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	person_n	son_n	33,804	5	6.4746	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11460	Tvvo sermons the former, concerning the right use of Christian liberty, preached at S. Pauls Crosse London. May 6. The later, concerning the perswasion of conscience, preached at a metropoliticall visitation at Grantham Lincoln: Aug. 22. 1634. By Robert Saunderson chaplaine to his Maiestie.; Two sermons: the former, concerning the right use of Christian liberty. The later, concerning the perswasion of conscience	Sanderson, Robert, 1587-1663.	1635 (1635)	STC 21710; ESTC S116631	77,313	112

the grace of his holy Spirit that in our whole conversations we may unfainedly endeavour to preserve a good conscience and to yeeld all due obedience to him first and then to every Ordinance of man for his sake Now to this Father Son and blessed Spirit three persons and one eternall God be ascribed all the Kingdome the power and the glory both now and for evermore Amen FINIS a Rom. 15. 6. b 1 Thes. 5. 14. c Tit. 1. 10. d Tit. 1. 11. §. 1. The scope §. 2. Occasion a Gal. 2. 7. b Seditiosissima gens I of Scalig. not in Luc. 22. 52. §. 3. and coherence of the Text. §. 4. The Text pa●aphrased a Iohn 8. 36. b 1 Cor. 7. 22. c Exod. 20. 12. d Rom. 13. 1. §. 5. and divided §. 6. Observ. 1. collected That Christian liberty 1. a Ioh. 8. 36. Gal. 5. 1. 2. b Iam. 1. 25. 2. 12. 3. c Psal. 51. 12. §. 7. ought to hee maintained with the proofs thereof a Gal 5. 1. b Mat. 23. 8. 10. c 1 Cor. 7. 23. §. 8. cleared from misconstructiō Non venit Christus conditiones mutare Hieron in Eph. 6. a Mat. 22. 21. b Rom. 13. 1. c Eph. 6. 5. Col. 3. 22. §. 9. by a twofold distinction of Masters The former a Eph. 6. 5. b secundùm carnem quia est Dominus secundùm spiritii Ille est verus Dominus Augustin in Psal. 124. c Mat. 13. 9. §. 10. the later a Eph. 6. 7. b distingu●●āt dominum aeter 〈◊〉 temperali tamē subditi crant propter dominum aeternum etiam domino tēporali Augustin in Psal. 124. §. 11. Of our care in this point §. 12. Sundry Reasons the first a Religiosus homo sanctusque diligenter chcumspectè solet tu●r● fidei commissa Senec de tranquil c. 11. b Nisi adsuum modum curam in deposito praestat fraude non caret l. 32. ss de deposito c Iude vers 3. d 1 Tim. 6. 20. 2 Tim. 1. 14. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pittac● dictum apud Stob. Scrm. 1. f Cant. 1. 6. g Excd. 10. 26. §. 13. the Second a 1 Cor. 7. 23. b 1 Cor. 6. 19. 20. c Mat. 20. 13. 15. §. 14. the Third a Mat. 6. 24. b Ephes. 55. c Col. 3. 5. d Phil. 3. 19. e Rom. 16. 8. f 2 Cor. 4. 4. g 1 Iohn 5. 19. h Mat. 4. 10. §. 15. the Fourth a Ephes. 4. 1. b Gal. 5. 13. c V. Paul sf de capit deminut d Leo Novell conslit 59. e qui tam ignavi abjecti animi est ibid. §. 16. and the Fifth a Mat. 11. 30. b 1 Ioh● 5. 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. apud Stob. Serm. 46. §. 17. Christian liberty encroached upon by Papall usurpations d Col. 2. 22. a Mat. 23. 4. b Ma●k 7. 9. c 1 Pet. 5. 3. d gloss in extra●ag Joh. 22. c. Cummter c Stapleton de princip sid in p●●esal f 2 T●es 2. 4. g 1 Pet. 5. 3. §. 