Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	death_n	sin_n	wage_n	4,853	5	11.4614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30895	An apology for the true Christian divinity, as the same is held forth, and preached by the people, called, in scorn, Quakers being a full explanation and vindication of their principles and doctrines, by many arguments, deduced from Scripture and right reason, and the testimony of famous authors, both ancient and modern, with a full answer to the strongest objections usually made against them, presented to the King / written and published in Latine, for the information of strangers, by Robert Barclay ; and now put into our own language, for the benefit of his country-men.; Theologiae verè Christianae apologia. English	Barclay, Robert, 1648-1690.	1678 (1678)	Wing B721; ESTC R1740	415,337	436

him on whom God therefore truly accounteth Righteous and Just. This is so far from being the Doctrine of Papists that as the generality of them do not understand it so the learned among them oppose it and dispute against it and particularly Bellarmin Thus then as I may say the formal cause of Justification is not the works to speak properly they being but an effect of it but this inward Birth this Jesus brought forth in the heart who is the Well-beloved whom the Father cannot but accept and all those who thus are sprinkled with the Blood of Jesus and washed with it By this also comes that communication of the goods of Christ unto us by which we come to be made partakers of the Divine Nature as saith Peter ep 2. c. 1. v. 4. are made one with him as the Branches with the Vine and have a title and right to what he hath done and suffered for us So that his Obedience becomes ours his Righteousness ours his Death and Sufferings ours And by this nearness we come to have a sense of his Sufferings and to suffer with his Seed that yet lies pressed and crucified in the hearts of the ungodly and so travel with it and for its Redemption and for the repentance of those Souls that in it are crucifying as yet the Lord of Glory Even as the Apostle Paul who by his sufferings is said to fill up that which is behind of the afflictions of Christ for his Body which is the Church Though this be a Mystery sealed up from all the wise men that are yet ignorant of this Seed in themselves and oppose it nevertheless some Protestants speak of this Justification by Christ inwardly put-on as shall hereafter be recited in its place Lastly though we place remission of sins in the Righteousness and Obedience of Christ performed by him in the flesh as to what pertains to the remote procuring cause and that we hold our selves formally justified by Christ Jesus formed and brought forth in us yet can we not as some Protestants have unwarily done exclude works from Justification for though properly we be not justified for them yet are we justified in them and they are necessary even as causa sine qua non i. e. the cause without which none are Justified For the denying of this as it 's contrary to the Scriptures Testimony so it hath brought a great scandal to the Protestant Religion opened the mouths of Papists and made many too secure while they have believed to be Justified without good works Moreover though it be not so safe to say they are meritorious yet seeing they are rewarded many of those called the Fathers have not spared to use the word merit which some of us have perhaps also done in a qualified sense but no ways to inferr the Popish abuses above mentioned And lastly if we had that notion of good works which most Protestants have we could freely agree to make them not only not necessary but reject them as hurtful viz. that the best works even of the Saints are defiled and polluted For though we judg so of the best works performed by man endeavouring a conformity to the outward Law by his own strength and in his own will yet we believe that such works as naturally proceed from this Spiritual Birth and formation of Christ in us are pure and Holy even as the Root from which they come and therefore God accepts them Justifies us in them and rewards us for them of his own Free Grace The state of the controversie being thus stated these following Positions do hence from arise in the next place to be proved § IV. First that the obedience sufferings and death of Christ is that by which the Soul obtains remission of sins and is the procuring cause of that Grace by whose inward workings Christ comes to be formed inwardly and the Soul to be made conformable unto him and so just and justified And that therefore in respect of this capacity and offer of Grace God is said to be reconciled not as if he were actually reconciled or did actually justifie or account any just so long as they remain in their sins really impure and unjust Secondly that it is by this inward Birth of Christ in man that man is made just and therefore so accounted by God wherefore to be plain we are thereby and not till that be brought forth in us formally if we must use that word