Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fervency_n	zeal_n	zealous_a	56	3	8.8728	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15525	A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.	Wilson, Thomas, 1563-1622.	1614 (1614)	STC 25791; ESTC S120148	882,533	1,268

then of our selues Then we go before others in giuing honour when inferiors do both in heart and action begin first to honour and salute their superiors when equais striue whoc shall preuent and begin first prouoking to reuerence and honourable respects Lastly when superiors do so take the honour due vnto thē in regard of their place as they could bee pleased to preuent euen their inferiors out of an humble affection might they doe it without offence and breach of good order whereof in societies there is a speciall care to be had DIAL VII Verses 11 12. Not slothfull to doe seruice feruent 〈◊〉 spirite seruing the Lord reioycing in hope patient in tribulation continuing in prayer Tim. VVHat doe the first words of this text containe Silas An exhortacion to industry and diligence in doing all duties both towards God and men which are not to be performed slothfully because God doth not loue such as do their worke grudgingly and negligently Also such shall heare at the last day Take that slothfull seruant and binde him hand and foote but to the faithful where of diligence is a part it shall bee saide Come good and faithfull seruant Therefore whatsoeuer is in our hands to do as Salomon saith wee are to do it with all readinesse and industry if we will please God and auoide his iudgements Example of this readinesse in businesse we haue in Abraham Gen 18 6. and Genes 24. in his seruant who in the businesse of Isaacs marriage was diligent Also in Mary Luke 11 39. Christ the Lord and in the Apostle Paul who most industriously did the workes of their calling Heere wee are to take heede of two extreames the one is of too much diligence when we busie our selues much in things not pertaining to vs. This is curiosity condemned by Paul 1 Thess. 4. 11. the other is too much slownesse or sluggishnesse in our owne duties when we do our things as it were sleepingly like that idle seruant in the Gospell that hid his Talent in a napkin or like that sluggard mentioned in Pro. 26 13. that sought vaine delayes and excuses to keep him from his duty There is a Lyon in the way Some are slow being of an heauy mould and dull by nature others through vnwillingnesse to do any good these be the worse Tim. What is commended to vs in the next sentence Silas Feruency in Spirite in which is a precept contrary to the former and inioyneth not readines alone but earnestnesse too both in Religion to God and charitye to man and withall it teacheth whence this earnestnesse or feruency commeth namely from the Spirit of God kindling it in our hearts and 〈◊〉 vs with loue in a great measure Whereof we haue example in Moses who out of zeale brake the two Tables in Elias doing the seruice of God with much power and feruency as appeareth in destroying the Idolles and killing Eaals Priests Also in Iohn Baptist who trod in the same steps of Elias zeale Luke 1 17. in Paul and Barnabas Acts 14 14 15. and in Christ Iohn 2 14 15 16. and generally in all the Prophets and apostles They walke not according to this rule who are cold in their profession Also those who be neither hot nor cold but luke warme in their Religion beeing indifferent not caring which end goeth foremost Nor they who be temporizers and neuters in the confession of their faith also by this rule Gods children are exhorted to a godly feruency zeale both in profession and practise of religion For zeale is a fruite of the Spirit and of godly sorrow 2 Cor. 7 11. and heere by wee become like Christ and the apostles Lastly it is good to be zealously affected still in a good thing saith Paul Gal. 4 18. Note here that these words import a continuall acte Christians are to bee diligent and earnest not by pangs or fits but all their life long and in one thing as well as in another and according to the quality of the matter that will shew our zeale to be wise and good and proceeding from God Such as are zealous at the first and afterwards become colde or be lesse zealous in the chiefest businesse or be forwarde in some matter of profit or pleasure to themselues not so in the thinges of God giue suspition that their zeale is fleshly and carnall Tim. How do you reade and vnderstande the next Aphorisme or short sentence and proposition Silas Some reade it thus seruing the time and then the meaning is either to watch opportunities or occasiof dooing our duties and to obserue what is fitting for time and season according to that in Rom. 13 11. or to consider what belongs to the time after the example of Paul at one time circumcising Timothy when he would not circumcise Titus at another Gal. 2 3 4. And heerein there is great wisedome to consider what is meet and fit to bee done according to time and place yet without departing from truth and honesty for all good thinges are not to be done at all times Howbeit the other reading seruing the Lord is much better as warranted by diaers Greeke Coppies and directing vs to the right true end of all our actions namely the seruice and glory of God whereunto they must aime as at their vtmost marke Cor. 10 31. and this doth distinguish Christian duties from the workes of ciuill men who neuer respect the worship or honour of God but their owne pleasure and praise in all things whatsoeuer they pretend to the contrary Also this precept may further teach vs whome wee are to serue namely not the worlde nor men but God because he is our Lord Psal. 2 11. Gal. 1 10. 