Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09274	Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.	1625 (1625)	STC 19589; ESTC S114368	167,454	232

from the guilt of sinne and course of the Morall Law Secondly Truth for the Ceremoniall Law the substance being brought in and the shadowes vanished wherefore the Iesuite erres greately in this point when he makes the grace of the New Testament to consist in this That strength is thereby giuen us to fulfill the Law The grace of God in the Gospell is chiefely our Iustification and Redemption from the curse of the Law and in the next place strength afforded vs to Obey the Law in some measure not perfectly as our Aduersaries would haue it In the next point he erres as much in saying that the Law of Moses was giueu without grace to obey it A false assertion For although the Law of it selfe giue not grace yet t is certaine that grace was giuen by Christ euen then when Moses published the Law Sufficient for the proofe hereof are 1 These excellent properties ascribed vnto the Law of God as in other places of the old Testament so spetially in the Booke of the Psalmes And amongst them in the 19. and 119. Psalmes Where the Law of God is said to giue light to the ei●s to conuert the Soule to reioice the Heart c. which it could not doe of it selfe had not the grace of the Holy Ghost being giuen in these times without which the Law could worke no such sauing Effects 2 Experienee of those times in the Faith Patience and ●bedience and all sorts of graces shining in those ancient Saints who liued before and after the Law was giuen Which graces they receaued from the Holy Ghost shed vpon their hearts by vertue of Christs mediation whereby they receaued strength to liue holily in Obedience vnto the Law of God The difference betweene these times and those vnder the Law is not That we haue grace and they had none but only in the m●asure and extent of the same grace bestowed both on vs and them In those times as the Doctrine of the Gospell was more obscurely reuealed so the grace which accōpanies it was more sparingly distributed being confined to to a Church collected of one nation and bestowed vpon that Church in a lesser measure then now though yet suffitiently in that measure But in the times of the New Testament the light shines more brightly and grace is dispenced more liberally being extended indifferently to all Nations and poured vpon the Godly in a larger Abundance according as was promised Ieremiah 31. Though also this comparison must be restrained vnto whole Churches what generally is now done for no doubt in many particulars some men vnder the Law exceede for abundance of Grace many vnder the Gospell Wherefore it is a notable iniury vnto the Bounty of God and the honour of those Saints of old to exclude them from partaking of the Gospell to affirme that they were led only by the Spirit of Feare and not of loue that they receaued not the Spirit of adoption to cry Abba father as well as wee though not plentifully as wee and so that they were not Sonnes though vnder Tutors and gouernors as we confesse they were but very Seruants held in Bondage and excluded from the inheritance of Grace and glory till after Christs Death So that at best their adoptio● was but conditionall with regard of Time to come but for the presēt they were handled as slaues fear'd with temporall punishments allured by temporall rewards like a heard of Swine fed with base achors and huskes These be absurd Errors bred out of Scripture misvnderstood Especially that of Iohn 1. Grace came by Christ. Ergo not before Christs In●arnation A sily Argument Christ is as old as the World and his Grace as ancient as the Name of Man vpon Earth grace alwaies came by Crhist was in its measure giuen by him lōg before he appear'd in the flesh He was euer the head of his Church and that his Body which he alwaies quickned by the blessed influence of his Spirit ministered therevnto Whereby the Godly before as well as since his incarnation were made liuing members of that his misticall Body Wherefore it is apparant that grace is not to be tied to the Times of the Gospell and seuered from the Law Nay as of old the Law was not alwaies without grace so now many times the Gospel it selfe is without grace Christ himselfe being a stumbling stone and rocke of offence the Gospell a Sauiour of Death to those many vpon whome Grace is not bestowed to beleeue and embrace it I conclude then That this difference with our Aduersaries make betweene the Law and Gospell is false and that their Error is pernitious in makind the Gospel to be nothing but a Spirit added to the Law that man may fulfill it to his Iustification That thus a man may be saued by Christ through the perfect fulfilling of the Law Which is a monstrous and vncouth Doctrine laying an vnsupportable burthen vpon the conscience of man and hazarding his soule to ●ternall distruction whiles by this meanes he frustrates the Grace of God in Christ and withall frustrats his owne hopes of life expecting to obtaine it by that Law which he is neuer able to fulfill SECT 5. CHAP. I. Iustification by fulfilling the law ouerthrowes Christian libertie the parts of our Christian libertie SO much of the Third Argument The last followes drawne from the Nature of Christian Liberty Which is this 4. Arg. That which ouerthrowes our Christian Liberty purchased for vs by the death of Christ that 's no Euangelical but an Haereticall Doctrine But Iustification by the workes of the Law ouerthrowes the spirituall Liberty of Man obtained for him by Christ. Ergò 'T is an Haeresie against the Gospell For the proofe of the minor Proposition let vs in briefe consider wherein stands that Liberty wherewith Christ hath made vs free that so we may the better perceiue what part thereof this doctrine of Iustification by works doth nullifie and depriue vs of The Liberty wee haue in Christ is either in regard of the Life to come or of this praesent life The first is the Liberty of Glory consisting in a fu●l deliuerance from that state of vanity and misery both sinfull and painfull wherevnto we are now subiect And not we only but the whole Creation which with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groaneth and trauaileth in paine till with vs it also be deliuered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the bondage of Corruption into the Glorious libertie of the Sonnes of God as the Apostle declares Rom. 8. 19. seq This Liberty we haue in hope not in possession The next we actually injoy in this life and that is the Liberty of Grace This we may diuide not vnfitly into 3 branches 1 Freedome from Sinne. 2 Freedome from the Law 3 Freedome from Men. 1 Our Freedome from Sinne stands in 2 things 1 In our deliuerance from the Punishment of Sinne. For whereas euery Sinne of it's owne Nature brings with it guiltines and

