Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	sin_n	son_n	6,073	5	5.1685	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92488	The fulnesse of Gods love manifested: or, A treatise discovering the love of God, in giving Christ for all, and in affording meanes of grace to all : wherein also the 9. chapter of the Romans, and other places of scripture (usually urged against the universality of Gods love to mankind) are cleared, and divers objections of the like nature answered. / By L.S.	L. S.	1643 (1643)	Wing S109; Thomason E1158_1; ESTC R208679	71,123	180

raised up Christ sent him to blesse the Iows in turning every one of them from their Iniquities though few were turned Act. 3.26 and God leaves the very Heathen without excuse in respect of meanes Rom. 1.20 Act. 14.17 therefore it must bee understood in this place according to the latter acceptation none can come to mee except the meanes used by the Father prevaile with them and this appeares more plainely if you consider the 45 verse Every man therefore that hath heard and learned of the Father commeth unto me plainly shewing that no man is drawn according to the intent of the spirit of God in this place but such a one as hath heard and learned of the Father and that every one so drawn doth come For God the Father declares that there is peace reconciliation remission of sinnes and eternall life in his Son for all men and thereupon invites and perswades them to come to the son to believe to heare to obey to follow the Sonne in whom this fullnesse is that so they may be partakers of it and if they do not believe in him they shall die in their sinnes Now if men believe GOD that there is such safety and security such fullnesse of blessednesse in his Sonne then doe they immediately cloze with him follow and observe him in all things and this I conceive to bee the meaning of this place none can come to me except the Father which hath sent me draw him as if Christ had said murmure not concerning my Father and mother for except the word testimony and witnesse of God prevaile with you you will not you cannot come unto me Againe Ioh. 6.68 and he said therefore say I unto you no man can come unto me except it be given him of the Father This verse hath reference to what Christ spake in the 44 vers no man can come to me except the Father which hath sent me draw him and is but a repeating of the same thing in other words so that the former interpretation serves for this place also no man can come to me except it were given him that is unlesse the means used by the Father to that end prevaile with him unlesse it take effect in him and the reason why Christ spake these words was to shew that he was not ignorant of the hypocrifie of those who professing themselves his Disciples did not he doth not say could not believe neither was he ignorant who would betray him neither how they would neglect frustrate the means which God afforded them now a thing may be said to bee given in respect of the giver and yet not in respect of the receiver to wit the thing given not received by him to whom it is given and so not given in respect of the end for the end of giving it to possesse another of something which he hath not which end not being obtained the thing is said not to be done not to be given as when we are demanded whether wee have given such a man such a thing we answer when the thing is refused no he will not receive it and so it is not given in the effect though wee did as much in respect of the act done by us as if it had been received and there are other Scriptures like this which must receive the same Answer Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see unto this day that is they had not a heart to perceive eyes to see and eares to heare notwithstanding all the meanes which God used with them to that end for Moses in the 2 3.4 5. 6. verses reasons thus with them yee have seene all that the Lord did before your eyes in the Land of Egypt to Pharaoh and to all his servants and unto all his Land the great temptations which thine eyes have seene and signes and those great miracles having lead you forty yeeres in the Wildernes your clothes waxed not old upon you neither did your shooes waxe old upon your feet he preserved you in strength and health without the ordinary mea●es of bread or wine or strong drinke and all this was done to the end that yee might know that he was the Lord your God as is expressed in the latter end of the 6 verse Now the speech of Moses to the unbelieving Jewes is to this effect God hath not bin wanting to you to give or worke in you a heart whereby to know him to be the Lord your God and so to love and feare him accordingly yet all this great rich and abundant meanes which God hath afforded you hath not effected that end for which it was intended and therefore are you worthy of blame seeing a heart is not given you to perceive unto this day ver 4. butwheras it is said the Lord hath not given you a heart to perceive c. if the defect in them should be considered in relation to God the giver then first the Jewes were not to bee blamed for not having an heart seeing it was not given them unlesse they themselves could have procured it some other way for God requires no more of men then hee hath given Object God gave them an heart in Adam therefore he might blame them for not having a heart Answer Then the blame would lie upon them in relation to or by reason of what God had given but here they are blamed from this reason that God had not given it yet God hath not given you an heart c. Now no blame can be fastened on them for not having a heart from such a reason that God had not given it to them there being no other way to obtaine it though it had been given them in Adam Againe if this 4. vers should bee taken as a declaration of what God had not done for them in respect of himself as the former verses are of what hee had done then it takes away all the life and vertue of the Argument of Moses in the place for hee endeavours to set forth the goodnesse of God toward the Jewes in the great meanes which he had afforded them to cause them to know him to bee the Lord their God but the 4. verse according to this latter acceptation he makes all nothing yea worse then nothing for then Moses speakes after this manner God hath done much for you but hee hath not given you that without which all that hee hath done can doe you no good without which all his mercies and meanes will but aggravate and inercase your woe and misery and this would be no apt argument to perswade the people to enter into further Covenant with the Lord to which purpose hee calls upon them vers 12. seeing that whilst they were in Covenant with him the great things which hee did before them and the great mercies which hee bestowed on them were but shadows without the substance emptie shells outward meanes without spirit and life to make it fruitfull in