1 Cor. 7 23. and 1 Cor. 6 20. Lastly it may teach great men modestie that they swell not by opinion of their owne power and might remembering that they are vnder God as a seruant vnder his Lord and therefore not to abuse their inferiors Col. 4 1. for they serue one common and most iust Lord who is no respecter of persons Tim. What be the graces we are exhorted to in the 12. verse Silas Vnto these three Hope Patience and Prayer which are so many remedies against afflictions of al sorts The first of these graces is set foorth and declared by an effect of reioycing The second by his Obiect which is ttibulation The third by the adioynt which is perseuerance When any affliction happens priuate or publicke inward or outward for Christ or sinne Gods Children thorough hope of deliuerance from them faint not in their hearts but reioyce and are glad because they certainely looke for saluation in the end for their hope makes them not asnamed Rom. 5. 5. and by hope they are saued Rom. 8 24. But if their afflictions continue vpon them and waxe more greeuous then to hope must be ioyned patience which enableth to endure with submission vnto and wayting vpon the pleasure of God as

sinner this is the voice of euery mans owne conscience conuicting him of the breach of the law sundry wayes Now the conclusion followes necessarily Therfore I am a most accursed wretched man worthy of eternall damnation in hell fire This conclusion is the worke of the holy Spirite causing euery elect sinner to apply vnto himselfe the most horrible threatnings of the law whereuppon there ariseth in the conscience great feare horror and astonishment for which there is no salue in the law which is able to kill but not to make aliue Tim. But are all the elect partakers of this feare before their connersion and all in a like degree Silas All the elect which come to yeares and discretion are not conuerted without this feare but all haue not a like portion of it for God dispenseth the measure of this feare as it pleaseth him to some more to some lesse it faring with men in their new birth as with men in their naturall birth where some are borne more easily some with more payne as some sores are let out with the pricking of a pin and some need much lanching Tim. Tell vs what profite and vse wee are to make of this doctrine touching the degrees that are vsed in the conuerting of elect sinners Silas First we are taught how miserable we are by nature we being the children of Gods wrath and condemnation liuing alwayes as bondmen in fear of his punishment Eph. 2 1 2 3. Secondly we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs seeing we haue not the Spirit of adoption till we haue the Spirit of feare and this is gotten by the ministery of the Law Thirdly we are warned what duties men are to do vpon the hearing and reading the Law that they may further their owne conuersion which be these First by the Law to get distinct and sound knowledge of sin Rom. 3 and 7 7. Secondly rightly to vnderstande what that curse is which the Law threatneth vnto sinne sinners Thirdly a diligent search and examination of our selues whether we be not guilty of these very sinnes against which the law denounceth the wrath and curse of God Fourthly Legall faith beleeuing that we are breakers of the Law and do deserue the curse of the Law Lastly vpon the application of the Law to our selues to labour and worke our owne hearts to get them humbled and broken with feare and terror of Gods iudgements For then and not before the heart is made meet to receyue the Spirit of Adoption Heere are reproued such as gather too much hope from the Gospell ere the Law haue duly feared and taken them downe with griefe shame Tim. Is there any other vse to bee made of this former point Silas Yea these three First they that had neuer any portion of this Legall feare haue iust reason to feare mistrust their owne conuersion Secondly if any bee vnder this discipline of the lawe hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes let them not bee much discouraged for they are in a good way to true conuersion Lastly let such as haue the spirit of feare not rest there but passe on till they haue the Spirite of Adoption least it fare with