Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	child_n	witness_n	5,986	5	7.7172	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97227	Vnbeleevers no subjects of iustification, nor of mystical vnion to Christ, being the sum of a sermon preached at New Sarum, with a vindication of it from the objections, and calumniations cast upon it by Mr. William Eyre, in his Vindiciæ justificationis. Together with animadversions upon the said book, and a refutation of that anti-sidian, and anti-evangelical errour asserted therein: viz. the justification of infidels, or the justification of a sinner before, and without faith. Wherein also the conditional necessity, and instrumentality of faith unto justification, together with the consistency of it, with the freness of Gods grace, is explained, confirmed, and vindicated from the exceptions of the said Mr. Eyre, his arguments answertd [sic], his authorities examined, and brought in against himself. By T. Warren minister of the Gospel at Houghton in Hampshire.	Warren, Thomas, 1616 or 17-1694.	1654 (1654)	Wing W980; Thomason E733_10; ESTC R206901	226,180	282

and by faith which he worketh in the Gospel he implanteth us into Christ hereby we are only united and now being one hence his death and sufferings in the merit of it is imputed to us and hereby are we actually acquitted and justified and delivered from that wrath we were subject to by nature Hence then it is evident that we are children of wrath liable to condemnation at our birth and then were not justified from eternity for if we were justified from eternity then we never were borne sinners under the guilt of sin liable to condemnation for Justification is a removal of this guilt therefore the Scripture saying we are children of wrath by nature denieth this eternall Justification and so the Minor is also made evident 2. I answer therefore to the second part of Mr. Eyre's answer where he saith that the Emphasis of this Scripture lieth in these words by nature where he saith that in reference to their estate in Adam they were children of wrath they could expect nothing but fiery indignation yet this hindereth not but that by grace they might be children of his love c. Where observe That the Apostle doth not speak of their naturall estate what it is as they are descended from Adam but he speaketh of it what it was as that which they were actually delivered from and are now not in the same state they were And that was a state inconsistent with the state of Justification for it implies a contradiction that they should be in both at the same time and that in reference to God 't is true they may be considered joyntly in the minde of a man but no man can actually be in both these estates sure they are two different estates the Apostle is speaking of one in Adam another in Christ by faith and at their birth they were in the first in which they could expect nothing but wrath and God in that estate could not pardon them keeping to his own order of salvation therefore then they were not justified therefore when he saith that this first estate hindered not but that by grace they might be the children of love if he mean only that they might be the object of Gods love of benevolence and as an effect of it be brought out of that estate it is not denied but if he mean that they were not then guilty of and subject to the wrath of God and so were objects of Gods love of complacency and justified and that they had as much freedome and deliverance from hell and actuall right to salvation it is denied and he apparently contradicteth the Holy Ghost who saith they are children of wrath John 3.36 and that while they remain in unbelief the wrath of God abideth on them there it was and will remain till removed by faith and it is not we that suborne the Spirit to serve our turne but he is found to bear false witnesse against the Holy Ghost He addeth that God calleth them his Sons and Children before conversion be it granted yet this is not because they actually are so but certainly shall be made so and to distinguish them for whom Christ died from them that shall perish and to shew that it was not for any thing in them that he first set his love upon them therefore he calleth them so not because they were such antecedently to their conversion but consequently should be made such He addeth likewise that it is not any inherent qualification but the good pleasure of God that makes them his children if he mean it is not any inherent qualification that is the impulsive moving cause inward or outward that moveth God to make and take them for his children it is readily granted but if he deny any inherent qualification to be the means of bringing as into the state of Son-ship that he hath predestinated us unto he contradicteth the Holy Ghost which saith John 1.12 John 1 1● To as many as received him to them gave he power not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right and authority priviledge to become the Sons of God nor were we Sonnes from eternity but predestinated to the Adoption of Sons Eph. 1.5 And ye are all the children of God by faith in Christ Jesus He further answereth pag. 112 by concession Mr. Eyre pag. 112 113. that the Elect in some sense are under wrath because the Law doth terrifie their consciences but surely the Law doth not only terrifie their conscience● but threateneth death and damnation to their persons and God by the Law so long as they remain unregenerate and not only their consciences as he affirmes but their persons are under wrath and the Law sheweth what their estate is towards God and how God doth account of them till they are delivered from that estate by grace and not only what he is by nature For the Law is the Law of God and what power it hath to threaten and condemne it hath it from God and therefore when that condemneth God condemneth if the person be not already delivered from the damning power of it by Christ through believing so that it is not a meer scare-crow or bug-beare to affright the consciences of the Elect when it cannot reach their persons for it holdeth their persons under condemnation till by faith laying hold upon Christ they are delivered from the sentence of the Law for Paul speaketh of himself and the believing Romans Rom. 7.5 that While they were in the flesh that is in their unregenerate estate wherein they could not please God the motions of sins which were by the Law did work in our Members to bring forth fruit unto death the corruptions of nature took occasion by the Law forbidding sin to commit sin more greedily so to bring forth fruit unto death i. e. death eternal which is the wages of all sin and thus they did but heap up and treasure up wrath for themselves in that estate till they were married to Christ and so delivered from this servitude and bondage of the Law and of their corrupt nature The Apostle in that Chapter speaketh not of being under the Law as a rule of life only but he speaketh of being under the reign and dominion of it unto death so as that a man while under it is dead to Christ and that he and the Elect Romans were thus while they were in the flesh I will here adde a word or two about his threefold distinction of the wrath of God First he saith It signifies the most just and immutable will of God to deal with persons according to the tenor of the Law and to inflict upon them the punishment which their sins deserve Secondly It noteth the threateni●gs and comminations of the Law Thirdly It notes the executions of those threatenings In the first and third sense the Elect never were nor shall be under wrath but in the second sense they are under the threatening of the Law