justified in the sight of God because Justification is both more properly and frequently in Scripture taken in its proper signification for making one just and not reputing one meerly such and is all one with Sanctification Thirdly that since good works as naturally follow from this birth as heat from fire therefore are they of absolute necessity to Justification as causa sine qua non i. e. though not as the cause for which yet as that in which we are and without which we cannot be Justified And though they be not meritorious and draw no debt upon God yet he cannot but accept and reward them for it is contrary to his Nature to deny his own Since they may be perfect in their kind as proceeding from a Pure Holy Birth and Root Wherefore their judgment is false and against the Truth that say that the holyest works of the Saints are defiled and sinful in the sight of God For these good works are not the works of the Law excluded by the Apostle from Justification § V. As to the first I prove it from Rom. 3.25 Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of sins that are past through the forbearance of God Here the Apostle holds forth the extent and efficacy of Christs death shewing that thereby and by Faith therein remission of sins that are past is obtained as being that wherein the forbearance of God is exercised towards mankind So that though men for the sins they daily commit deserve Eternal Death and that the Wrath of God should lay hold upon them yet by virtue of that most satisfactory Sacrifice of Christ Jesus the Grace and Seed of God moves in love towards them during the day of their visitation yet not so as not to strike against the evil for that must be burned up and destroyed but to redeem man out of the evil Secondly if God were perfectly reconciled with men and did esteem them just while they are actually unjust and do continue in their sins Then should God have no Controversie with them How comes he then so often to complain to expostulate so much throughout the whole Scripture with such as our Adversaries confess to be Justified telling them that their sins separate betwixt him and them Isa. 59.2 For where there is a perfect and full reconciliation there there is no separation Yea from this Doctrine it necessarily follows either that such for whom Christ died and whom he hath

was no other than of unjust to be made just through the Grace of God for Christ. He mentioneth more but this may suffice to our purpose § VIII Having thus sufficiently proved that by justification is to be understood a really being made righteous I do boldly affirm and that not only from a notional knowledg but from a real inward experimental feeling of the thing that the immediate nearest or formal cause if we must in condescendence to some use this word of a man's justification in the sight of God is the revelation of Jesus Christ in the Soul changing altering and renewing the mind by whom even the Author of this inward work thus formed and revealed we are truly justified and accepted in the sight of God For it is as we are thus covered and cloathed with him in whom the Father is alwaies well pleased that we may draw near to God and stand with confidence before his throne being purged by the blood of Jesus inwardly poured into our Souls and cloathed with his Life and Righteousness therein revealed And this is that order and method of Salvation held forth by the Apostle in that Divine saying Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life For the Apostle first holding forth the reconciliation wrought by the death of Christ wherein God is near to receive and redeem man holds forth his Salvation and Justification to be by the Life of Jesus Now that this Life is an inward Spiritual thing revealed in the Soul whereby it is renewed and brought forth out of death where it naturally has been by the fall and so quickned and made alive unto God The same Apostle shews Eph. 2.5 Even when we were dead in sins and trespasses he hath quickened us together in Christ by whose Grace ye are saved and hath raised us up together Now this none will deny to be the inward work of renovation and therefore the Apostle gives that reason of their being saved by Grace which is the inward Vertue and Power of Christ in the Soul but of this place more hereafter Of the Revelation of this inward Life the Apostle also speaketh 2 Cor. 4.10 That the Life also of Jesus might be made manifest in our Bodies and ver 11. That the Life also of Jesus might be made manifest in our mortal Flesh. Now this inward Life of Jesus is that whereby as is before observed he saith We are saved Secondly That it is by this revelation of Jesus Christ and the new Creation in us that we are justified doth evidently appear from that excellent saying of the Apostle included in the Proposition it self Tit. 3.5 according to his mercy he hath saved us by the washing of Regeneration and renewing of the Holy Ghost c. Now that whereby we are saved that we are also no doubt justified by which words are in