Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	speak_v	word_n	9,283	5	4.1967	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56727	A brief vindication of free grace ... relating to several positions asserted by M. John Goodwin in his late book entituled, Redemption redeem'd, and in his former treatise of justification : delivered in a sermon before the Right Honourable, the Lord Mayor and aldermen of the city of London, at Pauls, May 30, 1652 / by John Pawson ...	Pawson, John, 1619 or 20-1654?	1652 (1652)	Wing P880; ESTC R13411	24,080	30

such a principle into us 1 Pet. 1. 23. We are said to be born again of incorruptible seed by the word of God which liveth and abideth for ever In our regeneration there is an incorruptible seed put into us of which the new creature is bred and born within us which seed is not * the word of God for we are said to Idem Redempt Red p. 199. be born of the seed by the word But by the seed is meant a divine principle wrought by God in the heart and soul through the ministration of the word which liveth and abideth for ever i. e. not which word but which seed or principle liveth and abideth in us for ever as appears by the placing of the comma's and as the word incorruptible imports That this is no forced interpretation but the proper meaning will appear from a parallel Text 1 Joh. 3. 9. Whosoever is born of God his seed remaineth in him By seed is confessedly understood a divine principle wrought in us and it is this seed that remaineth saith this latter Text but how long remains it That the former Text speaks home to not only for a season as some would interpret it * but it liveth and Idem Ibiden abideth for ever This is a strong argument for perseverance which some endeavouring to answer have only knock'd one part of the Text against another and left the main thing against them untouched But to return till we be thus regenerated and quickned we are of our selves dead in every faculty not only in our wills and affections but even in our understandings as to things of spiritual concernment The Intellectual frame of the soul of man was by the sin and fall of Adam wholly dissolv'd and shatter'd and brought into as great a confusion of ignorance and darkness as can be imagined Now if so from hence I infer these two conclusions 1. Every man continues in this state till he be made a new creature by regeneration God by Christ hath not so heal'd this natural condition of mankind that every one even before generation is reinvested with ability to apprehend discern and subscribe to the things of God Christ hath not purchased any such general vouchsafement to all the children of men nor is any such grace given to the world in general upon the account of Christ as is presumed not yet proved the contrary appears for till we be regenerate there is nothing in us but the old man and that old man is in the old state of darkness fore-mentioned there must be a renewing the spirit of our minds now they only are renewed in the spirit of their minds who have put on the new man Eph. 4. 23 24. it is the new man who is renewed in knowledge Col. 3. 10. As touching that Text Joh. 1. 9. where Christ is said to be that light which lighteth every man coming into the world there is difference twixt lighting and enlightning one respecting the object and medium the other respecting the faculty if that Scripture prove that Christ lighteth all i. e. holds forth in the Gospel sufficient outward light to see by yet it proves not that he inwardly enlightens all with a principle to see with The Sun is the light of the material world yet they upon whom Nature hath not bestowed sight cannot see for all that The Sun sends out its light into the world far and near yet the man who is born blinde abides in darkness till his eyes be opened I am come a light into the world says Christ Joh. 12. 46. yet it is implyed in the next words that every unbeliever abides in darkness now we are all unbelievers till regenerate and therefore till then abide in darkness though under the very Tropicks of Gospel light yet we discern it not till God give us an ey of faith i. e. till he do that for us which the Scriture calls enlightning the eyes of our understanding Eph. 1. 18. till then though the light shine yet it shines in darkness and the darkness comprehends it not Some by darkness in this and all other like texts will needs understand * Re. Re. preface P 14. p. 20. not a natural but only a contracted blindness not born with us Idem in preface p. 12 but which some or it may be the most wilfully bring upon themselves And therefore I add 2. Not only such unregenerate persons who have darkned their own minds by loose and sensual converse and conversation prepossessing themselves with erroneous apprehensions but even the choysest of the unregenerate those who are in their purest naturals they are in darknes as to the saying apprehension of spiritual things for till they be born again or quickned they are dead which deadness being universal runs thorow every faculty and imports not only a lameness but an utter inability in the understanding as well as other faculties The mouth of that Text is not yet stopt 1 Cor. 2. 14. The natural man is not capable of the things of God nor can he know them because they are spiritually discerned the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man i. e. the man who hath no other principles but those connatural to his soul no principles super-infused from the spirit such a souly man cannot understand the things of the spirit of God because being things of the spirit they are only spiritually discerned i. e. by the Spirit which he that is only a souly man wants I shall offer 3. things towards further clearing this Text. 1. By the Natural man here is not meant * the weak Christian Idem in preface p. 13. the babe in Christ spoken of in the next chapter for 't is said the things of God are foolishnes to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebel Now the things of God are not foolishnes to a weak Christian much less does his heart rebel against them as the word seems to import besides the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie a man without the spirit so S. Jude defines sin ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our translation renders it sensual but 't is the same word with this in the text natural having not the spirit We find the same used again James 3. 15. this wisdom is earthly natural divelish in both these places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks an unregenerate condition and I cannot meet the word again in all the new testament save only in 1 Cor. 15 where the Apostle distinguishes twixt natural and glorifyed bodies 2. It does not at all appear that by the things of God here spoken of are meant only high and deep mysteries speculations but rather the substantial doctrines of the Gospel which the Apostle calls the knowledge of Jesus Christ and him crucifyed ver 2. the things given to us of God ver 12. which are hidden and deep in respect of those

