Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	good_a	grace_n	lord_n	7,245	5	3.6848	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96425	The doctrines of the Arminians & Pelagians truly stated and clearly answered: or, An examination and confutation of their ancient errors, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable truths to be embraced are newly published. Concerning I. The universality of Gods free-grace in Christ to mankind. II. Concerning election. III. Redemption. IV. Conversion. V. Perserverance. Wherein the principal arguments brought to maintaine the orthodox faith are propounded, and the principal objections against them answered. / By Thomas Whitfield, minister of the gospel at Bugbrook in Northampton-shire. The Tares of Arminian heresie showed in former times (and by the help of prelatical influence then given to them increasing) and now growing up so much in these; I conceive this book wherein the author doth learnedly state and confute those opinions, is very worthy the publike light. Joseph Caryll.	Whitfield, Thomas, Minister of the Gospel.; Carly, Joseph, 1602-1673.	1651 (1651)	Wing W2006; Thomason E646_7; ESTC R208798	87,011	101

are in Christ who may fall away Answ Branches are of two sorts either such as are truly engrafted into Christ or such as seem to be so that are branches onely by externall profession not by internal union this is to be understood not of true but seeming branches such as the Apostle calls Jews outwardly that are not Jews within who have received the circumcision of the flesh but not of the heart Rom. 2.28.29 that are Israelites only according to the flesh not truly Israelites Rom. 9.6 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me may as well be referred to the words following as those that went before and then the sense will bee that every branch that bringeth not foorth fruit in Christ implying that some branches namely seeming branches bring forth fruit by the strength of their owne root and these cannot continue others namely true branches by vertue of the grace they suck and draw from Christ by faith and these shall be purged that they may bring forth more fruit So likewise is that to be understood which our Saviour speaks of the going out of the unclean spirit who returned again Mat. 12.43.44 namely such a going forth as was in appearance only there being an outward reformation but no inward sanctification for when he returned he found the room empty ver 44. And so is that of the Apostle to bee understood when he saith that some made shipwraeke of faith and put away a good conscience they forsake their profession of their faith and ceased to do those things that were agreeable to a good conscience 1 Tim. 1.19.20 and which St. Peter saith of some that had escaped the filthinesse of the World and yet afterwards returned with the dog to their vomit 2 Peter 2.19.20 they seemed to have been purged from that filthinesse which overspreads the impure World because for a time they did forbeare the practice of some foul grosse sinnes wherewith before they had been defiled but not doing this upon right grounds their hearts being never truly purged ere long they returned to their old vomit again Object 6 But some fall away not onely from outward profession but also from inward graces for the Apostle speaks of such that had been enlightned and made partakers of the Holy Ghost that tasted the good Word of God and felt the powers of the life to come yet afterwards fell away Heb. 6.4 5 6. Answ Men may be said to be made partakers of the Holy Ghost two waies either in regard of common gifts Bezaleel and Aholiah were filled with the spirit of God Exod. 31.3 much more such as have gifts of illumination and the like or in regard of saving graces as that faith which is called a pretious faith 1 Pet. 1.5 that love whereby they love the Lord Jesus in sincerity Ephe. 6. last that repentance which is a repentance unto salvation arising from Godly sorrow 2 Cor. 7.10 this is to be understood of the former only not of the latter for the Apostle speaks here only of an enlightning of a tasting he saith they were enlightned to see the truth he doth not say they loved the truth he saith they tasted the good Word of God he doth not say they digested it that they tasted of the power of the life to come they had some sense of the power of the promises and threatnings of the joyes of Heaven and pains of hell but they were not deeply and throughly affected with these things a man may taste of that which he puts out againe these are such things as may befall hypocrites and wicked men our Saviour speaks of some that received the Word with joy here was a taste and for a while beleeved Luk. 8.13 whom yet he makes no part of the good ground and the Scripture every where puts a difference betwixt common gifts and saving graces betwixt that which is called a forme of knowledge Rom. 2.20 a knowledge that puffs up 1 Cor. 3.13.1 and that knowledge which is the beginning of eternall life Ioh. 17.3 betwixt that faith which is called a dead faith that profits nothing Iam. 2.17 such a faith as Simon Magus had Act. 8.24 and that which is called an unfained faith 1 Tim. 1.5 the faith of Gods Elect Tit. 1.1 betwixt the hope of hypocrites which shall perish Ioh 8.13 and the hope that makes not ashamed Rom. 5.3 Object 7 The Apostle saith of the Jewes who were naturall branches that were broken off through unbeliefe and tells the Romans to whom he writes that if they did not continue in that goodnesse which God had shewed to them they likewise should be broken off Rom. 11.20.22 Answ This is to be understood not of the particular persons of true believers but of the whole Nation or people either Jews or Gentiles as appeares because the Apostle in this whole Chapter sets one against another 2. Or of such persons as were branches