Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bondage_n	receive_v	work_a	31	3	16.7749	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89737	The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few whereof are much opposed and eclipsed in this perillous hour of the passion of the Gospel) are briefly discussed, cleared, and confirmed: as a further help, for the begeting, and establishing of the faith which is in Jesus. As also the state of the blessed, where; of the condition of their souls from the instant of their dissolution: and of their persons after their resurrection. By John Norton, teacher of the church at Ipswich in New England.	Norton, John, 1606-1663.	1654 (1654)	Wing N1320; Thomason E734_9; ESTC R206951	276,720	371

his ordinary Dispensation of the Gospel calleth not sinners as sinners but such sinners i. e. qualified sinners immediately to believe FOr the better handling this Position it may be convenient to observe the following Method 1. Premise some distinctions 2. Describe preparatory work 3. Prove the Point by Texts of Scripture by Types of Conversion by Reason by Examples 4. Satisfie some principal Objections The term preparatory nothing works so fore-going Distinct 1. as that they imply conversion to follow after is to be considered either in respect of God so only those common works which are in the Elect are preparatory i. e. properly preparatory because in them only vocation or conversion followeth thereupon Or in respect of us and so these common works in all are preparatory yet in the judgment of charity only Forasmuch as we are to hope concerning all where we see them that they are the fore-runners of conversion and till conversion we can but hope concerning any the Secret of Gods intention touching this or that person in particular being not revealed until vocation The first may be called Preparatory in respect of Gods intention the second in respect of the judgment of charity Preparatory Work is said to be so Distinct 2. either by way of meer order asserted by the Orthodox according to the Scriptures or by way of Causation Merit and Congruity asserted by the Papists and Arminians contrary to the Scriptures Calling Distinct 3. is either extraordinary as in Elect Infants dying in their Infancy or ordinary Of this last the question speaks Ordinary calling to believe Distinct 4. is either mediate or immediate Mediate when we are called to believe yet so as that some other duty or duties are to be done before we can believe thus all are called to believe that live under the Gospel Immediate when we are not only called to believe but the very next duty we are called unto is to believe so are all they called to believe that living under the Gospel are in measure preparatorily i. e. in respect of Ministerial capacity nextly disposed thereunto By preparatory Work Preparatory Work What we understand certain inherent qualifications coming between the carnal rest of the soul in the state of sin and conversion wrought in the Ministry both of the Law and Gospel by the common work of the Spirit concurring whereby the soul is put into a Ministerial capacity of believing immediately i. e. of immediate receiving of the Lord Jesus Christ Before sinners are invited immediately to believe Arguments from Scripture they must be such sinners qualified sinners 1. Sinners that are sensible of sin as appeareth from these Scriptures Matth. 9.13 Mark 2.17 Luke 5.31 32. I am not come to call the righteous but sinners to repentance He came not to call all sinners for the righteous here mentioned are sinners but such sinners sick sinners the Text can admit no other interpretation Sensible of their death in sin Rom. 7. For I was alive without the Law once but when the commandement came sin revived and I dyed And the Commandment which was ordained to life I found to be unto death Paul was dead before though he thought otherwise but now he is sensible of his death he found that he was dead Sensible of their bondage both in respect of the guilt and power of sin Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father The state of bondage was alwayes until faith the Spirit of bondage signifieth the sensibleness of that bondage We must distinguish between the state of bondage and the Spirit of bondage Sensible of their want of Christ Ho every one that thirsteth come ye to the waters c. Thirst doth not only signifie a want of water but a sensibleness of that want Luke 15.14 17. And when he had spent all there arose a mighty famine in the Land he began to be in want And when he came to himself he said how many hired servants in my Fathers house have bread enough and to spare and I perish with hunger Hunger especially such hunger doth not signifie only a want of bread but a sensibleness of that want Sensibleness of a lost estate Luke 15.32 For this thy Brother was dead and is alive again and was lost and is found The elder brother was in a lost i. e. a perishing estate as is also every irregenerate Son of Adam but the younger brother was lost i. e. Sensible of his lost estate Lostness signifieth that a man is out of the way perceiveth that he is out of the way and also that he cannot find the way i. e. cannot believe repent desire c. See more Chap. 7. under the Head of a lost estate 2. Sinners that are broken hearted Isai 61.