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
A17247	An exposition of the 28. verse of the third chapter of the epistle to the Romans Wherein is manifestly proued the doctrine of iustification by faith, and by faith onely. By Francis Bunny, one of the prebendaries of the Cathedrall Church of Durham.	Bunny, Francis, 1543-1617.	1616 (1616)	STC 4099; ESTC S117367	59,250	64

hauing power to iustifie therefore faith only iustifieth The Maior I haue shewed before is not to bee denyed of any Papists because that they seeke not to ioyne with faith any thing in the matter of Iustification but only workes As for my Minor Stap. Antid in Act. 3.10 it is granted by Stapleton in the words before alleadged that the Apostle excludeth Workes from hauing power to iustifie absolutely that is to forgiue sinnes Thus haue we one more on our side then we hoped for and so may be bold I trust to conclude Now although this cloud of witnesses is sufficient I hope to cleere vs from any sinister imputation of euill dealing as if wee would teach that is strange and not heard of but of late dayes yet we haue in this point a better testimonie then all men can affoord vs. For the assurance of this Doctrine is this that the holy Ghost sealeth vp this confidence in our hearts Rom. 8.16 and Gods Spirit beareth witnesse with our Spirit that wee are the children of God and hauing receiued the Sprit of adoption we are bold to cry Abba Father This this I say is the argument that more perswadeth the children of God then all that men can bring This argument did so conuince euen the very conscience of Saint Paul Phil. 3.8.9 That the righteousnesse of the Law was as I may so say but lothsome to him in comparison of that righteousnes which he longed after by Christ This righteousnesse whoso hath a true feeling of he doth but laugh to scorne the idle disputations of them that seeke to proue it must bee had by Workes But I am not ignorant how our Aduersaries doe what in them lyeth to elude the testimonies of God and all good men and as much as they can to dimme the verie light of our consciences that wee should not see this comfort Bell. de Iustif l. 1. c 25 Annot. in Iam. 2.24 And therefore Bellarmine seemeth to make some answer to some few places alleaged out of the Scriptures and Fathers against them So doe the Rhemists too in their Annotations vpon the new Testament But all in vaine the Sunne of truth shineth so cleere that all they can doe is not sufficient to dimme the light thereof For this word Faith only being so commonly vsed as it is teacheth vs that nothing but faith is that which by our Sauiour Christ iustifieth For it only cannot be said to doe it if eyther Law of Ceremonies or of the Commandements the workes eyther of the vnrighteous or of the faithfull bee ioyned with it And therefore though our Aduersaries would sometime exclude one thing from iustifying sometime another yet so long as they exclude not all but faith in Christ Iesus from being cause of our Iustification they seeke but to deceiue vs. Aug de fide operibuc 14. Good workes necessarie when we are iustified Aug. de fide operibus cap. 14. Yet I denie not but workes as S. Augustine sayth doe follow him that alreadie is iustified though they goe not before him that is to be iustified For they are as a little before I said out of Thomas of Aquine the execution and manifestation of our righteousnesse but no causes therof In which sence the Fathers very often especially Saint Augustine in many places hauing shewed plentifully out of the Apostle That we are iustified by faith without the workes of the Law Yet withall he giueth vs to vnderstand that Hoc non agit vt percepta ac professa fide opera iustitiae contemnantur hee goeth not about thereby to make vs contemne the workes of righteousnesse we once hauing receiued and professed faith No we when once we are iustified are Gods workemanship Ephes 2.10 created in Christ Iesus vnto good works which God hath ordained that we should walke in them Againe they tell vs some of the Fathers speake of faith as it is Dogmaticall for our profession or Religion and that in such sence only they affirme Faith only to iustifie because it is the true and not a false faith that must saue Of which I sayd somewhat before when I alleadged the words of Leo for confirmation of our Doctrine But yet somewhat more to explane the matter wee must consider that faith hath two respects Outward Doctrine The one as it is an outward thing which is taught or wee