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	pray_v	son_n	6,693	5	5.8977	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

very elect should bee deceived by such a phantasticall power as Iamnes and Mambres wrought withall before Pharao What unbeleever therefore say they will then bee converted unto the faith and who is hee that already beleeveth whose faith trembleth not and is not shaken when the persecuter of piety is the worker of wonders and the same man that exerciseth crueltie with torments that Christ may be denyed provoketh by miracles that Antichrist may bee beleeved And what a pure and a single eye is there need of that the way of wisedome may be found against which so great deceivings and errours of evill and perverse men doe make such a noyse all which notwithstanding men must passe through and so come to most certaine peace and the unmoveable stabilitie of wisedome Hence concerning Miracles they give us these instructions First that neyther if an Angel should shew himselfe unto us to seduce us being suborned with the deceits of his father the divell ought he to prevaile against us neither if a miracle should be done by any one as it is said of Simon Magus that he did flye in the ayre neyther that signes should terrifie us as done by the Spirit because that our Saviour also hath given us warning of this before-hand Matth. 24. 24 25. Secondly that the faith having increased miracles were to cease forasmuch as they are declared to have beene given for their sakes that beleeve not and therefore that now when the number of the faithfull is growne there bee many within the holy Church that retaine the life of vertues and yet have not those signes of vertues because a miracle is to no purpose shewed outwardly if that bee wanting which it should worke inwardly For according to the saying of the Master of the Gentiles Languages are for a signe not to the faithfull but to infidels 1 Cor. 14. 22. Thirdly that the working of miracles is no good argument to prove the holinesse of them that bee the instruments thereof and therefore when the Lord doth such things for the convincing of infidels he yet giveth us warning that we should not bee deceived thereby supposing invisible wisedome to bee there where we shall behold a visible miracle For hee saith Many shall say unto me in that day Lord Lord have wee not prophesied in thy name and in thy name cast out Divels and in thy name done many miracles Matth. 7. 22 Fourthly that he tempteth God who for his own vaine glory will make shew of a superfluous and unprofitable miracle such as that for example was whereunto the Divel tempted our Saviour Matth. 4. 6. to come downe headlong from the pinnacle of the Temple unto the plaine every miracle being vaine which worketh not some profit unto mans salvation Whereby wee may easily discerne what to judge of that infinite number of idle miracles wherewith the lives of our Saints are every where stuffed many whereof wee may justly censure as Amphilochius doth the tales that the Poets tell of their Gods for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fables of laughter worthy and of teares Yea some of them also we may rightly brand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnseemely fables and Divels documents For what for example can be more unseemely and tend further to the advancement of the doctrine of divels than that which Cogitosus relateth in the life of S. Brigid that she for saving the credit of a Nunne that had beene gotten with childe blessed her faithfully forsooth for so the author speaketh and so caused her conception to vanish away without any delivery and without any paine which for the saving of St. Brigids owne credit eyther Hen. Canisius or the friars of Aichstad from whom he had his copie of Cogitosus thought fit to scrape out and rather to leave a blanke in the booke than to suffer so lewd a tale to stand in it But I will not stirre this puddle any further but proceed on unto some better matter And now are wee come at last to the great Point that toucheth the Head and the foundation of the Church Concerning which Sedulius observeth that the title of foundation is attributed both to Christ and to the Apostles and Prophets that where it is said Esay 28. 16. Behold I lay in Sion a stone c. it is certaine that by the rocke or stone Christ is signified that in Ephes. 2. 20. the Apostles are the foundation or Christ rather the foundation of the Apostles For Christ saith hee is the foundation who is also called the corner stone joyning and holding together the two wals Therefore is hee the foundation and chiefe stone because in him the Church is both founded and finished and we are to account the Apostles as Ministers of Christ and not as the foundation The famous place Matthew 16. 18. whereupon our Romanists lay the maine foundation of the Papacie Claudius expoundeth in this sort Vpon this rocke will I build my Church that is to say upon the Lord and Saviour who granted unto his faithfull knower lover and confessor the participation of his owne name that from petra the rocke hee should be called Peter The Church is builded upon him because onely by the faith and love of Christ by the receiving of the Sacraments of Christ by the observation of the commandements of Christ wee come to the inheritance of the elect and eternall life as witnesseth the Apostle who saith Other foundation can no man lay beside that which is laid which is Christ Iesus Yet doth the same Claudius acknowledge that St. Peter received a kinde of primacy for the founding of the Church in respect whereof hee termeth him Ecclesiae principem and Apostolorum principem the prince of the Church and the prince or chiefe of the Apostles but hee addeth with all that Saint Paul also was chosen in the same manner to have the primacy in founding the Churches of the Gentiles and that hee received this gift from God that hee should bee worthy to have the primacie in preaching to the Gentiles as Peter had it in the preaching of the Circumcision and therefore that St. Paul challengeth this grace as granted by God to him alone as it was granted to Peter alone among the Apostles and that hee esteemed himselfe not to be inferiour unto St. Peter because both of them were by one ordained unto one and the same ministery and that writing to the Galatians he did in the title name himselfe an Apostle of Christ to the end that by the very authority of that name hee might terrifie his readers judging that all such as did beleeve in Christ ought to be subject unto him It is furthermore also observed by Claudius that as when our Saviour propounded the question generally unto all the Apostles Peter did answer as one for all so what our Lord answered unto Peter in Peter he did