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Broken hearted and bruised Luke 4.18 That are weary and heavy laden Matth. 11.28 Sinners that are prisoners in a pit where is no water Zach. 9.11 Sensible of their misery and of their being destitute of any remedy The Prophet comparing the spiritual captivity of the soul to the corporal captivity of the Jews in Babylon sheweth That Christ finds the soul not only in a pit but in a waterless pit in a pit wherein there is no succour He will not mix his blood with our water Sinners that mourn in Sion Isai 61.3 The cable must be unreavelled before it can pass through the eye of a neédle so must the soul be broken before conversion Matth. 19.24 Believers as Abigail had Nabal before she had David have experience of two Husbands the Law and Christ But first of the tyrannical Dominion of the Law in respect of its rigour malediction and irritation before they are married unto Christ Rom. 7.1 3 4 T is not only a truth That the Elect uncalled are foolish things weak things base things despised things nothings but that they also see it so You see your calling Brethren 1 Cor. 1.26 27 28 29. To this purpose the Apostle Gal. 3.24 The Law is our Schoolmaster to lead us unto Christ The Law is threefold Moral Ceremonial Judicial And answerably had a threefold Paedagogical or Schoolmasterly Discipline leading the soul unto Christ The Moral Law by its accidental direction as sickness occasioneth us to seek after the Physician The Ceremonial by direct signification and its duration The Judicial by its distinction of the Nation of the Jews from all other Nations and likewise by its duration This Schoolmasterly Discipline of the Ceremonial and Judicial Law is ceased with the Laws themselves but that of the Moral Law still remains by convincing of sin denouncing of the curse making us to despair in respect of our selves and so enforceth us to seek for help out of our selves in Jesus Christ So John preached Matth. 3.2 Repent ye for the Kingdom of Heaven is at hand So Christ preached Matth.

beleeve Paul had a righteousness of his own Phil. 3.9 thought he was alive Rom. 7.9 him Christ came to call though in his conceited righteousness because he was elected but before he obtained mercy to beleeve he is made sensible both of the dung and unrighteousness of his own righteousness Phil. 3.7 8. and also of his sin Rom. 7.9 The second Reason is taken from the Ends that this Preparatory Work serves unto Reason 2. First To convince of sin The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that beleeve Gal. 3.22 For God hath concluded all in unbelief that he might have mercy up n ali Rom. 3.19 Secondly To justifie the Law i. e. the Curse The Law is holy and the Commandment holy just and good Rom. 7.12 the Precept holy the Promise good the Curse just Man must acknowledg himself a lawful captive before God will deliver him Shall the prey be taken from the mighty or the lawful captive be delivered Isai 49.24 Before God will justifie man according to the Promise man must justifie God had he proceeded with him according to the Curse We must condemn our selves before God will pardon us Even in this respect God will make his Law honourable Thirdly To teach the Soul the nothingness of all it is and hath without Jesus Christ You see your calling Brethren c. 1 Cor. 1.26 27 28 29. that no flesh should glory in his presence and that not only after they were called but also in the manner of their calling God calleth them that are not Rom. 4.17 Christ is sent to bind up the broken hearted Isai 61.1 His people know him to be the Lord by the manner of his bringing them out of their graves Vt sentiant suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cal. in Dan. 4.35 37. Nostrum esse nihil al●ud est quam subsistere in Deo sumus aliqi id in D●o in nobis autē nihil id●m ibid. Ezek. 37.13 As God in the Creation brought the creature by his Fiat i.e. Let there be Gen. 1. from its term nothing unto its being So in Vocation by his word Vive I said unto thee Live Ezek. 16.6 He bringeth it from its term of a spiritual nothing unto its spiritual being Which in time past were not a people but now are the people of God which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 1 Cor. 13.2 'T is one of the Attributes of God that those that walk in pride he is able to abase I an 4.37 Job 40.11 14. Fourthly To teach the Soul how to esteem of and magnifie the free mercy of God in Christ Rom. 11.32 For God lath concluded them all in unbelief that he might have mercy up n all See Ez k. 16. ult Isai 30.18 Here God getteth unto himself a Name Rom. 4.17 the Quickner of the dead the Caller of those that are not as if they were the Justifier of the ungodly Hence also the people