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	lust_n	sin_n	7,244	5	5.0237	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29125	A compendious answer to a book called A brief survay of the judgement of Mr. John Goodvvin, and the Church of God walking with him, touching their reasons of dissenting from many of their brethren, in these imprtant heads of doctrine; 1. Election and reprobation. 2. The death of Christ. 3. The grace of God in and about conversion. 4. The liberty or power of the will, or of the creature man. 5. The perseverance of the saints. VVherein the absurdities of all their dissenting doctrines are clearly exhibited, by a loving friend to the truth it self, Ellis Bradshaw.	Bradshaw, Ellis.	1652 (1652)	Wing B4139A; ESTC R212996	33,087	46

to them that love him and keep his Commandements Conseq 2. And then it would likewise follow that it were all one and no greater disparagement to be the children of fooles and children of base men that are viler than the earth than the proper seed of such as love God and keepe his Commandements See Job 30.8 Conjeq 3. And then it would follow that the Apostle said not true when he said Else your children were uncleane but now are they holy 1 Cor. 7.14 If it be so that all children being new borne be alike uncleane or alike holy and in the same measure Conseq 4. And then it would follow that it is all one whether we possesse our vessels in holinesse and in honour or in the lust of concupiscence like such as know not God If by that meanes our seed when propagated should not be the better and the more holy and honourable in the sight of God See 1 Thes 4.4 5. Conseq 5. It would follow that there were unrighteousnesse with God in that fevere exclusion of Ammonites and Moabites and Bastards likewise from entring into the congregation of the Lord to their tenth generation Deur 23.2 3 4. Conseq 6. Then it were all one to be as Ishmael borne after the flesh as to be borne as Isaac a child of promise to wit At such a time will I come unto thee and Sarah shall have a sonne See Gal. 4.23 28. and Rom. 9.8 9. Gen 18.10 Conseq 7. Then it would follow that the fruits and operations of the Spirit are all alike good in the sight of God with the fruits and effects and operations of the flesh if we must expect to reape the same fruits or the like effects And then it is no matter of walking in the spirit that we might not fulfill the lusts of the flesh And so adultery fornication uncleannesse lasciviousnesse evill concupiscence and inordiuate affections are all one in effect with love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance as Gal. 5.16 19 20 21 22 23. and Eph. 1.2 3 4 5 6 c. to 13. Col. 3.5 6. Then it were all one to walke after the spirit or to be drawn away by our owne lusts and entised and so when lust hath conceived saith the Apostle Iames it bringeth forth sinne and sinne when it is finished bringeth forth death whereas every good gift and every perfect gift cometh from above Jam. 1.14 15 16 17. and Chap. 3.17 Whereas all other affections are but from beneath earthly sensuall or devilish vers 15. Yea then it is all one to sow to the flesh as to the spirit yea to make provision for the flesh to fulfill the lusts thereof as to sow to the spirit if we may expect the same fruits Gal. 6.6 And so all these Scriptures untrue and vaine See also Rom. 8. to 15. Conseq 8. Then it would follow that it might as properly be spoken of the Elect as of the wicked Psal 58.3 4 5. to wit The wicked are estranged from the wombe they goe astray as soone as they be borne speaking lyes Their poyson is as the poyson of aserpent they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming never so wisely Conseq 9. And so by consequence we may pray as David against not onely the wicked but all mankind to wit Breake their teeth O God c. vers 6 7 8. and prophesy as vers 9. How suddainly they shall be destroyed at which the righteous shall rejoyce as vers 10 11. Conseq 10. Then it would follow that all generations are alike and have the same spot or stampe and temper of spirit contrary to that text Deut. 32.5 to wit They have corrupted themselves their spot is not the spot of his children they are a perverse and crooked generation And contrary to those various expressions of the sorts of generations that we reade of in Scripture as Prov. 30.11 to wit There is a generation that curseth their father and that doth not blesse their mother There is a generation that are pure in their owne eyes and yet is not washed from their filthinesse v. 12. There is a generation Oh how lofty are their eyes and their eye-lids are lifted up v. 13. There is a generation whose teeth are as swords and their jaw-teeth as knives to destroy the poor from off the earth and the needy from among men v. 14. And contrary to our ordinary experience as for the most part it is for though godly parents may have some prophane children and prophane parents may have some godly children yet for the most part as the Scripture speakes it is found by experience that like father