only by outward profession not by inward insition and union Object 8 If a true believer cannot fall away then to what purpose are the precepts exhortations admonitions and the like why are they bidden if they stand to take heed lest they fall 1 Cor. 10.12 not to be high minded but feare Rom. 11.20 to work out our salvation with fear and trembling Phil. 2.13 what need such fear and taking heed of falling in them that cannot fall Answ 1. Though they cannot fall finally by reason of divine conservation yet they may fall dangerously and fearfully they may so fall through carelessenesse and presumptuous boldnes that by falling they shall contract on themselves the smart of many outward afflictions and crosses yea such inward anguish and wound of soule and spirit as will be like the breaking of their bones Psal 51.8 therefore they had need fear and take heed for if they forsake Gods laws and break his statutes he will visit their transgression with rods and their iniquities with strokes though he will not wholly take away his mercy and loving kindnesse from them nor falsifie his truth or breake his Covenant namely his promise of conservation Psal 89.31 32 33 34. 2. These caveats of fearing and taking heed are to very good purpose because as God will in his mercy preserve and uphold true believers from totall defection so he will doe this by means the inward meanes are holy feare watchfulnesse and the like the outward means are exhortations admonitions and warnings of his Word which serve to beget and stirre up the inward the more outward meanes assisted with blessing from God the more inward fear and watchfulnesse the more of these the more assurance of safety and fast standing Hence the Apostle having bidden the Phillippians to worke out their salvation with feare and trembling Phil. 2.12 tells them that it is God who works in them both to will and to do Verse 13. so that Gods worke and mans may very well stand together Gods promise and mans duty stablish each other Object 9 But if a man be perswaded that hee can never fall away this will much dull his endeavours of watchfulnesse if not make him altogether secure and carelesse Answ A false and presumptuous perswasion may doe this but not a true the doctrine of perseverance by accident may breed security in a carnall heart as the Gospell may bee the savour of death but it doth not so in a gracious heart the more true perswasion a believer hath of his firme standing the more is he likewise perswaded of the free and unchangeable love of God which is the ground of it now this is such a love as doth not putrifie the heart but purifies it hee that hath this hope purgeth himselfe 1 Iohn 3.3 the more feeling wee have of the free love of God the more it causeth us to love him again we love him because he loved us first 1 Iohn 4.19 the more wee love the more fearfull we are to offend and carefull to please and to perform duty a principall part whereof is to humble and watchfull Object 10 A man cannot be a member of Christ and a member of an harlot a true believer may commit fornication and so make himself a member of an harlot and therefore he may cease to be a member of Christ Answ The Apostle speaks not of what cannot be done but what ought not to bee done what is shamefull unseemly unreasonable for a Christian to doe shall I take the members of Christ and make them the members of an harlot 1 Cor. 6.11 our bodies are appointed to be members of Christ by committing fornication we imploy them to such actions as are proper to those who are members of an harlot now this is altogether unreasonable and intollerable that any should imploy to vile and base uses those things which are appointed for excellent and honourable purposes and this is all can be urged from this place Object Hee that is justly excommunicated is cut off from the visible Church and what is done in earth is ratified in heaven therefore he is like to be cut off from Christ Answ The end of excommunication is not to cut off a true believer wholly either from Christ or from the Church but onely to exclude him from those priviledges that belong to a member of the Church till they be truly humbled and fit to be received againe and this may bee ratified in heaven the sense of Gods favour may be withdrawne the inward consolations and operations of his spirit may for a time bee suspended and yet there be no totall nor sinall separation from Christ FINIS

can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when

world giving himselfe to be a propitiation for the sinnes of the whole world 1 Joh. 2.2 If they be truly understood must be understood in a restrained sense namely for the believing world for the world not onely of Jews but of Gentiles that shall be saved In which sense this place of John is to be taken He is a propitiation not onely for our sinnes Saith saint John a Jew writing to the Jewes but for the sinnes of the whole world of the world of believing Gentiles as well as of our selves Now that this and other like places where generalities in the like kinde are used must necessarily be taken in a limited and restrained sense doth plainly as I said appeare by many other places of Scripture as when it is sayd that Christ laid down his life for his sheep Joh. 10.15 for his people Mat. 1.21 for the sons of God Joh. 11.52 for the elect of God Rom. 8.33 34. that the promise of Christ is given to them that beleeve Gal. 3.22 that Christ hath loved his Church and given himselfe for it Eph. 5.25 Now all are not the sheep of Christ the people of God the sonnes of God the elect the Church of God for then there should be no difference betwixt these and the world from which the Scripture distinguisheth them Besides Christ sayth that he prayed not for the world but for those whom the father had given him Joh. 17.9 Those whom Christ dyed for he would not refuse