Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eye_n	heart_n	see_v	6,000	5	3.4328	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01032	A sermon discursing the true meaning of these vvords: The I. epistle of Timothy, the 2. chapt. vers. the 4. VVho will haue all men to be saued, and to come to the knowledge of the truth, &c. Preached by the reuerend Mr. Iohn Forbes, pastour to the company of marchant adventurers residing in Delph. Anno 1632	Forbes, John, 1568?-1634.	1632 (1632)	STC 11135; ESTC S118029	16,202	56

11. 14. chap. 14. ver 11. and 12. chap. 15. ver 1. in the Prophet Ezekiell chap. 14. ver 20. vvhere God expreslie forbids the Prophet Ieremiah to pray for that people any more and shevves that though Moses and Samuell did stand before him for them yet his affection could not be tovvards them yea that though Noah Daniell and Iob vvere amongst them that they should deliuer neither sonnes nor daughters but only their own soules by their righteousnes VVe can not thinke that God could intend the saluation of those men for vvhom he vvould not suffer his Prophets to pray hovv can it possible bee that hee should vvill the greater that is their saluation vvhen hee prohibits the lesser that is the Prophets praying for them Secondlie to end this argument let vs lay before vs the Historie and complaint of Elijah the Prophet and Gods ansvvere vnto him in the 1. kings 19. Rom. 11. vvhere the Prophet complaineth that Ahab and Gods enemies 〈◊〉 left none aliue that serued God but himselfe alone and God ansvveres him that hee had reserued seauen thousand that had not bovved their knee to Baal VVhich Historie according to the Apostle ovvne interpretation shevves vs that a remnant according to the election of grace vvere saued and the rest in Gods Iustice vvere hardned and proues this by the Scriptures to haue beene done by God himselfe by the vvords of the Prophet Esaie cha 29. God hath giuen them the spirit of slumber eyes that they should not see and eares that they should not heart unto this day and from the 69. Psal Let their table be made a snare and a net and a stumbling blocke euen for a recompence vnto them let their eyes be darkned that they sce not and bow dovvn their backe alvvay Thus vve trust it is plaine that hovvsoeuer God had tyed saluation to the levvs before the coming of Christ yet it vvas not his vvill among them to saue euery perticular man as for that vvhich may bee obiected touching their vnvvillingnes in resisting Gods vvil we shal ansvvere it heerafter only novv let vs conclude this vvay seeing God doth vvhatsoeuer hee vvill and seeing that his purpose must stand then either God neuer vvilleth these mens saluation or else hee must haue saued them vvhich the scripture denyes certaine it is according to the former grounds that God doth vvhatsoeuer hee vvill and therfore that God neuer vvilled such a thing seeing it is manifest hee neuer did it VVhich is manifestly confirmed by the Apostle Paul Rom. the 11. VVhere hee shevves vs that there vvas a remnant according to the election of grace and that among the Ievves the elect had obtayned mercy unto saluation but that the rest of Israell had not obtained vers 5. 7. VVhere also he plainly vvitnesseth that God had cast avvay the Ievves and had broken of many branches from the roote through vnbeleife so that euen in that onely people vvhich belong to God it is euident that it vvas not Gods vvill to saue euery perticular man amongst them Novv let vs come to trye the truth of this matter since the coming of Christ in the flesh at vvhich time the difference betvveene Ievv and Gentile vvas taken avvay and the grace of Saluation by Christs ovvne command vvas to be prached by the Apostle to all nations math 28. 19. according to that vvhich Christ himselfe fore told math 24. 14. saying and this Gospell of the kingdome shal be preached in the vvhole world for a testimony unto al nations If euer in any time of the vvorld it vvas Gods vvill that euery perticular man should be saued it must needes be in this time vvherein the Couenant of grace is extēded to al nations and all exception of persons taken avvay before God for certaine it is vvhich the Scripture tells vs that in Christ Iesus there is neither levv nor Gretian there is neither bond nor free neither male nor female for wee are all one in him gal ● 28. and as the same Apostle saith to the Coll. There is neither Gretian nor Iew Circumcision nor vncircumcision bond nor free but Christ is all and in all things By vvhich vvords it is most plaine that no kind of nation or people or person is excluded from the grace of saluation and so these vvords that God vvill haue al men to be saued are taken trulie vvhen they are taken in that sence euen according to the testimony of the church it selfe and all the redeemed ones of God Reu. the 5. 