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	bondage_n	receive_v	7,913	5	6.1101	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49230	Vindiciæ Evangelii, or, A vindication of the Gospel, with the establishment of the law being a reply to Mr. Steven Geree's treatise entituled, The doctrine of the Antinomians confuted : wherein he pretends to charge divers dangerous doctrines on Dr. Crisp's sermons, as anti-evangelical and antinomical / by Robert Lancaster ...	Lancaster, Robert, b. 1603 or 4.	1694 (1694)	Wing L313; ESTC R5714	69,011	72

unto us Eternal life and this Life is in his Son 1 Joh. 5.10,11 Here by unbelief it is apparent that not only the truth of God but also the sufficiency of that life laid up for us in his Son is questioned by him that chargeth Damnation upon himself Nay saith Mr. G. they do only question their own faith Surely he that questions his faith so as to charge Damnation upon himself questions the Author and Finisher of his Faith For how is he the Finisher of it if it fail even to Damnation He Questions the Virtue of the Death and Satisfaction of Christ whereby a faith that shall not fail is purchased Phil 1.29 He Questions the Power of God which is engaged to maintain our Faith even unto Salvation 1 Pet. 1.5 But that is unsufferable which Mr. G. hath vented in the foregoing words That they do more wrong to those poor souls in saying so than these do unto Christ. Is there any comparison between man and God Is the greatest injury that can be done unto man precisely in that consideration which is the case in hand seeing it is opposed unto the injury done to Christ comparable in heinousness to the least injury against Christ Surely as the least work of Christ by the dignity of the person is of more Worth and Merit than any than all the Works of the rest of the sons of Adam yea of Adam himself in his Innocency yea of the Angels in Heaven So questionless the injury done against Christ is by the same dignity of his person of a deeper stain and demerit as the School speak than the greatest injury that can be done to the best of the sons of men which are but worms Job 25.6 Yea all Nations in comparison of him are but as the neglected drop of a bucket but as a small dust in a ballance that hath no weight to turn the scale hither or thither yea less than nothing Esay 40.15,17 The Lord preserve his People from such undervaluing words or thoughts of the Lord our Righteousness Sect. 9. The Doctor Objecteth from the mouths of some That if there be no fear of Damnation then men may do what they list No saith the Dr. Christ is the guide of his people he takes as strict order to restrain and keep in the Spirit of a man as to Save him Here observe that that Slander which is frequent in Mr. G. and others namely That a man Believing in Christ may continue still in his Wickedness was alwayes far from his mouth and thoughts But saith Mr. G. may not a man suspect himself to be no True Believer when he cannot see that Christ hath taken such strict order as to restrain and keep his spirit from such sins I Answer no he may not adde Unbelief unto his other sins He ought to walk by Faith though he cannot by Sight 2 Cor. 5.7 He ought to remember That this is a faithful saying and worthy of all acceptation and therefore of his present acceptation that Jesus Christ came into the world to save sinners 1 Tim. 1.15 He ought to imitate David Wherefore should I fear in the day of evil when the iniquity of his heels compasseth him about Psal 49.5 He ought rather to give unto the Lord the glory of his Grace the glory of the Righteousness and Expiation of his SON Thou needest not fear saith Dr. Preston of Gods alsufficiency pag. 91. that thy disobedience if thou beest once within the covenant will cause the Lord to depart from thee that so thou shouldst charge Damnation upon thy self for he will not be unfaithful to thee though thou be weak in thy carriage to him For he keepeth covenant for ever He doth not suspend his promise of help upon our Disobedience That weighty saying of Luther is very considerable upon Gal. 5.2 When that great Dragon that old serpent the Devil who deceived the whole world and accuseth our brethren and in the presence of God day and night cometh and layeth to thy charge that thou hast not only done no good but hast also transgressed the Law of God say unto him Thou troublest me with the remembrance of my sins past thou puttest me also in mind that I have done no good But