspeakable maiestie as with a garment and the splendor of his glorie is ten thousand times more bright then the Sunne in his greatest beautie yea the beholding of his face is present death to a mortall man The Angels tremble the heauens melt away the mountaines smoke the sea is dried vp and Iordan driuen backe and the earth doth totter vpon the foundations at the sight thereof The voice of the Lord is a glorious voice and hath the preheminence The voice of the Lord bringeth mightie things to passe Heare and feare and tremble before the Lord your God ye men of Israel In conclusion therefore seeing we know that one and onely God euer to be worshipped and feared whose authoritie doth command and power execute and prouidence gouerne vs and all things let vs as Henoch walked with God so passe the time of our mortall pilgrimage in feare and holinesse as if we walked in his presence whose eye seeth all and whose eare heareth all alwayes remembring that his all-seeing eye and all-hearing eare shall bring you and me and vs all to iudgement In the feare of God therefore let vs begin and so end all endeuours to cleanse our selues from all filthinesse of the flesh and spirit and grow vp to full holinesse that at the appearance of the Sonne of God to iudge the ends of the earth we may be found faithfull seruants and as we haue dealt truly in a little so he may then make vs rulers ouer much through the riches of his grace who hath freely and formerly beloued vs not for our owne sake but because himselfe is loue and takes delight in his owne goodnesse To which God be ascribed all goodnesse and glory and mercy and power both now and for euermore Amen Amen FINIS