Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	truth_n	word_n	7,456	5	4.2077	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91793	Justification by Christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to Christs preistly office, to their beleiving. / By Samuel Richardson.	Richardson, Samuel, fl. 1643-1658.; Kiffin, William, 1616-1701.	1647 (1647)	Wing R1408; Thomason E392_32; ESTC R201586	62,108	73

soul The things God hath prepared for us he hath revealed unto us by his Spirit 1 Cor. 2. 9 10. saying I am thy salvation I have done away thy sins I will remember them no more Heb. 10. 15. 17. The Spirit beareth witnesse to our spirits that we are the children of God Rom. 8. 16. Now the work of faith is to assent to the truth of this testimony and receive it Now to assent unto and receive a thing is not to manifest it for giving and receiving are two things as to declare a thing and to beleeve the Declaration are two things Ephes. 3 5. There are three that bear record in heaven the Father the Word and the Spirit these agree in one that our sins are forgiven There are three that bear witnesse on earth 1. the Spirit 2. water viz. dipping Baptisme 3. Bloud viz. the Sacrament of the Supper wherein Christs blood is shed and his body broken and these three agree in one that is they witnesse hold forth and declare the record which is that God hath given unto us eternall life and that this life is in his Son 1 Joh. 5. 7 8 11 12. By which ●t appears that faith is none of the three witnesses in heaven nor any of the three on earth If faith did justifie us would it not follow that faith were greater and more to be prized then love yet love is greater 1 Cor. 13. 13. We may more properly be said to be justified by the Scriptures the Word of God then by our beleeving for that is that which evidenceth to us our justification by Christ and happinesse by him for how could we know the safetie and happinesse of a beleever without the Word or that the world was made of things that did not appear but by the Word Heb. 11. 2 3. How could we try the spirits but by the Word of God which is more purer then our beleeving and I will rest upon that more then on my beleeving Psal. 119 42. 89. Sixthly we are not justified by our beleeving because all that are justified are justified before they beleeve which will appear if ye consider 1. The titles given to such persons whom Christ justified they are termed sinners enemies ungodly Rom. 4. 5. 5. 8. 10. The Scripture doth not call any that are beleevers ungodly they have their name from their better part therefore beleevers are called holy Saints living stones babes in Christ And therefore seeing they were justified when ungodly they were justified before they beleeved and therefore their beleeving did not justifie them Christ justified many by bearing their iniqnity he in taking away our sins made us righteous and this was our justification Isa. 53. 5. 6. 11. Rom. 5. 9. 2. If I am to beleeve I am justified and that all my sins are forgiven me is it true or false If it be true that I am to beleeve Isa 40. 1 2. then I was a justified man and free from all sin before I beleeved it and therefore I am to beleeve it because it 's true If it be not true and so is false then it seems I am to beleeve a lye and for me to beleeve I am justified when I am not is to deceive my self in beleeving that which is false Also if I am to beleeve I am justified when I am not justified that so I may be justified is to beleeve that which is false that it may be true which is unreasonable because neither faith nor unbeleef can make any thing true or false nor cause the being of that which had no being before Therefore when Christ by his Spirit and Word of truth declares and reveals to a soul that all his sins are forgiven and washed away in the blood of Christ c. it is a certain truth and it is the holy Spirit that bears witnesse because the Spirit is truth 1 Joh. 5. 6. Therefore seeing we are justified by Christ before we beleeved it we may not beleeve that faith in us was either a cause or a means or any instrument of it but onely a means of our receiving the knowledge of it and of our injoying the comfort of it And as for such as are troubled because they cannot beleeve as they think all that I can say to them is Use the means to know where life is wait upon God he cals one at the third houre and another at the eleventh thou knowest not but there may be life in the Son for thee it is there for thee if thou belong to the election of grace else not Also if if thou hungerest and thirstest after righteousnesse viz Christ Matth. 