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
A14233	A discourse of the religion anciently professed by the Irish and Brittish. By Iames Vssher Archbishop of Armagh, and Primate of Ireland	Ussher, James, 1581-1656.	1631 (1631)	STC 24549; ESTC S118950	130,267	144

redeemed and the lost who by a cause drawne from their common originall were framed together into one masse of perdition For all mankinde stood condemned in the apostaticall roote of Adam with so just and divine a judgement that although none should be freed from thence no man could rightly blame the justice of God and such as were freed must so have beene freed that by those many which were not freed but left in their most just condemnation it might bee shewed what the whole lumpe had deserved that the due judgement of God should have condemned even those that are justified unlesse mercy had relieved them from that which was due that so all the mouthes of them which would glory of their merits might bee stopped and hee that glorieth might glory in the Lord. They further taught as Saint Augustine did that Man using ill his Free will lost both himselfe and it that as one by living is able to kill himselfe but by killing himselfe is not able to live nor hath power to raise up himselfe when hee hath killed himselfe so when sinne had beene committed by free will sinne being the conquerour free will also was lost for asmuch as of whom a man is overcome of the same is hee also brought in bondage 2 Pet. 2. 19. that unto a man thus brought in bondage and sold there is no liberty left to doe well unlesse he redeeme him whose saying is this If the Sonne make you free yee shall bee free indeede Iohn 8. 36. that the minde of men from their very youth is set upon evill there being not a man which sinneth not that a man hath nothing from himselfe but sinne that God is the author of all good things that is to say both of good nature and of good will which unlesse God doe worke in him man cannot doe because this good will is prepared by the Lord in man that by the gift of God hee may doe that which of himselfe he could not doe by his owne free-will that the good will of man goeth before many gifts of God but not all and of those which it doth not goe before it selfe is one For both of these is read in the holy Scriptures His mercy shall goe before mee and His mercie shall follow mee it preventeth him that is unwilling that hee may will and it followeth him that is willing that he will not in vaine and that therefore we are admonished to aske that wee may receive to the end that what we doe will may be effected by him by whom it was effected that we did so will They taught also that the Law was not given that it might take away sinne but that it might shut up all under sinne to the end that men being by this means humbled might understand that their salvation was not in their owne hand but in the hand of a Mediatour that by the Law commeth neither the remission nor the removall but the knowledge of sinnes that it taketh not away diseases but discovereth them forgiveth not sinnes but condemneth them that the Lord God did impose it not upon those that served righteousnesse but sinne namely by giving a just law to unjust men to manifest their sins and not to take them away forasmuch as nothing taketh away sins but the grace of faith which worketh by love That our sinnes are freely forgiven us without the merit of our workes that through grace we are saved by faith and not by works and that therfore we are to rejoyce not in our owne righteousnesse or learning but in the faith of the Crosse by which all our sinnes are forgiven us That grace is abject and vaine if it alone doe not suffice us and that we esteem basely of Christ when we thinke that he is not sufficient for us to salvation That God hath so ordered it that he will be gracious to mankind if they do beleeve that they shall be freed by the bloud of Christ. that as the soule is the life of the body so faith is the life of the soule and that wee live by faith onely as owing nothing to the Law that hee who beleeveth in Christ hath the perfection of the Law For whereas none might be justified by the Law because none did fulfill the Law but onely hee which did trust in the promise of Christ faith was appointed which should be accepted for the perfection of the Law that in all things which were omitted faith might satisfie for the whole Law That this righteousnesse therefore is not ours nor in us but in Christ in whom were are considered as members in the head That faith procuring the remission of sinnes by grace maketh all beleevers the children of Abraham and that it was just that as Abraham was justified by faith onely so also the rest that followed his faith should bee saved after the same manner That through adoption we are made the sons of God by beleeving in the Sonne of God and that this is a testimony of our adoption that we have the spirit by which we pray and cry Abba Father forasmuch as none can receive so great a pledge as this but such as bee sonnes onely That Moses himselfe made a distinction betwixt both the justices to wit of faith and of deedes that the one did by workes justifie him that came the other by beleeving onely that the Patriarches and the Prophets were not justified by the workes of the Law but by faith that the custome of sinne hath so prevailed that none now can fulfill the Law as the Apostle Peter saith Acts 15. 10. Which neither our fathers nor wee have beene able to beare But if there were any righteous men which did escape the curse it was not by the workes of the Law but for their faiths sake that they were saved Thus did Sedulius and Claudius two of our most famous Divines deliver the doctrine of free will and grace faith and workes the Law and the Gospel Iustification and Adoption no lesse agreeably to the faith which is at this day professed in the reformed Churches that to that which they themselves received from the more ancient Doctors whom they did follow therein Neither doe wee in our judgement one whit differ from them when they teach that faith alone is not sufficient to life For when it is said that Faith alone justifieth this word alone may bee conceived to have relation either to the former part of the sentence which in the Schooles they terme the Subject or to the latter which they call the Predicate Being referred to the former the meaning will be that such a faith as is alone that is to say not accompanied with other vertues doth justifie and in this sense wee utterly disclaime the assertion But being referred to the latter it maketh this sense that faith is it which alone or