Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	holy_a	sin_n	5,626	5	4.4988	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02034	A looking-glasse for Christians; or, The comfortable doctrine of adoption Wherein euery true beleeuer may behold his blessed estate in the kingdome of grace. By Thomas Granger, preacher of Gods Word at Butterwike in Holland in Lincolnshire.	Granger, Thomas, b. 1578.	1620 (1620)	STC 12180; ESTC S120398	11,980	38

the Church The nonage was the state of it before Christ when it was vnder Tutors and Gouernors Gal. 4. 1. 2. trayned vp in Christ vnto Christ by the rigour of the Morall Law and lenity of the Ceremoniall Law this drawing the other driuing And of that nonage there we e degrees also for there were some more Ceremonial others Euangelicall men as Dauid Salomon Ezechias the Prophets c. yet all inferiour to Iohn the Baptist who heard and saw what they a farre off perceiued So that hauing a lesse measure of the Spirit the Law had more force ouer them as the rod and representations haue ouer children in whom reason is weake Therefore it was called the spirit of bondage Rom. 8. 15. The fulnesse of time or age of the Church is after Christ which hath two degrees also youth perfect age youth is the weakenesse of the children of Christ Rom. 4. 1. Gal. 6. 1. which in the truely regenerate groweth more and more to strength and perfection Heb. 6. 1. Ephes 3. 16 and 4 13. The perfect age or strength is the plerophory or fulnesse of Faith Hope Loue euen of receiuing possession assurance And it is the Christian mans happinesse in this world as the pleasant Land was to Abraham and his posterity before actuall possession yea this spirituall is greater then that earthly in that he is already come in the flesh and ascended to prepare a place for vs in whom all the promises of God are Yea and Amen Perfect men are more specially termed spirituall Gal. 6. 1. the other carnall 1. Cor. 3 3 of the vigour of the olde man and weakenesse of the new Through the greater reuelation of Gods wisdome and loue to vs in Christ since his ascension assurance of his loue to vs the Holie Ghost is called in speciall manner the spirit of adoption teaching testifying in sealing the same more aboundantly to vs Rom. 8. 15. But how not that we are voyd of all feare for as Gods loue is more aboundantly reuealed so are his iudgements also as grace ●s more manifest so is sinne also and as Christ hath set open the gates of heauen euen more aboundantly reuealed the celestiall glory that could be done by the figures of pleasant Canaan and the materiall Temple so hath he more fully manifested the endlesse torments of the wicked that despise grace offered which breedeth greater terror in the Conscience then the legall threatnings of temporall punishments A child offending feareth the rod but a man feareth Imprisonment and Death Hence it is that Saint Iohn saith Feare hath painfulnesse but perfect loue casteth out feare He that loueth reioyceth euermore Hee that beleeueth yet wanteth feeling dependeth on Christ by faith and is Christs as well as the other though he know not so sensibly that he is Christs as the other doth The perfect man knoweth himselfe to be heyre of the kingdome of glory as the louing and dutifull sonne is assured of his fathers inheritance The other also may know that hee is Christs if hee depend on none other nor other meanes and Christ forsaketh none that doe not first forsake him which forsaking stands rather in affection than action For Paul saith Rom. 7. That to will was present with him though he did that which was euill vnwillingly And he had comfort and reioycing because hee did not euill euilly To explane this a little farther There are fiue kindes of feare 1. Diabolicall Iam. 2. 19. 2. Naturall It is an affection or passion of the heart whereby we feare not only death or dissolution but also dangers and euils that are destructiue of our good estate and wel-fare This feare is by natural instinct in all sensible creatures as well as in man and in the godly as men yea in Christ as he was man and subiect to our infirmities This feare of it selfe is not sinne but the corruption ataxie anomie thereof is sinne as when we doe not order it according to the law of God But Christ in fearing death did also submit himselfe to the Decree and Will of his Father according to the Commandement Thou shalt loue the Lord by God with all thine heart c. So feare was ouercome of loue or rightly ordered by loue So the godly feare death yet humble themselues to death and all crosses for the loue of God extenuateth and casteth out feare 3. Worldly feare This is the corruption of naturall feare when as men deny Christ in what measure soeuer that they might not loose their goods worldly esteeme pleasures preferments c. Worldly-minded men are full of this fear and their feare shall fall on them Math. 10. 