Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	church_n	head_n	7,573	5	6.7361	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60505	The true notion of imputed righteousness, and our justification thereby; being a supply of what is lacking in the late book of that most learned person bishop Stillingfleet, which is a discourse for reconciling the dissenting parties in London; but dying before he had finished the two last and most desired chapters thereof, he hath left this main point therein intended, without determination. By the Reverend M.S. a country minister.	Smith, Matthew, 1650-1736.	1700 (1700)	Wing S4134; ESTC R214778	162,043	254

all the bodies that now are and shall be then found sleeping in the dust in order to judgment and a final sentence Acts 1. 11. 2 Thess 1. 7. John 5. 28 29. 31. That all both good and bad that ever have been now are or shall be in this World shall be gathered before him the good shall as Sheep be set upon his right hand and the bad as Goats upon his left Matt. 25. 31 32 33. 32. That he will sentence those upon his right hand to everlasting Happiness but those upon his left to eternal Punishment Matt. 25. 34 to 41. 33. That according to the sentence given by Christ the righteous and impartial Judge so must execution be done both upon the good and bad there shall be no appealing from his sentence nor no repealing of it Matt. 25. 46. Matt. 3. 12. Let Persons consider upon the matter that there are none that assent to the truth of this aright that Christ is a Saviour but they do and must assent unto the truth of all these things which are above mentioned And seeing that Christ a Saviour will save and do●h save by the Spirit proceeding both from the Father and the Son it will be necessary to know what truths we must assent unto with relation to the Spirit 1. An assent That he is true God of the same Essence with the Father and the Son and that appears seeing those who are baptized are to be baptized into the Name of the Holy Ghost as well as into the Name of the Father and Son Matt. 28. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost He is expresly said to be one i. e. one God with the Father and the Son 1 John 5. 7. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one Those that lie or act hypocritically they lie or deal hypocritically to God and this God is the Holy Spirit as well as the Father and the Son Acts 5. 3 4. But Peter said Ananias why hath Satan filled thine heart to lie to the Holy Ghost and to keep back part of the price of the land Whilst it remained was it not thine own And after it was sold was it not thine own power why hast thou conceived this thing in thine heart thou hast not lied unto Men but unto God We find Omnisciency and Omnipotency attributed unto him Isaiah 40. 13 and so on Who hath directed the Spirit of the Lord or being his counsellor hath taught him c. 1 Corinth 2. 10. But God hath revealed them unto us by the Spirit for the Spirit searcheth all things yea the deep things of God He is both the Author of Gifts and Grace 1 Corinth 12. 11. But all these worketh that one and the self same Spirit dividing to every Man severally as he will We find the work of Creation ascribed unto him Psalm 104. 30. Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Immensity or Infiniteness is attributed unto him he is omnipresent Psalm 139. 7. 8. Whither shall I go from the Spirit or whither shall I flee from thy presence If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there The Power of the Highest or Almighty God is ascribed unto him Luke 1. 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the Power of the Highest shall overshadow thee therefore also that Holy thing which shall be born of thee shall be called the Son of God We find the fitting and furnishing of Christ for the Office of Mediatour or Redeemer is attributed unto him Isa 61. 1 2. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken hearted to proclaim liberty to the captives and the opening of the prison to them that are bound To proclaim the acceptable year of the Lord and the day of vengeance of our God to comfort all that mourn The Miraculous work of casting out Devils is ascribed unto him Matt. 12. 28. But if I cast out Devils by the Spirit of God then the kingdom of God is come unto you He may be sinned against unpardonably Matt. 12. 32. And whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come 2. An assent that this Spirit as to its personality proceedeth both from the Father and the Son Hence we find him sometimes called the Spirit of the Father Matt. 10. 20. For it is not ye that speak but the Spirit of your Father which speaketh in you Sometimes the Spirit of the Son Galat. 4. 6. And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. An assent that he hath his mission or is sent both from the Father and the Son John 14. 16 17. 26. John 15. 26. 4. An assent that this Spirit was sent both from the Father and the Son for these ends and purposes 1. To move and infallibly guide those who were Prophets and Apostles that they might perfectly declare the Doctrine of Christ respecting our Salvation 1 Peter 1. 10 11 12. 2. By many and plain Miracles and wonderful gifts this Holy Spirit might be the great witness of Christ and of the certainty of his blessed and holy word Heb. 2. 3 4. 3. To take up the Hearts of all true Believers for his habitation and operate powerfully and savingly in them 2 Corinth 6. 16. Philip. 2. 13. 5. An assent that this Spirit doth unite such as by the Father are drawn to Christ as their head Ephes 4. 15. 1 Corinth 6. 17. Into one Church which is the body of Christ 1 Corinth 12. 12 13. That so these being pardoned and made the Children of God they may be a peculiar People sanctified to Christ Acts 10. 43. John 1. 12. Titus 2. 14. That they may morti●ie the Flesh with the Affections and Lusts obtain Conquests over the World and vanquish the Devil according to their Covenant in Baptism Galat. 5. 24. 1 John 5● 4 5. James 4. 7. That they might serve God with an Holy Heart in Righteousness of Conversation Luke 1. 74 75. That they may live in love unto and communion with the People of God John 13. 34. Acts 2. 42. That they may live in hope of Christ's coming and eternal Life 1 Thess 1. 10. 2 Thess 3. 5. The summ of these things may be found in the Worcestershire Agreement Now I shall put the Question Whether is not the belief of all these above-mentioned Articles included in a Person 's believing in Christ a Saviour

