Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	spirit_n	word_n	12,735	5	4.2755	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46809	The blind guide, or, The doting doctor composed by way of reply to a late tediously trifling pamphlet, entituled, The youngling elder, &c., written by John Goodwin ... : this reply indifferently serving for the future direction of the seducer himself, and also of those his mis-led followers, who with him are turned enemies to the word and grace of God : to the authority of which word, and the efficacie of which grace are in this following treatise, succinctly, yet satisfactorily vindicated from the deplorably weak and erroneous cavills of the said John Goodwin in his late pamphlet / by William Jenkyn ...	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J645; ESTC R32367	109,133	166

cannot stand together this indeed I say that a morall influence is of it selfe insufficient but not with an efficatious influence inconsistent That a meere morall influence is operative onely metaphoric●s per modum objecti and gives no power to the faculty upon which it workes but serves onely to excite and draw into act the innate power and that the soule of man destitute of power to supernaturals cannot be wrought upon in such an objective way of morall perswasion 3. You say That if by physicall influence Master Jenkin understandeth any ether kinde of work●ng upon the will by God than by the mediation of the Word or than that which is proper to be wrought by such an instrument as this c. I deny any other physicall influence upon the will It passeth my understanding to conceive how the will should be wrought or acted into a consent in any kinde otherwise than by argument motive and perswasion unlesse by force violence and compulsion c. Answ Your answers here are inconsistent 1. with themselves and 2. with truth First you deny any worke of God upon the will save by the mediation of the Word and yet instantly you say Yo. Eld. p. 62. You allow an outward excitation of the soule or opening of the heart by the spirit a gracious and immediate supporting of the will in the act of consenting c. I would faine know how these two can stand together 2. You deny That God workes any thing upon the will which is not proper for the Word to worke or that any thing can be wrought upon the will except by perswasion or by argument c. If you had attended the state of the question you would have spared much of this twatling the question is by what influence of grace the naturall mans will is set right in actu primo hath a principle of new life infused into it and not by what it is made actually to beleeve in actu secundo the former is done by the immediate and almighly power of the grace of God Homines tentum sunt habitualis conversionis or●●sio amecedens condit o●quod praedicato evangedi● resipiscent●● fidei deus spir●●u regenerante virtutem fidei resipiscentiae ●nimis electorum indat ut habiles sin● ad par●dun Evangelium actualis verò conversionis sum causa instrumentalis Gom. p. 154. the other by the same power working in the word You must not assert that the causa objectiva or moralis doth create the faculty but suppose it For your further information herein I refer you to that excellent Tractate of Gornarus de gratia conversionis particularly to pag. 154. To. 1. at whose feet you may fit to reape the blessing of his head as you speak but fit not as an instructor any more but as a novice not as a teacher but as teachable 4. You tell me in this section frequently that you understand not well it passeth your understanding c. to conceive how the will should be acted into consent c. how men be begotten by the Word c. The miste ies of faith are not to be measured by the strength of your understanding will you beleeve nothing but what you can conceive why do you not turne a professed Socinian 5. You tell me in this Section that God opens the heart immediately supporteth the will in the act of consenting suffers nothing to intervene to prevent consent You would faine seem to say something but hoc aliquid nihilest what meane you by supporting of the will Doth not God as immediately support the will when it consents to evill as in the act of consenting to good and though he prevents externall tentations yet leaves he not the will it self in ●quilibria to consent or not to consent Is it enough to deliver from externall tentation unlesse also from our owne internall corruption What meane you by opening the bea rt is it not so done by the Word that it passeth as you say your understanding how the will should any other way be wrought into a consent meane you not as your Pelagius who in a fit of zeale spake for the working of grace just as you do Aug. de gra Chr cap. 7. Adj●vat no Deus per doctrinam revelarionem suam dam cordis nostri oculos aperit du●n nobis ne praesentibus occupemur futura demonstrat dum diaboli pandit infidiat c. Nunquam isti inimici gratiae ad eandem gratiam vehememius oppugnan lem occultiores mol untur insidias quàm ubi legem laudant adjuvat nos Deus per doctrinam revelatim●m