28. and if our hearts condemne vs then is God greater then our hearts much more to condemne vs. Examples of such feares Iosh 12. 42. and 11. 48. Howbeit Gods children are of infirmity affected with it sometimes as Nicodemus Ioh. 3. 2 And the Disciples especially Peter But if we sinne and feare wee haue an aduocate with the Father Iesus Christ the righteous c. As for the feare of the wicked it is without all loue and comfort of hope 4 Servile feare which is voyd of loue and hope It is proper to the wicked It proceedeth of an euill conscience Prou. 28. 1. Isa 57. 20. 21. It hath two effects 1. It restrayneth the furious and curbeth the violent Act. 24. 25. 2 It works hardnes of heart through desperatiō in some when it groweth to an height of wicked resolution all hope through Satan being vtterly quenched 5 Filliall or sonelike feare It is proper to the regenerate who by this feare are mooued to a voyd sinne and to liue godlily It ariseth from the knowledge of God and our selues and from the feeling of his accep ation and loue of vs wrought in our hearts by the holy Ghost Hereof Solomon saith Prou. 1. 7. Psal 111. 10. Iob. 28. 28. More plainely this feare is thus begotten First when a man heareth the lawe what is there commaunded what forbidden the Holy Ghost commeth and taketh away the vaile of naturall blindnes and slumbring causing him to see his sin and to feele the wrath of God vpon him euen to lay them both to his hard heart wherevpon feare troubleth the cōscience and breaketh the hard heart Secondly when a man in this case heareth the Gospell the Holy Ghost inlightneth the minde to vnderstand beleeue and to apply the promises to himselfe whereupon he begines to feele quyetnes and peace of conscience being more and more perswaded that he is beloued of God Now on this perswation ariseth the loue of God for his loue mercy and grace in Christ On this loue ariseth a new feare namely to displease God so louing and mercifull to vs. Psal 130. 4. Of this filiall feare there are foure degrees expressed illustrated by the feare of children towards their Parents whereof there are foure degrees First a childe loueth his parents and flies to them as his chiefe refuge

yet is he held in obedience with threatning and feare of the rodde this may in speciall be called seruile Gal. 4. 1. Secondly partly by reason partly by the rod. Thirdly lesse by the rod and more by reason Fourthly by reason alone without the rod. This is perfection in this state of imperfection The application and amplification hereof I leaue to the Christian Reader 3. Concerning the meanes of Adoption Hee that adopteth a seruant or bondman giueth a price for his redemption or ransome euen so hath God redeemed vs with a price 1. Pet. 1. 18. 4. Concerning the end of Adoption It is that we might be his not any others nor yet our owne The seruant or bondman adopted liueth no longer to his former Masters but to his Adopter not in seruitude but in freedome not in slauish but in son-like feare viz. awfull reuerence and loue Euen so we being adopted liue no longer to our former masters and tyrants to whom we were enthralled and willingly did homage thorow the darkenesse of our mindes and deadness of our benummed Consciences Ephes 4. 17. 18. namely to the world the flesh and the Diuell Euery naturall man is a bondslaue to these tyrants and sencelesse of his misery The best Heathen the best Iew are not better how glorious soeuer they be Among the Heathen Aristides was the most iust Socrates the most vertuous Aristotle the most learned Plato the most diuine Lucretia the most chast Aeneas the most pious Among the Iewes the Essees and Pharisees were most deuout and among them Paul the most feruent in zeale vnblameable Philip. 3. the patterne of perfection as erroneously he iudged of himselfe being blinded by the god of this world But afterward he saw that his feruency was but fury All these I say euen the best Gentiles and Iewes admired for their vertues beeing without Christ were the children of wrath Ephes 2. 1. 2. 5. Concerning the impulsiue cause It is the alone mercy and loue of God 2. Tim. 1. 9. Who hath saued vs and called vs according to his purpose and grace c. Ephes 2. 4. 