of God receive their name Isai 62.12 And thou shalt be called Sought out A City not forsaken that they might be called the trees of righteousness the planting of the Lord that he might be glorified Hosea 2.1 Say to your brethren Ammi and to your sisters Ruhamah The third Reason is taken from the season of preparatory Work Reason 3. The fittest season to affect the heart with the sensibleness of sin is between the rest of the Soul in sin and the infusion of faith God works upon man not according to his absolute Power but according to the nature of the subject and fitness of the second cause The fittest time to affect the heart of man with fear is whilest he looketh at the danger as in being not when he looketh at the danger as over If Joseph intend to be an object of fear unto his Brethren he acts this part whilest they look at him as a Judg before he revealeth himself to be a Brother The time between the rest of the Soul in sin and the grace of faith is not only the fittest but the only season to affect the Soul with the spirit of bondage The Soul cannot be affected with the spirit of fear whilest it is at ease in sin to be in fear and not to be in fear in the same respect is a contradiction Neither can the spirit of bondage be in a Beleever Ye have not received the spirit of bondage to fear again Rom. 8.15 This fear is the work of the Spirit of God in the working whereof the Spirit doth two things 1. It threatens the Soul with the Curse as justly due to and impending over it in that estate 2. It causeth the Soul to fear this wrath Now the Spirit cannot cause this fear in a Beleever to whom there is no condemnation Rom. 8.1 for in so doing he should affirm and cause the Soul to beleeve and to be affected with an untruth which vvere blasphemy to think besides the spirit of servile fear and the spirit of Adoption are opposite either then there is no spirit of bondage or it is betvveen the rest of the Soul in sin and faith in Christ Jesus Obj. Fear of eternal Wrath may be caused by the Spirit in a Beleever Rom. 8.13 If ye live after the flesh ye shall dye Ans 'T is a threatening of them in respect of their Way not in respect of their Estate 2. 'T is a filial fear not a servile that the Spirit works hereby The fear of punishment for sin is so a means to awe them from sin as they yet fear sin more then the punishment for sin The last Head of Argument Examples is taken from Experiences of the Saints who being asked will bear witness unto this truth The Parable of the Prodigals return unto his Fathers house Senior filius Typum gerit Pharisaeorū Scribarū quemadmodum junior Types est publicanorū peccatorum in genere omnium qui ad Christum consugiunt Aret. in loc is propounded as a pattern of a sinners being brought home unto Christ Jesus In him we may see the conscience of sin Th●ne●ar sea mighty famine in that Land ver 14. The sence of this perishing condition under sin And I perish with hunger ver 17. The experience of his lost estate He fain would have filled his belly with the husks the swine did eat And no man gave unto him ver 16. This my Son was lest ver 32. His sight of his need of Christ and seeking after him And when he came to himself he said How many hired servants in my Fathers house have bread enough and to spare I will arise and go to my Father c. ver 17 18. Hereunto may be added many instances recorded in the Scripture Matthew the Publican before he was effectually called was sick of sin as may be well gathered from Mat. 9. ver 9.12 13. Zacheus confesseth his sin Luke 19.8 felt himself lost

both natures together As the word God is used Acts 20.28 not in an abstracted sence for the divine Nature which hath no blood but in a concrete sense noting the Person with both Natures viz. divine and humane With as good reason we may conclude That Christ according to the humane nature alone forgiveth sin which who yeildeth not to be an untruth Because we read The Son of man hath power to forgive sin Matth. 9.6 The Apostle here sheweth that man though no other man but the Man Christ Jesus is Mediatour thereby admonishing us in our prayers not to leave out any sorts of men because Christ our Saviour is held forth as taking upon him the nature of man not this or that sort of men Obj. 5. If Christ as God-man be Mediatour then the Divine Nature subsisting in the relation of the Son received the Office of Mediatour and consequently something may be added to God but nothing can be added unto God because he is perfection it self Ans The Divine Nature received not the Office as considered in it self but in respect of its voluntary dispensation as accepting of subsistence with the humane nature that is Christ received and sustained and sustaineth the Office of Mediatour not as God alone nor as man alone but as God-man The divine Nature in respect of its voluntary dispensation the humane Nature properly To the Divine Nature there is not added any thing only a relation but to the humane Nature Vrsin Catec Part 2. quest 31. qu. 1. there is added a real change The Properties of either Nature of the Mediatour are attributed to the whole Person in the Concrete by the communication of properties because that which is proper to either nature is necessarily true of the Person subsisting with both natures Albeit the Mediatorly Office of Christ respects only the Elect yet the Majesty of Christ and that as man extendeth it self unto the whole Creation Thou hast crowned him with glory and honour and hast given him Dominion over the works of thy hands and hast put all things in subjection under his feet Heb. 2.7 8 9. God hath given to the Man Christ Jesus a Lordship and Governing Power over the creatures Matth. 