Hope If it be true viz. That which makes not ashamed Which is the Anchor of the Soule sure and stedfast that entereth within the Vaile It would bee knowne what difference the Iesuite will put betweene that Hope which is in a man before and that which is in him after his Sanctification If he say It differs onely in degree then hee grants t is the same in substance whence wee haue a faire position That man sanctified and vnsanctified is alike capable of the sauing graces of Gods Spirit The like we say for Loue of God if it be sincere and without dissimulation bred in the heart Vpon those spirituall considerations not onely of Gods Mercy in Christ but also of his Iustice and infinite Righteousnesse For so the Trent Fathers will haue this Loue to respect God vt fontem Iustitiae then we affirme this spirituall Loue is not to bee found but onely in those Hearts that are in some measure Regenerate and made spirituall In whom this Loue of God is shed abroad by the Holy Ghost that is giuen to them as the Apostle speaketh This Bellarmine is so●ne forced to grant yet he puts it off with a distinction No man can loue God perfectly with all his heart without the Holy Ghost but loue him he may imperfectly without the Holy Ghost dwelling in him though not without the speciall aide of God Whereto we answere 't is one thing to loue God perfectly and another to loue him truely To loue him perfectly is to loue him with all the heart all the soule all the minde all the strength which we grant no man can doe without the Holy Ghost but we also affirme that no man did or shall euer doe it in this life so long as there is lustfull corruption in him causing any the least auersion of his soule from God in any motion thereof So that if none haue the Holy Ghost abiding in them but such in whom Loue is thus perfected he must be confined with the Saints in heauen and not haue his dwelling with the faithfull on earth But if imperfect Loue of God be also from the Holy Ghost dwelling in the hearts of the Godly who loue God truely in vnfeigned vprightnesse of heart though in much imperfection by reason of sinne which diuerts the heart vnto other pleasures then it must be knowne of the Iesuite what he meanes by imperfect Loue. Is it false Loue such a meere naturall Man may conceiue vpon generall grounds That God is good the chiefest good iust holy and full of all excellency He will not say for shame this is a true preparatiue vnto Iustification Is it true loue but in its degree imperfect not so vigorous so vehement so hot as coales of Iuniper yet such as hath some strength and warmth of spirituall affection Then we require that these men will draw vs out a line by the Rule of the Scriptures and to tell vs how farre the true Loue of God may come without the grace of the Holy Ghost sanctifying the heart But after t is past such a degree then there is required the sanctifying grace of the Holy Ghost for it T will trouble their Mathematickes to describe vnto vs in what degree of Perfection that Womans loue was situated whose example they alleadge for a proofe of this point out of Luke 7. 47. Her sinnes which were many are forgiuen her for she loued much Can Bellarmine tell vs how much this was that so by that patterne we may know how farre men goe in the true Loue of God before they bee at all sanctified by inherent Grace For such wonders they would make vs beleeue concerning this penitent Sinner that when her soule was full of Faith and Loue to Christ her heart full of sorrow her eyes full of teares for her sinnes yet for all that she was a gracelesse vnholy person whose Loue and Faith and Sorrow came not from the sanctifying grace of the Holy Ghost but onely from free-will helped with some kinde of externall aide of God We haue not Faith to beleeue such Mysteries as these Nor yet in the last place can we conceiue how there should be true repentance with a sincere purpose of Reformation and obedience where the Heart is not changed and renued by the Holy Ghost That Godly sorrow and Hatred of sinne should spring out of a gracelesse heart that so holy a Resolution of Amendment of Life should be in an vnholy person be Assertions so contradictory and iarring that no Christian Eare can with patience endure to heare them We conclude then touching these dispositions vnto Sanctification that if these Graces be true they are parts and chiefe Branches of inherent Righteousnesse But if they be false and counterfeit they are not so much as Preparations therevnto So much of this first Argument wherein yet one of these 7 dispositions first reckoned vp is omitted viz. a Desire of receauing the Sacrament of Baptisme that is A Man that 's baptised in his youth afterward before he be Iustified must haue a desire to be Rebaptised For what is it for one baptised to desire to receaue that Sacrament againe This conceit is so absured that howeuer Bellarmine reckon it vp among the other Dispositions because of the Authority of the councell of Trent yet Becanus giues it ouer in plaine Feild numbring these fore naming sixe graces onely choosing rather to venter the Councells credit then his owne by defending an vnreasonable position 2 Argument If Faith alone doe iustifie vs then it may d●e●t when other graces are absent as well as when they are present For seeing the Vertue of Iustifing vs depends vpon Faith alone and that in this act it receaues no aide from any other grace It followeth that it needs not the cōpany of any other grace as in the law of sense If the whole force of Burning proceed onely from Heat then where Heat is though there be no other Qualities yet there will be burning yea if Faith only haue force to Iustifie it will follow that it may iustifie not onely in the absence of other graces but in the presence of the coutrary vices For as the absence of other graces doth not hinder so the presence of other vices will not hinder Faith one jot in it office of Iustifying But t were absurd to affirme that Faith can Iustifie without other vertues with other vices Ergo The force of Iustifying is not in Faith alone To this we answere That this sophisme is fashioned vpon the same Block with the former that to Iustifie and Sanctifie are all one In which sense we confesse the Consequence is vnauoydable If Faith alone by it owne vertue and force did sanctifie then it would effect this not onely in the absence of other graces but in the presence of their contrary Corruptions and the similitude which we bring to illustrate our assertion would confirme that of the Aduersaries T is