like sonne like mother like daughter For by generation their likenesse is stamped or propagated from them in the very seed of generation so that generations of vipers are a viperous brood and therefore Iohn the Baptist wondred much who had forew arned such to fly from the wrath to come And an evill and an adulterous generation are an evill and an adulterous brood and therefore was that though they sought a signe there should be no signe given unto them but the signe of the Prophet Jonas And againe some are called children of wickednesse because wickednesse was predominant and the chiefe cause of their generations And some againe are called children of the Devill sonnes of Belial and are therefore said to be of their father the Devill by Christ himselfe though of the Jewish nation and therefore Christ told them plainly they did and would doe their fathers workes or lusts John 8.44 and 1 John 3.8 He that committeth sinne is of the Devill Cain was of the wicked one and slew his brother v. 12. And on the other part some are called An holy generation a chosen generation the generation of the Just which shall be blessed the off-spring of God a righteous seed a seed left us as a remnant when others are destroyed yea a seed which the Lord hath blessed and of whom he testifieth that he formed them from the wombe and that he will helpe them and that he will poure his Spirit upon their seed and his blessing upon their off-spring and they shall spring up as among the grasse as willowes by the water-courses One shall say I am the Lords and another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord and simame himselfe by the name of Israel Isa 44.3 4 5. Salomon was no sooner borne but David by the Spirit of prophecy called his name Jadidiah because the Lord loved him and whom he loves once he loves to the end He saith allso to Ieremiah Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee c. Jerem. 1. and Iohn the Baptist was filled with the Holy Ghost in his mothers womb and sprang in her womb at the voyce of

Mary for gladnesse of spirit And the Lord Jesus Christ though he was perfect man and borne of flesh in some respect yet in respect of his spirit or mind or qualification he was the Lord from heaven and that allso when he was in the wombe and had notacted as man either good or evill And give me leave to aske you Is it all one and may we possibly expect as godly a seed if the sonnes of God shalt take them wives of the daughters of men or of the daughters of Heth or daughters of Belial infidels unclean unholy unrighteous such as are haters of God See Gen. 6.2 and 2 Cor 14.15 16 17 18. and 1 Cor 7.14 15. Exod. 20.5 As if they take them wives of a quite contrary temper disposition and carriage such as are holy and honourable faithfull and virtuous loving and amiable of a meeke and quiet spirit which in the sight of the Lord is a thing much set by Is there not plaine expressions quite contradictory each to other To wit The generation of the just shall be blessed but the name of the wicked shall rot Prov. _____ And Isa 14.20 The seed of evill doers shall never be renowned for ever and therefore it is said Prepare a slaughter for his children for the iniquity of their parents that they doe not rise up nor possesse the land nor fill the face of the world with cities or as in our translation with enemies Who can expect but that the proper fruit or children of such parents should likewise fill up the measure of their parents or such as are serpents generations of vipers should possibly escape the damnation of hell See Mat. 31.32 33. From all which I argue If some be holy and some be unholy when they are in the seed and that in the very wombe when they have not done either good or evill and are therefore accordingly beloved or hated Then it necessarily followeth that there is great disparity and a vast difference when they are in the wombe and have not done either good or evill much more then when they are come to more maturity and are brought forth allso for as they grow in ripenesse they grow in difference and to be briefe and plaine the difference is so great as hath beene clearly shewed that some are properly sonnes of God through Jesus Christ whilst they are in the wombe and some are as properly the sonnes of Belial for as the first are begotten through the powerfull operation of the Spirit of God sanctifying the minds and affections of parents and giving them grace and affections suitable for generation and to possesse their vessels in holinesse and in honour and so their seed is holy in a great measure in the sight of God through his owne grace So on the other part the other are begotten through the powerfull operations of the Devill the World and their owne corrupt and fleshly desires which by the infligation of him that ruleth in the aire and in the children of disobediee are kindled and enflamed with desires and affections wicked and perverse and such as are unholy in the sight of God possessing their vessels in the lust of concupiscence as hath beene said So their very