Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	anoint_v	bind_v	zion_n	23	3	8.6637	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

Free-grace do condemn us who teach that men must repent and believe if they will be saved for requiring such qualifications and preparations in them If the promise of salvation and justification saith Mr. Hobson had been tendred to us as a looking upon some qualification in us and not bringing in the bowels of it a power to produce all qualifications in us it had not been free but still a Covenant of works but it is free therefore there is a great deal of comfort to poor Souls And Mr. S. saith That Christ is offered to sinners as sinners and that no qualification is required of them that they may be saved by him Reconcil of God to man pag. 40. Mr. D. also telleth us That a man is to believe that God is his Father in Christ without any precedent qualifications Thus do they teach but we think it not good to speak thus confusedly of this matter knowing that many by these and the like speeches which they meet with in these mens writings are led into most dangerous errors To avoid therefore mistaking we say that salvation may be taken either pro salute inchoatâ or consummatâ that is either for our salvation as it is begun in us in our regeneration or in our conversion from sin to righteousness and from infidelity or incredulity to Faith in Christ or else for our salvation as it shall be consummated and perfected in us in heaven If we shall speak o salvation in the former sense we do not say That Faith and Repentance are precedent qualifications or previous qualifications or previous dispositions unto it for then we should be said to be saved before we are saved or saved and not saved which is a manifest contradiction For our salvation is begun in our conversion to God by Repentance and Faith in Christ It is no new light but the constant Doctrine formerly taught as well as now by all Orthodox Protestants that homo in primo puncto conversionis suae se habeat mere passivè et obedientialiter that is that man in the first instant of his conversion is no actor but a receiver of grace wrought in him by the Spirit of God but in the next instant actus agit being thus acted or wrought upon by God he also acteth or co-operateth and worketh with God And yet though we do constantly teach thus we do not reject all previous dispositions or preparations to saving grace or to the very first beginning of our salvation in our conversion to God to Christ For the Law Rom. 3.21 must ordinarily first be preached unto sinners to prepare and make way for the Gospel For by the Law cometh the knowledge of sin As long as men are ignorant thereof they are ready to rely on themselves do not see that they stand in any great need of Christ as it is to be seen in our ignorant people who put the confidence of their salvation not in Christ only and in his merits but in their good prayers good serving of God and good meaning boasting and bragging that they serve God truly and keep all his commandements Now our blessed Saviour offereth not himself unto such justitiaries as such or while they continue such but rejecteth them Matt. 9.13 and telleth them that he came not to call the righteous his meaning is those that justifie themselves and are righteous in their own conceits but sinners that is such as acknowledge themselves sinners unto Repentance and consequently unto salvation And in the same sense he telleth us Matt. 9.12 that the whole have no need of the Physitian but they that are sick hereby giving us to understand that as men slight the Physitian and will not send for him until they are afraid of sickness so neither will any seek to him or rely upon him for salvation until they feel their sins which are the deadly sicknesses and maladies of their souls Such poor and such distressed sinners therefore they are whom Christ inviteth unto him and promiseth to relieve them when he saith Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will ease you And Esay 61.1 2 3. he telleth us that the Lord sent him to cure and to save not all in general or sinners as sinners as Mr. S. speaketh but poor contrite and broken hearted sinners for so he saith The spirit of the Lord is upon me therefore he hath annointed me he hath sent me to preach the Gospel unto the poor to bind up the broken hearted and to comfort those that mourn in Sion All these sayings of our blessed Saviour himself do evince and make it manifest that there are some previous dispositions necessary to the receiving of Christ even those which I have thus spoken of with some others Concerning which our own learned Divines at the Synod at Dort in their Suffragium Collegiale do speak excellently I 'le therefore set down their words at large as they are delivered in two distinct Theses I. There are certain outward works ordinarily required of men before they are brought to the estate of Regeneration or Conversion which are wont sometimes to be freely done by them and sometimes freely omitted as to go to the Church to hear the word preached and others of the like sort Rom. 10.14 It is manifest that such are required How shall they believe in him of whom they have not heard Now that these are in our own power both reason telleth us seeing every one hath ability to move or not to move from place to place and experience proveth it seeing we see that men in outward things do either do this or that as they think good or omit them both They may sit still at home therefore when they should go to the Church they may stop their ears when the Minister is preaching the Gospel Mark 6.20 Acts 13.14 Herod heard John willingly The Jews refused to hear the Gospel Psal 58.5 The wicked do stop their ears like deaf aspes II. There are certain internal effects previous unto a mans Conversion or Regeneration which by the power of Gods Word and Spirit are excited in the hearts of men as yet not justified such as the knowledge of Gods Will the sense of sin the fear of punishment thoughts about their deliverance and some hopes of pardon God by his grace is not wont to bring men to the state of justification wherein we have peace with God through our Lord Jesus Christ by a sudden enthusiasm but being first subdued and prepared with many previous actions in the ministery of the word This we may see in those who upon the hearing of St. Peters Sermon feel the burden of sin are afraid do mourn desire deliverance and conceive some hope of pardon Acts 2.37 all which may be gathered out of those words When they had heard these things they were pricked in their hearts and said unto Peter and the other Apostles Men