Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	hear_v	zeal_n	zealous_a	53	3	9.4986	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49291	Personal reprobation reprobated being a plain exposition upon the nineth chapter to the Romans, shewing, that there is neither little nor much of any such doctrine as personal election or reprobations, asserted by the apostle in that chapter : but that his great designe is to maintain justification by faith in Jesus Christ, without the works of the law / humbly offered to serious consideration, by Samuel Loveday.	Loveday, Samuel, 1619-1677.	1676 (1676)	Wing L3235; ESTC R39683	197,425	354

to ver 21. But affirmatively there was a twofold framing or making upon the Jews at which they were much offended at God and both respecting Gods present dealings with them for their actual rebellion against the Gospel which was now judicially upon them 1. They were by God subjugated in their outward state to the Nations as to their outward glory and politick government wherein they had exceeded all the world besides Gods presence was in the midst of them his sanctuary was amongst them they were his first-born son the head and not the tail this people are now scattered amongst the Nations and their temple and glory laid in the dust they are made as a vessel in whom is no pleasure as it was prophesied of them Hos 8.8 and herein are a dishonourable vessel according to our Text this our Lord tells them Matth. 23. last their house is left desolate this formation they are greatly offended at why hast thou made me thus say they they are not sensible of any sin of theirs that could deserve this forming nay they questioned whether God had power or right to thus make them contrary to his promise made to their fathers Abraham Isaac and Jacob. 2. They took themselves wronged as we may perceive that God had put them out of a capacity of obtaining justification or salvation by all their zeal and legal obedience whilst enemies rejecters of Jesus Christ they are threatned with eternal death if they do not believe in Jesus Christ ye shall die in your sins notwithstanding all your legal obedience if you believe not that I am he why hast thou made me thus that is put me into this capacity Now the great designe of the Apostle is still to maintain Gods unquestionable right of power to turn a disobedient people into what form he please when they have first abas't themselves by rebellion he still carries on the same conclusion be hardens whom he will but according to promise I shall be brief upon this verse because I shall meet with it more fully and properly in the following verse that which remains according to our usual proceedings in order to concluding this verse is only to lay down those Doctrinal conclusions that offers themselves to us from these words 1. From the Apostles zealous replication I note 1. Doctrine That it is the nature of a true cordial faithful servant of God to have his zeal kindled when he hears Gods name and glory dishonoured and his attributes his wisdom power mercy and goodness abused This was the spirit of meek Moses Exo. 32.19 he brake the tables hereupon this was the spirit of Jobs friends when they saw but the least appearance hereof as they thought in Job So it was with Paul at the sight of Idolatry Act. 16. his spirit was stirred in him it is as it is with a dutyful childe to his father he cannot bear to see him dishonoured so David was sensible hereof Psal 42.10 as a sword in his bones Paul and Barnabas waxed bold Act. 13.46 when the Jews blasphemed see also Psal 44. so was Hezekiah upon the blasphemy of Rabshakeh 2 Kings 19. compared with Esa 37. From the designe of the Apostle to abase the Jews 2. Doctrine The great sin of the circumcised Jews was spiritual pride or pride of spirit This sin of pride in them God complains of old Hose 5.5 cha 7.10 their pride was testified to their face and to this our Apostle speaks Rom. 2. they made their boast they said we see John 9. 3. Doctrine It is a very high piece of presumption and impudence in man to question the reasonableness of the terms and conditions propounded by God in order to mans justification and salvation To say or think that there is a defect in Gods wisdom in propounding such or such a way rather then such this was the very case in hand and the great fault of the Jews this is very unreasonable so to reply it is but reasonable and equal that he that is sole author and donor of mans salvation should take his own way and propound his own terms upon which persons shall reap that benefit if God be about to bless Abraham with a great blessing to make him the father of the faithful he must follow God at his foot stoop to his directions in every thing as to the way to it the clay must yield to the hand of the potter if it will be a vessel of honour to this speaks Esaiah 40.13 cha 45.11 they must not command God 4. Doctrine It is very unreasonable and a high provoking sin against God for a poor finite creature who hath received his very being from him and who hath forfeited his very being a