5. thou art blessed and shall be saved Seventhly they that say they are justified by their beleeving know not what to stand to sometimes it is the act of faith justifieth them sometimes it is not the act but as it is a grace then not for the excellency of it but because God imputes it for righteousnesse then that there is a righteousnesse in faith it self We place justification in Christ alone by which means we are at a certainty And they that think otherwise if they please let them satisfie me in these few questions 1. Whether faith in the nature and power of it unacted do justifie or no if yea I desire to know how the power to beleeve apart from the exercise of it can be known to us 2. How it may fitly be called faith when there is no beleeving as there is not without the act seeing faith and to beleeve is one thing and whether the same light and power c. be not the same power by which we obey the rest of Gods commands and if it be how you can distinguish it apart from it's act and if it justifie as it is a grace unacted can you tell how and when you were justified and if it may abide in the soul one houre and not act why not two and so two seven yeers and whether then this opinion doth not imply that a man may have faith in him and be justified by it and yet he never beleeve nor know it And if Faith justifie in respect of the righteousnesse or meritoriousnesse of it whether it will not follow that we are righteous in our selves and so stand in no need of any righteousnesse in another and so need not live by faith in the Son of God seeing we have our righteousnesse in us If there be no merit no righteousnesse in the act of our beleeving but onely God is pleased to accept it for righteousnesse and reckon it so whether it will not follow that God esteemes and accepts of that for righteousnesse and imputes it for righteousnesse which is not so in it self and whether this is for his honour or no and whether it tends not to the dishonour of Christ that his righteousnesse in him is not sufficient and may not be that which justified those he dyed

sinnes away and that is the Lord Jesus Christ ver. 5. 3. How and by what meanes he washed them away and that was with his bloud It is ascribed to his blood Because Without bloud there is no remission Heb. 9. 22. Question Did Christs blood as bloud Simply so considered effect this worke Ans. No there is something else included in it As appeares The bloud of Christ who through the eternall Spirit offered himselfe without spot to God Heb. 9. 14. The word was God the word tooke flesh Joh. 1. 14. Christ who is God by taking flesh united the Elect by his flesh to himselfe and so became one with God as God and Christ are one Joh. 17. 22. 23. So that the flesh of Christ became in an unspeakable maner one with the perfection of the Divine and Infinite Being which was the life and substance of all which lay hid under This vaile that is to say his flesh Heb. 10. 20. So that by the power of his Divine Nature he might make satisfaction in and by the humane and by reason of this union there was an infinite value and worth in Christs bloud therefore it is called The precious bloud of Christ 1 Pet. 1. 19. yea the blood of God Acts 20. 28. So that we may not know Christ simply after the flesh but in the flesh and in the Spirit together 2 Cor 5. 16. 4. The time when he washed their sinnes away which was then when he shed his bloud for in his bloud they were washed away Christs bloud and their sinnes went away together 5. The ground and cause why he tooke their sinnes away Was his love which was in himselfe nothing in us or done by us could move him to die for us The Summe of all is That Jesus Christ by once offering the Sacrifice of himselfe when he was upon the crosse he tooke away put to an end blotted out and utterly destroyed all the sinnes of his people for ever and presented them just righteous and holy without spot before God This will appeare to be true if yee consider these severall Reasons which are proved by plaine Scriptures 1. Because that was the time which Christ was to doe this worke in Seventie weeks are determined upon thy people and upon the holy City to finish the transgressions and to make an end of sins and to make reconciliaton for iniquity and to bring in everlasting righteousnesse and to seale up the vision and Prophecie and to anoint the most holy And after threescore and two weeks shall the Mesiah be cut off but not for himselfe And he shall confirme the Covenant with many c. Dan. 9. 24 25 26 27. Which time was at an end when Christ died therefore it is said The yeare of my Redeemed is come Isa. 63. 4. Yea the houre is come saith Christ Joh. 17. 1. 2. Because Christ was ordained of God to take away sinnes and to present us holy Who verily was fore ordained to redeeme us with his precious blood 1. Pet. 1. 19. 20. For he hath made him to be sin for us that knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5. 21. Who of God in made unto us wisdom righteousnesse sanctification and redemption 1 Cor. 1. 30. 3. Because Christ was mighty to save Therefore he did do this work himself alone Who is this that cometh from Ed●m with dyed garments from Bozrah that is glorious in his apparell travelling in the greatnesse of his strength I that speak in righteousnesse mighty to save I have troden the wine-presse alone and of the people there was none with me I looked and there was none to help therefore my own arm brought salvation unto me Isa. 63. So that Christ did all this work alone for none else could help Then thou spakest in a vision to thy holy One and said I have layed help upon one that is mighty Psal. 89. 