Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	natural_a	young_a	youth_n	19	3	7.6998	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53678	A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...	Owen, John, 1616-1683.	1680 (1680)	Wing O729; ESTC R21737	1,235,588	797

men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy whilst they believe not those which are annexed unto Duty For he who believeth not any Promises of the Gospel believeth none Faith doth as equally respect all Gods Promises as Obedience doth all his Commands And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience That largeness in Charity is the best and safest way of thriving in this world 4. Where the Objects of this exercise of Love are multiplied Weariness is apt to befall us and insensibly to take us off from the whole The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty and the corruption of our Hearts with self-love useth the consideration of them to make us weary of all Men would be glad to see an end of the trouble and charge of their Love when that only is true which is endless Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work but shew the same diligence unto the full assurance of hope unto the end See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions it is a sign that what we have done already did not spring from the proper Root of Faith and Love What is done in the strength of Nature and Conviction howsoever vigorous it may be for a season in process of time will decay and give out And this is the reason why so many fail in the course of their Profession All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them will at one time or other fade and dry up And where we find our selves to faint or decay in any Duties our first enquiry should be after the nature of their spring and principle Only the Spirit of God is living water that never fails So the Prophet tells us that even the Youths shall faint and be weary and the Young men shall utterly fail Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties yet if they have nothing but their own strength the Ability of nature under Convictions to trust unto they will and shall faint and utterly fail For that such are intended is manifest from the opposition in the next words But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint ver 31. If our Strength and Duties be derived by Faith from God the more we engage in them the more it will be increased The way of the Lord is strength to the upright Prov. 10. 29. Where we are upright in the way of God the very way it self will supply us with new strength continually And we shall go from strength unto strength Psal. 84. 7. from one strengthening Duty unto another and not be weary But hereunto diligence and labour also is required From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews as an evidence of their saving Faith and Sincerity The next thing expressed in these words is the Evidence they gave of this labour of Love and the means whereby the Apostle came to know it They shewed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have shewed or manifested it The same word that James useth in the same case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 18. shew me thy Faith by thy works declare it make it manifest And a man may shew a thing two ways 1 By the doing of it 2 By declaring what he hath done He that works visibly in his calling shews his work by what he doth And he who works in secret may declare it as he hath occasion It is in the first sense that the Hebrews shewed their labour of Love and that James requires us to shew our Faith and Works The things themselves are intended which cannot but be manifest in their due performance To shew the labour of Love is to labour in the Duties of it as that it shall be evident Yet this self-evidencing power of the works of Love is a peculiar property of those that are some way eminent When we abound in them and when the Duties of them are above the ordinary sort and rate then are we said to shew them that is they become conspicuous and eminent To that purpose is the command of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Not only let it shine but let it so shine which respects the measure and degree of our Obedience and herein are we required so to abound that our works may be evident unto all If they will take no notice of them for their good if they will revile us and reproach us for our good works as though they were evil works which is the way of the world towards most Duties of Gospel Obedience they themselves must answer for their Blindness our Duty it is so to abound in them as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are or turn their faces from them out of dislike of what we do Nothing is to be done by us that it may be seen but what may be seen is to be done that God may be glorified Wherefore these Hebrews shewed the work of Faith and the labour of Love by a diligent attendance unto and an abundant performance of the one and the other 3. The End or Reason or Cause of their performance of these Duties which gives them spirit and life rendring them truly Christian and acceptable unto God is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards his name Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name which also may bear the sense here intended But towards his name is more emphatical And we may observe 1 That in this place it respects not the whole work of these Hebrews the work of Faith before mentioned but it is peculiarly annexed unto the labour of Love The labour of Love towards his name 2 That it was the Saints that were the immediate object of that Love as is declared in the words ensuing in that you have ministred to the Saints and do minister Wherefore it is a Love unto the Saints on the account of the name of God that is intended And this Love unto the Saints is towards the name of God on three accounts 1 Objectively Because the name of God is upon them They are the Family that is called after his name Of him the whole Family of them in Heaven and

