Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	work_v	5,318	5	7.5792	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18125	A sermon of the nature and necessitie of godly feare Preached in the Cathedrall Church of Chester, in September, 1614.	Case, William, 1584 or 5-1634.	1616 (1616)	STC 4766; ESTC S118534	19,465	32

Apostle calls spiritum Seruitutis the spirit of Bondage Rom. 8.15 and the filiall feare from that which hee calls spiritum Adoptionis the spirit of Adoption For we haue not saith hee receiued the spirit of Bondage to fear again but we haue receiued the spirit of Adoption whereby wee cry Abba Father Both of them the good worke of Gods most holy spirit the filiall feare he worketh onely in his elect children the seruile feare both in the elect and the reprobate though not vnto the same end But in the reprobate as a pledge and beginning of future and greater punishments and in his elect as it is an entrance into grace whereby the seruant of God is admonished to forbeare sinne for inasmuch as a Christian man is an Hypostasis consisting of two natures which the Scripture notes out by the Flesh and the Spirit the Old man and the New and such like therfore are both of these feares required the one to restraine the power of sinne the other to set forwards the powers of righteousnesse Yet not both in the same degree of respect For although in a Christian the seruile feare cannot be wanting because that as in a bad way wee haue as much if not more neede of a bridle then a spurre so wee as it were riding on through the rough and thorny paths of sinne haue in that respect more neede of that feare to hold vs backe yet for all that it is not to be paralelld with the filiall feare nor to be accounted a true and essentiall part of Gods worship and honour but onely as a remouer of his dishonor and a preparatiue vnto the filiall feare In which respect one of the Fathers compares seruile feare to a Needle and filiall feare to a Thred so that as the needle doth enter into the cloth not to stay there but to draw in the thred after it so is the seruile feare required in euery Christian not as a thing acceptable in the sight of God but onely as a preparatiue vnto that filiall feare wherein his true seruice doth especially consist From the consideration of which things wee may gather this obseruation and carefully lay it vp in our memories as a lesson necessary to be learned of all men That so long as we feare the iudgements of God wee may deeme our selues the seruants of God but wee are neuer the sonnes of God vntill we feare him for his goodnesse The seruant feares his Master but why because that if hee doe not well hee will punish him but the sonne feares his Father because he loues him and therefore is fearefull to displease him hauing more regard vnto his Fathers griefe then his owne punishment respecting more the losse of his Fathers loue then the incurring Gal. 4.30 and the induring of his owne paine Now the seruant abides not in the house for euer saith the Scripture but they which haue receiued the adoption of sonnes shall onely inherit Why because hee feares not God for God but onely for himselfe which properly is not true feare because the obiect of it is not truely euill For malum poenae the euill of punishment which seruile feare onely respects is not simply euill not euill suo genere as the Schooles speak nor sua natura in it owne nature for it is a worke of the pure and exact Iustice of God but onely malum secundum not euill in respect of vs Whereas on the other side the childe-like feare is the onely true feare because onely its obiect is truely euill For malum culpae the euill of sinne which it chiefly respects is sua natura in it owne nature euill although our corrupted nature account it as bonum secundum nos secming good vnto vs and therefore doth our inclination so much desire to commit it And howsoeuer the feare of sonnes may be said also to respect malum poenae the euill of punishment yet is it not that punishment which the other lookes at for seruile feare lookes onely at that which is called poenae sensus that punishment which it sensiblie shall feele but the filiall feare at that which is called poena damni the punishment of losse fearing more to lose the loue and fauour of God and the promised ioyes of Heauen then to be iustly punished by God and to endure all the torments of Hell Let vs therefore consider that so long as we do feare God onely for his iudgements we are but seruile the seed of the bond-woman but vntill we feare him for his goodnesse we are not the sonnes of the free-woman not the true adopted sonnes of God By the one we are still vnder the Law but by the other we are vnder Grace The one is wrought in vs by the threatnings of the Law the other by the sweet promises of the Gospell In summe The true childe of God is more afraide to deserue punishment then to suffer punishment Now for the second that God onely is to be feared it may be also doubted that in as much as the Lord hath commanded vs in his word to feare our Parents Leuit. 19.3 Rom. 13.4.7 Ephes 6.5 to feare the Magistrates the Gouernours which hee hath set ouer vs How is he said onely to be feared and what proportion is there between that feare which we owe vnto God and that which we are to giue vnto men what difference is there betweene the one and the other To which I answer that God onely and no other besides him is to be feared in these two respects and limitations Simpliciter and per se simply and by himselfe For first God alone and neyther Angell Deuill nor any other creature besides is to befeared simpliciter simply because he onely hath a simple and an absolute power ouer vs. For howsoever the creature may haue power to doe that euill which we may feare yet is not its power absolute nor ouer all and euery part of vs but limited vnto our bodies and goods onely Whereas Gods power is vnlimited and absolute both ouer soule and body goods and all and is able to destroy all In which respect our blessed Sauiour admonisheth his Disciples not to feare them which kill the body Math. 10.28 but are not able to kill the soule but rather feare him who is able to destroy both soule and body in hell And the reason why wee are to feare the Magistrate the Apostle giues in the 13. of his Epistle to the Romanes because he heares not the Sword for nought Rom. 13.4 But the power of the sword is limited eyther to our goods or bodies or liues and cannot extend vnto the soule and conscience and therefore is hee not to be feared absolutely as God is because hee hath not that absolute power that God hath Secondly God onely is to be feared per se for his owne sake for himselfe without any reference at all to any other creature For although both Angells Men and Diuells haue power in some things