though the publication of it was but in time and the actual conferring of the benefits as the vertues of the Covenant of Redemption and Christ's performance his actual performance of the conditions of it were but in time yet these did not hinder that Covenant from being everlasting 5. I believe saith he that as Christ was chosen and constituted the Covenant head of his People and the Covenant made with him as the person undertaking so the Elect were therein given to him by the Father to be redeemed as his People Children Seed That there is a number according to the Election of Grace I grant and that all the Elect were given by the Father to the Son in the Covenant of Mediation to be redeemed by him not because as he intimates they were in his People Children and Seed● by meer Election but that they might be so by Redemption and the participation of the benefits thereof Ephes 1. 4 5. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Having predestinated us unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will Titus 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar People zealous of good works I deny not Election but do not lay that stress upon it as to think the chosen of God are thereby constituted his People and Children as though Redemption by Christ and the work of the Spirit of grace upon Souls were not necessary Christ is the head of the Covenant of grace made betwixt God and his People in and by him as the Purchaser Efficient Author and the great mean of conveyance of all good therein I grant but then that such a Covenant as this should be made with Christ this I deny for this Covenant is a Covenant of reconciliation and it was not Christ but poor miserable Sinners that needed peace with God Whatsoever this Man thinks I am certain according to the Scripture that the Elect themselves before effectual vocation are enemies to God both in Heart and Life I speak of the Adult 1 Colos 21 22. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled In the body of his flesh through death to present you holy and unblameable and unreproveable in his sight and if so as is manifest they must be so wrought upon by the blessed Spirit to give their consent to be subject to God as his Children and Servants before God after a special sort be reconciled to them as his Friends and is there not implied in this their renouncing their former Masters the World the Flesh and the Devil and devoting themselves to God and his service sincerely upon which for the sake of Christ God becomes by promise their Sin pardoning God and reconciled Father and is not here a Covenant in form struck betwixt God and them of which Christ though he be the head in the sense mentioned above yet he cannot be a party 6. I believe saith he the Covenant of grace was made with Christ the second Adam and with all the Elect in him as his Children and Seed As the Assemblies Catechism saith It must be granted him the Assembly saith the Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his Seed But if it be as they say then that which they call the Grace of God manifested in the second Covenant in their Answer to the following Question must be given to Christ for with whom a Covenant is made of what nature soever the Covenant be to him must be given that which is promised in that Covenant upon his performance of the conditions so that if the Covenant of Grace be made with Christ then God must provide and offer to him as a Sinner a Mediator for this is one part of the Grace of the second Covenant and Christ must be obliged to perform the condition of this Covenant which the Assembly say is Faith to interest him in this Mediatour and this Covenant must promise and give the Holy Spirit to Christ as the Elect to work in him that Faith with all other saving Graces and to enable him unto all Holy Obedience as the evidence of the truth of his Faith and thankfulness to God and as the way which he hath appointed him to Salvation But seeing the Assembly do apply expresly this Grace of the second Covenant to Sinners of mankind the Covenant of Grace must upon a practical Faith he made with them and not with Christ unless this Man will say and prove this Reverend Assembly do contradict themselves And if so it is a wonder he should make what they say in this particular an Article of his Faith I would have this considered by the way i. e. did not Christ freely engage himself to be a Mediatour and so oblige himself to fulfil the Law of Innocency violated by Man make himself a Sacrifice for Sin to satisfie God's Justice and so merit Pardon and Life now was any of mankind in this same Covenant and bound under the same obligation with him If any say yea then they must be under obligation as well as Christ to do and suffer to satisfie and merit Christ if not then how could Christ and any of mankind with him be in the same Covenant for to be in the same Covenant must needs be to be under the same obligation If it be said Christ bound himself freely to do and suffer all this for us we deny it not but what is this to prove That Christ and we were in the same Covenant and so bound in the same bond Let it be proved that ever Christ was under a Covenant of Grace and that he was dealt with in a way of Mercy and not in a way of pure Justice and will any say that God's dispensations towards his People are in a way of justice and not in a way of Mercy 7. I believe saith he that as Adam was a publick Person and common head in whom his posterity were to stand or fall Rom. 5. so Christ as a common head and publick person is the head and Representative of all the Elect in whom their state and standing is sure and safe so that they shall never fall nor finally perish I grant all that are given by the Father to the Son shall come and that being brought over effectually they shall have persevering grace John 10. 27 28 29. My sheep hear my voice and I know them they follow me And I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand My Father which gave them me is greater than all and none is able to pluck them out of my Fathers hand And that this their standing is secured by the merits and