c. God assisteth us by doctrine and revelation when he opens the eyes of our mindes when he shewes us things to come lest we should be intangled in things present when he disc●vers the snares of Satan Concerning which and the like passages Augustine saith That the enemies of grace the Pelagians did never more subtilly oppose grace than when they most p●aised the Word in which respect In Con. mileu Can. 4. was that anathem● denounced * Conc. Mil. c. 4. Quisquis di erit gratiam dei propter hoc tantum nos adjuvare ad non peccandion quia per ipsam revelaiu● aperitur intelligentia man lato●um ut sciamut c. non autem per illam nobis praestari ut quod saciendum cognoverimu agere valeamus anathema sit Quisquis dixerit c. whosoever shall say That the grace of God serves to help ut against sinne onely because by that we know and understand the commandment and not also because by that grace power is bestawed upon us to do what we know let him be accursed Yo. Eld. p. 63 Lastly you say in this Section That you do not well understand what I meane by my physicall insiuence of grace upon the will Answ Where have you lived all your time have you grown grey in promo●ing Arminianism and yet never heard of the physicall influence go to Ames Triglandius Rivet c. and you shall be informed what it is I acknowledge it with these and sundry other reformed Divines to be that gracious and reall working of the Spirit of God by which a principle of divine life is put into the soule of the naturall man that was dead in sins and trespasses by which he is quickned and raised from the death of sinne and of naturall is made spirituall and savingly to understand and will spirituall things You acknowledge Sect. 69. that I propounded foure quaeries Yo. Eld. p. 63 Sect. 72. but now in this your 72 Section you having thus ridiculously as is seene gone over my two former quaerees muddily jumble together my two last though not without this designe of a more convenient hiding your opinion from the Reader My third quaere was this Whether grace be an adjutory uncertaine and resistible or whether grace be an invincible infallible determinating adjutory to the will 1. In this

than mine for that grace which the Apostle attributes to God Yo. Eld. p. 56. Phil. 2.13 You say It s a greater act of grace to forgive the sins of one who knowes how to d●well and yet d●th evill than to forgive the sins of him that hath no fower to do well the latter is Mr. Jenkin his sinner the sormer mine Ergo quid therefore your opinion leaves a larger place for that grace which the Apostle attributes to God in working to will and to do Phil. 2.13 1. Whether now Sir have we a wandring Jew or a wandring John you are quite gone from the question we were disputing about the grace of conversion and the Apostle was asserting this and now you flye to the grace of remission It s not this latter that the Apostle in this place Phil. 2.13 attributes to God he speaks not of God pardoning the evill which we have done but of giving the will to do that good which of our selves we cannot do And by the way I cannot but observe your perfect conformity with Pelagius one spirit acts you both Sic Oculos sic ille manus sic ora forebat just so and so with eyes Gra●iam Dei quae neque lex est neque natura in hoc tantum valere ut peccata praeterita dimittantur nou ut futura vitentur c. Quis me liberab● à reatu peccatorum meorum quae commisi cum vitare potuissem Contr. Jul. l. 1. f. 85. hands face he acted Pelagius said that the grace of God which was neither Law nor nature onely did serve for the remission of former sins not for the avoyding of future sins c. So Julian the Pelagian expou●ds that place who shall deliver me from this body of death i. e. Who saith he shall deliver me from the guilt of my sins which I have committed when as I could have avoyded them 2. In proposing the object of this grace a sinner you deale unworthily in concealing both what your self hold and what I hold for your sirner is one that wants no ability either in his understanding to know the things of God or in his will to embrace them the grace he wants is onely outward light for the understanding and morall perswasion for the will which is left to its owne choice whether it will embrace what is offered it or no and when it hath received all from God there 's a possibility of non-conversion Yo. Eld p. 65. whereas my sinner is one that is in spirituall things starke blinde that neither knowes nor is able to receive the things of God that in his will is wholly unable to embrace them this inability arising from his p●avity and lusts which have put out his eyes and made him an Enemy to God so that he hates light and reformation and the grace that I stand for is such as renewes the understanding and changes the will not onely by affording light and perswasion but by an infallibly effectuall power And now let any judge whether of these is the more miserable sinner whether of these the more glorious worke of grace you will have grace for the accommodation and facilitation of the work I maintaine it to be