19. 4. Because Christ took flesh on purpose to effect this work Wherefore when he came into the world he said Sacrifices and offerings thou wouldst not but a body thou hast prepared for me in burnt offerings and sacrifices for sin thou hadst no pleasure Heb. 10. 5. It was the will of God that Christ should by the shedding his blood sanctifie his by the which will we are sanctified through the offering of the body of Jesus once for all Heb. 10. 5. to 11. 6. Because Jesus Christ came on purpose to take away our sins c. Then said I L● I come to de ●hy will O God Heb. 10. He was manifested to take away o● sins and in him i● no sin 1 Joh. 3. 5. Once in the end of the world hath he appeared to take away sin by the sacrifice of himself Heb. 9. 12. 25 26 28. 7. Because Jesus Christ was made a curse for us and suffered all the punishment due to us for sin Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Surely he hath born our griefs and carried our sorrows we did esteem him stricken and smitten of God and afflicted He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him the Lord hath laid on him the iniquity of us all He bare the sins of many and made intercession for the transgressours Isa. 53. 8. Because the Scriptures saith he hath obtained eternall redemption for us Having obtained eternall redemption for us Hebr. 9. In whom we have redemption through his blood the forgivensse reproveable in his sight Col. 1. 20 21 22. For this end Christ gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy without blemish Ephes. 5. Therefore the Scriptures say all our sins are scattered removed cast behinde his back Thou hast cast all my sins behinde thy back Isa. 38. 17. They are cast into the depth of the Sea Mich. 7. 19. As farre as the East is from the West so farre hath he removed our t●ansgr●●ssions from us Psal. 103. 12. This is something but this is not all they are covered Whose sin is covered Psal. 32. 1. Yet the soul is not satisfied because a thing may have a being that is covered therefore God saith they are b●otted out I have blotted out as a thick lond thy transgressions and as a cloud thy sin Isa. 44. 22. This is more for now they are not they have no being But God can remember that which is not this is answered for God saith I will not remember thy sins Isa. 43. 25. I will remember their sins no more Jer. 31. 34. I hope now you are satisfied 16. Because they are holy and without spot Therefore Christ saith of his Thou art all fair my love

3. 6. In this is our happinesse comfort and glory and even then when we cannot apprehend him yet were we in him Ephes. 1. 4. and so we are and ever shall be in him and one with him and are comprehended of him 1 Joh. 5. 20. Because I live saith Christ ye shall live also Joh. 14. 19. What Doctrine in Religion is more sweet comfortable more necessarie or profitable● yea or more honorable to the Lord Jesus Christ This is that which holds forth the love of God that sets the Crown upon his head and will not give his glory to another Isa. 42. 8. Jer. 4. 2. This will have Christ to be our life Col. 3. 4. p●ace Ephes. 1. 14. glory Isa. 45. 25. This is that that thrust us out of our selves our life our righteousnesse Rom. 10 3. T●t 3. 5. to his to live in him and caused us to say O Lord th●u ar● our righteousnesse Ezra 9 15. The Lord our righteousnes which life is most sweet and serviceable because this is sure and more spirituall In a word this makes Christ all in all Col 3. 11. and exalts him above all which is his place Psal. 89 19. And surely that which is the life of ou●●●els that upon which the eternall happinesse of our 〈◊〉 de●ends is not in any thing in us but that is Christ in him ● Cor. 5 21. 1 Cor. 1. 30. it lyes in him that so it may be 〈…〉 for us And that we might not live upon any thing within us faith is given that by it we may live out of our selves in another even the Lord Jesus where our life is Col. 3 ● 4. Surely if our life and happinesse had been infused in us we should have lived in our selves and not upon God Adam had his life in him and he lost it therefore it 's better for us that our life is hid in Christ in God Col. 3. 3 4. This is comfo●tab●e indeed 〈◊〉 God ●aith Comfort ye my people speak comfortably unto her tell her that her warfare is accomplished and her iniquity is pardoned c. Isa. 40. 1 2. This is good news from heaven indeed that this great work is finished it is not now to do neither for faith nor thee Ch●see that ye adde not nor detract from it if thou beest Christs , it 's thine apply it take comfort in it admire G●ds love free grace give God all the glory of it give none of it to faith nor to any thing else rejoyce in God and thy union with him witnesse to his truth and suffer for him serve and love and live and dye with him and his Objections answered We were not justified by Christ upon the Crosse because Christ rose again for our justification Rom 4. 