may reade of it in Bookes That pierceth the eares it hath also consent of the minde and vnderstanding when we yeeld to the truth therof But this though a true faitht yet vntill it be planted in the heart and beleeued iustifieth not As for example the Deuill may and did know the true faith as when he said Iesus the Sonne of God Mat. 8.29 Mark 1.24 what haue wee to doe with thee Againe What haue we to doe with thee Iesus of Nazareth art thou come to destroy vs I know what thou art That holy ome of God We reade also elsewhere in Saint Marke Mark 3.11 When the vncleane Spirits saw Christ they fell downe before him and cryed saying Thou art the Sonne of God And Saint Iames sayth plainely Iam. 2.19 The Deuils beleeue that there is one God and tremble But our Aduersaries will grant that although it is a Catholicke faith that the Deuils haue yet it furthereth them not to saluation That faith in Christ Iesus doth iustifie is a true faith that is a true Doctrine yet no doubt acknowledged of many that shall neuer find with comfort the sweetnesse thereof But when this perswasion is well rooted in the heart Inward assurance so that it maketh vs to rest and repose our selues vpon God which we call beleeuing in God then doth it iustifie Thus then although it is most true that it must be a Catholike not an Hereticall faith that saueth yet euen that true Catholike faith doth not quicken it doth not sanctifie or iustifie vnlesse to our endlesse comfort we receiue the same into the heart And so as the Catholike faith is only auaileable so vntill it be receiued into the heart it helpeth not and then it only iustifieth But many things are out of the Scripture obiected against this Doctrine whereby the simple and such as are not acquainted with the Word Heb. 3.14 neyther by long custome haue their wits exercised to discerne both good and euill as the Apostle to the Hebrewes speaketh may soone be deceiued For to such as haue not iudgement to trye Metals euen Tinne will seeme Siluer and Copper Gold because in colour they are somewhat like To say nothing of such places it may bee dangerous in these our euill dayes lest thereby some that desire to know the truth by the name of Scripture wrested to a wrong sence may be led into errour And yet to speak of euery particular place alleadged would bee verie tedious for they are many I haue therefore thought good to draw them into some few heads and so

minde But if in the heart it bee not then can it not haue the application that I spoke of Faith must bee in the heart Against this their opinion I thus reason Iustifying faith is in the heart Popish faith is not in the heart therefore Popish faith is not that iustifying faith My Minor is the doctrine of the Papists and of Bellarmine among other as is said before The Maior or first proposition S. Paul will proue for me sufficiently so that it may not be denyed Rom. 10 10 Gal. 4.6 With the heart a man beleeueth vnto righteousnesse What can be more plaine Because you are sonnes saith the same Apostle elsewhere God hath sent forth the Spirit of his Sonne into your hearts And what worketh it thereby The Apostle telleth vs Whereby wee cry Abba Father And how learne wee this lesson of the Spirit First the Spirit teacheth vs to beleeue and to haue confidence and then this faith bringeth forth prayer as a fruit For How shall they call on him in whom they haue not beleeued Rom. 10.14 The Eunuch after Philip had instructed him in the faith asked if he might not be baptized Philip made answere Act. 8.37 38. If thou beleeuest with all thine heart thou maist Arator therefore a Christian Poet who wrote about 1100. yeeres since hath these wordes Arator in Act. lib. 2. Corde salus credentis erit confessio voce In the heart is the saluation of the beleeuer the confession is in the mouth To be short vnfaithfulnesse is by the Apostle assigned to the heart Hebr. 3.12 Take heed brethren saith he lest there be in any of you at any time an euill heart and vnfaithfull to depart away from the liuing God therefore by the Law of contraries faith must be in the heart too A third fault that I find with this definition is that they say it is assensus solùm An assent onely No true faith without knowledge Bellar. de Iustific l. 1. cap. 7. as before out of Bellarmine I shewed whereby their meaning is to exclude knowledge as a thing nothing at all required in faith In so much as Bellarmine shameth not to affirme that fides melius per ignorantiam quàm per notitiam definitur Faith is