Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	time_n	7,731	5	3.9926	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48461	A treatise of particular predestination vvherein ar[e] answered three letters. 1. Tending to disprove particular predestination. 2. To shew the contradiction betwixt Christ dying for all, and Gods election of some. 3. To prove that the soule doth not come from the parent, and consequently that there is no originall sinne. By Thomas Lamb.	Lamb, Thomas, d. 1686.	1642 (1642)	Wing L212A; ESTC R216650	13,022	22

what g●●●●ing w●●● there bee 〈◊〉 of soule 〈◊〉 body wh●●●●s on the other side if you conjoyn 〈◊〉 together in the ge●i●●● wh●● should hinder but that there should be the same conjunction 〈◊〉 g●neration 〈◊〉 thing gendered 〈◊〉 ●●ing to the 〈…〉 command of God to every creature gendering that they should goe forth multiply according to their kind not a part but the whole of their kind such as they themselves are you alledge Zach. 12.1 which saith God formeth the Spirit of a man and so he doth the body too Iob. 31.15 and the body of the corne also 1 Cor. 15.36 37 38. But this hindereth not but that he useth the meanes which hee hath appointed in nature for the effecting of these formes for it is plaine that they are all naturall formes and essentiall to the nature of the creature formed so man soule and body both parts are essentiall to his nature and effected by meanes of man whose nature it is you alledge Psal 33.15 Hee fashioneth their hearts every one of them which is to bee understood of Providence whereby he ordereth their hearts in their severall operations and affections and nothing pertinent to creation or infusion of soules As for Heb. 12.9 I shewed that the Apostle cals God the Father of Spirits in respect of his absolute authority over them secondly in communicating grace and goodnesse to them you say you can see no reason to take it so and why you say he opposeth the soule to the body this I grant but whereas you say he opposeth the fountaine of the one to the fountaine of the other that remaines yet for you to prove that hee opposeth the fatherhood of the one to the fatherhood of the other cannot be denied but that by fatherhood should be meant fountaine cannot be clearly concluded in respect of the essence of soule and body unlesse you meane by fountaine author of the spirituall life of grace and salvation communicated to the soule by the Gospell of God as Iam. 1.18 1 Pet. 1.23 for to speak as the thing is it's Grace communicated which gives the soule its true being for before the soule is dead in trespasses but grace makes it alive and God by communicating the same grace by which the soule lives is cal'd the Father of Spirits or spirituall Father opposed to our naturall Father of whom wee are carnally begotten and borne and the Apostle would have the beleeving Hebrewes to submit themselves unto his chasticements who as he is the Author of our spiritual life so is he the preserver of the same spirituall life useth the same for their profit and life as he doth expresse himselfe and therefore seeing you have submitted your selves to your naturall Father much more should you submit your selves to this spirituall Father for your profit and spirituall benefit that you might be partakers of his holinesse You say if the soule comes by generation then there must be a conjunction of Spirits at the same time as is of bodies and this you deny Ergo. To this I answer that bodies of mankind abstracted from their spirits have no conjunction you say if soules of Parents begets the soules of the children then a learned man must beget a learned child and a gracious man a gracious child as well as a sinfull man a sinfull child seeing learning grace and sin are all accidents having a being in the man not being with the man for a man say you may be a perfect man as Adam was without them First I deny the consequence which is if a soule begets a soule then a learned man must beget a learned child and so of grace as well as of sin beca●se if the soule doe beget a soule it is to bee supposed that it begets such a soule in likenes as it was in natures being and not such a one as it was by art or gift but learning is artificiall and grace is of gift but sin is naturall for it is the corruption of nature and did enter in●o the world by one man over all men Rom. 5.12 and therefore wee are by nature the children of wrath Ephes 2.3 and not by accident Secondly I answer to the antecedent that the soule doth not beget the soule but the person soule and body doth beget the person soule and body and such as is the person begetting in his nature such is the person begotten And whereas you say all persons are free from sin till they commit actions of sinne and thereby onely doe become in bondage to it to which you alledge Ioh. 8. which place doth more directly shew the person that is in bondage than the thing which brings him into bondage as if he should say hee that committeth sinne