Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36463	The covenant of grace, or, An exposition upon Luke I. 73, 74, 75 by George Dovvname ...	Downame, George, d. 1634.	1647 (1647)	Wing D2059; ESTC R17888	143,573	346

is the Gospell which is the truth of GOD in CHRIST or his truth concerning salvation by CHRIST Now to give a willing lively and effectuall assent to his truth farre exceedeth the strength of corrupted nature John 6. 44. Matt. 16. 16. 17. These things thus premised I come to his argumentation and first to the proposition which if it were universally true as it is propounded whatsoever the understanding by the onely light of Nature judgeth to be honest that the will can desire by the onely strength of Nature then might I as lawfully assume and conclude thus to the great comfont of the Pelagians and Arminians whom in divers other points he doth worthily But by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him to believe in him I say not onely as true in his word but also as faithfull in his promises and consequently to trust in him for the performance thereof likewise to obey God commanding us any duety as namely to turne unto him by unfained repentance and to lay holde upon CHRIST by a true faith therefore by the onely strength of nature the will may desire or will any of these acts namely to turne unto God by unfained repentance to lay hold upon CHRIST by a true faith to 〈◊〉 unto God for the performance of his promises to us which in his conceipt is the very act of Faith as it justifieth I come to the assumption where I confesse in a confused generality the understanding by the onely light of ●ature judgeth it an honest and good thing to believe what God revealeth indefinitely but when you come to the particular object of justifying Faith viz. that IESUS CHRIST is the So●●e of GOD and Saviour of all that believe in him this either they will deny to be revealed by GOD as to the Jewes the preaching of CHRIST crucified was a stumbling block 1 Cor. 1. 23. and to the Greekes foolishnesse or if they doe give a kinde of assent unto it yet they neither doe or can believe it by a lively and effectuall assent His second reason That is no act of justifying faith which is f●●nd in devils hereticks hypocrites and reprobases But this assent to divine revelations because of GODS authority is to be found in devils hereticks hypocrites and repr●b●tes Therefore this assent is no act of justifying faith Answ. The proposition is not univ●●sally true for so much of faith as is found in the wicked either men or Angels is common to them with the faithfull and elect and without it there can be no faith If therefore justifying Faith doe assent to divine revelations because of GODS authority and there can be no justifying faith without this assent then it followeth that to assent is an act of justifying Faith But I answer to the assumption that this assent meaning a willing lively and effectuall assent to the truth of GOD in Christ is not to be found in divels whose assent is not so much as willing but with horrour even to that which they abhor as himselfe confesseth not in hereticks who as they are hereticks dissent from the truth For though that assertion of the Papists that any one act of infidelity bereaveth a man of faith be wicked and desperate yet this is true that howsoever the proper object of faith as it justifieth is Christ notwithstanding by the same faith by the which we are justified we believe not onely all other articles of the Christian faith but also whatsoever GOD hath revealed in his word and whosoever doth refuse to believe whatsoever GOD hath revealed in his word he hath not a true faith Nor in hypocrites and reprobates whose seeming faith is neither lively nor true but dead and counterfeit not formata but informis Indeed this distinction of faith that it is formata or informis according to the meaning of the schoole-men and Papists is to be rejected and that in two respects first because they propound it as a distinction of a true justifying faith when as it is not possible that that faith which wanteth his forme and which is dead and therefore hath not his true being should justifie neither is it possible that that Faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall by an active efficacy as namely to justifie which is called actus secundus which hath not the formall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus Secondly because the Papists in this distinction imply that Charity is the forme of faith and as it were the soule thereof which they seeme to ground on Iames 2. 26. For how can one habit be the forme of another especially such an habite as is the fruit and consequent of the other For Charity which is the end of the law 1 Tim. 1. 5. proceedeth from faith unfayned For when wee are by faith perswaded of GODS love towards us in Christ then are we moved to love GOD and our neighbour for GODS sake and the more we are assured of GODS love the more is our heart inflamed with fervent love towards GOD as I have shewed And if the habit of Charity cannot be the forme of faith then much lesse can good works which are the outward fruits both of Faith and Charity or as the Apostle speaketh of faith quae operatur per charitatem which worketh by love Gal. 5. 