to pray for that for these he sanctified himselfe ver 19. that is set himselfe apart to be made an offering for sinne The Saints sing a new song to the lambe because he had redeemed them out of every tongue kinred people And Rev. 6.9 Therefore he hath not redeemed all of every kinred people and nation All those whom Christ dyed for he loved and whom he loveth he washeth with his bloud Rev. 1.5 but all are not washed That bloud of Christ which through the eternall spirit he offered unto God purgeth their consciences from dead workes for whom it is offered Heb. 9.14 but all have not their consciences purged By the offering of the body of Jesus Christ once made all are sanctified for whom it is offered cap. 10.10 He hath given himselfe for his Church to sanctifie it Eph. 5.25 but all are not sanctified Therefore these generall expressions before mentioned cannot be understood generally of all and every particular man but must of necessity be limited and appropriated to such as these Scriptures speake of Tuhs we see that the chiefe grounds which T. M. brings for the establishing his opinion of the universality of Gods free-grace will not hold as not being bottomed on Scripture rightly understood He goes on to object against such answers and arguments as are brought against his opinion let us go on to examine the strength of these Object 1 Against what is said that those generall expressions all men world and the like are not alway to be taken properly and strictly in a literal sense he objects that although the Scripture sometimes useth Metaphors and dark mysticall expressions as in the doctrine of the Sacraments yet in fundamentall points in things necessary to Salvation such as the death of Christ is it alway speaks clearly and plainly not figuratively and darkly p. 73. 74. Answ To know and beleeve that Christ died for man is necessary to Salvation but to know or believe that Christ died for every man is not necessary to Salvation 2. True it is that in points necessary the Scripture speaks plainly and in a way fit to bee understood yet sometimes it speaks figuratively and improperly because nothing more plaine and easie to be understood then some figurative speeches Tho. More himselfe acknowledgeth that every Child can understand such a figure as this the Pot seeths over where the subject is put for the adjunct There is nothing more frequent in Scripture and in ordinary speech then such figures where the subject is put for the adjunct or the whole for the part or part for the whole So when it is said that Jerusalem and all Judea went out to Iohn Baptist here is a double figure one a metominy the place put for the People another a Synecdoche the whole put for the part all for a great many or some of all sorts yet who doth not easily understand this So when it is said that Christ gave himselfe for a ransom for all may it not be easily understood that he gave himself a ransome for many or for some of all sorts especially when many other Scriptures expresse it by many hee gave his life a ransome for many Mat. 20.28 26.28 Rom. 5.15 Heb. 9. last The Article of the Resurrection is necessary to Salvation and therefore laid down plainly as the rest yet when it is said that Christ rose againe the third day this is a figurative speech for here is a double Synecdoche the day first being for the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day and night 2. A part of the day the Evening or Morning being put for the whole day for Christ lay in the Grave but one whole day namely the whole Jewish Sabbath Therefore Tho. More need not clamor against us as obscuring and darkning yea falsifying the Scripture when wee compare one Scripture with another and explicate that which speaks figuratively by another which speaks properly both being plain and easie enough to be understood of such who are willing to understand Object Against that which is said that the words all every man c. are sometime taken but for some as for Christs sheepe his Church and such like he objects 1. That this word all when it is applyed to creation fall ransome resurrection is never found to signifie lesse then all and everyman p. 75 2. That this word only is never added it is never said that Christ died for his sheepe onely or that hee loved his Church onely p. 76 Answ The first is not alway true for when it is said that as in Adam all die so in Christ all shall be made alive 1 Cor. 15.22 this cannot bee understood of all and every particular man but only of those that are Christs verse 23. of such to whom he is a quickning Spirit ver 45. such as have born the image of the heavenly Adam ver 49. such as are dead in Christ 1 Thes 4.14 though all shal be made alive by the power of Christ as Lord over all yet not by the vertue and power of his Resurrection as their Mediatour and Redeemer 2. For the second that the word only is not added no more it is said in Scripture that we are justified by Faith only yet when it is said that we are justified by Faith without the works of the Law this is equivolent and as much in effect as if it had been said wee are justified by Faith only other things being excluded When it is said there is one God and one