doth plainely declare himselfe serviceable and subject thereunto Romans 6.12 and whereas you say a present bondage presupposeth a former freedom this is not denyed so as you have respect to Adam who was created good and so free from sin till he fell from that state into sin into which he brought all his posterity together with himselfe Rom. 5.12 otherwayes there are many of the sonnes of Adam which should need no redemption by Christ if they be free from sinne in themselves and besides as it overthrowes Christs dying for all so I see not why they should not continue free by a carefull use of their power they have in nature even in keeping the Law and so consequently be saved thereby which is the opinion of divers and then should Christ die in vaine and to no purpose at all Gal. 2.21 and by the same reason one may all may nay if there had been a Law which could have given life surely r●ghteousnes should have beene by that Law Gal. 22. but the Scripture hath concluded all de●●●r sin therefore since the fill of Adam free from sinne no otherwise then by 〈◊〉 faith in Christ and so I 〈…〉 questions That all m●n have as much benefit 〈…〉 without 〈…〉 Adam 〈◊〉 and death 〈…〉 as all die in Adam 1 Cor. 15.21 22. To which I say all have not to much benefit 〈◊〉 Christs resurrection 〈…〉 their actuall Faith as they have 〈…〉 death by Adams sin or death without actuall sinne because ●hey 〈◊〉 have naturall union with Adam without their actuall sinne but none have spirituall union with Christ without actuall Faith or I had ra●her say personall Faith because I conceive faith may bee potentiall as well as actuall as for the Scripture 1 Cor. 15.21 22. by which you back your question I conceive it is by you mistaken very much because you gather from thence that all men have benefit by Christs resurrection without their personall faith which I conceive is not the mind of Paul but onely to shew that Christ was the head or first fruits whose resurrection is both the beginning and also a sure pledg of the resurrection of his body or whole lump that have being in him by faith ver 18. and have his spirit in them Rom 8.10.11 Christ by his Spirit quickens their mortall bodie● the certainty whereof makes them debters to live after the spirit ver 12 And Christ in foure severall places in Ioh. 6. speaks of this matter as of a speciall benefit belonging to the faithfull 1 in ver 39. 2d in v. 40. 3d. in ver 44. 4d in ver 54. It is true the wicked also shall rise but not as a benefit from Christs resurrection in or unto which they have no relation but by an effect of his glorious power to their utter confusion and condemnation Ioh. 5.19 ●est And whereas you aske how Christ restores all things from the bondage of corruption I conceive by a●l things you will understand a limitation in relation to the univers● ●●s or else I will ask you whether wicked persons be not things and whether those things bee restored from the bondage of corruption by Christ therefor by all things must be meant a●l the faithfull and all things in relation to them for their happinesse Your last qu●st●●n is whether Christ the righteous Jud●● wil judge by the law given to Adam before the f●● or by the Gospel af●er or by both by both ●s for the law given to Adam before he sinned is it which he sinned against thereof it comes that man hath need of a Gospell or glad t●dings of grace and mercy which grace and mercy if it bee received it delivers from the curse of the Law if it bee not received hee lies under the curs● of the Law still and under the refusall grace also according a● the meanes of making ●●owne this grace hath been aforded FINIS

and are sanctified before they are saved but most properly is the question whether Faith Sanctity and obedience be the cause of Election this doe I absolutely deny Secondly I doe accuse you of weaknesse because you doe not answer to the second part of the reason at all which if you had I conceive you would have found it to strong for you and therefore it is meere weaknesse to shun the strength of an Argument to prove this I expresse the former Argument by me framed and it was this That which God doth in time he did appoint or decree to doe before time but he doth cause some to beleeve in Christ and not others Ergo he did so decree before This you say proves not particular Election and doth it not indeed I would put you in mind that it doth for it sheweth that God doth in time cause some to beleeve and not others Ergo he did elect their persons and appoint and decree them to beleeve in Christ before Now to prove this I shewed that the sole cause of the difference proceeded from the Lord why one beleeved and not another by these Scriptures Mat. 13.11 Where Christ saith To you it is given to know the Secrets of the Kingdome of Heaven but to others it is not given Phil. 1.29 To you it given for Christ not onely to beleeve in him but also to suffer for his sake Phil. 2.13 for it is God which worketh in you both the will and the deed