6. Neither doth the Apostle St. Iames compare workes to the soule but to the breath as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath doth properly signify and so is used in many places where it is called the Spirit of the mouth and the Spirit of the nostrils so that the meaning of St. Iames is as the body without the breath is dead even so Faith without good workes which are as it were the breathing of a lively Faith is dead Not that ever it lived but because it is without life as many things are said to be blind which never saw and dumb which never spake But howsoever this distinction in the Popish sence is to be rejected yet it cannot be denyed but that as knowledge is either literall which is an idle knowledge swimming in the braine but not working on the heart and Conscience or Spirituall which is a powerfull and operative knowledge so faith is ●ither a true lively and effectuall or else a counterfeit and a dead Faith which some call a bare historicall Faith answerable to the literall knowledge The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places and Gal. 5. 6. It is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●fficax effectuall as that prayer which availeth much is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. or effectually working or active having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act both the first and the second the first which is as it were the form wherby it truly is and in respect whereof it may be called formata which as Solomon speaketh of other graces Pro. 3. 21. Tushijah the very essence and entity the soundnesse and integrity of it in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall having efficacy in it selfe The other which is actus secundus whereby it is lively active and effectuall in bringing forth the acts and operations or the fruits and effects of Faith In respect of the former it is said to have root whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ in respect of the latter it is said to be fruitfull and working by love the latter which is not unfained is counterfeit having neither roote Luke 8. 13. Nor fruit and therefore is as St Iames saith dead Jam. 2. 20. 26. Now as the counterfeit of a man is not truely a man though called by his name so this counterfeit and dead Faith which is the faith of hypocrites though it have a name of faith is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely but aequivocè and being not a true faith is not Faith for ens verum convertuntur and in this sence it may well be called informis That faith therefore which is common to devils to hereticks to hypocrites and reprobates is not true but counterfeit not lively but dead not formata but informis And thus have I defended that necessary and as I am perswaded most comfortable truth which I delivered in the Discourse concerning the certainty of Salvation FINIS a By singular dispensation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in x Chrysost. in Eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. y Nihil vnlet nist ad peceandum De spiritu lit c. 1. z Ad ●●●facium 〈…〉 Pelag. lib. 3. cap. 8. * Bellor● Iustif. ●ib 4. tap 5. * Prov. ●9 14. The spirit of a man will sustain his infirmity but a wounded spirit who can ●ear * Being pr●pared by the Law and other legall means we must attend to the Gospel Rom 10. 8. 17 * By which the Holy Ghost worketh in us faith and that in two degrees * A g●pi 112. ad Paulin●● c. 2. Ment 〈◊〉 vides vit●m v●l●ntate● cogi●atem cogitationem memoriam cogitationem intelligentiam sientiam fidentuam * Aug. de corrept gracia c. 7. Horum sides quae per dilectionemoper●tur profect● aut omninò n● deficit aut si qi sunt quor●● deficit reparatur antequam vita ista ●iniatur deleta quae intercurrerat inique itate usque in finem perseverantia deputatur * Boeth in Top. Ci●er Re P●gnantia dicuntur contrariorum consequentia●adalterum contrariem relata vigilare dormi●e contraria ● in t stertere a item et vigilare sunt rep●gnantia

vaine and likewise S. Paul Gal. 6. 3. If a man think himselfe to be something when he is nothing he deceiveth himselfe Both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unsound being not inwardly and in truth that which in profession and outward shew they would seeme to be to both of them the description of an hypocrite doth agree they have a formality of religion but deny the power thereof 2. Tim. 3. 5. The former is the grosse and notorious hypocrite who doth best deserve the name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite in the greeke tongue signifieth a stage-player whose profession it is to take upon him the person of another man the other is the close and the most ordinary hypocrite who being not the man which he professeth or taketh himselfe to be acteth also another person as well as the other though not so grossely and as it were upon the stage seeming to himselfe and desirous to be reputed of others that which in deed he is not a good Christian having a name that he liveth but is dead Apoc. 3. 