remaines in him this seed is nothing else but the word of life made good to the soule by the spirit when the spirit puts a quickning power and vertue into the word then it comes to be that immortall seed which is the cause of new birth and he that is thus borne hath the seed remaining in him this principle of life in such sort as he shall never wholy fall into sin againe so fall as to become dead in sinnes and trespasses he can never be wholy dead that hath a principle of life alwayes remaining in him Hence it is called an engrafted word Jam. 1.21 because he that is begotten and borne anew hath this word so engrafted in him as it shall never wholy fall from him and so long as this remaines life remaines Argument 9 Whatsoever the Saints do in faith pray for according to the will of God it shall certainly be granted to them 1 Joh. 5.14 but Perseverance is a principall grace they pray for therefore this shall be granted unto them so as they shall never wholy fall Objections against the former Arguments Object 1 Against the second and third Argument it is objected that all promises in the Old Testament belonging to the Covenant of grace or which Christ hath made in the Gospell touching preservation and keeping of the faithfull are conditionall namely if they shall be carefull to do their duty if they shall watch and walke in feare if they be not willingly wanting to themselves Christ will not be wanting to them but if they be negligent and carelesse bold and presumptious in their course then they may miscarry and fall away Answ 1 If this be so what solid comfort and consolation can the Saints take in any of these precious promises whereby they are assured that they shall be kept by the mighty power of God unto salvation that they shall never fall that none shall take them out of Christs hands c. when as they knowe that they have a root of deficiency in themselves that they have that which will cause them to depart from the living God if they be not continually upheld If the promise of preservation depend upon our selves and the right ordering of our owne wills so that God will not faile to support us so long as we stand fast and cleave close to him but if we faile and let go our hold he will likewise faile and let go his hold suffering us to fall what true comfort I say can this yeeld us in the time of temptation that he hath promised to keep us what comfort had it beene to Peter when Christ promised that he would pray for him that his faith might not faile if it had been with this condition namely if Peter did not let go his hold of Christ then Christ would not let go his hold of him but if he did if he should forsake or deny him as afterwards it fell out then he must shift for himselfe for he would take no further care of him 2. If man continues to doe his duty what need is there of any such promises of supports for what is his duty but to watch and walke in feare to hold fast to Christ to keep himselfe in the wayes of obedience yea to continue and be constant in doing of these things now what is this but to persevere and what need God give man a promise that he will make him persevere when he doth this already that he will make him stand fast when he sees him stand fast for by this doctrine Gods promise reacheth no farther but to make a man stand while he continues to stand and no longer 3. What priviledges by these conditionall promises belong to true beleevers that are within the Covenant of grace more then to Pagans or Infidells and all that are without the Covenant for even these if they will turne to God lay fast hold on him cleave constantly to him may assure themselves that he will receive them graciously and for ever hold them fast while they continue to do this 4 One grace which God hath promised beleevers and which is concluded in the new Covenant as a speciall branch of it is Perseverance it selfe namely that he will put his feare into their hearts so as they shall never depart from him Jer. 32.40 now how can any thing be a condition of it selfe how can it stand with good sense that God should promise his people that upon condition they preserve his feare in their hearts so as they doe not depart from him he will put his feare into their hearts that they shall not depart from him Object 2 Against the third Argument it is further objected that Christ promiseth that the gates of hell shall not prevaile against them but he doth not promise that they shall never fall from grace for falling from grace ariseth from a defect in mans free-will but the prevailing of the gates of hell argues some defect in the rocke wheron the beleever is built Christ promiseth that none neither man nor devill shall take us out of his hands yet man may cast away himselfe for he may neglect or resist the continuation and confirmation of his building upon the rocke Answ 1 The promise that the gates of hell shall not prevaile is all one with the promise that there shall never be a totall defection for when ever a man wholy falls from grace the gates of hell prevaile against him because he comes under the power of Satan and eternall damnation 2. When ever Satan prevailes against a man by his temptations he doth it not by force and violence but by such enticements and allurements as wherein mans free-will doth alwayes concurre and beare a part thus he saith that he would perswade or entice Ahab to go up to Ramoth Gilead that he might fall 1 Kin. 22.21 the Apostle saith that our first Parents were beguiled by the serpent 2 Cor. 11.3 this was such a perswasion whereunto they willingly yeelded had they not beene willing to be deceived Satan could not have deceived them when Satan prevailed with Judas to betray his master Mat. 26. with Ananias and Saphira to lye to the Holy-Ghost Acts 5.3 they were not led to do these things by force and constraint but willingly and freely when he workes effectually in the children of disobedience Eph. 2.2 their owne wils do concurre with him in this worke therefore there is no opposition betwixt mans liberty and Satans working but a mutuall harmony there is not only an errour in the judgement but an evill motion in the will also when ever Satan by his temptation prevailes with men and Satan and mans will are concauses in bringing forth the same evill effect and in the greatest sins of all as in that of Apostacy mans will seldome works alone but so as it is irritated and assisted by Satan 3. If such as are built on the rocke may fall away and the sheep of Christ may perish this would argue a defect