other Scriptures Rev. 5. 9. Thou hast redeemed us by thy blood out of every kinred Tongue and People and Nation This Text lifts up its voice aloud against Universal Redemption For if Christ hath redeemed out of every Kinred Tongue People and Nation then he hahnot redeemed every Kinred People and Nation Pertinent hereunto is that Prophecy of Caiaphas Joh. 11. 51 52. who though a wicked man yet he spake not of himself but as high Priest that yeer which implies that his tongue was guided from above and that he spake a Truth prophecying that Jesus should dy for that Nation of the Jews and not for that Nation only but that also he should gather together in one the children of God that were scattered abroad Which compared with the former place imports thus much That Christ dyed not only for the Nation of the Jews but for all other Nations Yet how Not for all particular persons but for the children of God both in that Nation of the Jews and scattered abroad else-where throughout the world in any other Nation Even as under the Law the Jews were God's only Covenant people i. e not every particular person of the Jews was spiritually in Covenant with God but the faithful elect of that people So now not only the Jews but all Nations all the world have title to Christs death i. e. not all Individual persons but the Elect in all Nations throughout the wide world 4. The Jews generally run upon this mistake that the Messiah and salvation by him belonged only to themselves 1 Thes 2. 15. 16. They are contrary to all men where by the way mark that all men is taken in opposition to the Jews so bidding us to speak to the Gentiles that they might be saved They made accompt salvation by Christ concerned only themselves not the Gentiles yea the Disciples and Followers of Christ were for a time doubtful at least as to this case supposing it may be from that Text Mat. 10. 6. that they were to preach Christ only to the lost sheep of the house of Israel For if you compare Acts 8. 1. with Acts 11. 19. you shall find that they which were scattered abroad upon the persecution that arose about Stephen though they travell'd far yet still they preached the word to none but unto the Jews only and in Acts 10. 45. when the Believing Jews heard that the spirit was poured out also upon the Gentiles it 's said they were astonished So Acts 11. 1 2. When some of the Apostles and Brethren heard that the Gentiles received the word through Peters ministry they contended with Peter for medling with them till Peter gave an accompt of it and then at ver 18. they glorified God saying then hath God also to the Gentiles granted repentance unto life wondering at it as a thing which before they did not it seems understand Now seeing not only the Jews generally but even some of the Apostles and Disciples of Christ were for a time in this mistake 't is no marvel that the new Testament is so abundant in general expressions importing that Christs death and the promises did not only belong to the Jews but to the wide world of the Gentiles and to all men meaning by all not all particulars but all kinds as the word is undeniably used Luk 11. 42. Rom. 14. 2. Mat. 4. 23. and as that place of renown does necessarily evince Rev. 5. 9. Though Christ did not dy with an intent to save all yet ministers of the Gospel have sufficient ground to preach the Gospel unto all The death and merits of Christ were of that infinite Appl. 1. worth that they might have been a price for all but that they became a price for any is to be attributed to the intention of God and Christ not the worth of the thing offered but the intent of the offerer and accepter is that which gives it the formality of a price Gen. 33. 19. Jacob bought a parcel of ground of the children of Hamor for an hundred pieces of mony whether the ground was just in value answerable to the 100 pieces is not so considerable 't is possible the 100 pieces might have sufficed to purchase a thing of more worth but that which made the 100 pieces formally a price for that particular parcel of ground was because Jacob paid them and the children of Hamor accepted them for that very intent and purpose So likewise in this case that the death of Christ became formally a price whether for all or some does not arise from its own worth but from the intention of Christ offering and God accepting it for that purpose Now this intention of God and Christ being unknown who those particular elect persons are for whom Christs death was intended as a price and yet his death being of it self sufficient to purchase all hereupon there is ground for the Gospel to be preached to all and that we may and ought to call upon all to believe For when we call upon men to believe we do not call upon them to believe that Christ dyed for them but to believe in Christ and to believe there is no name under heaven whereby they can be saved but only Jesus Christ and that there is enough in Christ to save all that believe in him leaving the secret counsell and intent of God and Christ as a thing not discovered to us till it appear by the effect That Christ intended by his death to save only the elect of God Appl. 2. is no little comfort to those that have already made their election sure and no manner of discomfort to any For believers to consider that they have another kind of interest in Christ then those that perish is matter of great Consolation Christ loved me and gave himself for me This Paul tryumphed in Gal. 2. 20. Nor is this just matter of discomfort to any as long as this is held forth to every one Believe in Christ and you shall be saved He that will find comfort in any Doctrine must seek it in the right way wherein according to Gods Word and Will comfort is to be found No Doctrine whatever if true holds forth comfort to any while they resolve to continue in a sinful way Be careful in walking close with God and seeking him and you shall thereby find that you are of the number of those that Christ died for Assoon as your own hearts assure you that you repent and believe the Scripture assures you that Christ died for you All those that walk in faith holines will find that Christ dyed for them If corrupt reason and distempered affections cavil at this as uncomfortable we cannot help it the Doctrine it self is sweet and if any complain of bitterness in it let such consider whether their own Palate be not distempered I go on to the third link in the chain of our salvation which is Justification and this likewise is out of Free Grace Rom. 3.

