Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	able_a	according_a	acquaintance_n	18	3	10.1691	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29752	The life of justification opened, or, A treatise grounded upon Gal. 2, II wherein the orthodox doctrine of justification by faith, & imputation of Christ's righteousness is clearly expounded, solidly confirmed, & learnedly vindicated from the various objections of its adversaries, whereunto are subjoined some arguments against universal redemption / by that faithful and learned servant of Jesus Christ Mr. John Broun ...	Brown, John, 1610?-1679.	1695 (1695)	Wing B5031; ESTC R36384	652,467	570

to be considered afterward But what is this Faith It is a Faith saith he that hath Repentance Regeneration sincere Obedience in a holy life for its inseparable effects Then 1 this Faith is not fruite of Regeneration because Regeneration is an effect of it 2 Then upon a mans sincere Beleeving he cannot be said to have passed from death to life be freed from Condemnation nay not untill all the effects of faith be produced And this he expresseth more clearly within a line or two calling Regeneration new obedience parts of the Condition thus making men able to Regenerat themselves with some help of the Spirit according to his former doctrine Passing his inveighing pag. 134. forward against the orthodox doctrine concerning Justification by faith alone and loading it with Socinian reproaches wherein he bewrayeth more acquaintance with Popish Socinian Arminian Principles Consequences than with the Gosp. I doctrine either in Theorie or pract●ce I proceed to examine his grounds which he laieth down Chap. 7. pag. 140 141. and prosecuteth to the end of that Chapter His grounds are Ten in number The first is That works of Evangelical obedience are never in Scripture opposed to God's grace in reference to Iustification Salvation Ans. 1 Here we have the fundamental errour of his whole discourse hinted to us when he putteth Justification Salvation together making all that is antecedently required unto Salvation to be also antecedently required unto Justification or he must acknowledge no justification untill Salvation come 2 A perfect contradiction to this ground of his we have Ephes. 2 8 9 10. for by grace are ye saved through faith not of works lest any man should boast for we are his workmanshipe created in Christ Iesus unto good works which God hath before ordained that we should walk in them Here grace is opposed to works to good works unto which we are created in Christ Jesus in which we are to walk and that in reference to the Salvation that is in justification The man was so wise for his own unhallowed ends as never once to take notice of this place He cannot but grant that Works Grace are opposed to other but he giveth us a very sceptick evasion telling us that then by works we are to understand either works antecedent to conversion or as they are denyed I think he would have said deemed or some such thing to merite at the hands of God or the works of the Law of Moses as erroneously contended for by the jewes or the works of the Law as Typical as opposed to things typified or the works of the Law as the Law is in its rigour opposed to the milder oeconomie of the Gospel And yet all this will not helpe the matter for Paul tels us that even Abraham was not justified by his works but by faith in opposition to works Rom. 4 1 2 3. And Abraham's works here excluded from Justification can be reduced to none of these heads of works here mentioned They were not works antecedent to Conversion for in opposition to these it is said his Faith was reckoned unto him for Righteousness long after his Conversion Nor did the holy father dreame of any merite in his works nor were these the works of the Law in any of the senses mentioned for Faith was reckoned to Abraham for Righteousness even when he was in uncircumcision Rom. 4 9 10 11. c. He taketh notice of Tit. 3 5. not by works of Righteousness which we have done but according to his mercy he s●ved us but giveth us p. 143. this glosse This change of their condition was not effected or so much as begun among them by any reformation of their own till the Gospel came to work it which is meant by the appearing of the kindness Love of God vers 4. is of like import with Ch. 2 11 12. Ans. By what either Law or Reason he restraineth that appearing of the kindness Love of God mentioned vers 4. to the Gospel I know not 2 And though the Gospel were here understood that would not help the matter for the Text saith that after this did appear he saved them that is Justified in the first place as we see vers 7. according to his