9. vvhere they sing this nevv song saying Thou art worthie to take the booke and to open the seales therof because thou vvast killed and hath redeemed us to God by thy blood out of euery kindred tounge people and nation and hath made vs to our God Kings and Priests and vvce shall raigne on the earth Out of these vvords vvee haue a most strōg argument to proue that saluation is vniuersall in regard of nations kindreds or tongues kindes of men but no vvay vniuersall in respect of euery perticular person built vpon the testimonie of them themselues vvho are saued and this argument is such as it leaues noe exception against it to the maintayners of that opinion that Gods vvill is that euery perticular man should be saued for it is manifest that they make the redemption vvrought by Christ to haue bene for euery perticular man and so as vniuersall as they make Gods vvill to haue measured which is true indeed though not in their sence as this place plainlie proueth seeing they vvho are redeemed by Christ doe cōfesse that he had redeemed them out of euery kindred tongue people and nation Novv if Christ haue redeemed some out of euery people and nation c. then certainlie hee hath not redeemed all of euery people nor euery perticular man of euery nation if this redemption of Christ be not of euery perticular man as this place doth plainly shew then vndoubtedlie it cannot be Gods vvill that euery perticular man should be saued for no Christian man vvas euer yet so blasphemous as to make Gods vvill to saue men to be of larger extent then Christs redemption of men neither certainlie can it be both in respect that Christ came in the vvorld to doe the vvill of the Father that sent him and this is the fathers vvill vvhich sent him that of all vvhich hee hath giuen him hee should lose nothing Iohn 6. 38. 39. also because it is God himselfe vvho hath reconciled vs to himselfe by lesus Christ for God vvas in Christ reconciling the vvorld vnto himselfe as the Apostle sayth 2. Cor. 5. 18. 19. Seeing them both that Christ the redeemer came to vvorke redemption according to vvill of his father that sent him and seeing it vvas God himfelfe vvho in Christ reconciled the vvorld vnto himselfe it must necessarilie follovve that seeing Christ redeemed not euery one of euery nation that it vvas neuer Gods vvill to

reconcile to himselfe in Christ euery perticular man of euery nation an● so consequentlie it could neuer be his vvill to saue euery perticula● man of euery nation for as we hau● said before if God doe vvhatsoeue● hee vvill it must follovv that if i● vvas his vvil to saue euery perticula● man that of necessitie hee doe this else hee vvere not God seeing neither inconstancie nor impotencie can be fall him that is God Besides if this had bene his vvill it behooued likvvise to haue beene his vvill that Christ should both haue saued redeemed euery perticular man and yet Christ doth plainlie vvitnes concerning Iudas in perticular that hee was the Child of perdition and that hee vvas lost that to this end that the scriptures might befulfilled Iohn 17. 12. vvhich speech of Christ himselfe is carefullie to be marked for the ouerthrowing of those vvho hold this blasphemous opiniō euen from their ovvn strongest hold that is from the very vvill of God as it is reuealed in the scriptures seeing Iudas must perish that the scriptures might bee fulfilled vvhereof it must follovve that euen according to Gods vvill reuealed in the scriptures God doth not vvill that euery man should bee saued else there vvas no necessitie that Iudas must perish that the scriptures might be fulfilled Moreouer the same Christ vvitnesseth plainlie that hee laid downe his life for his sheepe Iohn 10 15. and in that same chapter witnesseth plainly touching the Ievves to vvhom hee spake that they were not of his sheepe verse 26. vvherevpon it follovveth necessarilie that it vvas neuer Gods vvill that euery perticular man should be saued If vve compare the vvords of Christ in this 10. Chapter vvith the vvords of the same Christ in the 6. chap. ver 39. vvhere hee saith this is the fathers vvill vvhich hath sent mee that of all which hee hath giuen mee I should lose nothing for the vvill of God touching mans saluation is to bee extended no further then according to the comissiō giuen to