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
A57067	Some stop to the gangrene of Arminianism lately promoted by M. John Goodwin in his book entituled, Redemption redeemed, or, The doctrine of election & reprobation : in six sermons, opened and cleared from the old Pelagian and late Arminian errors / by Richard Resburie ...	Resbury, Richard, 1607-1674.	1651 (1651)	Wing R1136; ESTC R16922	72,771	138

of his passion so that thus all men have the meanes of saving knowledge initially in the Creature and it is in their hands to improve those initiall meanes to the obtaining of the ultimate meanes in the word of the Gospell hence they teach that the Sun Moon and Stars preach the Gospell Rom. 10. Ans This Tenent is meerly Jesuitical overthrown by the more Orthodox of the Papists themselves by these or some of these following Arguments 1. God in revealing the Gospel is found of those that sought him not c. Rom. 10.20 2. It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 whereas according to this Tenent onely to him that by the improvement of naturall power wills and runs mercy should be shown 3. He will have mercy on whom he wil have mercy and whom he will he hardens Rom 9.18 where the originall ground of salvation is ascribed meerly to the will of God but according to this Tenent his will is suspended upon mans work 4. Who made thee to differ and what hast thou that thou hast not received 1 Cor. 4.7 the graduall difference found amongst the Saints themselves is from God by what they receive much more that specificall difference betwixt Saints and Sinners 5. The greatest of sinners who have most abused their naturall Talents as Publicans Harlets and such as the Apostle reckons up 1 Cor. 6.9.10 are called when many more restrained and better qualified for moral vertues are passed by Non habeo c. There is nothing that I can behold in chusing men to saving grace should I in my thoughts be permitted to the tryall of this Election but either greater wit or smaller sinnes or both let us add if you please bonest and profitable acts whosoever therefore he is who is intangled and defiled with the smallest sins for from all who can be free and of quick wit and accomplisht with the choisest acts seemes a fit man to be chosen to grace but when I shall thus determine so will he laugh at me who hath chosen the weak things of the world that he may confound the strong and the foolish things of the world that he may confound the wise that I beholding him and with shame corrected laught at many who both compared with some sinners are more chast and with some fishermen are Orators c. Angustine Ad Simplic Lib. 1. ad finem fere 6. According to this supposition there is no place for preventing grace but it is prevented debt when a sinner is converted so that it overthrows it self not grace because it is of works and so not preventing because prevented by fore-going works in the improvement of naturall powers Object But it is for the merits of Christ and therefore of grace Ans But where it is of works it is not of grace saith the Apostle therefore this hath Christ no more merited it being the overthrow of grace then that we should be justified by works by both which grace would be made no grace as for that Text Rom. 10.18 compared weth the 19. Psalme it is a most ridiculous wresting to apply it to this purpose It is plain there that they whose sound goes forth c. are the Apostles and sent teachers preaching the word of the Gospel to the eare by whose preaching faith is immediately begotten upon hearing vers 14.15.16 17 not the Sun Moon and stars holding forth the works of God to the eye by which men are remotely prepared for the Gospel and faith by it and what is alleadged out of the 19. Psalme is spoken allusively the course of the Gospel in the hands of the Apostles and their Successors compared to the course of the Sun in the skie Thus much for the denyall of means 2. For the denyall of his spirit in regard of saving operation to many who enjoy the means The same word preached is to one the savour of life to life to another the savour of death to death whilst some are converted others are hardned observe here 1. It is God that makes the difference 1 Cor. 4.7 the effectual call of a sinner in saving illumination faith and repentance is the guift Ephe. 1.17 and 2.8 Phil. 1.29 2. Tim. 2.29 Ezek. 36.26.27 2. It is of meer grace without respect of former works 2. Tim. 1.9 Rom. 11.5.6 Rom. 9.11 3. The Lord herein useth an absolute liberty Jo. 3.8 4. He gives in the call of a converted sinner both the power and the acting of that power to such as are not converted he gives neither the former part of this is clear by the forementioned Texts proving it to be his gift both the former and the latter is clear Joh. 6.44.45 no man can come without the fathers drawing and teaching therefore where this is not there is not so much as the power but where this is not onely can they but they do come hence the conversion of a sinner is an effectuall and a peculiar work of God and if God did the same for those who are not converted which he doth for those that are they should be converted too but this we have seen before 5. The Lord in this proceeds according to his decree for converting some by hardning others against the means Rom. 9.18 for conversion Act. 13.48 Rom. 8.30 Ephe. 1.4.5 for hardning Ioh. 12.37 to the 42. that the Jews were not converted by the powerfull ministry of Christ was hence saith the Evangelist because the Lord had long before determined their hardning and foretold it Esay in his time beholding the glory of Christ as he was to be revealed by his coming in the flesh and preaching adding miracles to his Sermons to the Jews prophesied of these Jews that they by his word and works should be hardned Hence then it will be manifest upon the summing up of these particulars that by all here cannot be meant every one without exception not so much as the declaring will of God in affordding the meanes being for all in that sense much lesse his decreeing will according to which he dispenseth himselfe thus differently both in affording and applying the meanes we will here conclude with * Lib. de Genes ad literam c. 10. S. Austin God could saith he turn the will of the wicked into good he could 't is plain because he is omnipotent why therefore doth he not because he will not why he will not it is with himselfe penes ipsum est for we ought not to be wise above what behoves Here the wisdom and Soveraignty of God betake themselves to their height he that will here straine his eye shall lose his sight he that will needs be sounding these depths shall lose his plumb he that will search out the majesty shall be over-whelmed with the glory Thus much for the particular Answers to those two Scriptures joyntly now in the last place to each apart For the first 1 Tim. 2.4 It is manifest by the Context