them as it fared with Esau Caine and Iudas Tim. What is the next degree of a Christians conuersion Silas To receiue the Spirite of Adoption Tim. What are we consider in this third degree Silas These three things First of Adoption what it is Secondly what is the Spirite of Adoption and thirdly what it is to receiue the Spirite Tim. What is Adoption and how may it be declared Sil. Adoption is the making one actually a son by grace which is no sonne by nature Ephe. 2 3. Gal. 4 4 5. For this word Adoption is borrowed from the custome of men who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne This benefit of Adoption may be declared many waies First by the person of him who adopteth to wit God who hauing a naturall Son yet wanting sonnes in our kinde hath Adopted men woemen to be his Children which is not the wont among men but quite contrary Secondly by the persons of vs who are Adopted beeing both beggerly and void of all goodnesse being also his enemies full of all vnrighteousnes Rom. 5 6 7 8. Thirdly by the dignity of the thing it being a matter of wondrous excellency to haue such a sonne-ship more a thousand times then to be the sonne of a most mighty Prince Fourthly by the manifold and exceeding benefits which comes by Adoption namely to bee heire of the world and of Heauen Lastly by the duty of adopted ones being briefly touched in Malachy 1 6. and more largely in 1. Pet. 1 14 15. Tim. What is meant by the Spirite of Adoption Silas A speciall grace of the Spirite certifying our Adoption vnto vs. A grace which flowes from Adoption and is proper to Adopted ones seruing to witnesse their Adoption and therefore fitly called the Spirite of Adoption Tim. What be the two effects and fruites of the spirit mentioned in this Text Silas The first is to seale or assure in the hearts of the elect children of God the witnesse of their adoption by Christ hence it is called the Spirit of Adoption and in the same sence also it is tearmed the earnest of our inheritance Ephes. 1 14. The second is to open their mouths with childlike confidence and godly feruency to pray vnto God as to a most louing father Hence it is called by the Prophet Zachary the Spirit of Grace and of praier Zach. 12 10. Tim. How do the elect receiue the spirit of Adoption Silas By the Ministery and preaching of the Gospell as the Spirit of feare and bondage is giuen by the preaching of the Law Hence the Gospell preached is called the Ministry of life of righteousnesse and of the Spirit because through the Ministry of the Gospell the Spirit is effectuall to quicken the dead hearts of the elect thorough Faith in Christ thereby to be made righteous before God and to become his sonnes and heires of eternall life This is proued by the word of the Apostle Gal. 3. 2. This would I know receiued ye the spirit by the workes of the Law or by hearing Faith preached that is by hearing the Doctrine of the Lawe or by the doctrine of Christ apprehended by Faith Tim. But how and after what sort doth God worke in the Gospell when by it he will worke in his Children the Spirite of Adoption Silas The Spirit of Adoption is receiued into the harts of the elect by these degrees or seuerall works of grace First after the Conscience is humbled and terrified by the Lawe being brought to see and feele an extreame neede of Christ crucified there is engendered an earnest desire and longing after him and his merites such

It is by Ezra to the Iew and by the Prophet Esay to Ezekiah imputed as a fault that they forgat his mercies and rendred not to God according to his great goodnesse Tim. What is the second reason Silas It is taken from the effect of this sacrifice because GOD accepteth such a sacrifice so well qualified for they are after his owne heart For God being a spirit and holy cannot but delight in holy and spirituall 〈◊〉 being offered vp in the name of Christ 2 Pet 2 5. and proceeding from faith the Spirit of God Heb. 11. 5 6. Gal. 5 22 23. A great encouragement to euery Christian to labour harde in the deniall of himselfe and mortification of his lusts to know this to bee accepted with God Must wiues study to please their husbands 1. Cor. 7. 34. and seruants their Maisters Ephe. 6 5. euen their vncourteous maisters 1. Pet. 2 18. How much more then ought you to please God your Lorde husband father and redeemer who hath forgiuen you all your sinnes and called you to an inheritance immortal in the heauens 1. Pet. 1 4. These two reasons can be of no force with an vnregenerate or euil man or woman which neuer were partakers of his sauing mercies no not of one crum of them nor yet euer had their hearts framed by the Holy-Ghost to any sound care of pleasing God but the godly which haue receiued but one drop of Gods mercie in Christ and are led by his Spirit these will be mighty perswasions to make them more vpright zealous in Gods seruice DIAL II. Verse 2. And be not conformed vnto this world but be ye transformed by the