Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	accusation_n	accuse_v	accuser_n	18	3	10.3597	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

ever accuse a Beleever of not being a beleever as for Satans or others accusations of this kind a well informed conscience from the light of the word of the Spirit clearing up the work of faith in the soul the true real works of a lively faith will be sufficient to quiet the beleever stop the mouth of all these Accusers without the fiction of a new distinct Justification whereof the Scripture is silent But Mr. Baxter in his last reply to Mr. Cartwright explaineth the matter far otherwayes telling us pag. 46. and forward That the first justification is by God as Rector only by the pure Law of works as Creator the other by God in Christ as Redeemer Rector of the Redeemed world The first is conditionally past upon the whole condemned world that without any condition in man whether faith or works so it is both absolute conditional In the first the Father first condemned his Son as it were see pag. 52. after satisfaction given justified first him as Sponsor then the world for his sake thus God forgave those all the debt who yet perish by taking their fellow servant by the throat Here is a justification both absolute conditional Here is pardon no pardon Here is a justification of all the Reprobat Here is a justification of persons not in being prior to without all faith This therefore is not the justification whereof the Scriptures speak as himself proveth in his Confession CHAP. XX. The state of justification remaineth notwithstanding of after sinnes punishments FOr further clearing up of this life of Justification as to its Continuance we shall remove two objections that may seem to stand in the way of the truth hitherto cleared For it would seem that Justification is not such a continueing uninterruptible state as it was said to be upon this double account first That the sinnes which Beleevers who are justified do commit especially such as are of a more hainous crying Nature do break off this state of favoure reconciliation seing they deserve even the least of them God's wrath curse so expose the sinner unto the just revenges of God which seemeth not to be consistent with a state of Justification And then secondly as their sinnes deserve God's curse wrath so the many sharp sore afflictions which they are made to lye under both are effects of the wrath of God fruites of the Curse also would say that that state is such as can be broken off or at least is not perfect as it was said to be Now for clearing of the truth formerly asserted vindicating of the same from these two Objections to which all others may be reduced we shall propose some few things to consideration 1. None will say that every sin of infirmity weakness which beleevers commit doth or can cut them off from the state of justification for then they should never remaine one day to end in that state for no man liveth that sinneth not the Righteous fall seven times a day if the Lord should stricklymark iniquity no man should stand even the best of their actions are defiled with sin and they cannot answere for one of a thousand So that either it must be said there is no state of justification or that it is consistent with sin in the justified Justification though it take away all the guilt of by paft sins and free the beleever from that obnoxiousness to the wrath curse of God which they were formerly under yet it preventeth not all future sinnes not doth it put the beleever into a perfect sinless state nay nor doth it kill any one sin as to its being but only taketh away the guilt offensiveness the obligation to punishment or the reatus poenae whereby the sinner is bound over unto the Penalty 2. As for such sins as we may suppose if committed would ipso facto as they say forfeit the transgressour of the state of Justification destroy all interest in Christ in the Covenant of grace so transferre them into their former state of Nature while they were under the Curse as being sins inconsistent with a state of Grace Reconciliation with God such as the sin against the Holy Ghost or of full final Apolstasie as for such sins I say the faithfulness of God Mediation of Christ the Operation of the Spirit of Grace are as it were engadged to keep the Iustified from falling into them as all the Arguments proving the perseverance of the Saints do abundantly evince 3. Though every sin being a transgression of the Law of God which still remaineth in force to oblige the beleever as all others unto obedience in all points doth in its own nature deserve God's wrath curse according to the threatning penalty of the Law yet these sins do not annul the state of justification nor interupt it 1 because notwithstanding thereof all their former sins of which they were pardoned remaine pardoned do not bring them againe under the curse their Right to the Inheritance remaineth fi●me through Jesus Christ. 2 Because all these after sins were virtually pardoned their obligation to the suffering of the penalty upon the account of these virtually removed in their Iustification for therein was there a legal security laid down given that all future sins should not actually bring them under the curse or into the state of condemnation this is much more than what was before their actual closing with Christ being thereby brought into an estate of justification for though it may be said there was sufficient security laid-in in the Covenant of Redemption betwixt Iehovah the Mediator concerning the Non-perishing of the Elect Yet this security was hid under ground lying in the unchangable purposes of God in the Fathers Election of them giving of them to the Son to be redeemed in the Son 's undertaking for them in due time becoming sin a curse for them so taking on their debt making full compleet satisfaction therefore And this fundamental remote Right as it may be called could not be pleaded by themselves But after they have closed with Christ and are brought into a state of justification their Right appeareth above ground and the security is laid open in the Covenant of Grace whereby they are in case to plead their virtual pardon to be made actual the promises to be made good according to the Gospel termes after the Gospel-method And thus 3. Not only doth the law's threatnings speak to them as shewing what de jure only they may look upon us due unto them not declaring what shall eventually befall them or that eventually they shall fall under the eternal curse for in a sense that is true even of all the elect not yet justified as was said but they have a legal ground Right in the