did not intend a direct Series and order of the causes of salvation in this place from whence then it may be concluded those that are uncalled are unjustified so are the Elect Jewes Therefore A third reason is because they who are alienated from God they are not reconciled and by consequence not justified So are the Elect Jewes yet uncalled Therefore c. As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for the Fathers sake that is as * De Judaeorum gente in genere disserit qui quòd Evangelium idest quatenus Evangelium non admittunc nempe in praesenti conditi●ne sunt De● exosi c. Beza saith upon the place Quatenus Evangelium non admittunt sunt Deo exosi quod ad Electionem attinet c. That is as they refuse the Gospel they are enemies or hateful to God in the present condition for your sakes which is to be understood that God so ordered it for the Gentiles good that upon their rejection they might be called but as concerning the Election they are beloved for the promises God made to their forefathers but as to their present condition they are hatefull to God therefore unjustified Eleventhly That that maketh the witnesse of the Spirit to be false cannot be true But to make unbelievers though Elect persons the subjects of Justification doth this Therefore c. The assumption only needeth proof Rom. 8.15 yet it is evident because the Spirit doth witnesse to the Elect unregenerate that they are in a state of bondage whence that Spirit is called the Spirit of bondage but in this witnesse the Spirit is a Spirit of truth therefore the Elect unregenerated are not justified CHAP. VIII Shewing that we are justified by faith and that when the Scriptures speak of Justification by Faith it doth not understand it only declaratively but really in the sight of God nor objectively excluding the act and the instrumentality of Faith is proved HEre also for a right understanding of the matter in hand I shall premise First That we are not justified by faith in the sense of the Papists as if it did justifie us per modum causae efficient●● mor●●oriae as a proper efficient and meritoriour c●●●e which by its own worth or dignity deserves to obtaine Justification so Bellarmine saith Bellar De Justific l. 1. c. 17. it doth justifie impetrando promorendo inchoando justificationem Nor Secondly Do we say that faith justifies in an Arminian sense as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing were imputed to us for righteousnesse or that Faith in the Covenant of Grace standeth instead of that obedience we owe to the Moral Law so as that our imperfect faith is for Christs sake accepted for perfect ●ighteousnesse Thirdly Faith doth not justifie us as the matter of our righteousnesse as a grace or a work or an act or a habit but the matter of our Justification is Christs righteousnesse and obedience Fourthly Faith is not to be taken objectively only that is for Christ as Mr. Eyre interprets it though it be willingly acknowledged that we are justified by no other righteousnesse then the righteousnese of Christ But Fifthly I take Faith subjectively and properly for the grace of Faith and that act of it whereby as a hand it layeth hold upon Christ for Justification and so it is to be taken with connotation to its object That if you ask for what I am justified I say the only righteousnesse of Christ imputed if you ask by what I am justified I answer by Faith as an hand to put on Christ as an instrument appointed by God to apply Christ so that Faith is not the matter of my righteousnesse but answereth in my participation of the righteousnesse in Christ to that which is the ground of my being partaker in Adams sin Sixthly This grace of Faith is the free gift of God not the birth or spawn of free will but the effect of Election and a fruit of Christs death Seventhly When the Scripture saith We are justified by faith it is to be taken for this grace of Faith relatively considered as to its object and by applying Christs righteousnesse a Believer is justified really in the sight of God by a change of his estate from death to life so that it doth not only declaratively evidence Justification to the conscience but instrumentally it justifieth us so as that I must be justified by it though I am not justified for it These things premised I shall now prove it It were needlesse to mention the Scriptures that expressely say we are justified by faith it being acknowledged that the Scripture clearly speaketh so but only the difference is how this is to be taken whether properly metonymically or both to which last I incline in the sense explained So that neither Christ alone nor Faith alone do justifie but that they are social causes though not co-ordinate and ejusdem generis of the same kinde or worth but Christ is a morall meritorious cause Faith the instrumental working only virtute agentis principalis by the power order constitution of the principal agent to the production of an effect far above its own native-worth or power Argument the first against declarative Justification The matter in controversie between Paul and the Justiciaries in his time was not by what we come to the knowledge of our Justification but by what means we are justified it is of farre greater concernment to be justified then to know his Justification he said we were justified by faith they by the Law whence I reason If faith taken subjectively for the grace of faith do only evidence Justification then we are no more justified by faith then by works But the Apostle ascribeth more to faith then to works Therefore faith doth more then evidence Justification The consequence is evident because works may evidence Justification nay works are of a more declarative evidencing nature then faith Hence the truth of faith is evidenced by works not only to others but to our selves and that works evidence this Justification of a sinner is apparent Rom. 8.1 Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit By this we know that we are passed c. 1 John 3.14 Now the Assumption I confirme thus that the Apostle attributes more to faith then to works because the Scripture no where saith we are justified by works in his blood but it saith we are justified by faith in his blood And when the Apostle speaketh of Justification by faith he meaneth of a Justification before God as in that third to the Romanes he concludeth by a sound argument that we are justified in the sight of God and not before conscience Thus if all have sinned and are come short of the glory of God and so are inherently wicked then we are