mercy not by work of Righteousness 3 These works are called works of Righteousness But no works of their own before Conversion can be so called can the works of such as are foolish disobedient deceived serving diverse lasts pleasures living in malice envie hateful hating one another be called works of Righteousness and yet such were these before the kindness Love of God reached them as vers 3. showeth He thinks the same answere may be given to 2. Tim. 1 9. And so we think the same reply may suffice His 2. ground is p. 114. That Paul in speaking agaist Iustification by works giveth sufficient caution not to be understood thereby to speak against Evangelick obedience in the case That is not to speak against justification by Evangelick works which were to say he took much paines for nothing for if he had but said that the Ceremonial Law was abrogate he had sufficiently confuted justification by the Ceremonies if that had been all the Law he meaned But how proveth this man what he here alledgeth He adduceth Rom. 3 31. But I wonder how did the Apostle by his doctrine establish the Ceremonial Law In the Spirit of it saith he in as much as in preaching Iustification in the Gospel way he preached in plaine precepts the necessity of that spiritual purity unto Salvation which was but darkly taught by the Ceremonial Law Ans. 1 Then this man supposeth that he is establishing the Ceremonial Law by his doctrine in this book for he thinks that therein he is preaching up Justification in the Gospel way 2 Neither did the Ceremonial Law more darkly nor doth the Gospel in more plaine termes preach the necessity of spiritual purity as the Condition of Justification So that this Author beggeth what he cannot prove 3 But that this is the Moral Law hath been frequently shown above as also it hath been shown how what way it was established by the doctrine of just●fication without works so that we need not regaird his saying that by the doctrine of justification by faith they established the moral Law both in the letter Spirit of it in teaching the necessity of Evangelical obedience to it after a more spiritual forcible manner than had been taught before For this saith nothing for their pleading for obedience to this Law as a Condition of Justification which is the thing he should have said And if he know not how Justification without the works of the moral Law can consist with necessity of Obedience to the Moral Law upon Gospel grounds he is ignorant of the Gospel and hath been more educate in Socinus his School than in the orthodox Church He citeth to the

even those who were purer in appearance pressing the moral duties practical doctrine of pietie I mean the followers of that famous Minister Mr. Richard Baxter did corrupt the true Doctrine of Justification because they adopted Universal Grace and Redemption For suspending such an Universal Redemption as Conditional upon the vertue of Faith taught that Justification is depending upon this vertue and consequently that a man by Faith as a vertue must be justified and because Repentance should be acknowledged as a Condition of eternal happiness beside the vertue of Faith therefore they imagine that Justification may be suspended even upon Repentance so that we must believe that Justification is not only by Faith but also by Repentance But O my Brethren ye are out of the way ye have left your first love Remember therefore from whence ye are fallen and repent and do the first works Remember the former dayes and years Remember your former Divines at the beginning of the Reformation Iuel Whitaker Perkins and other glorious stars once shining in your Countrey Remember the Apologie of your Church against that harlot of Rome written by that most excellent Divine J. Iuel B. of Salisbury approved of your Fathers Remember your Confession aggreeing with all the Confessions of Reformed Churches and confirmed in the dayes of Q. Elisabeth An. 1562. by a Synodical decree yea by the Parliament of your Kingdome Remember the former ages when the Doctrine of Anselme Bradwardine Archb. of Canterbury against Pelagianisme sounded obtained in your Churches Yea Bradwardine his book de Causa Dei opposed to the Cause of men defended by Pelagianisme printed first in this age An. 1616. in the dayes of King Iames who himself was a great Adversarie to Arminian tenets by the care and studie of George Abboth a worthy successour of that great Divine because he loved the Doctrine of Grace and could not endure that Arminian errours should infect the Church of England to that time depending onely upon the grace of our Saviour Jesus Christ. But what great iniquitie is it now to neglect this grace and