5. For the more full vnderstanding of this doctrine for our further edification and comfort two things are to be considered First the comparison betweene ciuill and spirituall adoption Secondly the priuiledges whereof we are made partakers thereby The comparison is of their likenesse and vnlikenesse First concerning their likenesse These two adoptions resemble one another in eight particulars I. The Adopter for the most part wanteth children of his owne So God had no sonnes but his onely Sonne Iesus Christ whom he gaue to redeeme vs out of the captiuity of sinne and Satan into the glorious liberty and priuiledge of sonnes II. The Adopter out of his owne bountifulnesse and kindnesse chooseth a sonne where he pleaseth beeing obliged to none Euen so God hath freely out of his owne loue and good pleasure chosen vs. Tit. 3. 4. When the bountifulnesse loue of God toward man appeared c. Deut. 7. 7. 8. God loued not nor chused Israell because they were more in number which was in those times a speciall prerogatiue and blessing but because hee loued them of his owne free mercy III. The Adopter giueth a price for the redemption and liberty of the Adopted so hath God giuen a price for vs 1. Cor. 6. 20. IIII. The party adopted is commonly a seruant or bondman so were wee by nature the children of wrath of vnbeleefe of this world of darkenesse of the night c. V. The Adopter offereth himselfe as a Father not as a seuere Master or Tyrant to his adopted sonnes euen so God offereth himselfe and that in these particulars principally 1. In prouiding caring for his children Leuit. 26. 3. to 14. Math. 6. 30. 31. 32. Therefore the Apostle saith Cast your care on God for he eareth for you Gen. 31. 4 God had care ouer Iacob against churlish Laban chap. 32. 9. 10. God prouided for Iacob alway and God doth as much for all his children but what God doth for vs our childishnesse conceiueth not 2. In chastisements and corrections Heb. 12. 7. c. 3. In trialls and temptations to humble them to proue them to teach them that he might doe them good at their latter end Deut. 8. 2. 3. 4. 5. 4. In patience forbearance long suffering Psal 103. 8. 9. c. 5. In hearing and granting their prayers Math. 7. 7. Now God granteth our prayers when wee pray to him rightly Of right prayer there be three degrees 1. To pray to God the Father onely This excludeth Atheisme and heathenish Idolatry 2. To pray to God through Christ alone This excludeth Turcisme Iudaisme Popish idolatry 3. To pray to the Father through the Sonne from an heart informed and mooued by the spirit of God This excludeth all hypocrisie The signes of an heart informed and mooued by the spirit of God are these 1. To pray according to the will of God 1. Ioh. 5. 14. 2. To pray with an humble and contrite heart Psal 51. 7. This is a speciall signe for pride is the roote and top of all sinne It was and is the sinne of the Deuill and our first parents who desired to shake off the yoke of obedience and to be equall with God Gen. 3. 5. 6. The pride of the Diuell was the glorifying of himselfe with these excellencies wherewith the Lord had indowed him 1. Tim. 3. 6. Pride is directly opposite to God and his glory it is the maine sinne others are the by Couetousnesse is the roote of all euill but as the purueyor of pride euery couetous man is proud and there is none of those sinnes as pride of apparell drunkennesse prodigality feastings c. which the couetous seemeth to hate but hee would commit them if they were as gainfull as niggardship and drudgery is for what will not the couetous doe for money 3. To pray in Faith Iam. 1. 6. 4. To pray with feruency Iam. 5. 16. 5. To pray for spirituall graces especially and simply and for other things as sub-seruant thereto Math. 6. 33. 6. To ayme at Gods glory one'y as the three first petitions of the Lords prayer teach vs. He that prayeth thus shall neuer bee denied any thing neyther in kinde measure nor manner Thus Christ prayed and was heard in all things and thus doe all the children of God in some measure pray If they obtaine not it is because of their weakenesse wherein soeuer it standeth Howsoeuer God accepteth the obedience and with-holdeth no good thing yea hee giueth that which themselues would onely aske if in this life they were perfect as Christ was perfect and as they shall be in the kingdom of glorý VI. The adopted doth offer himselfe as a sonne not as a seruant So doe the children of God in louing him in his word and worship in obeying him in taking correction at his hands in suffering themselues to be taught and led by him Moses in