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	work_n	work_v	6,969	5	7.2984	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45149	Peace at Pinners-Hall wish'd, and attempted in a pacifick paper touching the universality of redemption, the conditionality of the covenant of grace, and our freedom from the law of works upon occasion of a sermon ... / by a lover of truth and accommodation.	Humfrey, John, 1621-1719.	1692 (1692)	Wing H3700; ESTC R5169	19,418	34

is some distinction must be made here so that mediately indirectly or some way by way of Redundacy such blessings even as these are the benefits of Christs Redemption to such and such particular persons let that distinction be formed right and in such a sense will the condition we speak of be a fruit hereof to the Elect even by its redundant merit and value The purchase Christ made was a purchase for us and for himself His purchase for us was that we should be pardoned upon Condition He purchased for himself a power to give us that condition that our pardon may be compleat All power is committed to me in Heaven and Earth faith Christ after he was risen There is accordingly a Redemption by price our Divines say and by power Pardon upon condition is the fruit of his Redemption by price But the Condition is the Effect of his Redemption by power When by his Death I say he had paid the price of a pardon for All upon Condition by his Resurrection he receives power to conferr the condition to whom he pleases that is the Elect which when they perform they are justified or have absolute right in it And that may be a good resolution as to the sense of that Text He was delivered for our sins and raised again for our justification To make the matter though more plain we have that Text in the Acts. Him hath God exalted to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins Repentance we see and so faith comes from this power the power of Christ as a King rather than as a Priest and if as a Priest both 't is by vertue of his Intercession as he is at Gods right hand rather than of his Oblation Now Christ intercedes for nothing but according to Gods Will His will is his Decree and it is from the decree his decree of Election that our faith and repentance does come It is not from Christs purchase by price it is not from the power of our free will but it is from Election which belongs to God not as Rector but as Lord of his own gifts working the same effectually in us It is out of this Treasury Christ gives it And not by virtue of a right to any from his death but by the power of an endless life Not as Testator but as the Executor or Dispenser of his Fathers Election In fine Christ by his death did merit or procure this power that he hath at God rights hand By this power he gives us Repentance and Faith Faith and Repentance then is not the fruit of Christs death any otherwise than mediately or indirectly as being derived from this power which he obtained by it God I again say for the merit of Christs life and death exalts him to the power mentioned Wherefore God hath highly exalted him By this power or as exalted Christ gives his Spirit to work Faith and Repentance in whom he chooses or hath chosen By this work they are regenerated and that Article in the Agreement or Covenant as some call it between Father and Son When thou shalt make his Soul an offering for sin he shall see his seed is made good to him In this way about then and no other does Faith and Repentance come to the Elect by his death when the direct and immediate fruit of it is Vniversal That is Faith and Repentance the Condition is the fruit of Christs death as all other Blessings are which are asked of God for Christ's merits sake or which he as Prince and Saviour bestows on his people Whereas now it pleased the Gentleman to tell me That he never heard any Divine say in the Pulpit that which I said If he will understand me right I will take it for a Commendation rather than disparagement seeing it does import that what these Moderate Divines do generally say in the Substance was so deliver'd by me by way of Cultivation as did make some impression upon him as if it had been new rare or singular altogether That which I delivered in effect was indeed only this That Christ hath procured for the World a General Pardon But there is none have Benefit by it but he that believes and repents If I had called this a Vniversal conditional Remission and said no more which is the same whole thing he had not perhaps been surprized and I could as easily have said so but to speak as I did was better as fitted to my pacificatory end This is what I said I gave it light from the consideration of a Pardon by Act of Parliament A Pardon is agreed on by the King and the two Houses the People know nothing of it and do nothing to the obtaining it and the Pardon is General Nevertheless if any come to have the benefit by this Pardon he must look into the Act and see how it runs he must see what Qualifications it requires and if he does or will not qualify himself according to to the Act he loses the benefit It is so in this Act of Grace or Pardon for the world It is an Act of Grace I say perfectly free to man No man does or can do any thing to pacify God or merit the same It is all from the Agreement between Father and Son that Christ should fulfill the Law and by suffering also satisfy for our sins and the Pardon thereby be granted in our behalf while man does nothing himself by way of Cause I must say Condition or Active Occasion thereunto and here do I bring off those that say this Act Law or Covenant of Grace is without condition which in this sense we all see is really so And yet when any man comes in particular for benefit by this Pardon Act of Grace Grant Law Covenant Testament for this Grant of Pardon obtained by Christ the Covenant or Testament of Christ which is his Will bequeathing what he hath purchased upon his own terms are all we must know but the same thing he must read the Act and see how it is passed or read over the Will and see how it is made he must go to the Rowl which is the Word of God It was decreed from Eternity it passed at Christs death it was inrolled in Gods Words and promulgated by the Ministers of it and there he will find that God requires of every man to Believe Repent and walk sincerely before him in order to have the Benefit and that unless he Believes and Repents he is to have none by it And by this do I justifie those also of our Divines which are the Generality who say this Act Law or Covenant of Grace hath Conditions And when thus much will be acknowledged on both sides to wit That it is the sound Believer only or sincere Convert that is pardoned Absolutely so as to be Saved you have a way chalked out for Reconciliation of our Brethren at least so far as I drive to wit That Conscientious