thousand times by sin yet to be found disputing and quarrelling'with God about the form of his being why he is not treated better by his maker As if a malefactor pardoned by the king should quarrel with him that he did not make him one of his bed chamber or confer some great honour upon him may not God do what he will with his own Mat. 20.7,8 5. Doctrine That the great dispute that the unbelieving Jews had with God was not about their original making or future rewarding but about their present handling called making The Jews question with God about the justness of his present judicial dispensations upon them why hast thou made me thus the truth of this will more clearly appear if we consult the context about this present hardning whom he will But I proceed to the next verse CHAP. XIII Explaining the potter and clay and that God makes and mars vessels according to their submission or rejection of him Ver. 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour THese words are propounded by way of interrogation which kinde of speaking signifieth much intentness in the speaker and hath much awakening force upon the person unto whom spoken it is a kinde of speech much used by this Apostle both in this Epistle and elsewhere 2. This kinde of speaking supposeth a strong assumption and conclusion in the matter it self Hath not is as much as if he had said it is certain he hath it puts the question out of doubt we have the Apostle in these words further managing and manifesting his dislike of the former objection ver 19. and also further demonstrating the unreasonable perverseness of the said objecter giving yet a more clear account that God may harden whom he will and yet be just in finding fault or complaining of them so hardened by him which position is built upon this double principle 1. From his unquestionable right of power and prerogative 2. From this consideration that he hardens none but such as by their sin break or first mar in his hands when he is about to work them and soften them for vessels of honour or such as first are become clay of the vilest sort I need

had another nature then that of the flesh 2. It is positively exprest that Christ was born of them it was a great priviledge to mankinde that the son of God would take our nature and a singular priviledge to that family in particular of whom he came he was born of a sister of Israel of mankinde therefore Simon might well say and sing Luke 2 32. that Christ was the glory of his people Israel and well might Mary the mother of Christ say from thenceforth all generations should call her blessed Is it not an honour to a family to have an earthly prince descend of it much more must it be a priviledge to have the son of God to descend of Israel Thus I have briefly toucht these distinct priviledges which these people had been inve●…ed with who are now so unhappy and for whom the Apostle is so deeply sorrowful but why doth the Apostle make such a particular enumeration of their birth-priviledges First that he might remove from their mindes the least suspicion of prejudice in his minde against them whilst he is not willing to obscure the least spark of their glory according to the flesh It is true where want of love is it is usual with men to slight others as to their priviledges but it was not so with the Apostle 〈◊〉 is free to own what he might Rom. 3.1.2 he saith their priviledges were much every way St. Paul was far from slighting the Jews as to their outward priviledges which commonly is a fruit of want of love 2. This enumeration of their priviledges might be to aggravate their sin the more who did not believe notwithstanding they stood upon the upper ground of all these advantages they were Christs own before as it were John 1. he came to his own and his own receiv'd him not I shall note a few things briefly from what hath been said and so passe along First Doctrine That the body of the Circumcised Jews indefinitely and universally considered were transcendently exalted dignified and distinguished with very great priviledges above all the world besides they were beloved for their fathers sakes Second Doctrine It is possible for persons invested with the highest priviledg under heaven to be enemies to Jesus Christ Third Doctrine That a person or people enjoying the highest priviledges under heaven yet short of believing in and closing with and obeying Christ are in a state and condition to be lamented Or thus that believing in accepting of and obeying Jesus Christ is the sum and substance of all priviledges It was not so great a priviledge to be Christs Mother as to be Christs disciple Fourth Doctrine It is a right Gospel-Spirit and savours of love and respect to our enemies to acknowledge what is worthy in them as they have received it from God see Act. 26.27 King Agrippa believest thou the prophets I know thou believest Rom. 10.2 the Apostle acknowledgeth their zeal though he saith it was not according to knowledge Fifth Doctrine That is good to let persons know what God hath done for them as to outward benefits and priviledges