1. The former is a damned hypocrite damned in his owne conscience the other is a s●lfe-pleasing and a selfe-deceiving hypocrite pleasing himselfe by reason of his profession in his pride and selfe-love in his vaine presumption and carnall security in his infidelity and impe●●itency professing himselfe to be a true Christian and yet being a meere worldling a carnall Gospeller a temporizing and temporary professour Of which sort by how much the greater is the number for the world is full of such by so much the greater must our desire and care be that we may be cryed and proved and vpon tryall found to be sound and upright Christians Our desire we must expresse in prayer to God that we may be proved and vpon tryall approved for untill we be tryed we know not our selves saying with David Ps. 139. 23 24. Ps. 26. 2. search me O LORD and know my heart that is make it know● vnto me try me and know my thoughts and see if there be any way of wickednesse in me and lead me in the way everlasting that is in the way which leadeth to everlasting life Now GOD doth try both the upright and the hypocrite though in a d●fferent manner The upright he tryeth both by proving them himselfe and that for their good Deut. 8. 16. and by suffering them to be tempted by others and that either to manifest his graces in them to his owne glory their comfort and good example of others thus he tryed Abraham Gen. 22. 12. Iob and all the martyres or to discover unto them their owne weaknesse that they may be humbled and be made the more circumspect for the time to come And to that end he doth not only suffer them to be tempted unto evill but also sometimes when he leaveth them for a time unto themselves to take a foyle Thus God for a time left Ezechias to try him that he might know all that was in his heart 2 Chron. 32 31. and therefore those who come to serve the Lord must prepare their soules for temptation Eccles. 2. 1. But howsoever the Lord suffereth them to be tempted yet he doth not lead them into temptation and though he permitteth them sometimes to fall yet he doth not suffer them to fall away from him The Lord also trieth the hypocrites that their hypocrisie may be discovered Therefore our Saviour adviseth his disciples Luke 12. ● 2. to beware of the ●eaven of the Pharisees which is hypocrisie and his reason is because nothing is covered which shall not be discovered And thus he doth not onely by suffering them to be tempted leaving them to themselves but also sometimes for a punishment of their former wickednesse and hypocrisie he leadeth them into temptation giving them over to their own lusts and to the temptations of Satan not only to fall into sinne but also to fall away from God which falling away is an evident signe of hypocrisie 1 Ioh. 2. 19. wherefore as the sonne of Syrach well admonisheth c. 1. 28. 29 30. Come not to the Lord with a double heart be not an hypocrite in the sight of men and take good heed what thou speakest Exalt not thy selfe lest thou fall and bring dishonour upon thy soule and so God discover thy secrets and cast thee down in the midst of the congregation because thou camest not in truth to the feare of the LORD but thy heart is full of deceipt Our care we must shew by trying our selves as the Apostle exhorteth 2 Cor. 13. 5. Examine your selves whether that you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is prove your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Here therefore we are to set down the notes both of the u●r●ght and also of the hypocrites The knowledge whereof as it will be comfortable to so many as are true Christians so it will be profitable to the rest These notes are either more generall speciall Generall notes of uprightnesse The urst generall note is set downe in the place even now cited 2 Cor. 13. 5. Prove your selves know ye not your owne selves how that Iesus Christ is in you unlesse you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not ●ound or approved Christians but hypocrites for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is translated reprobate doth not signifie a reprobate opposed to elect but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved See vers 6 7. But how shall we know that CHRIST is in us seeing he is in Heaven and we upon earth we may k●ow it by his spirit 1 Joh. 3. 24. which dwelleth in us Rom. 8. 9. 11. and in all his members which by reason of the union which is betwixt them and their Head are said to be in Christ and Christ in them for even as in the naturall body the feet are united to the head by the same soule which being principally seated in the Head is also in all the members so in the mysticall body of CHRIST the lowest members which are upon earth are united to their Head by the same spirit which being pr●ncipally in the head is also in all the members But how shall we know that the spirit of Christ is in us if we be led by the spirit Rom. 8 14. Gal. 5 18 that is if we live not after the flesh but after the spirit And how shall we know that by the fruits of the spirit and of the flesh which the Apostle hath set downe Gal. 5. 19 22. The works of the flesh saith he are manifest which are these adultery fornication ●ucleannesse lasciviousnesse idolatry witcherast hatred or ●mni●yes c●ntentions ●mulations indignations strife seditions or divisions heresies or sects envyings murthers drunkennesse revellings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comessationes expressed elswhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula which is translated surfettings Luke 21 34 both of them