this is nothing to me For if either I trusted in mine own good deeds or distrusted because I have done none Christ should both wayes profit me nothing at all See also what the Holy Martyr Mr. Bradford answereth to this inference of Mr. G. in a Letter to Mrs. H. If we want this obedience and worthiness which he requireth should we doubt whether he be our Father Nay saith he that were to make our obedience and worthiness the cause and so to put Christ out of place for whose God is our Father But saith Mr. G. I do not say that any sin can cut off a true Believer from Christ or hinder his Salvation If this be true then may he not suspect the contrary which Mr. G. affirmed in the immediately foregoing words But saith he it must needs shake his hope and confidence and hinder his consolation What a thing doth de facto and what it ought to do de jure and of right are not all one And therefore this is not to the purpose We confess that all sins both original and actual great and small have this as their natural and continual effect that they wound the Conscience that they enfeeble the confidence that they damp the consolation of a Christian and so do as it were becloud the Heavens between us and the appeased face of God our Father which cloud is no otherwise dispelled but by the appearance of the Sun of Righteousness Faith ascending up even through the blackest cloud that is all darkness and no light and laying hold on the Propitiation But he tells us We are not of Davids spirit that are so little troubled for gross sins but can presently close with Christ upon such foul Falls Answer 1. Here Mr. G. goes beyond his knowledge No man knoweth the things of man but the spirit of man which is in him 1 Cor. 2.11 But the heart knoweth its own bitterness and a stranger doth not intermeddle with his jo●… Prov. 14.10 But 2. Suppose the Children of God having less light of the Redeemer were thereby more under the spirit of bondage unto fear than the Children of the New Testament are who have received the spirit of Adoption to cry Abba Father Rom. 8.15 we have the more cause to praise the Lord that hath reserved better things for us Heb. 11.40 than he did for many Prophets and Kings who have desired to see the things which we see and have not seen them and to hear the things which we hear and have not heard them Luke 10.24 to wit the full Revelation of the Mystery of the Gospel of Peace which in other Ages was not known as it is now in the time of the New Testament reavealed Eph. 3.5 I say if God hath

the Lord Jesus made it a trophy of victory So that we dare boldly say with Calvin Instit lib. 3. cap. 2. sect 28. That whatsoever miseries and calamities befal those who are beloved of the Lord they cannot hinder that his loving kindness should not be co●…leat felicity And a little after If all things abound unto us according unto our desire and we be uncertain of the love or hatred of God our felicity will be accursed and therefore miserable But if the fatherly face of God shine upon us our very miseries will be blessed But saith Mr. G. that which keeps us from breaking our bounds is rather bitterness than sweetness as the Scripture saith he testifieth but alledgeth none only he brings two Scriptures 1 John 3.9 1 Pet. 1.23 to prove that which none denies that the remaining of the seed of God within us which is immortal keeps us within bounds Yea we deny not but that Afflictions are very useful as I said to Gods Children Yet so that they also do some way sweeten rather than imbitter the pastures where the Saints do feed though not to the flesh and outward man yet to the spirit and inward man For it is grace revealed that teacheth effectually to deny all ungodliness and worldly lusts Tit. 2.11.12 Psal 26.3 Thy loving kindness is ever before mine eyes and therefore I have walked in thy truth Christ is able to rule his own Wife by the scepter of his Grace Sect. 12. In the three last Sections the Dr. attributes unto ●hrist 1. The giving of Spiritual Sight to see in a gracious manner both our own filthiness and vileness where a closing with Christ begins This saith he we have not from the Law which though it be a perfect looking-glass yet it gives no eyes 2. Repentance 3. Faith 1. Here Mr. G. after his manner hath found a contradiction Why Because hereafter he affirms Justification to be before all qualification But here he saith there is first the opening of the eyes and from the opening of the eyes proceeds a closing with