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
A58888	A discoverie of the vvorld to come according to the Scriptures the first part thereof being didactical, or such as contains a form of positive doctrine : wherein 1. The doctrine of the world to come is propounded, explicated, confirmed, and applyed in a more familiar method then formerly hath been observed, 2. The doctrine of millenaries, touching a new reformed church in the latter times, which they call a new world, is confuted, 3. Sundry passages of holy writ are interpreted in reference to the world to come, which have been formerly wrested, and forced in a wrong sense / written by J. Seager...	Seager, J. (John)	1650 (1650)	Wing S2172; ESTC R32635	182,162	318

inward peace and assurance of conscience which if we can obtain before our death we shall be safe from the of evil in the next world 3. We must still pray for the spirit of Adoption which if we can obtain before our death we shall be safe from the fear of evil in the next world and shall be able to say with the Apostle We have not received the spirit of bondage to fear again but we have received the spirit of Adoption whereby we cry Abba Father Rom. 8. 4. We must still pray for the spirit of Love that it may increase and abound more and more in us which if we can obtain before our death then we shall be perfect in love hereafter in the next world and this perfect love will cast out all slavish fear of evil and make us dwell securely for ever Finally By all that hath been said touching the different condition of Gods Elect and Reprobates in the world to come we may plainly perceive the error of such as plead for Vniversal Redemption and say That Christ by his Death hath purchased Eternal Redemption for all and every one of Mankinde none of them excepted Wh●ch bold assertion must needs be erroneous because it crosseth all such Scripture passages as do by way of Antithesis describe a different condition of Mankinde in the world to come And if there shall be such and so many differences betwixt men and men in the world to come as have been before discovered how can all and every one of them agree or be equal in the grace of Redemption Or if all men agree and be equal in the grace of Redemption how can there be such differences betwixt them in the world to come Doubtless there shall be no oppositive differences betwixt the redeemed of the Lord in the next world But all such differences shal be betwixt the redeemed and the not redeemed Wherefore I may safely say That the grace of Eternal Redemption is the priviledg of Gods Elect and was purchased onely for them not for all and every one of Mankinde And our Saviour plainly intimated so much when he said I lay down my life for the sheep Joh. 10. 15. And lest any should think that by sheep in this place we are to understand all and every one of Mankinde he doth elsewhere distinguish between sheep and goats Matth. 25. that we may understand by sheep the whole company of Gods Elect and by goats the whole company of Reprobates And though the Scripture saith in some places That Christ dyed for all and tasted Death for all 2 Cor. 5. 15. Heb. 2. 9. yet we must know that in these and such like places the word All is not taken absolutely for all without exception but restrictively for all the Elect or for some of all Nations and all conditions And in this sence the word All doth but signifie many in the Doctrine of Mans Redemption for which cause it is often expounded in Scripture by the word many as when it is said Christ gave his life a ransom for many Mat. 20. 28. He shed his blood for many Matth. 26. 28. He was once offered to bear the sins of many Hebr. 9. 28. Away then with the Doctrine of Vniversal Redemption It hath been too long preached by some and by such as know not how to content themselves and the people longer then they are harping upon this string But methinks the different condition of Mankinde of Elect and Reprobates in the world to come should make them ashamed to own this Doctrine any longer because it is not possible for them to reconcile this Doctrine of Vniversal Redemption with the Doctrine of the World to come For the former Doctrine communicates the benefit of Christs Death unto all and every one of Mankinde but the latter denies it unto many yea unto all the Reprobate sort of Mankinde And so for the present I conclude this point The Lord give you understanding in all things needful for you to know Imprimatur Januar. 19. 1650. Joseph Caryl FINIS