who have only the spirit of the world and worldly wisdom ver 6. 8. but says Paul we have received the spirit of God that we might know them and we also speak them compareing one spiritual thing with another though the natural man is not capable of them as having not the Spirit 3. By the incapacity here mentioned is not understood only a present actuall incapacity through want of diligent use of means but an utter incapacity through want of a principle spiritual things are not discern'd but spiritually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vi solius spiritus non vi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it the spirit is requisite to the discerning of spiritual things and therefore the natural man having not the spirit as Jude speaks wants that very principle whereby he should discerne them 1. Let grace have its due acknowledgment by attributing that to App. 1. it which the scripture termes making us to differ who maketh thee to differ says Paul 1 Cor. 4. 7. Let the answer be not I but the grace of God which is in me by the grace of God I am what I am Let this be fully granted with the clear consequences therof we desire no more But to say that * grace is the restauration or healing of the natural condition of Idem preface p. 14 20. man in general through Christ as if every man was born sound and able till he corrupt himself afterward with the lusts of the flesh and ways of the world this does not make grace to difference one man from another Not is it enough to say that not one of a thousand but does so corrupt himself that without a second relief from the grace of God he never comes to believe for this seems to imply a power though rarely or never exerted into act Whereas there is not one man in the world îf it were possible for him nor so to corrupt himself that hath so much as power to believe without regenerating grace Which grace is not a restauration of the natural condition of men through Christ whereby they are heal'd till they corrupt themselves Neither is it a second relief answerable to and removing such a self corruption neither is it a put ing men into a capacity of believing by vouchsafeing outward means or holding so than object to be believed in which some perhaps may term a power to believe subtilly though improperly neither is it only an irresistable acting upon he understanding by way of illumination neither lastly will all these laid together with an actual assistance in order to believing come up to that which is indeed and in truth discriminating and disterencing grace Differencing grace is an incorruptible seed put into some not others whereby they are made new Creatures a divine spiritual principle running thorow every faculty by which they are inabled and without which they were unable to put forth spiritual acts of saving import ti true indeed it is not God or the grace of God but man who believe who is the subject of such spiritual acts having his own natural faculties ingaged in them but yet man does not put forth those spiritual act by his own natural faculties natural but as spiritually inabled by this supervenient principle of grace And upon this accompt we are norto attribute the differencing of us to any-thing of our selves but to this free grace of God it was one part of God's great designe to carry on the work of salvation in such a way that the creature might have no ground to glory in himself but all the wit of man cannot avoid it but that we may glory in our selves if there be not such a peculiar differencing grace Take heed of crying down the doctrine of peculiar free graee as harsh for to the Appl. 2. people of God none more sweet No doctrine does more indear Christ to the soul and ingage the soul to Christ then this of free grace in all the branches of it Acts of common love or civility amongst men doe nor lay such a great obligation as acts of peculiar love when we pitch favours upon particular persons these have alwaies the deepest imprestion came the heart yest returns That the lot of free grace electing should fall upon me I mean it only by way of allusion let none take advan that expression that Christ should love me and give himself for me that the spirit of God should call and cull our me an I quicken me says a Saint this meits the heart Upon such a consideratio Paul how 's his knee to the master of the families of heaven and earth Eph. 9 14 and at v 18. prays that the saints may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overtake the love of God in it i. e. in some measure to wake up to it and go along with it with a love answerable to it Oh that those who are so ready to undertake the defence of mans free will would rather endeavour in the Apostles sense to 〈◊〉 the love of God towards them FINIS