the children of the Flesh are not the Children of God but the Children of the promise are counted for the seed verse 6.7 and 8. for saith Paul this is a word of promise at this time I will come and Sarah shall have a Son ver 9. so that Isaac was a child of promise and so must you or your being children of the flesh will profit you little and this is largely and plainly expounded in the 4. Chapter of the Galatians verse 21. to the end of the Chapter Tell me saith Paul yee that desire to be under the Law doe yee not heare the Law for it is written that Abraham had two Sonnes the one by a Bond-woman the other by a free-woman but he who was of the bond-woman was after the Flesh but he that was of the free-woman was by promise which things are an allegory for these are the two Covenants or Testaments the one from Mount Sinai which gendreth to bondage which is Hagar for this Hagar is Mount Sinai in Arabia and answereth to Ierusalem which now is and is in bondage with her children but Ierusalem which is above is free which is the mother of us all that is of us beleevers for it is written Rejoice thou barren that bearest not breake forth and cry thou that travailest not for the desolate hath many more children then shee which hath an husband Now wee brethren saith Paul to the Galatians as Isaac was are the children of the promise but as then he that was borne after the flesh persecuted him that was borne after the spirit even so it is now Neverthelesse what saith the Scripture Cast out the bond-woman and her Sonne for the Sonne of the bond woman the children of Abraham according to the flesh shall not be heire with the Sonne of the free-woman such as beleeve such as walke in the steps of the faith of Abraham Rom. 4.12 so that whereas you Jewes rest in the Law and thinke therein to have eternall life you thinke the Law will justifie you but the Law condemnes you that is the words and writing of Moses which are here termed the Law for though Ishmael were the childe of Abraham as well as Isaac yet you see God would not suffer him to inherite but he must be cast out therefore your being children of the flesh is not sufficient to make you heires of that promise which was made to your father Then Paul proceeds to another instance of the like nature in the 10.11 and 12. verses and not onely this but when Rebecca also had conceived by one even by our Father Isaac for the children being not yet borne neither having done any good or evill that the purpose of God according to election might stand not of workes but of him that calleth it was said unto her the elder shall serve the younger as if he should have said that which I affirme doth not onely appeare by what is written of Ismael and Isaac but by that also which is written of Esau and Jacob the children of Rehecca which she conceived by one even by our father Isaac for though Esau were Jacobs brother the elder the greater and heire according to the flesh yet God said that he that is his posterity for Esau never served Iacob in person but rather on the contrary Iacob served Esau and called him Lord Gen. 33.14 should serve the posterity of Iacob the younger Now these words were a prophesie of what God would doe unto the Edomites for their wickednesse and he declares it to Rebecca before the children were borne before they had done good or evill that from the beginning he might manifest and make appeare that his purpose was not to justifie any one of you by workes but by grace not to justifie the whole lump of you but to elect and chuse out from among you such as should beleeve and be obedient they and they onely being the seed and true heires according to the intent of the promise made to your father Abraham and therefore neither your naturall birth nor any legall or outward performance will make you accepted of God or give you inheritance in the promises of life for this of Iacob and Esau like the former of Isaac and Ismael is an Allegory of the two Covenants Esau being Lord by birth but Iacob by the fore-appointment of God so you Jewes and you onely are children and heires according to the flesh but believers as believers and they onely both of Jews and Gentiles according to the purpose and election of God then in the 13. verse hee proceeds with these words as it is written Iacob have I loved but Esau have I hated the following words in Malachi and laid his mountaines and his heritage waste for the dragons of the wildernesse whereas Edom saith we are impoverished but will returne and build the desolate places thus saith the Lord of hostes They shall build but I will throw downe and they shall call them the borders of wickednesse and the people against whom the Lord hath indignation for ever as if Paul should have said What God intended in his speech to Rebecca is more clearly manifested by what is written in the prophesie of Malachi where you finde that though Esau were Ianobs brother that is the Edomites were brethren to the Israelites yet God hated Esau that is the Edomites and laid their mountaines and heritage waste for the dragons of the wildernesse and his indignation was set against them for ever so that it is a vaine thing for you Jewes to plead for your justification that you are the children of Abraham unlesse you walke in his steps for the Edomites could do as much as that and yet were destroyed for their wickednesse and that this punishment came upon them for their wickednesse though this place in Malachi doth manifest it yet I shall produce some other Scriptures more fully to evidence the same Ezech. 25.12 13 14. Thus saith the Lord because Edom hath dealt against the house of Judah by taking vengeance and hath greatly offended and revenged himselfe upon them Therefore thus saith the Lord I will also stretch out my hand upon Edom and will cut off man and beast from it and I will make it desolate from Teman and they of Dedan shall fall by the sword and I will lay my vengeance upon Edom by the hand of my people Israel and they shall doe to Edom according to my anger and according to my fury and they shall know my vengeance saith the Lord. Ioel 3.19 Edom shall be a desolate wildernesse for the violence against the children of Judah because they have shed innocent bloud in their land Ames 1.11 Thus saith the Lord for three transgressions of Edom and for foure I will not turn away the punishment thereof because he did pursue his brother with the sword and did cast off all pity and his anger did teare perpetually and kept his wrath for ever And in Obadiah the whole chapter speakes of