who say that Mr. H. A. the time of perfect liberty either is come or is neer at hand to be injoyed in this world when the godly shall neither sin themselves nor feel any more fruits or effects of Gods anger and displeasure for sin but I may say of such as S. Peter saith of Sectaries in the latter times Whilest they promise liberty to others they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage 2 Pet. 2. 19. So we find by sad experience that these men are in bondage to corruption whilest they promise a state of perfect liberty to others Indeed I acknowledge a spirituall liberty belonging to the adopted children of God in this world That 1. They are at liberty from the rigor of the Law in as much as God doth not expect perfect obedience from them 2. They are at liberty from the curse of the Law in as much as Christ was made a curse for them Gal. 3. 13. 3. They are at liberty from the ceremonies of the Law in as much as they are not bound to observe them for which cause they should stand fast in this liberty wherewith Christ hath made them free that they be not intangled again with the yoke of bondage Gal. 5. 1. And I acknowledge that Christ hath purchased a state of perfect liberty to be injoyed by all Gods Elect in the world to come as hath been proved but that they shall injoy such an estate of perfect liberty from sin and from the wrath of God in this life is utterly denyed by Orthodox Writers For how can they have a perfect liberty from sinne in this wold seeing they are in danger of sinning daily as long as they live here Eccles 7. 20. Jam. 2. 3. 1 Joh. 1. 8. And how can they have a perfect liberty in this life from the wrath of God seeing God is angry and displeased with them for every offence As Moses the servant of the Lord sinned and GOD was angry with him for it Deut. 1. 37. Aaron the Saint of the Lord sinned and God was angry with him for it Deut. 9. 20. The Israelites sinned and Gods anger was kindled against them for it 2 Sam. 24. 1. Solomon sinned and God was angry with him 1 King 11. 9. Wherefore let not any confound this world with that which is to come nor dream of such a state of perfect liberty here as onely belongs to the world to come Secondly it should perswade all good Christians to bear with godly patience their present experience of Gods wrath anger and displeasure for sin seeing there will come a state of perfect liberty for them they should in the mean while possesse their souls with patience especially considering 1. That our present experience of his wrath is no more then what we have deserved we should resolve with the Prophet I will bear the indignation of the Lord because I have sinned Micah 7. 9. 2. That our present experience of his wrath is lesse then we have deserved 3. That though God be angry with every sin yet he is slow to execute his anger Psal 103. 8. 4. That though he hath executed his anger upon us yet upon our unfained repentance he will cause it to cease from us again Psal 30. 5. Isa 54. 8. Wherefore we should be patient under his afflicting hand expecting a glorious and perfect liberty from his wrath and the fruits of it Thirdly it should admonish all the same parties not to fear the wrath to come with a distrustfull fear indeed we ought to fear it with a reverentiall feare so as to stand in awe of it as David did My soul trembleth for fear of thee and I am afraid of thy judgments Psa 119. 120. but we should not fear it with a distrustfull fear as if it were impossible for us to escape it because Christ hath purchased God hath promised a perfect liberty from it in the world to come wherefore in this sense a Christian should resolve and say with David Though I walk thorough the valley of the shadow of death I will fear none evill Psal 23. 4. Wherefore should I fear in the daies of evill when the iniquity of my heels shall compasse me about Psa 49. 5. but we should leave this perplexed fear to reprobate hypocrites who are likely sooner or later to be possessed with it according to that of the Prophet The sinners in Zion were afraid fearfulnesse hath surprized the hypocrites who among us shall dwell with the devouring fire who amongst us shall dwel with the everlasting burnings Isai 33. 14. The later Proposition is That reprobates shall 2 Proposition be in bondage under the wrath of God in the world to come as may appeare by these ensuing arguments 1. They that are vessells of wrath shall be in bondage under the wrath of God in the world to come but reprobates are vessells of wrath Rom. 6. 22. Ergo. 2. They that are appointed unto wrath shall be in bondage under the wrath of God in the world to come but reprobates are appointed unto wrath 1 Thes 5. 9. Ergo. 3. They that will still remain the children of wrath shall be in bondage under the wrath of God in the world to come but reprobates being by nature the children of wrath as others are will still remain such Ephes 2. 