simply necessary Your sinner is but in a sleep and may ●ossibly awake of himself mine is dead and cannot live but by the power of grace 2. You say Yo. Eld. p. 57. For God to give a man strength and power to beleeve twice over or after a forfeiture made by sin of the first donation is an act of more grace than to confer them onely once and that without any such provocation Master Jenkins opinion leaves place only for the latter act of grace whereas my opinion makes rome for the former To say nothing of your non-sence in this passage Answ here is abominable falshood Do I deny that God gives a man strength to beleeve twice over I have ever taught that God created man in his owne image in all the faculties of his soule which when man had defaced and lost and thereby infinitely provoked God that God of his infinite goodnesse by the power of his Word and spirit of grace doth renew in man that image giving him not onely ability to repent and beleeve if he will but working in him to will and to do according to his good pleasure giving repentance and being the ●●thor and finisher of our faith 5. I having demanded of you how this your position upon the improvement of nature a man may attaine to such a conviction upon which saving conversion alwayes followes agrees with that of the Apostle 1 Cor. 4.7 Who maketh thee to differ from another And I having said that Master Goodwins answer to this question of the Apostle is my self by my improvement of nature 1. You say That these words from another are not in the Originall There it s onely found thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who makes thee differ subtill Sir can there be any difference if there be none to differ from 2. You demand how your opinion leads you to make such an answer as I put into your mouth Relate your opinion and you shall finde the answer at hand You who say That conversion alwapes followes a conviction abtained by the improvement of nature D. a. p. 200. You who say A naturall man may do such things as whereunto God hath by way of promise annexed grace and acceptation pag. 26. And hold That after every worke of grace the will remaines in equilibrio and may convert or refuse to be converted pag. 52. 65. resolving actuall conversion not into the efficacy of the grace of God pag. 52. but into the compliance of mans will And yet will not say with your friend Episcopius Ego meipsum discrevi I have made my self to differ upon this your forbearance you may be lookt upon as more courteous but by no wise man as lesse hereticall than Episcopias if in your next you will determine this question whether the same grace being afforded to two sinners of the same degree one may be converted and not the other you will haply be better knowne to your selfe in this point Your sixty seventh and sixty eighth Section followes Yo Eld. p. 58. Sect. 67. wherein you proclaime your sinne in the former you say that these words who made thee to differ exclude not the creature from being the cause of its differing in a way of inferiour efficiency and causalty for if it be say you the creature it selfe and not God who beleeveth then is it the creature it selfe and not God which maketh it selfe to differ Answ The Apostle removes all cause of glorying from man and therefore leaves no share in the efficiency of this worke to man 2. The Apostle denyes most vehemently that man hath any thing which he hath not received therefore a man hath not this concurrence of his will with the grace of God It is very true that a man beleeves when he beleeves

expositer of Scripture gives us this to be the meaning The naturall man whilest he continues thus bath not a power actually and for the present to know simply the things of the spirit but he hath such principles which by a due and regular improvement may advance and rise into such a capacity or power as is contended for That place of 1 Cor. 4.7 Yo. Eld. p. 59. Who maketh thee to differ he tels us is not to be understood of any difference betweene man and man which is made by any saving worke but of such a difference onely which stands in more or fewer or in greater or lesser gifts which difference in the primitive times was frequent He having said That no writings originals or translations are the Word of God the matter and substance of things as that Christ is God is Man that be dyed that be rose from the dead c. conteyned in the books of the Old and New Testament being by him acknowledged only for the word of God I demand of him thus Bu. p. 22. how can any beleeve that the matter and substance of the Scripture as that Christ is God and Man c is the Word of God when as be must be uncertaine whether the written word wherein that matter is conteyned is the Word of God or no This hereticall and rediculous soul fetcheth off himself thus by asking me againe Cannot a man beleeve these matters conteyned in the Scripture The Sun is the greater light and the Moon the lesser light unlesse he be certaine that the written word is the Word of God To my charge of his joyning hands with the Arminians in heir errours concerning