18. and undermined by the Magisteriall dictatcs §. 19. and superstitions of Novelists a Prov. 17 15. b Esay 5. 20. c Mat. 15. 9. d 1 Cor. 7. 35. §. 20. We must not be the servants of men a Gal. 5. 1. b Gal. 2. 5. c Ephes. 5. 6. Col. 2. 4. 8. 18. 2 Thes. 2. 3. §. 21. Either 1. by an obsequiousness to thē in that which we know to be evill a 1 Sam. 22. 18. b 2 Sam. 13. 28 29. c Mar. 15. 15. d Iohn 19. 12. e Dan. 3. 18. f Acts 4. 19. g Gal. 1. 10. §. 22. or 2. by subjecting our selves to their opinions or wills a Rom. 16. 18. b Iude ver 16. c Acts 14. 15. Iam. 5. 17. d Humana authoritas plerunque fallit Aug. 2. de ordin 9. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian 4 var. 17. f Neque vero probare soleoid quod de Pithagoricis accepimus Cic 1. de nat deorum g 1 Pet. 4. 11. §. 23. be they of never so great worth or note a Horat. 1. Ep. 1. Vtisti qui in verba jurant nec quid dicatur aestimant sed à quo Senec. Epist. 12. b 1 Iohn 4. 11. c Acts 17. 11. d 1 Cor. 3. 4. e 1 Cor. 1 13. f 1 Cor. 3. 5. §. 24. Observ. 1. We must not abuse our liberty §. 25. by making it a cloake a Exod. 16. 14. 36. 16. b Iohn 15. 22. c 1 Thes. 2. 5. §. 26. as we are apt to doe a Gal. 6. 12. b Mat. 23. 25. c Gen. 3. 7. d Esay 3. 9. e Nullum vitium est sine patrecinie Senec. ep 116. f 1 Sam. 15. 15. g 3 King 21. 13. h Mat. 23. 14. i Senec. Ep. 116 k Bernard §. 27. Of maliciousnesse a Rom. 1. 29. Col. 3. 8. Tit. 3. 3. §. 28. proved from the Text in 3. respects The First 1. a Iam. 1. 21. 2. b 1 Cor. 5. 8. c Acts 8. 22. 3. 4. d 1 Pet. 2. 1. §. 29. the Second a Heb. 4. 13. b Mat. 23. 13. §. 30. the third §. 31. Christian liberty may be abused foure wayes 1. by using it prophanely a Nolier go li●ertate a●uti ad libere peccandum August ●n Ioh. tract 41. b Iude ver 4. c Mat. 5. 17. V. Augustin lib. 17. 18. c. cōtra Fauslum Manichaum fuse in quaest V. N. T. quaest 69. d Rom. 3. ult §. 32. How the moral Law bindeth Christians and how not a Rom. 104. Finis per fic●ens non interficiens Augustin 2. cont adversar legis 7. b Rom. 7. 6. c Rom. 7. 4. Gal. 2. 19. d Rom. 6. 14. Gal. 5. 18. §. 33. with the ground of that difference a Mic. 6. 8. b Gal. 3. 10. c ibid. vers 11. d Heb. 8. 6. §. 34. II. by using it inordinately a Because we are free wee may not run wild Hall 15. Contempl 3. b Gregor c Quedam quae licent tempo●● loco mutato non licent Sin●● controvers 25. d Amos 6. 4 -6. e Es● 3. 18 -23. f Luk 16. 19. g Luk. 6 25. §. 35. We should not be so strict to others as to ourselves a Mat. 23. 4. §. 36. III. by using it uncharitably a 1 Cor. 8. 9. b Rom. 15. 2. c Rom. 14. 15. d Rom. 15. 1. e Gal. 6. 2. f 1 Cor. 7. 23. g Gal. 5. 13. h 1 Cor. 9. 19. 22. i 1 Cor. 6. 12. k 1 Cor. 9. 19. 22. l Luther in Galat. 5. §. 37. IIII. by using it undutifully §. 38. 1. The usuall objections against the Lawes Ecclesiasticall 2. 3. 4. ● §. 39. The partiality of the objecters discovered 2. 3. 4. §. 40. the First objection answered §. 41. the second objection answered 1. 2. §. 42. the third objection answered §. 43. the fourth objection answered a Heb. 12. 14. §. 44. and retorted a Horat. 1. Sat. 3. b Col. 2. 21. §. 45. The last objection answered 1.