3. Ergo. 4. They that will still by their impenitency heap up wrath against the day of wrath shall be in bondage under the wrath of God in the world to come but reprobates will still by their impenitency heap up wrath against the day of wrath Rom. 2. 5. Ergo. 5. They that shall never receive the spirit of adoption shall still be in bondage under the wrath of God both here and hereafter Rom. 8. 15. for where the spirit of adoption is not there is the spirit of bondage Now reprobates shall never receive the spirit of adoption Ergo. 6. They that will still obey unrighteousnesse in this world shall be in bondage under the wrath of God in the world to come Rom. 2. 8. but reprobates wil still obey unrighteousnesse in this world Ergo. 7. They that shall never please God in the world to come nor be accepted of him in any of their thoughts words or actions shall be in bondage under the wrath of God in that world now reprobates shall never please God in that world as they cannot please him in this Isai 66. 3. Ergo. 8. They that shall ever be afflicted and tormented in the world to come shall be in bondage under the wrath of God in that world now reprobates shall ever be afflicted and tormented in the world to come as we may gather from that of the Prophet The wicked shall be turned into Hell and all the Nations that forget God Psal 9. 17. Ergo. 9. They that shall seek to hide themselves from the wrath of God and of Christ in the world to come

Isai 45. 17. We may not imagine then that this Salvation of theirs shall ever have an end This Proposition thus cleared may be useful di●ers Vse ways First It makes for the confutation of such as ●hink though not all yet at least some of Gods E●ect may and shall perish in the world to come Vorstius his c. Which impious conceit may in no wise be assented unto 1. Because it is most certain that all Gods Elect shall be saved in the world to come as hath been ●rove 2. Because God was of the minde to save them ●ll when he decreed their Salvation And it is blasphemy to think that he hath changed his mind since concerning them seeing he is still of one minde Job ●3 13. still the same Psal 102. 27. and changeth not Mal. 3. 6. 3. Because Christ hath promised That none of Gods Elect shall be lost Joh. 6. 37. And if none of ●hem shall be lost then none of them shall perish in the world to come 4. Because God in Christ is able to save them to the uttermost Heb. 5. 25. And they are kept by the ●ower of God unto Salvation 1 Pet. 1. 5. And if ●o then none of them shall perish in the world to come But whereas such Opinionists tell us of Solomon Object That though he w●re one of Gods Elect yet he shall perish in the world to come because as they say he never truly repented in this world I answer It is very uncharitable to think or say That Solomon Ans never truly repented because we have very probable evidences of his Repentance in the fifth sixth and seventh Chapters of the book of Proverbs even as touching that particular sin which they lie to his charge and throughout that book and the book of Ecclesiastes both written by him we have more general evidences of his Repentance And seeing all the evidence we can have of anothers Repentance can be but probable having the like concerning Solomons we should be satisfied therewith And whereas they tell us of the Apostacy of the Object Saints as if some of Gods Elect Saints might be guilty of total and final Apostacy and so ●●●ght perish in the world to come It is not onely against the duty ●● Charity but Ans also against many plain places of Scripture to impute this sin of total and final Apostacy to any of Gods Elect Saints though some of Satans Saints may be guilty thereof as I have shewed often upon other occasions seeing God hath promised to preserve and keep them from this sin Psa 119. 165. Jerem. 32. 40. And our Saviour hath shewed That the Elect cannot possibly be seduced so far as to be guilty of it Mat. 24 24. Secondly It makes for the confutation of such as think That our good works in this life are meritorious and shall merit Salvation in the World to come Which Popish conceit is in no wise to be granted neither 1. Because Christ our Mediator is the onely meritorious cause of Salvation as was said before out of Act. 4. 12 2. Because our best works are very imperfect being mixt with much evil Rom. 7. 21. By reason whereof our best performances are but half good performances if they be so much How then can they merit at Gods hands Can a servant merit at our hands by half performances 3. Because our best works are but debts seeing we are debtors to the whole Moral Law to do the works therein prescribed How then can they merit Can we merit any thing by paying our debts or by half payment of them No we must pay our debts to avoyd the danger of imprisonment But we must do more then this if we will merit at the hands of God 4. Because our best works are but duty Luk. 17. 