better defined by ignorance then by knowledge But herein the common prouerbe is verified plus vident oculi quàm oculus Mo eyes see more then one For the Vniuersity of Colen in their Censure Censur Colon explic Dial. 4. written against Monhemius though they were Papists and in other points aduersaries to the truth yet in this write farre otherwise then Bellarmine doth Fidei ratio in firma notitia consistit The definition say they of faith standeth vpon firme knowledge We cannot herein speake more contrary to Bellarmine then they haue done Yet true it is that Bellarmine in the Booke and Chapter last alleaged by mee granteth that in faith there is a kinde of knowledge for he saith there are in him that beleeueth two things Bellar. de Iustif l. 1. c. 7 assent and apprehension which apprehension he saith is notitia rudis confusa A rude and confused knowledge A knowledge belike such as his sight was Mar. 8.24 who saw men walking like trees sauing that this knowledge is not like to bring forth so good an effect as his vnperfit sight did 25. For he soone after was restored to his sight and saw euery man a farre off cleerely but they who seeke for faith in this confused knowledge shall neuer finde it An vnknowing knowledge the Papists brag of And if you desire to know what this confused knowledge is wherewith they content themselues you may giue a great ghesse thereof by that which they tell vs of the Colliars faith holden for a true faith in the Romish Church commended by Staphilus that slanderous Apostata approued also by Stapleton who translated that idle pamphlet Staphilus his Apologie The Colliar told the Deuill he beleeued as the Church beleeueth and the Church beleeued as he did But further what the Church beleeued or himselfe either he could not tell This is that confused knowledge then that they would men should content themselues withall to bee able to speake of the Church in generall but not of the particular doctrine thereof to call God Father but not to know by what meanes hee is our Father to say wee beleeue in Iesus Christ not vnderstanding any thing of his person or office And thus not to know how to apply vnto our selues the comfort of these or any other generall points is a found faith with our great Masters of Rome But though Staphilus say the Deuill was ouercome with that answere and put to flight yet sure I am that God requireth greater knowledge and therefore giueth his word and appointeth his ministerie for the instruction of his people A particular knowledge is needfull Exod. 12.26 Neither did Moses suppose such a generall knowledge would serue the turne when hee so straitly chargeth the Israelites to instruct their children in the true cause of their feast of Passeouer When your children saith he aske you what seruice is this you keepe Then shall yee say It is the sacrifice of the Lords Passeouer 27. which passed ouer the houses of the children of Israel in Aegypt when he smote the Aegyptians preserued our houses Ioshua also thought it not enough that Gods people should haue a generall perswasion that God was good but hee tooke order that his particular benefits should bee remembred euen of their children Iosh 4.6 7. And when Ioshua would that Moses should forbid Eldad and Medad Num. 11.29 to prophecie in the Host Moses answered Would God that all the Lords people were Prophets and the Lord would put his Spirit vpon them wishing a more speciall knowledge vnto them then was ordinary among Gods people And the Apostle prayeth that the Colossians may be fulfilled with knowledge of Gods will in all wisedome and spirituall vnderstanding He addeth his reason Coloss 1.9 that you may walke worthy of the Lord and please him in all things 10. giuing vs thereby to vnderstand that without particular knowledge of his will in all things we cannot please him But what stand I vpon this point Doth not Saint Peter who they say was the first Pope and therefore that he commandeth they will confesse must bee obeyed require such knowledge in euery Christian 1. Pet. 3.15 that they may be readie to giue answere to euery man that asketh a reason of the hope that is in them Shall wee then content our selues against so many expresse testimonies of the word with that rude and confused knowledge of Bellarmines or the Colliars faith so well liked of Staphilus But what reason haue they so to reioyce in this dimme light Why this generall knowlege is so praised of Papists Ioh. 3 20. like such as haue sore eies and therefore hang