LAMBETH Sept. 28. 92. Perus'd and Allow'd to be Printed Peace at PINNERS-HALL Wish'd and Attempted IN A Pacifick Paper TOUCHING The Universality of Redemption the Conditionality of the Covenant of Grace and our Freedom from the Law of Works Upon Occasion of a SERMON wherein something was spoken upon those Points with Reference to the Preachers of that Lecture there for the Healing of Peoples Minds and preventing Offence about them By a Lover of Truth and Accommodation And when Moses went out Behold two Men strove together and he would have set them at one again saying Sirs You are both Hebrews Why do you wrong one another Exod. 2. with Act. 7. LONDON Printed and are to be Sold by Randal Taylor near Amen-Corner 1692. To The Reader Reader THE Common fame of the Difference in some of our Brethrens Preaching at Pinners Hall having been blowen abroad to that disadvantage as many People and that so far as I understand of the Consciencious and tender as also of some of the wise have been apt to question whether they should hear them any more at least but one sort of them with the declining the other There is a person of Note who is a very worthy Pious good man full of good works did express to me his deep resentments about this matter who inviting me to Peach to a Congregation in the City whereof he is a Member it seemed to me but an honest and Consciencious thing in speaking to such among whom I knew not how many might be alike minded to provide something as prudently as I could in a Practical Sermon for reconciling these London-People to their Ministers so as none of them might be either so scrupulous or capricious as to withdraw from the Lecture whosoever preached If these Ministers say they cannot tell the way to Heaven themselves how shall they shew us the way thither But so long as what is preached by one Preacher or the other has still tended and does tend to the pressing unto the same precious faith and a holy life and that acknowledged to be wrought in us by the Grace of God here is a perfect Concord as to Practise And when that Grace is opened by them with Variety of Doctrine the Good Bee should but gather the more profit from thence and not be disgusted at it seeing there are Diversity of Gifts as the Apostles says but the same Spirit and that Diversity given for one and the same end the Edification of the Church of God After Sermon one of the Congregation a Stranger to me came in and spoke to me as I tell in my Paper which I wrote upon that account with intention of sending it to the Minister that is Pastor of that Congregation before whom he did speak and with whom I had before no acquaintance to the end he might shew it the Gentleman and any other of his People if they were offended But having writ part and consulted more especially with one Brother we both apprehended that if it were shewn to those Two of our Brethren who are more Eminent for this Difference and they would consent that it should be made publick for a Testimony that though they differ in some Points yet they agree in the Main Truth of the Reformed Protestant Religion and that difference they have in Opinion does yet center in the same Practise so that there is no danger to the Hearers whether they hear one or the other it might be better probably to print the Paper in order to the healing these disaffections and dissatisfaction than to send it barely to the person intended for such an end only as is not tanti that I should be so much concerned I have lived so long in the world to understand it is not Great things or Deep things but the Less things whereof the plainest judgments are capable that have the greatest effect upon People as the Remedys that are m●st Ordinary do work best and truest upon Maladies And I apprehend that if these two Brethren would have hearkend to me but as I would have had it could not but have been well and of use to several good folks both in regard to the Pascification it self and the benefit of it in their attendance on the Lecture for hereafter without destraction As for the Sentiments of these Two persons I do not go to search here into the Bottom or Nicety of the things wherein they differ if it be not in words rather than things and it is best to come no closer for then should I set one of them at more distance But when the one of them in the point of Redemption who holds Christ died only for the Elect must yet and will say that he died for All that believe in him for All that believe in him are Elect and he died for Them and the other says he died for All if they believe or upon condition of believing All have the benefit of it so that the difference comes here only to an All that and an All if what pity is it that either of them should be so shy one of the other Again in the point of the Covenant when one says Until a man believe he is not justified and the other takes heed of this because Until suspends the benefit and so denotes a Condition but will readily say Unless a man believes he is not justified what pitty again is it that when the matter is come here to an Until and Unless that either of these Brethren should be one so shy of the other As for the Point of our freedom from the Law I think I have stated it so as neither of them both disclaiming Antinomianisme are like to be dissatisfied or be shy either of me or one another I am a little troubled now at last to tell on my Tale to the end These two Reverend-Brethren were Applyed to One of them was willing very willing The other quite averse I was sorry for it and am so but my Endeavour nevertheless is with the Lord and with his People for it is not and shall not be lost for that so long as it doeth afford me and will I doubt not with the Candid both a Reason sufficient for my Printing the Paper and an Excuse for any defects or tenuity they shall find in it I will take liberty on this account to put into the same more or less as I think fit than was in it when it was shewn them The Author The Paper Reverend Brother I Was sorry that I had not time by reason of your Administring the Sacrament to speak farther with that Gentleman who shewed he was displeased at something I delivered in my Sermon among your People I would have been willing to hear more of his Opinion but by so much as he said I guess that he did mistake me which is more than misconstru'd what I said I am of Opinion said he that Christ hath purchased Faith and Repentance for the Elect and therefore am