leaving the principles of Protestant Religion to rely upon and trust to our own works for Salvation My Brethren how think ye to mingle the Law with the Gospel the Righteousness of Christ with your own your faith depending alone upon your Saviour with your works What will ye say when you wil dye this weighty case of Conscience comes to be resolved how shall my poor guiltie sinful Soul be justified before a Righteous God How can ye thus prepare the way to return and lead your followers back again unto Babylon What fellowship hath Righteousness with unrighteousness or what communion hath light with darkness Yet glory be to God in the highest who hath reserved by his grace many Protestant and Learned Divines against all these and the like errours And hence we have the learned Labours of the worthy J. BURGES J. OWEN A. PITCAIRN and other eminent Divines worthy to be remembered in all ages And to those great Doctours we may very warrantably add the worthy Author of the following Treatise Mr. JOHN BROUN whose praise liv's deservedly in the Churches and whose light did for a considerable space shine here in our Low-countreys when through the iniquitie of the times he was because of his zeal pietie faithfulness and good Conscience obliged to leave his native Land Yet was he not idle for while he was here he wrote with a great deal of wisdom against the Philosophers of this time who would subject the Scriptures to Philosophie setting up humane Reason for a Rule of Scripture-Interpretations Moreover he was known in our Churches by his Books of the Perpetual Moralitie of the Sabbath written with a great efficacie of Arguments and approved by Fr. Spanheym that worthy and most famous Divine of our age besides what other Treatises he wrote in English But we have here his work of Justification as a Posthumus full of Wisdom Doctrine and Pietie The Author had committed the care of it to his very intimate and dear acquaintance the Reverend and Learned Mr. JAMES KOELMAN who while he was alive had the care of it at the press but before the work was perfected he was called home to his Masters joy after he had faithfully served God in his generation And I being now desired to prefix the accustomed Ceremonie of an Epistle to this excellent book of Mr. JOHN BROUN I undertook it most cheerfully with all my heart For I must give Testimony to the Reverend Learned Author of this work that he wisely expounds the mysteries of Justification according to the Doctrine of the Gospel the principles oft he Reformed Churches that he confirms the expounded Doctrine with efficacious arguments able to stop the mouths of all Adversaries that he prudently dissolves all their vain oppositions that he shows himself a true Christian Minister and a Scribe well instructed by the Holy Spirit unto the Kingdom of God And therefore this excellent book was worthy to be printed to be esteemed and loved amongst the best Treatises upon this great and weighty Doctrine of Justification I need say no more the work will speak for it self and the Judicious Readers oun experience will testifie that it is written in the Demonstration of the Spirit Power profitable for Doctrine Reproof Correction Instruction in Righteousness and Consolation of penitent souls I pray the God of all grace that he would give the Readers the Spirit of Wisdom and of a sound mind that having the eyes of their understandings enlightened they may know what are the great mysteries of Redemption and may be sound in the Faith in order to this fundamental point of Justification here expounded and vindicated with this full persuasion of mind that the Reformed profession is the true way of Salvation able to save a sinner eternally according to the Covenant of Grace revealed in the Gospel MELCHIOR LEYDECKER S. S. Th. D. Prof. Dabam Ultraj. 1 Apr. 1695. P. S. Atque haec quidem ego Britonum Sermone ut potui Si quid commissum est culpae adversus linguae genium id condonandum Belgae est Conari imitari exterorum linguam eruditis haud vulgarem satis erat Interim si Latino Sermone uti licuisset pluribus Doctrinam Ecclesiae Reformatae de Gratia Justificatione explicuissem ut forte horum animum moverem qui prima Principia ipsius Euangelii a Paulo ad Romanos ad Galatas ad Ephesios demonstrata neglexerunt ac deseruerunt Nunc sufficiat ex Confessione Anglicana quosdam Articulos notasse in quos digitum Praefatione intendebam uti habentur in Corpore Syntagmate Confessionum fidei quae in diversis Regnis Nationibus Ecclesiarum nomine fuerunt Authenticè editae Haec enim ibi medium habet locum quod cum caeteris accurate conveniret Utinam tali haberetur hodie veneratione quali fuit habita antiquitus quando