24. If Christs resurrection did justifie us then it was not faith that justified us and seeing the resurrection of Christ was before we were born therefore before we beleeved Secondly the re●urrection of Christ did justifie him that justified us that is visibly declare him and those in him to be just for the resurrection of Christ did wonderfully declare him to be the Son of God in that he had power to raise himself from the dead by his infinite power Joh. 10. 17 18. Thirdly Christs resurrection did and doth declare us to be just who beleeve in him because we beleeve in him that is the Son of God also Christs resurrection doth justifie all them who declare him to be the Son of God that in so doing they witnesse to the truth 1 Cor. 15. 15. But the Apostle saith if Christ had not risen they had been in their sins 1 Cor. 15. 17. therefore Christs blood did not take away their sins The Apostles words is to be understood it had been so if Christ had not been the true Messias the Son of God he had not been he that could have taken away sin if he had not risen seeing the Prophets and Scriptures declare that the Christ the Son of God should not onely be crucified but also rise again the third day Psal. 16. 9. 11. with Act. 2. 25. to 32. and 26. 22. 1 Cor. 15. 14. he must rise again the third day Joh. 18. 32. Therefore it was not possible that Christ should be holden by death Act. 2. 24. Also Christ said that he would rise again the third day Matt. 20 19. and 16. 21. And if he had not risen he had been a false witnesse and not he that could take away sin and if so they had been still in their s●ns and their faith vain to beleeve a lye and this is the scope of the Apostles words 1 Cor. 15. 17. But seeing Christ did rise again he must needs be the Son of God and the true Messias declared to be the Son of God with power according to the Spirit of holinesse by the resurrection from the dead Rom. 14. Because else he could not have raised himself from the dead as he did Therefore it must follow that seeing that he did rise again they were not in their sins because he had jus●ified them in washing their sins away in his own blood Rev. 1. 5. In as much as Christs satisfaction was sufficient it was impossible but it must be effectuall and could not be in vain but it had been in vain if notwithstanding the payment of that price it had been still due and we in our sins and what were they the better for to have their sins layed upon Chri●t if notwithstanding they were still in their sins yea and how were they layed upon him if they were never taken from us or taken from us and layed upon us again and how was all things accomplished and finished if our justification were not finished all had done us no good If Christs merits were not of greater merit then satisf●ction for sin and so our justi●ication how could we be said to enjoy sonship and glory by his satisfaction seeing to forgive and pardon a traytor is one thing and to confer glory and honour upon him is another so that we may be said to be adopted and glorified by his merits because all the grace and glory we shall enjoy is given for Christs sake by vertue of his mediation and consequently by his merits Ephes. 1. 5 6. Gal. 4. 5. Luk. 22. 29. Ep●e 2. 14. Col. 1. And although I see not that Christs resurrection is a part of our justification yet unlesse he had risen again we should have been so far from enjoying everlasting life that we must have lyen in the grave as appears 1 Cor. 15. 23. Many contend whether we be justified by Christs active or passive obedience all that Christ did for mans salvation was nothing else but obedience as may appear J●h. 12. 49. and 14. 33. his dying also Jo●. 10. 18. By

just and righteous but if they were not made just by Christ upon his Crosse before will it not follow that he justifieth the wicked which he saith is abomination to him Prov. 17. 15. for they must either be just or wicked if just then the declaring them to be so by sentence did not make them just And if they were not just what were they but wicked is there a third state God hath said He will by no means clear the guilty Exod. 34. 7. 5. Because men are not just and righteous because they are declared to be so But they are declared to be so because they were so before Therefore such as God declares to be just they were made just justified in and by Christ and he looked upon them to be just as they were before he declared them to be so And no man may declare another to be just and innocent before he appear to be so Three things are essentiall to justification 1. Persons that need to be made just sinners a perfect man neither need nor can be made just 2. One that can and will make just and that none can do but God Ro● 8. 33. it 's God that justifieth 3. The means by which he must be made just and that is Christ By Jesus Christ Ephes. 