is not actually healing to the Sick until it prevail against the Distemper and it is so with Grace And thus it may be known in what Sense Sanctification is before Justification Touching the gift of the first Grace know there is much good purchased by Christ and given without respect to any condition on Man's part and thus the gift of the first Grace God ordinarily by his Word 〈◊〉 Spirit concurring doth convince humble and incline the Sinner to accept of Christ in all his Offices i. e. to be Propitiation Head and Teacher and when the consent is gained then hath the Soul an actual interest in and right unto the Lord Jesus to be his Propitiation c. to the sanctifying Spirit to Reconciliation Adoption and Glorification The former work was to prevail with the Soul for its consent but when prevailed with then hath it an actual interest in and right unto Christ and the saving blessings of the Covenant promised upon consent A Man that Courts a Woman for her Consent to be his Wife untill this be given by her and she actually give up her self unto him to be his Wife she hath no interest in him as her Husband nor interest in nor right unto any of his Goods as one in that relation and thus it is in the Case before us If any Man saith Christ hear my voice and open the door I will come in to him and sup with him and he with me Revel 3. 20. SECT II. How the Imputation of Christ's Righteousness is to be held and how not AFter these things cleared I proceed to tell the World how I do and how I do not ● 〈◊〉 ● the Imputation of Christ's Righteousness I do not deny but affirm God's Imputation of Christ's Righteousness in these following Senses 1. God so far imputes it as that he accounts it was for our Redemption and Salvation Rom. 3. 24 25. 2. God so far imputes it as that he accounts it to be the sole or only Merit and Purchase of the New Covenant and the benefits thereof Heb. 7. 19. 2 Tim. 1. 10. 3. God so far imputes it as that he accounts it to Merit the Blessed Spirit for us to work Grace in our Hearts John 1. 16. Ephes 1. 3. 4. God so far imputes it as that he accounts it is for this that all the Grace and Duties of his People are accepted Ephes 1. 6. 5. God so far imputes it as that he accounts it is for this he pardons us and receives us into his favour and justifies us by his Covenant of Grace upon believing and so accepts our Faith for Righteousness it is not without Christ but for him Acts 13. 38 39. Golos 1. 21 22 23. 6. I do believe that what Christ did and suffered he did and suffered for us in the Person of a Mediatour and God doth account what he did and suffered as Mediatour doth and shall avail as much for the obtaining of Pardon and Life for us upon Faith as though we had been able to have done and suffered the same in our own Persons 1 Pe●●r 3. 18. Heb. 9. 15. 1 Tim. 2. 5 6. Rom. 4. 23 24 25. John 3. 16. Now I desire to know in what any Christian in his Practice can make further use of the Lord Jesus than in those particulars forementioned and if he cannot make any use of Christ by Faith but what may be reduced to some of those particulars Can it be thought that God doth make over Christ unto him after some sort wherein he shall be of no use If not then ● desire to know what needs any further or any Imputation of Christ's Righteousness of another sort than hath been expressed I desire it may be taken notice of that whereas I have been accused by some as an Adversary to all Imputation of Christ's Righteousness they have misrepresented me and so have wronged me And I challenge any Man to shew in this Profession wherein I have detracted from the Grace of God or Merits of Christ But now having shewn in what Sense I hold the Imputation of Christ's Righteousness I must plainly tell the World that God doth not so impute the Righteousness of Christ unto us as that he accounts it in it self to be our very formal Personal Righteousness reckoning that what Christ did and suffered as our Mediatour we did and suffered in our own Persons i. e. obeyed in him and suffered in him in the Sense of the violated Law of Innocency This is that I profess I dare not believe and the reason is the many gross and to be dreaded consequences with which such a Doctrine as this is loaded 1. It chargeth God with an untruth for God judgeth of things as they are and not as they are not if we then affirm that God accounts that what Christ did and suffered for us we did and suffered in our own Persons in the Sense of his violated Law which he must do if he account the very Righteousness of Christ to be ours in it self then he must account us to have done and suffered that in our own Persons which he knows we neither did nor suffered and if so then let it be considered what must follow 2. If Christ's Righteousness be imputed in it self then the Law of perfect sinless Works must justifie us for if God in our Justification do account the Righteousness of Christ in it self to be our formal personal justifying Righteousness then he must account us to be such as have a sinless perfect habitual and active Righteousness for such was the Righteousness of Christ and if God do account us to have such a righteousness as this in our own Persons then it must follow that the Law of Innocency must justifie us as well as it did Christ for what should hinder if we have the very same righteousness which is Christs to be our formal personal righteousness and have it we must if God do impute it unto us in it self and account it in that Imputation to be such a righteousness as formal and personal And from hence we must implicitly hold that God in our Justification doth account us to be as righteous as Christ which some have had the Confidence to affirm and all from this Doctrine for I hope People are not to learn that Christ's righteousness habitual and active was a perfect conformity to the Law of Innocency and if we be such in the Sense of that it accounting that what Christ was and did we were and did in him in point of conformity then in this very account it justifies us 3. God must account us such as are habitually and actively sinless and Holy such as have neither Sin in our Nature and Life for Christ was such and if we have the very same righteousness personally which he had which we must have if God account us as they say to have it then how can we chuse but be such as have neither Sin in Nature nor Life 4. That follows which