10. And can our servant merit any thing at our hands by doing his duty No neither can we at Gods hands but we must do more then our duty if we will merit from him whereas we cannot do half our duty 5. Because we are but meer men and never did any meer man merit at the hands of God The man Christ Jesus did because he was God and man in one person But we are not like unto him as touching his person therefore we cannot merit as he did Indeed God will reward the good actions of men performed in this life according to the measure and degrees of good that he finds in them But this reward shall be caused by Gods free grace not by our works it shall be occasioned by Gods bounty not by mans merit And though God may make himself a debtor to us by his promise yet we cannot make him a Debtor to us by our doings Thirdly It may inform us That Gods Elect should not despair of Salvation seeing it is most certain that they shall all be saved in the World to come Yea suppose some of them are not yet sure of their Election yet they should not despair of their Salvavation for these Reasons 1. Because that particular Assurance which is wanting for the present may be had hereafter and we know not what a day a week a moneth or a year may bring forth 2. Because this particular Assurance is not so essential to Salvation as other gifts of God are but a Christian may be saved without it as doubtless many have been 3. Because our Salvation doth not depend upon our Assurance but upon our Election If a man be Elected there is nothing that shall deprive him of Salvation Indeed I grant this Assurance to be a very comfortable blessing such as we should desire seek and pray for yea we should be diligent to make our Election sure 2 Pet. 1. 10. Yet in case a Christian want this Assurance and after long seeking cannot obtain it he should not be so far discouraged as to despair of his Salvation but in this case he should still beleeve in the Lord Christ and depend upon him for Salvation which if he do he shall be saved though he want this Assurance What think you then of Reprobates may not such Obj. despair of Salvation I answer If a man in this life could certainly know himself Sol. to be a Reprobate and to be none of Gods Elect he might have some excuse for this sin But it is not possible for any in this life to know himself to be such an one for certain because our final and ultimate condition doth not yet appear unto us Therefore no man living in this world may despair of his future Salvation be he never so wicked and vile a sinner for the present but he should still think in charity towards himself that he may be one of Gods Elect though he be not certain of it and that he may possibly be saved by his future Faith and Repentance as well as others though it be ill with him for the present For we must know that God doth never by his Word or Spirit perswade any to despair of

their Salvation but suggestions of this nature do usually and for the most part come from Satan the father of lyes God perswades all afflicted sinners to beleeve in the Lord Jesus Christ for salvation But Satan perswades an afflicted sinner to despair of salvatiō with such suggestions as these Thou art a Reprobate Thou art none of Gods Elect none of those for whom Christ dyed thou hast no part in Christ therefore it is in vain for thee to hope for Salvation in the World to come In all which suggestions Satan acts the part of a lyar because he doth not certainly know any of these things to be true of this or that particular person whiles he is yet alive in the body Wherefore an afflicted sinner should not listen to these suggestions of Satan but he should attend to the counsel of Gods Word and labor to beleeve in the Lord Jesus Christ effectually as we are all bound to do especially in difficult cases that we may be saved Fourthly It may inform us That Gods Elect should be constantly willing to dye and to leave this world because it is most certain that they shall all be saved in the World to come with a full perfect and everlasting Salvation as hath been proved whereas they cannot expect any such Salvation in this world And amongst other considerations these three especially should make them willing to dye and leave this world viz. 1. Death will put an end to the practice of sin As long as we live here we shall still be in a posture of sinning but after death we shall sin no more And should we not be willing that these days of sin may be finished Yes Then we should be willing to dye 2. Death will put an end to all the afflictions of this life