1. 5. Through the redemption of Jesus Rom. 3. 24. Christ is God Hebt 1. 2. He hath redeemed us by his blood Rev. 5. 9. My righteous Servant shall justifie many Isa. 53. 11. Rom. 5. 10. He is our justification it self for he is our righteousnesse 1 Cor. 1. 30. Righteousnesse and justification are one Isaiah prophefied of Christ that he should justifie many Isa. 45. 25. which he fulfilled when he was made sin for us Isa. 53. 2 Cor. 5. 21. with 1 Pet. 1. 24. And this must needs be so for those who are made just or justified by satisfaction they are made just where the satisfaction is and that is in Christ 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9. And seeing we were made in him perfectly righteous therefore perfectly just As in the first Adam we were made sinners so in the second Adam the elect were made righteous As by the first Adams disobedience we were made sinners so by the second Adams obedience all in him were made righteous Rom. 5. 14. to 20. And as Christ is the author and means and justification it self so he is the author of our salvation and the means and salvation it self as is above proved So that Christ is all in all Justification is first to be considered in the will of God sometimes called purpose counsell choice election predestination love the good pleasure of his will Ephes. 1. Rom. 9. Isa. 45. 10. Ephes. 3. 11. We may not seek no further to ask a reason of his will it had no cause going before to cause it to be or so to be if it had how can it be eternall and infinite surely it had no beginning And thus the elect are said to be saved before the world 2 Tim. 1. 9 10. And this is called justification Tit. 3. 4. 7. Then our life was hid with Christ in God Col. 3. 3. This is justification in purpose Secondly Justification is to be considered in the act or execution of it in the means of it when it was effected in and by the means viz Jesus Christ By his obedience did justifie many Rom. 5. 19. Isa. 53. 11. And now justification is actually done for there were all the elect then present considered in Christ Ephes. 1. 4. He comprehended all that were given to him See Joh 17. 2. 9. 6. 37 38 39. Rom. 11. 7. set apart Heb. 10. 10. As the Priest did bear the names of the children of Israel before the Lord Exod. 28. 21 c. so Christ a publick person did bear and represent all the names and persons that shall be saved that were given to him to justifie and save yea they were one with him Heb. 2. 11. Christ took not onely the nature of man but the persons of the elect else how did he answer the type Exod. 28. else how could he bear the sins of many if he bore not the sins of no persons and how did Christ wash us and present 〈◊〉 holy to God as he did Rev. 1. 5. Col. 1. Eph. 1. 5. If he did not present our persons Also if Christ took onely our nature the nature of all men being one and the same it will follow he did as much for all men as for one and that he bore not the sins of any man for the nature of man may be considered apart from the person of a man or else they know not what they say who affirm Christ took our nature but not the person of any Justification being accomplished by Christ it is his good pleasure to reveal the same to those to whom it belongs by his Spirit and Word and his people and ordinances all which hold forth and declare this his infinite love and free grace to their souls that so they may enjoy the comfort of it The effect of this revelation of love c. begets love in the soul to God and carries the soul out of it self it's own life it's righteousnesse to Christ and his righteousnesse looking to him as all in all and so to set him above all Now the soul falls into admiration of free love free grace highly pricing it is satisfied in it and thankfull for it and now the soul according to the revelation of this love c. so it 's filled with love to God peace and joy in God c. So he submits to Christs yoke obeys him and suffers for him now he follows God ●●re abundantly and freely then ever before So then the cause of our salvation or justification it 1. The love of God the good pleasure of his will this is called the efficient cause of our salvation 2. The materiall and instrumentall cause is Jesus Christ by his death in dying for us 3. The 〈◊〉 all cause is the end why God those and saved us that was his glory to the praise of the glory of his grace The work being accomplished The Spirit reveals it is done for him Rom. 8. 1● saith beleeves it 's done for him and receives it 〈◊〉 26. 28. good wor● declare that it 's done for 〈◊〉 Jam. 2. 24. Justification 〈◊〉 where but in the conscience and it is a taking of 〈…〉 of the conscience therefore untill sin be taken out of the conscience men are not justified Justification to be placed in Christ where it i● 〈◊〉 Epistle● 2. If 〈…〉 taking sin out of the conscience then faith doth not 〈◊〉 because it doth not take sin out of the conscience no nor assure the conscience that he is 〈◊〉 childe of God to speak strictly