that the Jews Gods covenanted Israel generally refuse it sticking to the Law for righteousnesse to life Hence it will follow that God hath made void his Covenant setled upon Abraham for himselfe and his seed in that he hath now cast off his people the seed of Abraham this in the first verse I say then hath God cast away his people But then they assume but God hath not made void his Covenant therefore they conclude against the truth of the Gospell that justification is not by faith as the Apostle taught For answer The Apostle retaining the truth of the Gospell first disclaimes then refutes the objection First he disclaimes it God forbid God makes good his Covenant to the utmost Secondly He refutes it 1. By speciall instance of himselfe For I also am an Israelite c. vers 1. this concludes God hath not cast away all his people but what if some Therefore in the second place he answers by distinction vindicating the faithfulness of God that not one of his Covenanted ones hath he cast away the summe of his answer here is this of the people of God so by outward call and within the outward administration of the Covenant some he foreknew others he did not foreknow these whom he foreknew are his people indeed to whom not onely the outward administration but the spirituall and eternall blessings of the Covenant do belong these he hath not cast off the rest he hath yet herein his faithfulnesse not lyable to exception for as much as they never were truly his Covenanted ones onely pretenders to and seemingly in the Covenant This is the summary meaning of those words vers 2. God hath not cast away his people which he foreknew By the way observe if any of Gods covenanted ones should fall short of eternall life making defection from the truth the Apostle leaves God under that guilt which the objection here chargeth him with viz that he breaks Covenant and casts away his people contrary to the undertaking of his Covenant but this by the way against that horrid Tenent of the Saints finall apostacy The Apostle having thus answered by distinction he goes on first confirming then concluding his answer in the conclusion likewise explaining what he meant by this fore-knowledge of God concerning his people For confirmation that God hath not cast off his people whome he foreknew he instanceth the Churches state in Elijah's time from the 2d to the 5th vers The sum is this though the whole Nation in generall fell off from God to abominable Idols and no where true worshippers appeared yet then had God his reserved number cleaving to the truth and obtaining life The conclusion is vers the 5th by application of the former instance the sum this though at this present time the Nation of the Jews generally oppose the Gospell and bring damnation upon themselves yet there is a remnant according to the Election of grace who embrace the Gospell and find life where together with the conclusion we have his interpretation the people whom God fore-knew are they whom he elected and that of meer grace and peculiar favour And then vers the 6th having descanted upon this grace that it shuts out works Works then are as inconsistent with the grace of Election as with the grace of justification with that free favour whereby God chuseth unto life before all time as with that whereby in time he puts into the state of life and therefore works fore-seen have no more to do in Election it being the onely way wherein they in time to be performed can be represented to that degree which prevents all time then works done have to do in justification but to return the Apostle having infer'd that because Election is of grace it must therefore shut out works and this with speciall aime at the errour of the reprobate Jews who stood so much upon works he doth in the 7th vers resume the conclusion differencing first betwixt Israel in common and the Elect of of Israel the Election here being the same with the remnant according to Election vers 5. Then betwixt the Elect and the rest from the Elect by Israel in the former part of the vers understanding the rest of Israel from the Elect in the latter part who were blinded or rather hardened for so the same * The verb derived rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callus then from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caecus what if it signifie when blindnesse most properly that kind of blindness which is by thick filmes and hard scales over the eye word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwhere usually rendered John 12.40 where it is differenced from this signification of blinding and Mark 6.52 it having in it the signification of a brawny hardnesse and so it answers more expresly to the Apostles Doctrine otherwhere as Rom. 9.18 The way thus cleared we have two things to observe in the words 1. The difference betwixt man and man founded in the breast of God some are Elect others the rest from the Elect even amongst his own people So by outward call some his people whom he fore-knew with the knowledge of peculiar love others his people whom he did not fore-know 2. Then different condition for eternall life who are thus differenced in the breast of God the Elect shall certainly have life The Election hath obtained it the rest are hardned unto death And the rest were hardned we shall conclude both in this following Doctrine There is this difference between man and man founded in the breast of God Doctrin some are chosen to life and therefore they shall most certainly obtain it others are refused to death whence they shall as certainly not escape it Before we proceed to confirm the Doctrin it will be necessary to premise some cautions 1. In handling this Doctrin we shall be cast upon the deep things of God matters of high adoration even to amazement for it is a great Mystery we have in hand so the Apostle concludes admiring and adoring Rom. 11 33. and therefore here we must bespeak all sobriety of spirit with fear and trembling and indeed there it behoves us to bespeak it where it is to be had even at the throne of grace by faithfull prayer 2. We shall meet with many things to startle humane reason against which it will cavill endlesly So Rom. 9 14. God is charged with unrighteousness and in vers 19. with tyranny by mans corrupt reason Here therefore we must resolve setting our own wisdom apart to follow step by step the Clue of the Word which alone is able to guide us into this Maze so to hear what God speaks though never so contrary to our apprehensions and affections too as to stop all curious and unwarranted enquiries and where he makes an end of speaking there must we make an end of enquiring remembring the incomprehensible greatnesse of God and his absolute dominion over us so the Apostle Rom. 9.20 3. Many things