see Nathan to David so Paul to the Galathians chap. 4.15 Heb. 10.32 Revel 2.6 We now proceed to the third and last head which is the Apostles glorious Ellogam of Jesus Christ when the Apostle hath occasion to mention Jesus Christ he doth it with great honour and respect in this Ellogam we have two circumstances considerable 1. A Description of Jesus Christ as to his deity and dignity in it self 2. An acknowledgment of the glory due to him from us 1. In this discription of the Deity and dignity of Christ we have the Apostles voluntary acknowledgment of Christ to be God over all and this the Apostle doth for two ends First still to exalt the Jews priviledges 2ly To aggravate their sin in rejecting such a Saviour who is God over all That Jesus Christ is God over all things and persons in heaven and earth the Scriptures are plain in and also that the title of God appropriated to Jesus Christ is plain see Acts. 20.28 1 Timothy 3.16 God manifested in the flesh Titus 2.13 the great God therefore eternal and everlasting blessing and praise due and proper to him See Heb. 13. Rev. 1. One Point by the way Doct. That the love and respect a true believer hath and ows to Jesus Christ doth so rule in him that he cannot mention him without honour and praise who is to be blessed for ever saith our Text this is the work of Saints here and hereafter to all Eternity Rev. 5. and chap. 11. But why is this Article Amen here added It is a Greek word the English of it is commonly verily and it hath a twofold signification according as it is placed when it is placed in the beginning of a sentence either in the Old or New Testament it carries in it an attestation and asseveration See Psal 37. verily thou shalt be fed Psal 39. verily every man is vanity and it is commonly so used by Christ sometimes singly and sometimes doubly We have it by him about 50. times used singly in John only about 24. times verily verily amen amen is a word of attestation but when it is used in the end of a sentence it signifies the souls desire of the performance of the promises as see Deut. 27. twelve times all the people shall say amen or let it be so with all my soul thus it is understood 1 Cor. 14.16 how shall he that occupieth the place of the unlearned say amen at the giving of thanks so it must be understood Rev. 1. so chap. 22. let it be so I wish with my soul and it supposeth more then a bare wish but it carries in it an eccho of faith it shall be so as in this Text is read who is to be or shall be blessed for ever One Note and so I shall conclude the Preface Doct. It is not only the soul-desire but the undoubted faith of Saints that Christ shall be glorified the Saints can say amen to this truth Thus we have done with the Preface to this Chapter CHAP. III. Plainly Demonstrating That the wise and holy God in choosing to salvation Eternal and Reprobating to damnation Eternal hath a special eye to Qualifications Ver. 6. Not as though the word of God had taken none effect for they are not all Israel which are of Israel HAving now finished the Apostles Preface contained in the five first verses we now proceed to the body of matter contained in this Chapter which matter calls for our most serious consideration to the end we might attain to the true intent and meaning of the spirit therein It appeareth upon the first cast of our eye upon this Scripture that the Apostle had in good earnest to do with a stout and strong adversary with whom he is joyning issue and that with all his might and this enemy was the zealous circumcised Jew boasting of his carnal priviledges and expecting justification

heart that stands in awe of God that fears God is not a hard heart 2. That person that is of a cordial constant private praying spirit is not hard 3. That person that trembles at Gods word so as to put in practise what it commands as soon as he understands it is not hard such a heart had Josiah 2 Kin. 22.9 4. That person that hath humble low thoughts of himself is not one of a hard heart 5. That person that is sensible of the least sin and troubled for it and is touched at it is not hard and when secret as well as open sins afflicts and pricks his heart 6. That person that trembles at Gods judgements as did Josiah that person is not of this number Doctrine 7. That disobedience to Gods declared will and command persisted in is very highly provoking to God in order to giving up persons to hardnesse of heart This was the case with Pharaoh this was the case with the Jews Doctrine 8. and last is this That the law terms and conditions of hardening rejecting and reprobating are not founded in or according to the will of men but of God The reason of this text and Doctrine by S. Paul is raised upon occasion of the quarrel some arrogant Jew who would impose upon God who should be the subjects of Gods hardening namely such who did not submit to the law of circumcision they would have God to harden the gentiles or reject them but he declares his wi●l to harden both Jew and gentile who should disobey and rebel against Christ and the gospel and this will of