beleevers lived mingled with Insidels would be very unseasonably urged where the Church is in a peaceable and flourishing estate enjoying the favour and living under the protection of gracious and religious Princes Thus the Constitutions that the Apostles made concerning Deacons and Widowes in those primitive times are with much importunity but very importunely withall urged by the Disciplinarians And sundry other like things I might instance in of this kinde worthy the discovery but that I feare to grow tedious Briefely then the Apostles whole discourse in this Chapter and so wheresoever else he toucheth upon the point of Scandals is to be understood onely in that case where men are left to their owne liberty in the use of indifferent things the Romanes Corinthians and others to whom S. Paul wrote about these matters being not limited any way in the exercise of their liberty therein by any over ruling authority But where the Magistrates have interposed and thought good upon mature advice to impose Lawes upon those that are under them whereby their liberty is not infringed as some unjustly complaine in the inward judgement but onely limited in the outward exercise of it there the Apostolicall directions will not hold in the same absolute manner as they were delivered to those whom they then concerned but onely in the equity of them so far forth as the cases are alike and with such meete qualifications and mitigations as the difference of the cases otherwise doth require So that a man ought not out of private fancy or meerely because he would not bee observed for not doing as others doe or for any the like weake respects to doe that thing of the lawfulnesse whereof he is not competently perswaded where it is free for him to doe otherwise which was the case of these weake ones among the Romanes for whose sakes principally the Apostle gave these directions But the authority of the magistrate intervening so altereth the case that such a forbearance as to them was necessary is to as many of us as are commanded to doe this or that altogether unlawfull in regard they were free and we are bound for the reasons alr●ady shewen which I now rehearse not But you will yet say for in point of obedience m●n are very loath to yeeld so long as they can finde any thing to pleade those that lay these burthens upon us at least wise should doe well to satisfie our doubts and to informe our consciences concerning the lawfulnesse of what they enjoyne that so we might render them obedience with better cheerefulnesse How willing are we sinfull men to l●ave the blame of our miscariages any where rather then upon our selves But how is it not incongruous the while that those men should prescribe rules to their governours who can scarcely brook their governours should prescribe Lawes to them It were good we would first learne how to obey ere w●e take upon us to teach our betters how to governe How ever what governours are bound to doe or what is fit for them to do● in the poin● of information that is not now the question If they faile in any part of their bounden duty they shall be sure to reckon for it one day but their failing cannot in the meane time ●xcuse thy disobedienoe Although I thinke it would prove a hard tas●e for whosoever should undertake it to shew that Superiours are alwayes bound to informe the cons●iences of their inferiours concerning the lawfulnesse of every thing they shall command If sometimes they doe it where they see it exp●dient or needfull sometimes againe and that perhaps of●●er it may bee thought more expedient for them and more conducible for the publique peace and safety onely to make knowen to the people what their pleasures are reserving to themselves the reasons thereof I am sure in the point of Eccl●siasticall cer●mo●ies and Constitutions in which ●ase the aforesaid allegations are usually most stood upon this hath been aboundantly done in our Church not only in the learned writings of sundry private men but by the publique declaration also of authority as is to be seene at large in the preface commonly printed be●ore the book of Common prayer concerning that argument● enough to satisfie those that are peaceable and not disposed to stretch their wirs to cavill at things established And thus much of the second Question touching a doubting conscience whereon I have insisted the longer because it is a point both so proper to the Text and where at so many have stumbled There remaineth but one other Question and that of farre smaller difficulty What is to be done when the conscience is scrupulous I call that a scruple when a man is reasonably well perswaded of the lawfulnesse of a thing yet hath withall some jealousies and feares le●t perhaps it should prove unlawfull Such scruples are most incident to men of melancholy dispositions or of timorous spirits especially if they be tender conscienced withall and they are much encreased by the false suggestions of satan by reading the bookes or hearing the Sermons or frequenting the company of men more strict precise and austere in sundry points then they need or ought to be and by sundry other meanes which I now mention not Of which scruples it behooveth every man first to be wary that he doe not at all admit them if he can chuse or if he cannot wholy avoid them that secondly he endeavour so farre as may be to eject them speedily out of his thoughts as satans snares and things that may breed him worser inconveniencies or if hee cannot be so rid of them that then thirdly he resolve to goe on according to the more probable perswasion of his minde and despise those scruples And this he may doe with a good conscience not onely in things commanded him by lawfull authority but even in things indifferent and arbitrary and wherein hee is left to his owne liberty Much more might have beene added for the farther both declaration and confirmation of these points But you see I have beene forced to wrap things together that deserve a more full and distinct handling that I might hold some proportion with the time I had a purpose briefly to have comprised the summe of what I have delivered concerning a gainsaying a doubting and a scrupulous conscience in some few conclusions for your better remembrance and to have added also something by way of direction what course might be the most probably taken for the correcting of an erro●cous conscience for the setling of a doubtfull conscience and for the quieting of a scrupulous conscience But it is more then time that I should give place to other businesse and the most and most materiall of those directions have beene here and there occasionally touched in that which hath been delivered already in which respect I may the better spare that labour Beseech we God the Father of our Lord Jesus Christ so to endue us all with