of them to be intended The Syriack expresseth it by a general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or may be of use And the fruits of the Earth are not profitable unless they are seasonable So James calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precious Fruit of the Earth which the Husbandman waiteth for until the Earth hath received the former and latter Rain Jam. 1. 7. Lastly These Herbs thus brought forth are meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them by whom it is Tilled or even by whom or by whom it is also Tilled The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not superfluous or insignificant It declares an Addition of Culture unto the Rain For besides the falling of Rain on the Earth there is likewise need of further Culture that it may be made fruitful or bring forth Herbs seasonably which shall be profitable unto men For if only the Rain fall upon it it will bring forth many things indeed but if it be not tilled withall for one useful Herb it will bring forth many Weeds As he speaks in the case of Husbandry Quod nisi assiduis terram insectabere rastris Et sonitu terrebis aves ruris opaci Falce premes umbras votisque vocaveris Imbrem Heu magnum alterius frustra spectabis Acervum The Earth must be Tilled from its nature and the Law of its Creation And therefore Adam was to have Tilled and Wrought the Ground in the Garden even before the Fall Gen. 2. 16. And this is the principal concernment of him that intends to live on the Field The falling of Rain upon the Earth is common unto the whole That which gives a Field a peculiar Relation unto any is that he dresseth and fenceth and tilleth it Unto these dressers the Herbs that are brought forth are said to be meet they belong unto them and are useful for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered for whom or by whom In the first way the chief Owner of the Ground the Lord of the Field or Vineyard is signified The Ground is Tilled or Manured for his use and he eats of the Fruits of it In the latter sense those who immediately work about the Ground in the Tilling of it are intended But there is no need to distinguish in this place between Owner and Dresser For God as he is the great Husbandman is both He is the Lord of the Vineyard it is his and he dresseth and pruneth the Vines that they may bring forth Fruit Joh. 15. Thirdly The Ground thus made fruitful receiveth Blessing of God And the Blessing of God with respect unto a fruitful Field is twofold 1 Antecedent in the communication of Goodness or fruit-causing virtue unto it The smell of my Son is as the smell of a Field which the Lord hath blessed Gen. 27. 27. A Field that abounds with Blossoms Flowers and Fruits yielding a sweet Savour being so made fruitful by the singular blessing of God But this is not the Blessing here intended For it is supposed that this Field is already made fruitful so as to bring forth useful Herbs and therefore must be antecedently interested in this kind of Blessing without which nothing can thrive or prosper Wherefore 2 Gods Benediction is taken for a consequent acceptation or approbation with care and watchfulness for a farther improvement The Blessing of God is at large described Isa. 27. 2 3. And there are three things included in this Blessing of a fruitful Field 1 The Owning Acceptation or Approbation of it Such a Field God owns and is not ashamed that it should be looked on as his And this is opposed to the Rejection of the barren Ground afterwards mentioned is rejected 3 The Care Watchfulness and Diligence that is used about it God watcheth over such a Field or Vineyard to keep it night and day that none should hurt it watering it every moment and purging the Branches of its Vines to make them yet more fruitful opposed to being nigh unto Cursing that is wholly neglected or left unto Salt and Barrenness 3 A final preservation from all Evil opposed to the burning up of the barren Earth with the Thorns and Briars that grow upon it These things being spoken only of the Ground whence the comparison is taken the application of them though not expressed unto the spiritual things intended is plain and easie For 1. The Ground thus dressed thus bearing Fruit and blessed of God are true and sound Believers So our Saviour declares it to be in the interpretation of his own Parable to this purpose Matth. 13. They are such as receive the Word of God in good and honest Hearts and bring forth Fruits of it in several Degrees Such as having been Ministerially planted and watered have an increase wrought in them by the Grace of God 1 Cor. 3. 6 7. 2. There is included herein the manner how they bring forth the Fruits intended And that is that they bring forth in their lives what was before conceived and cherished in their Hearts They have the Root in themselves of what they bring forth So doth the word here used signifie namely to bring forth the Fruit of an inward Conception The Doctrine of the Gospel as cast into their Hearts is not only Rain but Seed also This is cherished by Grace as precious Seed and as from a natural Root or Principle in the Heart brings forth precious Fruit. And herein consists the difference between the Fruit-bearing of true Believers and the works of Hypocrites or false Professors These latter bring forth Fruits like Mushromes they come up suddenly have oft-times a great bulk and goodly appearance but they are only a forced Excrescency they have no natural Seed or Root in the Earth They do not proceed from a living principle of them in their Hearts The other sort do first conceive cherish and foment them in their Hearts and Minds whence they bring them forth as from a genuine and natural principle This is on either side fully declared by our Saviour himself Luke 6. 43 44 45. 3. There are the Herbs or Fruits intended These are they which elsewhere in the Scripture are called the Fruits of the Spirit the Fruits of Righteousness of Holiness and the like All that we do in compliance with the Will of God in the course of our Profession and Obedience is of this kind All effects of Faith and Love of Mortification and Sanctification that are holy in themselves and useful to others whereby we express the Truth and Power of that Doctrine of the Gospel which we do profess are the Fruits and Herbs intended When our Hearts are made Holy and our Lives useful by the Gospel then are we fruitful 4. These Herbs are said to be meet for them by whom or for whom the Earth is dressed As it is neither useful nor safe to press similitudes beyond their principal scope and intention and to bring in every minute circumstance into the comparison