The Conclusion then is this if God work Faith in some in time and not in others then hee did appoint so to doe before and consequently did elect them and not others the former is by me proved and not by you disproved nor denyed for you make no answer thereunto whether God God causeth some to beleeve above others or no this you speake nothing to at all and the other you grant to be a truth namely what hee doth in time he decreed to doe before Ergo he did elect and appoint some to beleeve and not others And thus you may behold your selfe to deale very weakly and the strength to prevaile against you deale therefore more strongly next time and more punctually or else yeeld to the truth Thirdly I doe accuse you of errour in the sequell of your discourse in that you make a respective Decree of Election in reference unto what man will doe in point of beleeving Sanctification obedience and perseverance which if it bee so then man is the cause of his Election and adoption and then such a person may rejoyce in what he hath done in causing himselfe to be elected and adopted but against this I doe set the manifest words of Scripture 1 Cor. 4.7 who is it that hath separated thee or caused thee to differ from another man you say a mans selfe by his voluntary beleeving and practising the duties of Sanctification obedience and perseverance but against this the text is considerable what hast thou that thou hast not received if you will now say that the Gospell is Gods gift but the ability to beleeue obey and presevrere is in man or else God should be Vnjust to condemne us for not doing that with we have no Power to doe here would I have you to hold to the Text that either you have not this Power as you are men simply or if you have then another man hath it as well as you then doth Paul aske the question still who hath separated or caused thee to differ from another man if you say you used the ability or power which you had aright which if another had done as I have he had sped as well as I then this will follow that you have separated or caused your selfe to differ from another man by a right use of the power you had in your selfe above another and have not received it and may glory as if you had not received it but fie upon this filthy error which doth so set up man and take from God contrary to the mind of Paul in this place and also in the 1 Cor. 1.27 28 29. Where it is said that God electeth foolish weak vile despised things and things that are not one end is to bring to naught things that are another end is that no Flesh should glory in his presence in Ephes 1.4.5 6. compared with chap. 2 1 2 3 4 5 6 7 8 9 10 11 12 13. Wee may see that he choseth those that were dead in sins Children of wrath Gentiles uncircumcision such as were without Christ strangers from the Common-wealth of Israel aliens from the Covenants of Promise such as had neither Faith nor Hope but were a farre off without God in the World yea even at this time when they were dead by sinnes ver 5. then did God set his great love upon them ver 4. to chuse them Chap. 4. that he might worke Faith and Holinesse in them Chap. 2.8.10 that thereby he might set forth his rich Grace and kindnesse and praise ver 7 Chap. 1.6 and that he might take from man all occasion of arrogating to himselfe any boasting at all Chap. 2.8 9. thus I conceive I have replied sufficiently to your answer and would put you in mind that there were two reasons more which you have not spoken too at all and it is much that you 〈…〉 three Reasons 〈…〉 two of them 〈…〉 you have ans●●red the 〈◊〉 to my purpose 〈…〉 have no● spoken to 〈…〉 them 〈…〉 to prove the thing in a 〈◊〉 That 〈…〉 is the 〈…〉 the 〈◊〉 Now the 〈◊〉 why God sends the Gospel 〈◊〉 be preached which is the 〈◊〉 of Faith 〈◊〉 plen●●●sly in the pla●● then 〈…〉 of his El●●t and chosen ones in th●● place 〈…〉 Act. 18 6.9● 11. comp●●● with the 16.7 8 9 10. 〈◊〉 Election is 〈◊〉 cause of Faith Eternall life is the gift of God Rom 6.22 therefore all the causes concurring to 〈…〉 bee the gift of God a●so But some persons onely are 〈…〉 those 〈◊〉 as those in whom onely 〈…〉 Faith is a cause concurring to 〈…〉 E●go Election 〈◊〉 cause and Faith as its proper effect it 's the gift of God Here followeth an answer to Letter which was 〈…〉 In which answer is shewed how that the some and originall sinne and corruption of nature is derived by the 〈…〉 ration from Adam LOving friend according to you● 〈◊〉 have ad●●ssed my selfe to you in these few following 〈◊〉 for you● perusall You say wee have beene in dispute about the soules comming from God you say I deny it I conceive you are mistaken for I only say the soule doth not come from God immediately with out the meanes of the parents for by th● meanes of the Parents hold the soule to come from God and the body also You say it is impossible for the 〈◊〉 of one 〈…〉 the Sp●rit● f●● other because the Spirit is the 〈◊〉 To which I answer separate the Spirit of the 〈◊〉 from the flesh in the act of generation and