Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	grace_n	sin_n	7,550	5	4.8045	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93655	The opening of Master Prynnes new book, called A vindication: or, light breaking out from a cloud of differences, or late controversies. Wherein are inferences upon the Vindication, and antiqueres to the queres; and by that, the way a little cleared to a further discovery of truth in a church-order, by a conference or discourse. / By John Saltmarsh, preacher at Brasteed in Kent. Published according to order.	Saltmarsh, John, d. 1647.	1645 (1645)	Wing S493; Thomason E305_22; ESTC R200328	25,183	50

not a spiritual difference betwixt Christ not offered and offered betwixt his conversing in the flesh for making up the mystery of Redemption and the mystery of Redemption made up and finished by the eternal Spirit in which he offered himself betwixt Christ in the flesh and in the Spirit or Ordinance Whether did Christ intend his ordinary or occasional conversing to be any rule for his Church or Kingdom in its Administrations or Ordinances which is a work of another form And whether this intermingling of carnal and spiritual notions be a Scripture way Whether ought we to force any consequences or inferences upon the Word for practise in administrations in things neither clearly nor intentionally for ought we see nor mystically directed appointed or instituted by Christ And whether such a ground once granted will not let in one kinde of will-worship as well as another And for that ten to one being converted so as he sayes Quere Whether it is not ten to one any will be a converted but rather hardned Quere 3. Fol. 53. Whether did Christ ever intend that none but true and reall believers should receive his Supper or did he not infallibly know that many unregenerate and impenitent should and would receive it And the Antagonists grant that close Hypocrites have an external right then if these why not others Christ having ordained the Sacrament of the Supper as well as the Word to be a savour of death to such and God hath his end in both the glory of his Justice in the one as well as of his Grace and Mercy in the other Antiquere Whether did not Christ intend that all should receive or communicate in outward admistrations by an external right And if so then what ground is there for the visible impenitent or known scandalous Whether if true saving faith were the one part of the Interest and the external right the other part of it there be any ground left for the other Communicants And whether that the Scriptures rule and purer practise of all Churches in the Gospel excepting when faln or beside the rule and the Scripture Cautions do not wholly exclude such scandalous impenitent persons pleaded for against all other forrain probable possibl rational or Rethoricating consequences and conclusions to the contrary Whether the glory of Gods justice in the judgement upon unworthy receivers be any ground to take in Communicants for condemnation since it is full against other Scriptures that Christ came not into the world to condemn the world and to save mens lives not to destroy them and he would not the death of a sinner And whether though finally condemnation be ordered for all such yet no such thing being formally externally dispensatively ordered any persons ought to be called in for condemnation in such a way Whether this be not quite against the nature of the Gospel dispensation Christ under the Gospel dispensing himself and giving out himself as a Saviour a Redeemer and in all the Gospel declining judgement I come not to judge the world reserving that work till he appear in his own day to condemnation of sinners this being onely his day of reconciliation to them Whether the Apostle in Rom. 3. where he saith But if our righteousnesse commend the righteousnesse of God is God unrighteous who taketh vengeance And not rather as we be standerously reported and some affirm that we say Let us do evil that good may come thereof doth not parallel this For the Apostle here though Gods righteousnesse and justice was set forth by his justice upon sinners yet he did not say as in the Quere is said Let us then do evil that God may be glorified or good may come thereof Quere 4. Fol. 53. Whether all Ordinances proving alike good or bad saving or damning and impenitent persons as well encreasing their damnation by hearing praying fasting c. What reason can be rendered by any rational Christian why such persons should not be admitted to the Sacrament as to any other Ordinance or not suspended equally from all Antiquere Whether any such consequence of admission or suspension from Ordinances ought to be grounded upon damnation or judgement but rather upon words of command and institution and Scripture practise And if any such appeared all these Consequences which the Vindication draws forth wringing blood and not milk from the Word might be saved and he need not go so far about which when all is done brings a soul but at best upon a probable specious or real coloured Argument Whether since the Vindication pulls down clear Scripture Texts and grounds in this controversie to weaken the building of his adversary he ought not in conscience first to have had a clear Word or Institution for the contrary practise and not onely probable and literally conclusive grounds that souls can stand at surest upon but like men upon Ice who are in as fair a possibility to fall as stand And whether having taken away the Scripture Texts for Presbytery it self he can well hold up any upon his grounds And whether is not this sceptial or doubtful way of reasoning upon Scripture neither pulling quite down nor building up a way rather to fill all the rooms with rubbish and at length neither to have new building nor old What man going to build a Tower sitteth not down first and seeth what it will cost him lest having begun and not able to finish all men begin to laugh at him saying c. But whether is not all this ado about Ordinances rather for want of a right and purer constitution of Churches which would save all this controversie about scandalous and impenitent sinners when the Church were not troubled with such where the Ordinances are P. Well I am by this time well perswaded and having heard all this for my part I cannot but see that in settling things suddenly upon the Kingdom and things thus questionable and unwarrantable in the way of Administration and a Kingdom so full of impenitent and scandalous sinners as Parochial Congregations general are there is danger of great sin and great trouble C. I will therefore adde two or three Arguments more and so conclude AN Experimental-Argument FOR PURE Churches and Ordinances THere is a spritual Antipathy betwixt Grace and Nature Flesh and Spirit the Flesh lusting against the Spirit and the Spirit against the Flesh and the more spiritual or more carnal the more these two contrary Natures work and the more powerfully against each other as in Sarah and Hagar Isaac and Ishmael and the lesse or more they can bear with each other As for example While Judas carnal nature or disposition uninflamed by Satan boyled and heightned not into any such grosse act as selling and betraying of Christ the disciples bore with him more and Christ himself as he was man and in a state of Infirmity could more endure him then upon the breaking out of his sin and so in Simon Magus in Ananias and Sapphira and others