God is made into a law as I have shown you not a secret will as many would have it but this his will is Ioh. 6.40 revealed as with respect to those whom he will have mercy on so also as to those whom he will harden and make subjects of his wrath Iohn 3.36 he that believeth on the son hath everlasting life and he that believeth not the son hath not life or shall not see life but the wrath of God abideth on him These are those whom his will is to harden Thus I have done with the 17. and 18. verses I now proceed to verse 19. CHAP. XI Gods will and word are terms equivolent and his purposes to mankinde in order to mercy and Judgement is not Irrestible Verse 19. Thou wilt say then unto me why doth he yet finde fault for who hath resisted his will WE have contained in this verse the Jews quarrelsome replycation by way of Object against what had been asserted by the Apostle in these four following verses we have the Apostles severe and pathetical reply in two parts 1. A sharp reproof 2ly A substantial vindication of the righteousnesse and wise proceedings of God with mankinde both which the Objection seems to impeach But I shall first speak unto the 19. verse before us in which we have the Objection framed either as the Apostle framed it himself or as they themselves made it some think the Apostle framed it himself as personating the Jews in it the rise of this Objection may be supposed to be from what the Apostle had been lately asserting concerning the power and prerogative of God in justifying and hardning men at his own will some think that from the Instance of Pharooh and the conclusion drawn thereupon that God hardens whom he will from thence the Jews apprehended themselves some of those subjects of his will to harden thereupon their spirits were inraged against the Apostle his doctrine and God himself and that what we have in this 119 ver is the fruit effect thereof they are ready to impeach S. Pauls Doctrine as if he had not represented God consistent with himself whilst he had shut them up in hardnesse and blindeness irresistably aad yet haveing so done complained or found fault with them and blamed them who are under such a kinde of necessity by a decree of his own will The words themselves are presented as a perverse object or reply against God in which we have these four parts considerable 1. The objector or person objecting exprest in the singular particle thou 2. The person unto whom this objection is directed unto me saith S. Paul 3. The Subject objected against why doth he finde fault 4. The absurdity it self imputed to God for who hath resisted his will this objection some think is drawn from the passage of Pharaoh Exo. 9.17 that God seems to complain of Pharaoh after he was hardened by God and there is a colourable ground also as to the Jews that after they were hardned and blinded by God he yet blames them and the foundation of this Objection is from a rational principle that those persons are not to be complained of who are determined by an absolute decree or will of God as they supposed Pharaoh and themselves were according to the Apostles Doctrine It is the principle of wise-men that persons are excusable who are necessitated by a greater power then their own to be what they are The Apostle in these words doth not personate an humble consciencious person modestly desirous of satisfaction with a spirit of meeknesse in things wherein they are dark But as an impatient men in hearing the truth when the light thereof shineth into his conscience to discover his nakednesse and further we may perceive by the form of the Objection that it doth discover a confident insulting spirit in the objector as also much haughtynesse in the face of it he finds fault with God for finding fault but to come more closely and distinctly to the words themselves by way of explication as I have proceeded in the former verses so I shall enquire distinctly into these words and that under these six considerations 1. I shall enquire into the reading of the words 2. I shall enquire what sort of persons may be supposed to make this quarrelsome Objection or reply 3. From what part of S. Pauls Doctrine this Objection is raised 4. What are we to understand by Gods finding fault 5. What may be supposed that God findes fault with 6. What is this will which the objecter supposeth to be irrisistable in God Of each of these a few words in order And 1. As to the reading of the words most interpreters reads them as they are here read yet I meet with a second reading which runs thus why doth he finde fault who hath disobeyed his law and there may be a good colour for such a reading from the consideration of that affirmity that is between Gods will and Gods law or word they are taken one from another see John 7.17 he that doth my will shall know of my doctrine by which will is to be understood his word and those who thus reade the words do thus paraphrase upon them why is he so angry with us and resolved so severely to deal with us who are so far from refusing obedience to his law that it is only out zeal for the law