seed is polluted and uncleane in the sight of God when they have not done either good or evill as Iacob and Esau However If those that are thus wicked and uncleane before him shall be by any meanes perswaded to repent and turne from such their wickednesse and d ee that which is lawfull and right before him they shall surely live for the Lord hath testified he desireth not the death even of him that dieth nor hath no pleasure in it but rather that he should repent and live See Prov. 11.30 and Philemon v. 10 19. and Iam. 5.19 20. and verse 16 17 18. and Dan. 12.3 So that it is possible they may be converted and repent and live Though it cannot be denied but God hath determined whom he will save and whom he will condemne for so saith the Scripture His understanding is infinite Psal 33.11 12. to 20. Therefore he cannot be ignorant whom he hath elected and whom he will harden But this counsell is secret and ought not by us to be determined till it manifestly appeare by effects and fiuits as we can discover by the Word of God and by the sacred testimony of his holy Spirit which doubtlesse will witnesse even with our owne spirits at one time or other ere we depart this life that we are sonnes of God if we be his Elect and then we are sure we shall never perish But this sacred testimony may be kept backe till our last houre and yet we may be saved and therefore we ought not to despaire whilest we have our breath neither of our selves nor others but must consider that as his understanding so his mercy and justice are both infinite and kisse each other according to equity and justice In your fourth Reason of your dissent from us in your third particular you say That some Infants dying in their infancy your brethren themselves acknowledge to be Elect and so consequently saved Now say you we knowing 1. The just and mercifull God to be no accepter of persons 2. The case of all Infants as well to matter of righteousnesse as of sinne or guilt of sinne to be the same 3. And lastly That as well remission of sinnes and the salvation of persons thereupon as the retaining of sinnes and condemnation upon it to be judiciary acts of God proceeding from him as a most righteous Judge cannot but conceive that if some Infants dying Infants be saved the same must needs the condition be of all Answ I answer That it evidently appeareth that all your whole doctrine wherein you dissent from us in all your five particulars hangeth chiefly upon one pinne wherein all the fallacy of your whole fabricke is dependant the which pinne being once proved a fallacy and so broken off as a meer device of mans braine and no Scripture truth all your whole fabricke falls to the ground and therefore it is that I have chiefly encountered with this one false principle and let the most part of your other dissentings alone till I see the effect of what is here exhibited Expecting that when you see this principle removed you will easily answer all your owne Reasons and Arguments exhibited against us in your owne minds and save me a labour However if you put me to it I shall doe it hereafter but for the present I avoid as much as is possible all Impertinencies as so you requested me in your Epistle Now your false principle which it may be you take for granted by all your brethren and whether they hold it or no I shall not now dispute But I for my part utterly deny it and all the consequences you deduce from it is this to wit You say We knowing that the case of all Infants as well to matter of righteousnesse as

os sinne or guilt of sinne to be the same For removall of which principle I have shewed in the booke many absurd consequences that would necessarily follow Take these two more as sufficient of themselves to any rationall apprehension 1. Arg. That if the case of all Infants were the same in respect of righteousnesse or sinne Conseq Then it would follow that all children so soone as they are children are either all beloved or all hated of God and so all saved or all damned when ever they dye Reas For whom he loveth once he loveth to the end for he is not changeable in his love or hatred as I hope you believe And so whether they live to yeares of discretion or no whom he once loveth cannot possibly perish Arg. 2. That if all Infants were the same c. Conseq Then it would follow that Isaac Jacob Jeremiah John Baptist yea and even Christ himselfe were no holier in the wombe than Ishmael Esay Cain and the two sonnes of Elie Hophnie and Phineas and all such like who being wicked are said to be estranged from the wombe and to goe astray as soone as they be borne speaking lyes whose poyson is as the poyson of a serpent and they like the deafe adder that will not hearken to the voyce of charmers charming never so wisely Psal 58.3 4 5. Whereas on the other part Isaac was a child of promise separated by the hand of God At such a time will I come unto thee and Sarah shall have a sonne And Jacob was beloved os God when in his mothers wombe And Jeremiah was sanctified before he came forth of the wombe And John Baptist was filled