power to good supernaturall he answers ●ot a sillable by way of denying the charge but tels me That in holding Jesus Christ to be they holy one of God Yo. Eld. p. 43. Y. El. p. 44. I joyn hands with the Devill Yea he saith the Arminians attribute all the praise of conversion to God Nay he slights and neglects as much the accusation of agreement with Pelagius in his Errours impudently affirming Youngl Elder pag. 52. that between Augustine and Pelagius there was little or no difference To my allegations out of the Fathers and Bucer for vindicating either of the Scriptures or the grace of God he answereth not a word And instead of doing so when I bring multitudes of evident places out of them to shew how those places which he wresteth ought to be understood he very modestly rather than they shall not be though to speak for him in some few places tels us that they contradict themselves in all the rest To cite saith he other words of a contrary import to those qu●ted by me out of the same Author is no manifestation of the impertinency of my quotations Yo. Eld. p. 5. but it is indeed a discovering of the nakednesse of an Auth●r to present him contradictious to himselfe and to expose the unstablenesse of his judgement to the eyes of men So that ●ucer Ball Augustine Hierome are self-contradictors unstable naked unable rather than this petty-toes of a Pope can erre an haires breadth He scoffs at the absolute decree and saith Yo. Eld. p 10. That I and my mates tremble not to inform the creature against the Creator as if from eternity be had shut up his grace c. with the iron barres of an irreversible indispensable decree He tels us pag. 62. that ther 's nothin but morall perswasion to act the will into a saving consent Yo. Eld. p. 62. pag. 63. for thus he wanders It passeth my understanding to conceive how the will should be wrought or acted into a consent in any kinde otherwise than by argument motive and perswasion unlesse it be by force violence and compulsion The essentiall constitution and fal●ick of the will exempt it from being drawnely an other meanes And page 65. he thus debaseth the working of Gods grace There is no man converted actually but might possibly have acted or demeaned himselfe so as never to have been thus converted And pag. 52. The adjutory of grace doth not imply a necessity of effecting that which is effected by it He clearly takes part with that infamous Pelagius against those holy men Vid. p. 5. Y. El. in charging them with Manicheism I having told him That the charge of Manicheism was an old calumny cast upon the Fathers by Pelagius he tels me again We are not to enquire by whom or upon whom it was cast but by whom it bath beene taken off from any of your judgement Youngl Elder pag. 45. till this feat be done he concludes the charge must be continued But of his omissions and slender and erroneous performances you may please more fully to take this following account in these three following Chapters CHAP. II. Shewing Master Goodwin his omissions in his Youngling Elder and totall passing by of most of the materiall passages contained in my booke called The busie Bishop against his pamphlet called Sion Coll. visited by way of parallel Asserted in Sion Colledge visited IT was never well with Christian Religion since the Ministers of the Gospell so called by themselves and so reputed by the generality of men for want of knowing better cunningly vested that priviledge of theChurch of being the ground and pillar of truth in themselves There came lately out of the presse a few papers stiling themselves A testimony to the truth c. and pretending to a subscription by the Minist of Christ c. Sion Coll. visited pag. 1. It is a precious truth of Jesus Christ That no act of man what soever is any foundation of Christian Religion the Apostle affi●ming that other foundation can no man lay but Jesus Christ 1 Cor. 3.11 and yet the denyall of the act of man to be a foundation of Christian Religion as viz. The beleeving that the Scriptures are the Word of God is by the said Booke called A Testimony to the truth ranked among infamous and pernicious errours Sion Colledge ●sited pag. 3. You cite some of my words barely suppressing craftily my sense You cite these words Questionlesse no writing whatsoever whether translations or originals are the Word ●f God Divine Author pag. 18. without citing those other words of mine Divine Author pag. 13. wherein I assert them to be of Divine Authority Si. Coll. visited p. 11 12. Let the thirteenth and fifteenth pages of Divine Author be lookt upon pag. 12. Sion Coll. visited I beseech you brethren where lyes the error of these words 〈◊〉 God should not endue men with such principles abilities c. by the diligent improvement whereof they might come to be convin●ed of a readinesse and willingnesse in him to receive them into grace and favour upon their repentance and turning to him upon which conviction that repentance and turning to God alwaies followes they which are condemned would have their mouthes opened against God and surmshed with and excuse c.