which are caused by sin as wants necessities losses crosses sicknesses diseases vexations and perturbations of what kinde soever And should we not be willing to be delivered from all such afflictions Yes Then we should be willing to dye 3. Death is that which will put Gods Elect into the possession of good things promised as glory honor immortality peace joy tranquillity c. And should we not be willing to be put in the possession of such things Yes Then we should be willing to dye Wherefore let not any of Gods Elect say We could be well contented to abide in this world still it is good for us to be here and to build Tabernacles here For if it be good for them to be here it will be much better for them to be elsewhere either in Heaven or in the World to come and the greater good is more to be desired then the lesser And if our hearts hanker never so much after this world we must leave it of necessity sooner or later But it will be more acceptable and praise-worthy if we shall leave it willingly whensoever the Messengers of death shall be sent unto us Fifthly It should inform us That such as desire to be saved with Gods Elect in the World to come should neither neglect nor contemn the ordinary means of Salvation which God hath prepared and assigned for them whether they be inward as Faith Repentance Hope Love Fear c. or outward as the administration of the Word and Sacraments reading singing prayer thanksgiving in publique or private c. For how shall we escape the judgments of God if we neglect or contemn so great Salvation as God tenders unto us by these ordinary means Hebr. 2. 3. And surely it will be in vam for any to say If I be elected I shall be saved though I neglect or contemn the ordinary means because all such as are elected to be saved in an ordinary way are also elected to the conscionable use of such ordinary means as are or shall be assigned for them in way to Salvation Moreover it should be remembred that we are commanded to work out our own Salvation with fear and trembling Phil. 2. 12. Now to work out our own Salvation is all one as to endevor our own Salvation in and by the use of ordinary means that so we may save our selves as the phrase is Act. 2. 40. And to work out our own Salvation with fear and trembling is to endevor it in a reverential way so as to stand in awe of Gods displeasure and of Gods temporal Judgments For as long as we live here we are still in danger of displeasing him by our sins and of suffering for our sins For which cause we should fear both the Offence of God and the Judgments of God and so work out our own Salvation with fear and trembling And surely it is not so easie a matter as some think it to be for he that will be saved in an ordinary way must be contented to do much and to suffer much in obedience to Gods Will before he shall come to inherit the promises For which cause Saint Peter saith That the righteous shall scarcely be saved 1 Pet. 4. 18. And Saint Paul saith A man shall be saved yet so as by fire 1 Cor. 3. 15. Wherefore we should be careful to work out our own Salvation with fear and trembling The next Proposition is That Reprobates shall 2 Proposit be destroyed in the world to come And touching this destruction of theirs we are likewise to understand The Nature of it The Certainty of it The Causes of it The Extent of it The Continuance of it First As touching the Nature of it I affirm That they shall be destroyed in the World to come not in a natural sence so as to be brought to nothing for Reprobates shall have a Being in the world to come to their great grief but they shall be destroyed in a spiritual or mystical sence so as to be brought into a very evil condition and so as to be put to endure all sorts of evils which shall be incidental to the world to come whether they shall be evils of loss or evils of sence Soul evils or bodily evils internal or external evils Yea it shall be evil for them to have any Being it shall be evil for them to see what they shall see to hear what they shall hear to speak what they shall speak and do what they shall do in the World to come So their last day shall be an evil day or a day of evil Prov. 16. 4. and their last end shall be worse then their begining And as in this world so in the world to come evil shall bunt and pursue them to overthrow them Psal 140. 11. Prov. 13. 21. Which evil condition of theirs shall be their destruction their full and final destruction Secondly As concerning the certainty of it I say That Reprobates shall most certainly be destroyed in the world to come As may be proved by these Arguments 1. They whose last end shall be destruction shall be destroyed in the world to come But the last end of Reprobates shall be destruction