world in order to his information Moreover there is but one Accusation here brought in against the man from the Law from the Righteous Iudge to wit That he is a sinner therefore a son of death therefore there is but one sentence requisite for as for that Accusation that the person hath not performed the Condition of the new Covenant neither will the Law-giver or judge nor can the Law bring it in against a Beleever and what Satan the accuser of the Brethren or what a blinde or prejudged World or what a man 's own blinde deceitful heart shall or can herein do is of no consideration in reference to a Iustification which is before God in his sight But 2. Against this twofold Iustification I would say that all that is mentioned concerning Gospel Iustification in Scripture agreeth but to one the very contrary thereof must be attributed to the other new-coyned Iustification according to his own explication thereof the one is by faith the other is for faith the one is by faith alone withour works the other is because of Faith Works too the one is an act of God's free Grace the other is an act of pure Iustice the one is of a sinner and of an ungodly person the other is of a Righteous man as such because such the one taketh away all boasting and all gloriation even before men the other not the one maketh the reward of free grace the other of due debt the one is because of a Righteousness without us the other because of a personal inherent Righteousness The publicans language God be merciful to me a sinner suiteth the one best The Pharisees language or some thing like it God I thank thee I am a beleever c. suiteth the other best In the one the one the man can plead no innocencie in the other he can must plead himself not guilty in the one the sinner must say with David Psal. 143 2. enter not into judgment with thy servant for in thy sight shall no man living be justified in the other he may and must say enter into judgment with thy servant for in thy sight I shall be justified Other things or this Nature might be mentioned but these are sufficient 3. This New Justification must of necessity be a justification of conscience or in it or terminated in it because it is not before God or in his sight where the world or the deceived heart the chiefe accusers here do not compear to accuse Satans accusing them before God can cause no trouble to them untill he come as an Accuser before conscience give in false summonds there And therefore it is not the Justification by Faith treated of in Scripture as himself proveth in his Confession Chap. 8. pag. 189. c. 4. This will make way for moe Iustifications than two for as faith must be justified so must Repentance so must also Works Perseverance in them to the end If it be said that all these make but one compleet Condition therefore give ground but to one sentence I answer Then no man can have this sentence pronounced upon him to wit to be one that hath performed the Condition until he hath persevered unto the end finished his course this being the first Iustification at least in order of Nature before the other a man must be dead before he be justified from the Law yea or with this Iustification and yet we hear of Iustification in this life Further this will make way for moe Justifications upon this account that it is a declaration of the man to be what he is indeed to have what he hath indeed so as hereby tho man who hath true saving faith must be justified upon that account so the man that hath but an historical faith must be justified in so far in comparison of him that is a meer infidel and may plead his own cause so far even before God's tribunal so may the man that hath but a legal Repentance in respect of him that hath none at all the man that performeth Works materially good though not in a right manner in comparison of him that doth not so much himself tels us pag. 8 ag Cartwright of a 3 sold Accusation 1. that we are not beleevers 2. That we are not true beleevers 3. that we are ●●lifidians that accordingly there must be several wayes of justification 5 This will lay the ground for God's multiplying or frequently reiterating of one the same Iustification for Iustification presupposeth alwayes an Accusation seing neither God nor the Law will ever accuse a Beleever of being no Beleever only Satan the world his own Misguided Conscience it now if the Accusation of these or of Satan alone as he seemeth to insinuat p. 81. else where against Mr. Cartwright be enough to lay the foundation of such a Iustification then as oft as this Accusation is renewed how oft that may be who can tell must the Lord reiterat his sentence of Iustification and pronunce the man a true Beleever and it will not be sufficient to say that it will suffice if the Lord manifest to the Mansconscience that he a beleever for why shall that be sufficient now more than at the first and if this take away the necessity of reiterating the sentence it will also say that there was no necessity for pronuncing the sentence of his being a beleever at the first None need to say that this same may be alledged against our Iustification before God for the Iustification we only owne is in reference to the Accusation of the Law of Justice of God the Righteous Judge under whose Curse the sinner lyeth until he be justified when he is once justified through faith in Christ he is no more troubled with their Accusations for neither God nor Law nor Gospel accuse a Beleever of being an Unbeleever under the Curse againe whatever Satan his own misguided conscience or others may do 6. He groundeth his twosold Iustification p. 93. 94. upon a twosold Covenant with distinct conditions a twosold Accusation for non-performance of the one of the other But thus as he shall make us to be justified by the old Covenant of works that by the principal justification an absurdity that he frequently loadeth our opinion with so he maketh all the justification which is according to the new-Covenant to be upon because of our own personal Righteousness which is also repugnant to the whole Gospel We do not performe the conditions of the first Covenant and all the liberation from the Curse of that Covenant under which we are by Nature is through the Surety-Righteousness of Christ imputed to us received by faith and the Gospel or new-Covenant revealeth no other way of Justification to us As for the distinct accusations we have said enough already Neither the Lord nor his Law do