Christ Whereupon saith Mr. G. follows Justification So that this Justification after closing is Mr. G's Inference not the Dr's Assertion But I Answer and Grant that our Justification is considered two wayes 1. In the Court of Heaven so it is antecedent to any qualification So saith Dr. Twiss The Righteousness of Christ as it is Christs in that it is performed by Him so it is ours in that it was performed for us and that before Faith as meriting for us effectual Faith For the Righteousness of Christ is said to be imputed to us and his Merits to be applyed to us by Faith not before God but in our own Consciences But of this as Mr. G. saith more hereafter Onely this we must alwayes carry along with us that without Christ that is without being implanted into Him as the Branches into the Vine and so without being united to Him and justified by Him We can do nothing Joh. 15.5 2. Here at length Mr. G. hath found somthing that he can as he thinks with some confidence call Antinomianisme that the title of his book may not seem to be a meer slander Here saith he the Dr. bewraies his malice against the Law of God And this he repeats again What is the ground of this heavy charge Surely only this that he saith that a gracious sight of our own vileness is the work of Christ alone and that the Law gives no eyes to see Surely if this be such deep Antinomianism there are more Antinomians than many are aware of For First He grants the Law to be a perfect Looking-Glass to represent the filthiness of a person Secondly He doth not deny but by the Law a man may have a deep sight of his own vileness as Cain and Judas had Thirdly He only affirmeth that although the Law compared with the heart and conversation of men afford the object to wit the filthiness that is to be seen yet it gives neither eyes to see nor a gracious manner of seeing These two are only from Christ from his Grace not from the Law Both in nature and grace there is the same fountain of Life and of the effects of Life as eyes and sight That only which gives life gives sight Now the Apostle utterly denies the former that the Law can give life and thereby he denies it able to give sight But contrarywise as Christ only gives life so He only gives sight Ephes 1.17,18 And that not by the Law but by meer Grace But how doth Christ give a gracious spiritual sight or eyes I Answer by the Unction of his Spirit 1 Joh. 2.20 who is therefore called the spirit of Wisdom and Illumination Ephes 1.17 And the things of God knoweth no man but the Spirit of God 1 Cor. 2.11 But doth Christ give these spiritual eyes without any outward means I Answer that I conceive that spiritual eyes with other gifts of grace may be considered two wayes In their Root and in their Fruit In their Being and in their Actuating In the former sense they are the immediate effects of the spirit per modum causae Physicae But in the actuating or putting forth of Faith or Sight there is the intervening of the word per modum causae moralis sive objecti as the object to be seen which is therefore said to enlighten the eyes Psal 19.8 And so Faith is said to come by Hearing Here the Word and the Spirit are alwayes conjoyned Esay 59.21 Well then seeing without Christ and his Spirit there is no enlightning either by the word of the Law or the Gospel Why may he not enlighten as well by the Law as by the Gospel This is Mr. G's Objection I Answer with the Apostle The Gospel only is the ministration of the Spirit and not the Law Gal. 3.2 2 Cor. 3.8 But the Law contrariwise is the Law of Sin and Death Rom. 8.2 It is the Killing Letter 2 Cor. 3.6 It is the Ministration of Death ver 7. It is the Ministration of Condemnation ver 9. We must observe saith Paraeus That the Law is not the Ministry of the Spirit that is by the Preaching of the Law the Holy Ghost is not given and therefore neither Faith nor Confidence nor any hope of Adoption or Salvation Par. in Gal. 3.2 I may add nor any other thing which is a proper effect of the Spirit such as is a gracious sight of our own vileness The Law Commands only but it Helps not But if it did give Eyes or Sight it should Help as well as Command Neither is this any reproach unto the Law of God which is Holy Just and Good It is Our fault not the Laws that it is not able to give us Life nor the effects of it It is weak not through any impotency in its self but through our flesh Rom. 8.3 But Mr. G. cites against us out of Psal 19.7,8 That the law converts the soul makes wise