Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	son_n	6,613	5	5.5143	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04400	A discouery of the errors of the English Anabaptists As also an admonition to all such as are led by the like spirit of error. Wherein is set downe all their seuerall and maine points of error, which they hold. With a full answer to euery one of them seuerally, wherein the truth is manifested. By Edmond Iessop who sometime walked in the said errors with them.	Etherington, John, fl. 1641-1645.; Jessop, Edmond, attributed name.	1623 (1623)	STC 14520; ESTC S107746	83,433	114

in will or power of nature to act any thing either inward or outward as touching the law or as concerning the Gospell whereby to recouer our selues againe or euer to obtaine that which we haue lost So that notwithstanding the Gospell be preached to all and that euery one is inuited to the feast thereof and that there is not any other way or meanes whereby we may possibly recouer and liue yet the most part of the world do vtterly refuse to come so much as to the outward acceptation thereof and those that doe come who being enlightned by the holy Ghost do assent vnto the truth of the Gospell and so come in vnto the outward profession thereof yet for all this such is the euill heart of man if God should not vouchsafe according to his eternall purpose and promise to call in a more speciall maner them whom he foreknew and had predestinated to be conformed to the image of his Sonne to call them I say by a more speciall gift and power of the holy Ghost first to repentance in turning their hearts from all the delight and pleasure they had taken in sinne and in the vanities of the flesh and this world into a wonderfull great sorrow of heart mourning and weeping for the same causing them also with many teares to lament the time that euer they tooke pleasure therein and falling downe at the feete of God with humble hearts confesse vnto him those their sins and follies desiring vnspeakably restlesly mercie and forgiuenesse at his hands loue and reconciliation with him thus taking first away their hard and stony hearts and giuing them hearts of flesh soft and tender hearts and then in the second place to write not with inke and pen but with the speciall finger of his holy Spirit not in tables of stone but in these the fleshly tables of their hearts these their repentant hearts his couenant of mercie and loue assuring them that their sinnes be forgiuen and that he is reconciled with them and they with him in Iesus Christ whom now they haue put on by faith If God should not haue vouchsafed I say thus to call them whom he had predestinated thus to iustifie them and cloathe them but that he is faithfull and cannot lie keeping his couenant for euer as touching that seed which he did promise to call in Isaac they would and should haue perished with the rest notwithstanding any free will or power they haue in nature more then they to attaine to these things But peraduenture some impudent person will obiect that if God doth call and sanctifie some in such a speciall maner by more speciall gifts of the Spirit then he doth affoord to others then his not affoording the same vnto them is the cause of their miserie To answer them put the case that there were two yong men that hauing receiued at their parents hands their portions haue through riot and leudnesse spent all and brought themselues into so great pouertie and debt as that they haue no way or meanes whereby possibly they can recouer and raise themselues againe but are both like to liue in miserie to their dying dayes tell me haue they not been themselues the authors of this their owne ruine and decay and is not this misery iust vpon I suppose as little grace as thou hast thou wilt answer Yea. But admit there were a man of great substance who should out of his owne bountie freely and of his owne accord deliuer one of these yong men out of his miserie pay his debts and restore him to his former estate againe Is this rich man by his free bountie to the one become now the cause of the others misery doest thou dare to affirme it Must thine eye needs now be euil because he is bountiful Is it not lawful for him to bestow his owne where and on whom he pleaseth Or doest thou meane that his not doing the like for the other is the cause of his continuall miserie To answer thee did hee not bring himselfe into it and was it not of it selfe continuall and iust by thine owne confession How then may the thing that neuer was done be the cause of that which is in being Can the effect be before the cause I haue heard that the cause is before the effect but I neuer heard that the effect is or can be before the cause But if I should admit of thine opinion that all men haue free will in themselues to chuse as they haue to refuse grace offered to see what the issue thereof will be let me aske thee what is the reason then that but some men do chuse grace is it because they haue a better and more inclinable will in them by nature then their fellowes If there be no speciall gift of grace to moue them it must be some speciall gift or qualitie of nature For such a speciall differing effect must haue a speciall differing cause Or wilt thou say it is by the operation or secret motion of some planet as some heathenishly conceiue if so yet it is in some sort naturall The effects we speake of are the baptisme of repentance the purification of faith called in Scripture the baptisme or birth of water and of the holy Ghost which are the parts of our regeneration now can any gifts or qualities of nature or operations of planets produce or cause such effects as these Nay doublesse for causes are always greater then effects and greater things then these are not to be found in the natures of men or planets but in God who by the speciall power and vertue of his holy Spirit doth cause these great effects doth worke and produce this new and heauenly birth and therefore the persons thus qualified are said in Scripture to be borne of God 1. Ioh. 3. 9. If thou saist that God put this difference in the will of man by creation then thou makest God the author and cause of sinne which thou wouldest seeme to auoid by excluding his speciall gifts of the Spirit fearing as if it led thee to it whereas it is but thy grosse apprehension that makes thee feare and by this meanes thou runnest thy selfe out of breath thou knowest not whither So then to conclude this point with Saint Pauls words It is not in him that willeth nor in him that runneth but in God that sheweth mercie Their fourth point is That the stedfastnesse of mans iustification and saluation doth depend vpon his owne will in continuing in the act of beleeuing and works of righteousnesse and that such as haue faith in Christ Iesus regenerate persons hauing their names written in the book of life may fall away from all may become vnregenerate and haue their names rased out of the booke of life againe and perish and that God doth alter and change his purpose and promise and come to

