Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	name_n	zeal_n	zealous_a	61	3	9.3261	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

Apostle Iames saith in many things we offend all and it might have been as properly if not more properly said who hath not resisted his will and many have resisted his spirit also Act. 7. 2. Suppose we understand it of Gods decreeing will then it runs thus who ever did or can hinder the coming to pass of that which God hath purposed the coming to pass what he hath purposed shall come to pass and take place against all interveniences whatsoever and if it be taken so what then will appear in this objection to cross what the Apostle had said in the premises who hath resisted his will that is his absolute will without conditions exprest or implyed there are two decrees of God as I have said before that none can resist nether men nor Angels 1. That believers in Christ so continuing to the end shall be saved 2. Such as disobey the Gospel and so live and dye shall be damned this will of God is irresistable but that those who are now unbelievers and hard-hearted persons may by the help and grace of God be recovered is very possible for we do not read of any such hardening of God as doth leave men for ever in and under an impossibillity of returning this was neither the state of Pharaoh nor the Jews as you have heard so that these circumstances considered the present obiection in our text seems to be but an irrationall quarrelsome reply contrary to their own reason and experience like unto that quarrell with our Saviour Matt. 12.24 when they charge him with casting out divils by Beelzebub the prince of divils when as their children must cast them out by the name of Jesus and that this obiection doth favour of such a spirit captious and quarrelsome designing only to undervalue Gods proceedings and to disparage the Apostles doctrine will very clearly apear in our further traversing the Apostles answer thereunto the answer doth clearly demonstrate that these words proceeded from a base and unworthy spirit tending to the disparaging Gods power and Supremacy over Jews and gentiles which the Apostle had been before asserting both as to his showing mercy and as to his hardening but I shall be very brief as to this verse because I shall have more properly occasion to demonstrat the nature of this objection in the answers following in verses 20 21 22 23. That only which I shall do in order to the conclusion of this 19. verse is only to present you with those doctrinall conclusions that ariseth from the words thus opened which are as followeth First From the nature of the Apostles proceedings 1. Doctrine That it is one part of the work of a gospel-Minister to anticipate and answer those Objections which they foresee may arise either through ignorance or obstinacy against their Doctrine This our Apostle is careful in and therefore he repeats the Objection and prepares to take it off It is certain that the best and clearest of doctrines may admit of cavils and objections and therefore their mouths must be stopped by the power of reason and current of Scriptures whether S. Paul met with this Objection in so many words or whether he meets with it in his own apprehension he proceeds upon it we are not bound to stay till an Objection comes out but we may anticipate it this was much the practice of Jesus Christ and his forerunner John Matt. 3. think not to say you have Abraham to your father Matth. 5. think not that I am come to destroy the law so chap. 9. when he saw their blasphemous thoughts concerning his pronouncing forgivenesse of sin he answers them in their thoughts so Luk. 12. he saw that they had some secret thoughts that his coming should procure peace but he teacheth them the contrary so Luk. 4.23 he prepares for their objection against him because he did not do those works in his own Countrey that he did elsewhere and we have the same spirit appearing in this Epistle also chap. 11.19 thou wilt say then they were broken off that I might be graffed in the Apostle anticipates what they would say before they said it So 1 Cor. 15.34 Some men will say how are the dead raised This may serve for Instruction to gospel-Ministers consider well what may be objected against your doctrine and prepare an answer leave not any pit of Objection open lest any should fall into it this is greatly the care of our Apostle in this Chapter 2. Doctrine That God may justly finde fault with those whom he judicially hardens It was the ignorance or perversenesse of these Objectors so to think or suppose that God might not finde fault with those whom he hardeneth for it is certain God doth and may finde fault and blame those whom he hardeneth he did so to the Jews and also to Pharaoh as you may see Ex. 9.17 Matt. 23. And that God may justly and righteously complain of those who are hardened by him I shall offer four Reasons 1. Because God doth not positively or forcibly nor yet primarily or antecedently harden any as you have heard but accidentally by the passages of his providence 2. He hardens none but such as first harden themselves voluntarily under his mercies yea such mercies and means as are as proper yea much more proper to soften then to harden hardnesse inflicted by God as a punishment of former sin 3. God may justly finde fault and complain of those hardned by him because he hardens none but fore against his will when no mercies nor Judgements will work upon them he first useth all means to prevent it as you may see 2 Chron. 36.15 it is when there is no remedy so Mat. 23.37 how often would I have gathered thee as a hen gathereth her chickens and ye would not 4. He may well complain and finde fault with those hardened by him because they so continue notwithstanding they are not necessitated neither are they shut up in an incapacity of returning to softnesse as hath been plainly proved as to Pharaoh and the Jews therefore it is not absurd for God to finde fault with those hardned by him 3. Doctrine That Gods will and purpose as to mankinde in order to mercy and judgement is not i● resistible This I have also spoken to in the Explication The Fourth and last Doctrine is this That Circumcised Jews a people near to God and a people that had received kindenesse from God above all others are most abusive perverse and rebellious against God These are the only people who contend and quarrel with God God had occasion in all ages to complain of Israel see that pathetical complaint Esa 1. I have nourished and brought up children and they have rebelled against me these are the people that God complains of Jer. 2. that said they were Lords and they would come no more to God these are they that charge Gods ways with unequallity which God complains of Ezek. 18.29 is it not such a spirit that our Apostle