whit lesse religious then others In euery corner likewise a company of damnable Atheists vpon euery trisling occasion darting out hellish oathes which makes our land to mourne wounds the eares of the very hauens themselues and cries loud vnto the high throane of iustice for speedy vengeance Hither likewise doth oftentimes resort those cruell oppressors that make themselues gorgeous by the ruins of their poore Tenants Cloathing themselues with the flesh of their poore brethren how sure are they to finde the reward of Diues that so little regard the wants of poore Lazarus And lastly for I cannot stay to repeate all particulars whereas the outward deportment of a Christian should be nothing more then a louely representation of grace and modestie why now both men and women are generally for the most part so farre transported beyond themselues by pride that they turne Apes and antickes dauncing through the streetes as if they knew not whose feete they stand on so ridiculously vaine and so strangely witlesse and phantasticall are men in these times as that which almost I am ashamed to speake they are growne proud of their very iangling of the strappes of their bootes Good God! what mans wit is able to sinke the depth of those ridiculous follies wherein to vaine man would plunge himselfe if either the shame of men did not withhold him or the seueritie of strict lawes restraine him at least-wise if the awefull respect and feare of Gods almighty power and presence did not in some meansure bridle and pull backe the head-strong and violent current of his irregular desires And in fine you may here see the seauen deadly sinnes withall their attendants driuen all along before the Diuelto their euerlasting confusion So that Satan marcheth with his hellish troupes through the Church of God without controule and the enemie flourisheth his coulours amidst our forces and yet there is none that riseth vp against him Surely the Prophet in this place doth enioyne all men of all conditions in what they are able to endeauour to stoppe and stay the passages of sinne The priuate therefore should endeauour by such meanes as are in their power by holy prayers and brotherly admonitions the Minister by discouering vnto men their sinnes and reprouing their transgressions Indeede this none of vs can say but for the most part it s faithfully discharged but Reason saith one is a good Orator when it hath force to backe it and therefore in the third place without the diligence and faithfulnesse of the Magistrate all that we can say will little auaile Now the office of euery ciuill Magnistrate euen such as know not God is to looke to the markets and to heare and redresse the complaints of all disturbances of the ciuill peace but of a Christian Magistrate to see that God be not blasphemed and dishonoured that Religion be not dishartned nor disgraced but that with all his might hee doe oppose and discountenance euen all suspicions of prophanenesse and dishonour vnto God and as farre as his authoritie will extend seuerely to punish all offenders in that kinde that as he beares not the sword for nought so being the Minister of God hee may be a reuenger to execute wrath vpon all that doe euill Romanes 13.4 But now it s growne to such a passe that if a man haue risen to any place of respect in this Citie hee groweth after a manner incontrouleable hee may sweare and blaspheme hee may slaunder or oppresse the poore by forestalling the Markets he may oppose the Priestly office of Christ in the power of the keyes hee may reuell be drunke or commit any disorder when hee will and his Worship shall secure him from incurring any danger of punishment But alas beloued shall the poore honours of a Citie priuiledge any man to dishonour his GOD and can wee thinke that the angrie eyes of GOD lookes not vpon such courses as these Surely there will not alwaies be a time of mercie but at length the Lord will burst out into vengeance for though the Lord suffer long and much yet wee reade not that hee suffers alwaies but at length as the Prophet speakes in the day of his fierce anger will hee visite vs with the roddes of his wrath and will poure out his furie like fire And howsoeuer some men doe thinke this Citie to be greatly reformed from what it hath beene yet if they looke vpon it with a lesse indulgent eye they shall see but little reformation therein onely the same or worse sinnes masked ouer with more plausible and colourable pretences that its Gods wonderfull goodnesse wee are not as Sodome and Gomorrah When as the beastly bezeling sinne of drunkennesse is become the onely sinewes of good-fellowshippe the filthy pollution of the Temples of the holy Ghost at the mention whereof the heart of euery true Christian should euen nauseate and rise with indignation is generally for the most part accounted but as a youthfull recreation and laughed at When fearefull oathes are become meere phrases of gallantrie and the vnbrotherly contentions of carnall minded men are conceited to be Religion and Pictie When as oppression is accounted forecast and frugalitie and Pride esteemed as comelinesse Lying held as pollicie Idlenesse pretended pouertie and the voluptuous and immoderate wallowing in natures superfluities defended by a pretence of Christian libertie and all these the most hatefull and abhominable in the eyes of Almighty God of all others to passe and escape vnregarded and vnpunished Surely O Lord wee haue iust cause to admire thy long sufferance aboue all thy mercies The Lord for his infinite mercies sake by that almighty power by which hee is able to subdue all things to his owne will breake these stonie hearts of ours that wee may alwaies stand in awe and feare of that dreadfull Maiestie that so forsaking the crooked waies of sinne and iniquitie wee may hold on our course in such pathes as are agreeable to his holy will vntill such time as it shall please him to transplant vs from this vale of miserie and make vs glorious inhabitants of those sacred pallaces where nothing but light and blessed immortalitie no shaddow of matter for teares discontentments feares or any vncomfortable passions to worke vpon but all ioy tranquilitie and peace euen for euer and euer doe dwell Vnto which place the Lord in his due time bring vs all for Christ Iesus sake to whom with the Father and his most blessed and holy Spirit be Glorie and Maiestie and Dominion and Power both now and for euer Amen FJNJS Errata PAge 17 line 28. for These commit reade That is commits p. 20. l. 36 for timer sinne p. 21. l. vls for whereby r. where