this respect synonimous Here the Apostle clearly ascribes the immediate cause of Justification to this inward work of Regeneration which is Jesus Christ revealed in the Soul as being that which formerly states us in a capacity of being reconciled with God the washing or regeneration being that inward Power and Vertue whereby the Soul is cleansed and cloathed with the Righteousness of Christ so as to be made fit to appear before God Thirdly This Doctrin is manifest from 2 Cor. 13.5 Examine your own selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates First it appears here how earnest the Apostle was that they should know Christ in them so that he presses this exhortation upon them and inculcates it three times Secondly he makes the cause of reprobation or not-justification the want of Christ thus revealed and known in the Soul whereby it necessarily follows by the rule of contraries where the parity is alike as in this case it is evident that where Christ is inwardly known there the persons subjected to him are approved and justified For there can be nothing more plain than this that if we must know Christ in us except we be reprobates ortunjustified persons that if we know him in us we are not reprobates and consequently justified ones Like unto this is that other saying of the same Apostle Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you and therefore the Apostle terms this Christ within the hope of Glory Col. 1.27.28 Now that which is the hope of Glory can be no other than that which we immediately and most nearly relie upon for our Justification and that whereby we are really and truly made Just. And as we do not hereby deny but the Original and Fundamental cause of our Justification is the Love of God manifested in the appearance of Jesus Christ in the flesh who by his Life Death Sufferings and Obedience made a way for our Reconciliation and became a Sacrifice for the remission of sins that are past and purchased unto us this Seed and Grace from which this birth arises and in which Jesus Christ is inwardly received formed and brought forth in us in his own pure and Holy Image of Righteousness by which our Souls live unto God ond are cloathed with him and have put him on even as the Scripture speaks Eph. 4.23 24. Gal. 3.27 We stand justified and saved in and by him and by his Spirit and Grace Rom. 3.24 1 Cor. 6.11 Tit. 3.7 So again reciprocally we are hereby made partakers of the fulness of his merits and his cleansing blood is near to wash away every sin and infirmity and to heal all our back-slidings as often as we turn towards him by unfeigned Repentance and become renewed by his Spirit Those then that find him thus raised and ruling in them have a true ground of hope to believe that they are Justified by his Blood But let not any deceive themselves so as to foster themselves in a vain hope and confidence that by the Death and Sufferings of Christ they are Justified so long as sin lies at their door Gen. 4. v. 7. Iniquity prevails and they remain yet unrenewed and unregenerate lest it be said unto them I know you not Let that saying of Christ be remembred not every one that saith Lord Lord shall enter but he that doth the will of my Father Matth. 7.21 To which let these excellent sayings of the beloved Disciple be added Little Children let no man deceive you he that doth Righteousness is Righteous even as he is Righteous He that committeth sin is of the Devil because if our heart condemn us God is greater than our heart and knoweth all things 1 Joh. 3.7 20. Many Famous Protestants bear witness to this inward Justification by Christ inwardly revealed and formed in man as 1. M. Borrhaeus In the Imputation saith he wherein Christ

unholy and proflagate men such were the false Propets and Apostles as appears from Mic. 3.5.11 1 Tim. 6.5 6 7 8. c. 2 Tim. 3.2 2 Pet. 2.1 2 3. 3. The Ministers we plead for are such as act move and labour in the work of the Ministry not from their own meer natural strength and ability but as they are acted moved under-proped assisted and influenced by the Spirit of Christ and Minister according to the Gift received as good stewards of the manif●ld Grace of God such were the holy Prophets and Apostles 1 Pet. 4.10 11. 1 Cor. 1.17 1 Cor. 2.3 4 5 13. Acts. 2.4 Matth. 10.20 Mark 13.11 Luke 12.12 1 Cor. 13.2 3. But the Ministers our adversaries plead for are such as wait not for nor expect nor need the Spirit of God to act and move them in the work of the Ministry but what they do they do from their own meer natural strength and ability and what they have gathered and stoln from the letter of the Scripture and other Books and so speak it forth in the strength of their own wisdom and eloquence and not in the evidence and demonstration of the spirit and power Such were the false Prophets and Apostles as appears Jer. 23.30 31 32 34. c. 1 Cor. 4.18 Jude 16. 