the Covenant was made 2 That the Curse of it should be undergone Until this was done the Law could not quit its claim unto power over sinners And as this Curse was undergone in the Suffering so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed and he delivered from the state of the dead the sanction of the Law was declared to be void and its curse answered Hereby did the Old Covenant so expire as that the Worship which belonged unto it was only for a while continued in the patience and forbearance of God towards that People 5. The first solemn promulgation of this New Covenant so made ratified and established was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai the same space of time after the delivery of the people out of Egypt From this day forward the Ordinances of Worship and all the Institutions of the New Covenant became obligatory unto all Believers Then was the whole Church absolved from any duty with respect unto the Old Covenant and the Worship of it though it were not manifest as yet in their Consciences 6. The Question being stated about the continuance of the obligatory force of the Old Covenant the contrary was solemnly promulged by the Apostles under the infallible conduct of the Holy Ghost Acts 15. These were the Articles or the degrees of the time intended in that expression After those days all of them answering the several degrees whereby the Old vanished and disappeared The circumstances of the making of this Covenant being thus cleared the nature of it in its Promises is next proposed unto us And in the exposition of the words we must do these two things 1 Inquire into the general nature of these Promises 2 Particularly and distinctly explain them 1. The general nature both of the Covenant and of the Promises whereby it is here expressed must briefly be enquired into because there are various apprehensions about them For some suppose that there is an especial efficacy towards the thing mentioned intended in these Promises and no more some judge that the things themselves the event and end are so promised In the first way Schlictingius expresseth himself on this place Non ut olim curabo leges meas in lapideis tantum tabulis inscribi sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus cordibus insculpantur Apparet haec verba intra vim efficaciam accipienda esse non vero ad ipsum inscriptionis effectum necessariò porrigenda qui semper in libera hominis potestate positus est quod ipsum docent sequentia Dei verba v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit quae ingenti illius gratia ac misericordia populo exhibenda continetur Hac futurum dicit ut populus tanto ardore sibi serviat suásque leges observet Sensus ergo est tale percutiam faedus quod maximas sufficientissimas vires habebit populum meum in officio continendi And another I will instead of these external carnal Ordinances and Observations give them spiritual Commands for the regulating of their Affections Precepts most agreeable unto all men made by the exceeding greatness of that grace and mercy In this and many other particulars I shall incline their affections willingly to receive my Law The sense of both is that all which is here promised consisteth in the nature of the means and their efficacy from thence to incline dispose and engage men unto the things here spoken of but not to effect them certainly and infallibly in them to whom the Promise is given And it is supposed that the efficacy granted ariseth from the nature of the Precepts of the Gospel which are rational and suited unto the principles of our intellectual natures For these Precepts enlivened by the Promises made unto the observance of them with the other mercies wherewith they are accompanied in Gods dealing with us are meet to prevail on our minds and wills unto Obedience but yet when all is done the whole issue depends on our own wills and their determination of themselves one way or other But these things are not only liable unto many just exceptions but do indeed overthrow the whole nature of the New Covenant and the Text is not expounded but corrupted by them wherefore they must be removed out of the way And 1. The Exposition given can no way be accommodated unto the words so as to grant a Truth in their plain literal sense For whereas God says he will put his Laws in their mind and write them in their heart and they shall all know him which declares what he will effectually do the sense of their Exposition is that indeed he will not do so only he will do that which shall move them and persuade them to do that themselves which he hath promised to do himself and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart have it not so written be it on what account it will suppose it be that the man will not have it so written how can the Promise be true that God will write his Law in his heart It is a sorry Apology to say that God in making that Promise did not foresee the obstruction that would arise or could not remove it when it did so 2. It is the event or the effect itself that is directly promised and not any such efficacy of means as might be frustrate For the weakness and imperfection of the first Covenant was evidenced hereby that those with whom it was made continued not in it Hereon God neglected them and the Covenant became unprofitable or at least unsuccessful as unto the general end of continuing the Relation between God and them of his being their God and they being his people To redress this evil and prevent the like for the future that is effectually to provide that God and his people may always abide in that blessed Covenant Relation he promiseth the things themselves whereby it might be secured That which the first Covenant could not effect that God promised to work in and by the New 3. It is nowhere said nor intimated in the Scripture that the efficacy of the New Covenant and the accomplishment of the promises of it should depend on and arise from the suitableness of its Precepts unto our Reason or natural principles but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God not only enabling us unto Obedience but enduing of us with a spiritual supernatural vital principle from which it may proceed 4. It is true that our own wills or the free actings of them are required in our Faith and Obedience whence it is promised that we shall be willing in the day