saying And the poore haue the Gospell preached vnto them or receiue the Gospell as some translations haue it for the word doth import such a preaching as doth imply a receiuing of it in the heart of him to whom it is so preached as also doth the words of Esay before mentioned And although all haue it preached vnto them in the former generall maner yet none haue it preached vnto them in this speciall peculiar sort but these poore repentant persons onely who alone are capable of the receit thereof by faith vnto Iustification this is that effect of the holy Ghost in the heart of man which the Scriptures call The baptisme of Iohn the baptisme of water the baptisme of repentance the birth of water the baptisme which Iohn preached the preparation of the Gospell of peace repentance which is the beginning of the Gospell of Iesus Christ the first principall of the doctrine of Christ the beginning and first part of regeneration as the Scripture declareth it the labour and trauell in the birth but not the full perfection of the new birth onely the soule of the sinner trauelleth readie to be deliuered this is the second effect of the holy Ghost but the first peculiar Then doth God in the third place reach forth his hand and taketh hold of this poore labouring soule and by another speciall effect and power of the holy Ghost doth deliuer him and bring him forth washeth him cleanseth him from his bloud wherein he lay polluted his sinnes which cried out so iustly against him and lay so heauy vpon him easeth him of all and writeth in his heart of flesh his contrite repentant heart his couenant of mercie and loue which it so much desired assuring it that he is now reconciled with him and that his sins are cleane forgiuen and forgotten neuer to be reckoned or remembred more and that he hath loued him and doth loue him in Iesus Christ and will neuer put him out of fauour so long as Christ remains in fauour This is the special administration of the word and that gift of the Spirit whereby Christ is formed in the heart of the poore repentant sinner through faith by which he is iustified from all his sinnes and his heart sanctified and is the second part and finishing of the new birth and these are alwayes together in the act of iustification the word the Spirit and faith so that a sinner cannot be said to be actually iustified till the couenant of remission of sinnes which God hath made to the repentant sinner be applied by the Spirit to his broken heart and that he beleeueth in his heart that his sinnes be forgiuen and that God loueth him in Iesus Christ and this administation of the word gift of the Spirit and faith are expressed in Scripture and distinguished from all other administrations of the word gifts of the Spirit and kinds of faith whatsoeuer by seuerall distinct names As first this administration of the word is called in Scripture The glad tidings of peace and good things good tidings the binding vp of the broken heart libertie to the captiues The opening of the prison to them that are bound Comfort to the mourners The reuiuing of the spirits of the humble and contrite The couenant of the remission of sinnes The couenant of life and peace The kingdome of God Ease Rest to the soule The word of his grace The word preaching peace by Iesus Christ The word of reconciliation c. And it is so called in regard of the great and speciall benefit it bringeth doth administer vnto the soule of the repētant sinner by the applicatiō of the Spirit And for that it is directed of God and appointed to be preached to such and to no 〈◊〉 For though the Gospell be preached to all in a generall consideration as before is shewed yet as it is here intended it belongeth to none nor is to be preached to any but the repentant only And repentance though it be a part of the Gospel as it is sometimes in a generall maner proposed yea the beginning and first principle thereof and a peculiar gift of the Spirit as before also is noted yet as it is intended in these seuerall Scriptures repentance is no part but onely the preparation thereunto or the making ready the heart of a sinner for the same in which consideration Iohn the Baptist and our Sauiour both preached saying Repent for the kingdom of God is at hand where they make repentance to be one thing and the kingdome of God the glad tidings of the Gospel another require repentance in the first place as a thing necessary to be effected in them before they could receiue by faith the glad tidings of the Gospell the kingdome of God which was at hand to follow after and to be preached vnto them thereupon Which order was also obserued by the Prophets before as Dauid To day saith he if you will heare his voice harden not your hearts c. lest ye enter not into his rest In which words he declareth plainly to the people that if they would beleeue the promise of entrance into rest and so by faith enter thereinto they should vnharden their hearts that is to say repent otherwise there was no possibilitie of beleeuing of entrance And secondly as the speciall administration of the word which is so peculiar to the repentant is distinguished from all other common administrations so is the Spirit or rather the effect of the Spirit by which this glad tidings of peace is applied vnto and written in the heart of the repentant set forth and distinguished also in Scripture from other gifts of the Spirit by peculiar and distinct names as The baptisme of the holy Ghost The birth of the Spirit The renewing of the holy Ghost The Spirit of Christ The Spirit of the Sonne which crieth Abba Father the Spirit of adoption the Spirit of life the Spirit of truth the Comforter the anointing of the holy Ghost and such like And it is so called in regard of the speciall effects it worketh in the hearts of the repentant beyond those that are common to others as faith righteousnesse peace ioy in the holy Ghost and other vnspeakable comforts and treasures of life And thirdly as the word and Spirit so the faith which the Spirit causeth in the heart of the repentant by the application of the same word of God and the testification of his loue vnto it is also exprest and distinguished from all other kinds of faith by speciall distinct names as The faith of Gods elect The faith of Christ The faith of Iesus Christ The effectuall faith The faith of the Sonne of God The faith of the Saints Their most holy faith Their precious faith The faith which iustifieth The faith which sanctifieth the heart The faith of Abraham