Christ the mediatour for the sauing of men novv it is plaine by Christ himselfe that hee vvas to saue none but such as the Father had giuen him but that all men vvere not giuen to Christ of the Father is plaine by the vvords of the same Christ Iohn 17. verse 6. vvhere hee saith I declared thy name to the men thou gauest me out of the vvorld and againe ver the 9. I pray for them I pray not for the world but for them thouh ast giuen me Besides that God hath not giuen euery perticular man vnto Christ It is euident by the vvordes of Christ Iohn the 6. ver 37. All that the Father hath giuen to me shall come to me But no man is so shamlesse as to deny but that there be many men that neuer came to Christ nor euer shal come and so by consequence vvere neuer giuē by God the father vnto Christ if neuer giuen by him to Christ then it could neuer be his vvill that Christ should saue them seeing this vvas the vvill of the Father that sent Christ that of all vvhich he had giuen him hee should loose nothing and this agrees vvell vvith Christs ovvne speech mentioned before Iohn the 10. Where he shevveth the reason vvhy the Ievves to vvhom hee spake did not belieue saying It vvas because they vvere not of his sheepe vvhich the father had giuen him vvhom onlie hee did reconcile to the Father seeing he laid dovvne his life for them onlie so by consequent saued none but them only By this it is manifest that it vvas neuer Gods vvill to haue euery perticular man to be saued seeing hee hath not giuen euery perticular man vnto Christ neither are all men of the sheepe of Christ and therfore hee neither did lay dovvne his life for euery man nor vvas it the vvill of the Father to saue euery man To come yet to demonstrate more manifestlie that this vvill of God touching the saluation of all men is to be vnderstood only of all sortes of men and in no vvise of euery perticular man VVe haue 3. strong arguments laid dovvne in this same place by the Apos to Tim. The first is in these vvords that God vvill haue all men to come to the acknowledging of the truth VVhich vvords are to be taken in the same sence vvith the former for the Apost ioynes them this vvay God vvill that all men should be saued come to the acknovvledging of the truth VVherby it is clear that Gods vvill touching the saluation of all men can be no larger extended then Gods vvill touching the coming of all men to the knovvledge of the truth Novv that it is not Gods vvill that euerie perticular man should come to the knovvledge of the truth is manifest by the words of Christ himself Mat. 13. 11. vvhere he giues the reasō to his Apostles why hee speake to the people in parables saying it vvas because it vvas not giuen to them to knovv the secrets of the kindgdome of heauen If then there bee some to vvhom it is not giuen by God to knovv the troath It cannot bee Gods vvill that euery man should com to the knovvledg of the truth for other vvise certainlie hee vvould giue euery man to knovv it seeing hee doth vvhatsoeuer hee vvill therefore they must speake against Gods ovvne mind set dovvn by Christ himself by the Apostle in this place who doth affirme that it is Gods vvill that euery perticular man should bee saued seeing it is not his vvill that euery perticular man should come to the knowledg● of the truth and his vvill touching the saluation of all men is no larger then his vvill is touching their coming to the troath To make it yet further manifest that it is not Gods vvill that euery man should come to the knovvledg of the truth but his elect alone the Apost s hevvs it in the. 11. to the Rom. vvhe●e he shevves vs that the elect had obtained this and the rest vvere hardned and shevves this their hardning to be the vvorke of God himselfe out of Isaiah saying God hath giuen them the spirit of slumber eyes that they should not see and eares that they should not heare vnto this day hovv then is it possible that it can be Gods vvill that euery man should com to the knovvledge of the truth If God himselfe blinde the eyes of men that they see not and harden the hearts of many that they vnderstād not for these tvvo cannot stand together except vvee make God a direct enemie to his ovvne vvill and a vvorker against his ovvne purpose vvhich is blasphemous to thinke and so consequentlie it cannot bee agreable to Gods truth that God vvill haue that euery perticular man to be saued seeing it is not his vvill that euerie perticular man should come to the knowledg of his troath vvithout vvhich knovvledg it is impossible that any man can be saued The second Argument is in