renewing of your mindes that yee may prooue what is that good that acceptable and perfect will of GOD. Tim. WHat is the matter and method of this Text Silas It containeth the second generall precept concerning all Christians of euery degree and sort For the forme of it is set downe negatiuely then amplified by the contrary affirmation We are forbid to follow the fashions of this worlde and 〈◊〉 enioyned if we will please and serue God to make the will of God reuealed in his word the rule of our life and manners which will is set forth by three especiall qualities First good Secondly acceptable Thirdlie persect This verse then hath it in the explication of the former expressing plainely what was there figuratiuely set downe teaching vs the manner how Christians may offer themselues to God namely if they auoid the corrupt lusts of the world and endeauour thorough the regeneration of the Spirit which beginneth at the change of the minde the principall part of mans soule to allow and do the thinges which God willeth and approouerh being good acceptable and perfect Tim. What is meant by the world and by being conformable vnto it Silas Men vnregenerate and meerely naturall and all which is contrary to Gods will which is heere called the world as often elsewhere Iohn 14 17. 1 Iohn 2 14 15 16. and chapter 5 19 c. because such persons do still sticke in the vncleane and filthy mire of worldlie lustes which they obey with greedinesse Also for that they wholly minde earthly things louing them and caring for the thinges of this life neglecting heauenly things The conforming to these men is to like and allike them and to bee like them in their conditions to follow their fashions forme and guise of liuing shaping our courses semblable vnto theyrs putting on their forme and shape in our behauiour What the fashions of the world be see 1 Cor. 6 9 10. Galath 5 19 20 21. 1. Pet. 4 3. 1 Iohn 2 14. Ephes. 4 18 19 20. Tim. What is our doctrine from these words of the Text thus explained Silas Gods children must not in any wise make the manners of worldly and wicked men the rule and patterne of their life action The proof hereof see Psal. 1 1. Walke not in the way of the wicked c. and Prouer. 1 10. and Chap. 4. 14. we are forbid to goe after sinners wherunto agreeth that of Mat. 7 13. forbidding to enter into the broad way and that of 1. Pet. 4 4. that wee should not run with the wicked vnto the same excesse of ryot nor to be companions with the workes of darkenes Ephes 5 7 11. All which do teach vs that in framing our conuersation we may not imitate the fashions deeds of euill men The Reasons heere of be these First Gods people are a kingly Priesthood Pet. 2 9. therefore the fashions of worldly men do not become them For since the elect are made Priests vnto God it behooueth them to haue the whole life and all the parts of it wel ordered saith Chrysostom The Priests vnder the Law might not touch any vncleane carkas of men or Beasts neither may Christian Priestes meddle with polluted rotten lustes such as carnall men wallow or welter in Secondly the lusts of the world are not of God but of the diuel Iohn 2 16. But Gods children in their baptisme haue by solemne promise renounced the Diuel and all his lusts and therefore may not follow them without running into the guilt of perfidiousnesse and promise breaking Thirdly the faithfull haue put on Christ Iesus Gal. 3 27. and haue him dwelling in their hearts by faith Ephes. 3 17. Therefore they may not put on the sinfull affections and foolish fashions of this world for what communion between Christ and the world from which he hath redeemed vs Also his Gospell and grace teacheth vs to deny worldly lusts Titus 2 11. Fourthly God and the corrupt custome of sinners cannot both bee loued for if we loue the world and the things thereof the loue of God is not in vs 1. Iohn 2 15. Iames 4 3. The amity of this world is enmity with God but Gods children are bound to loue God aboue all yea alone all thinges bee for him and in him therefore they ought to abhorre the world Fiftly it is dangerous euen in this life for the godly to do after the customes or to delight in the company of sinfull men Peter among worldly men learned to deny and sorsweare his Sauiour Iehosaphat was forbid familiarity with Achab Wilt thou loue him whome God hateth 2. Chron. 19 1. and Iosias by conuersing with and conformining himselfe vnto an heathen king loste his life 2. Kings 23 29. The Israelites by framing themselues to the Egyptians in idolatry Exo. 32 1 2 3. and to the Moabites in adultery Num. 25 1 2. pulled due iust vengeance from God vpon their owne heads Dauid amongst the Philistims learned to dissemble and was in hazard see the title of Psalme 34. Sixtly the ende of the children of this world such as fashion themselues like to it is damnation Phil. 3 19. also see 2. Thes. 1 9. 1. Pet. 4 5. Lastly the fashions delights pleasures and lusts of worldly persons doe in a