28.18 A Lordship and Governing-power over the Reprobate both Angels and men Phil. 2.10 A Lordship and Headship over and to be Conservator of the Elect Angels 1 Tim. 5.21 Ephes 1.10 Col. 2.10 A Lordship and Saviourly Office of Mediatourship over elect men Ephes 1.22 1 Cor. 15.27 Christ hath all to do where God hath any thing to do As concerning the creature the Kingdom of God and of the Man Christ Jesus are of equal extent Hence their Attributes in that respect are alike God is said to be the King of Kings and Lord of Lords 1 Tim. 6.15 And Christ hath on his vesture and on his thigh a Name written KING OF KINGS AND LORD OF LORDS Revel 19.16 Haeres ex asse God is said to be all in all 1 Cor. 15.28 And Christ is said to be all in all Col. 3.10 He is sole Heir unto God Heb. 1.2 As Pharaoh spake to Joseph Gen. 41.40.44 that doth God say unto Christ Thou shalt be over my house and according to thy w rd shall all my people be ruled only in the Throne will I be greater then thou Without thee shall no man lift up his hand or foot What the Father speaks of that Son Luke 15.31 may be applyed from God the Father unto Christ And all mine are thine and thine are mine John 17.10 In this man viz. the Man Christ Jesus the Kingdom of God and of man are of like and co-equal extent The Principal Effects and Consequents of the Personal Union Of certain Effects and Consequents of the Personal Vnion in respect of the Manhood in respect of the Manhood are 1. The Grace of Eminency whereby the Manhood by reason of this personal union is exalted far above all creatures and now sitteth at the right hand of God 2. Created habitual Grace which Christ received out of measure John 3.34 It was in him in its full latitude in four respects 1. In respect of its Subject Valentia Tom. 4. disp 1 qu. 7. punc 2 here it is to be found in its proper subject as light in the Sun Grace is in Christ not only as in its proper but as in its super-exceeding subject 2. In respect of its Nature There is in Christ all kind of grace 3. In respect of the Intensness of it it is in him in the highest degree in the utmost as much as is possible to be in a creature both negatively it could not be exceeded and positively none was equal unto it The Soul of Christ doth not only eminently contain but exceedeth all the grace that is in Men and Angels 4. In regard of the Effects That he might be fit to derive unto his Members all that measure and fulness of grace that becometh such an Head The Grace that is in the Elect is the same in kind with that created Grace that is in Christ 3. Created Power As Christ received the Spirit out of measure so the Created Power of Christ was and is out of measure The power of working miracles was in Christ as man constantly and permanently after the manner of an habit in which regard he exceeded the power of working miracles which was in the Prophets and Saints who could not work miracles at their pleasure but at times Divine Assistance occasionally enabling of them thereunto The Humanity of Christ Homo Christus habet omnem petentiam humanitas omnem potestatem besides its inherent power which exceeds all other creatures is also to be looked at as an Instrument of the Divinity which is Omnipotent Whence it followeth That Christ as man could and can do whatsoever he pleaseth either by this inherent Power or else as an Instrument of the Divinity The Man Christ is Omnipotent the Humanity hath as much power as a creature is capable of Hereby Christ was capable to receive that compleat Authority of Executing all Power both in Heaven and Earth Matth. 28.18 4. Created Knowledge The Knowledge that is in Christ is either increated or created Increated is that which is in him as God whereby he knoweth all things John 2.25 Created is that which is in him as man and is of three sorts Beatifical Infused and Experimental 1. Beatifical Knowledge is called the Knowledge of Vision by it he doth not only see God face to face as all the rest of the blessed do but seeth also the Manhood in Personal Vnion with the Godhead Christ hanging upon the Cross had the Vision of God even then whiles he suffered desertion by God there was then personal union without any comfort of communion The knowledge of the blessed and the torment of the cursed Of it John 1.18 its principle the perfect understanding of the Manhood it s Medium the light of glory 2. Infused whereby he