4. The Ministers we plead for are such as being holy and humble conend not for precedency and priority but rather strive to perfer one anoher and serve one another in love neither desire to be distinguished from the rest by their Garments and large Phylacteries nor seek the greetings in the Market places nor uppermost Rooms at Feasts nor the chief seats in the Synagogues nor yet to be called of men Master c. Such were the holy Prophets and Apostles as appears from Matth. 23.8 9 10. and 20.25 26 27. 4. But the Ministers our Adversaries plead for are such as strive and contend for Superiority and claim precedency over one another affecting and ambitiously seeking after the forementioned things such were the false Prophets and Apostles in time past Matth. 23.5 6 7. 5. The Ministers we plead for are such as having freely received freely give who covet no man's Silver Gold or Garments who seek no man's Goods but seek them and the Salvation of their Souls whose hands supply their own necessities working honestly for Bread to themselves and their Families and if at any time they be called of God so as the work of the Lord hinder them from the use of their Trades take what is freely given them by such to whom they have communicated Spirituals and having food and raiment are therewith content such were the Holy Prophets and Apostles as appears from Matth. 10.8 Act. 20.33 34 35. 1 Tim. 6.8 5. But the Ministers our Adversaries plead for are such as not having freely received will not freely give but are covetous doing that which they ought not for filthy lucres sake as to preach for hire and divine for money and look for their gain from their quarter and prepare War against such as put not into their mouths c. Greedy Dogs which can never have enough Shepherds who feed themselves and not the Flock eating the fat and cloathing themselves with the wool making Merchandise of Souls and following the way of Balaam that loved the wages of Vnrighteousness Such were the false Prophets and Apostles Isa. 56.11 Ezech. 34.2 3 8. Mic. 3.5 11. Tit. 1.10 11. 2 Pet. 2. verses 1 2 3 14.15 And in a word We are for a Holy Spiritual pure and living Ministry where the Ministers are both called qualified and ordered acted and influenced in all the steps of their Ministry by the Spirit of God which being wanting we judg cease to be the Ministers of Christ. But they judging this Life Grace and Spirit no essential part of their Ministry are therefore for the upholding of an humane carnal dry barren fruitless and dead Ministry of which alass we have seen the Fruits in the most part of their Churches of whom that saying of the Lord is certainly verified Jer. 23.32 I sent them not nor commanded them therefore they shall not profit this People at all saith the LORD The Eleventh Proposition Concerning Worship All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times nor persons for though we be to Worship him always and that we are continually to fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it in our own will where and when we will but where and when we are moved thereunto by the stirring and secret Inspiration of the Spirit of God in our hearts which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judg. All other Worship then both Praises Prayers or Preachings which man sets about in his own will and at his own appointment which he can both begin and end at his pleasure do or leave undone as himself seeth meet whether they be a prescribed form as a Liturgy c. Or Prayers conceived extempore by the Natural strength and Faculty of the mind they are all but Superstitions Will-worship and abominable Idolatry in the sight of God which are now to be denyed and rejected and separated from in this day of his Spiritual arising however it might have pleased him winked at the times of Ignorance with a respect to the simplicity and integrity of some and of his own Innocent Seed which lay as it were buried in the hearts of men under that mass of Superstition to blow upon the dead and dry bones and to raise some breathings of his own and answer them and that until the day should more clearly dawn and break forth § I. THE Duty of man towards God lieth chiefly in these two generals 1. In an Holy conformity to the pure Law and Light of God so as both to forsake the evil and be found in the practice of these perpetual and moral precepts of Righteousness and Equity And 2. In rendring that Reverence Honour and Adoration to God that he requires and demands of us which is comprehended under Worship Of the former we have already spoken as also of the different relations of Christians as they are distinguished by the several measures of Grace received and given to every one and in that respect have their several offices in the Body of Christ which is the Church Now I come to speak of Worship or of those acts whether private or publick general or particular whereby man renders to God that part of his duty which relates immediately to him and as Obedience is better than Sacrifice so neither is any Sacrifice acceptable but that which is done according to the will of him to whom it is offered But men finding it easier to Sacrifice in their own