with the Holy Ghost from his mothers wombe And Christ himselfe with the blessed Deity as the only qualification of his humane soule And therefore it must needs follow Conseq That there is difference in the sight of God in the very wombe and some are beloved and some hated and this love hatred are like God himselfe absolutely immutable and unchangeable as so you grant in your fourth particular pag. 1. And againe from the same principle you further hold not only that all persons without exception are put into an actuall possession of the favour of God by his grace in the gift of Jesus Christ Which possession they still keepe during Infancy and untill the commission of Actuall sinne But further That all men living to yeares of discretion and most especially whiles they have not fouly corrupted or wretchedly hardned themselves by long continuance in waies of knowne sinnes are by the same grace put into a good capacity of salvation So that if they be not wanting to themselves and this in a very grosse palpable and unworthy manner they may by the grace of God vouchsafed unto them come to repent and believe and persevere believing unto salvation See your 2d Reason of dissenting in the 4th head of doctrine This and the former laid together include that all children whiles in Infancy till they come to yeares of discretion are put into an actuall possession of the favour of God and this they all keepe during Infancy and they are all alike as to matter of sinne or righteousnesse none hath more sinne in them than another nor any more righteousnesse than another And so by consequence Conseq They are all alike beloved of God in Christ Jesus and all alike hated in respect of sinne which is of all other the greatest absurdity But I returne you backe to what hath beene said Again you affirm pag. 11. Rea. 5. of your dissent in the third particular That you know not how to reconcile the tormenting of millions of poor Infants who never provoked God by any actuall sinne with that Philanthropy those tender mercies bowels and compassions that great propension and readinesse to pardon which the Scriptures so frequent and with such expressenesse of words depredicate in God Answ I answer That it seems to me you cannot reconcile the Justice and severity of God with his infinite Mercy Yet if I might advise you I should account it your wisedome not to make too peremptory Conclusions upon such Premises lest your own weaknesse in judgement and comprehension in such cases be found to be the cause why you cannot make this reconciliation betwixt Infinite Justice and Infinite Mercy for without all question they are reconcileable though you cannot doe it It is said you know that Sodome and Gomorrah and the Cities about them are set forth for an example suffering the vengeance of eternall fire Jude vers 7. This was an example of his severe justice I cannot find but all their children in those Cities doe suffer the vengeance of eternall fire And if they doe so then I hope you will not deny but it is just for the just Lord will doe no iniquity Now though I will not undertake to determine that all their children and so the children of Corah and his company that went down quick into the pit doe suffer the vengeance of eternall fire for it is a secret yet you cannot prove that any were saved that were so destroy'd in his fierce wrath nor can you ever prove that any that perished in the floud were saved when he brought in the floud upon the world of the ungodly But this is evident that God visiteth the iniquities of the fathers even upon the children and that to the third and fourth generation of them that hate him That is to say He looketh upon the iniquities of the fathers as it were stamped on their children for their likenesse being stamped or imprest on their children by means of generation he looketh on them and accounteth of them so soon as ever they be begotten to be vile and odious and abominable in his sight and hateth them even then as he did Esay when they are in the wombe so that whether they live to years of discretion or no it is all one for if he once hate them as that he must needs doe if they be the off-spring of Satan or of spirituall wickednesse I doe not see but they must needs perish though they dye in infancy Whereas the off-spring of God such whom he separateth from the loynes of their parents by means of generation when ever they dye they are certainly saved for he loveth the works of his own hands And without all peradventure it may be said of some as Job 10.10 11 12. He hath powred them forth like milk and crudled them like cheese and cloathed them with skin and flesh and fenced them with bones and sinews he hath granted them life and favour and his visitation hath preserved their spirits And though these things be secret unto men yet Job knew that it was thus with God v. 13. and therefore accounted himself peculiarly the work of his own hands in direct opposition to those that are wicked See vers 3 7 8 9. and that from this very ground Is it good saith Job that thou shouldest oppresse