Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	work_v	worker_n	wrought_v	33	3	7.2744	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30904	Truth cleared of calumnies wherein a book intituled, A dialogue betwixt a Quaker and a stable Christian (printed at Aberdeen, and upon good ground judged to be writ by William Mitchell ...) is examined, and the disingenuity of the author, in his representing the Quakers is discovered : here is also their case truly stated, cleared, demonstrated, and the objections of their opposers answered according to truth, Scripture, and right reason / by Robert Barclay.	Barclay, Robert, 1648-1690.	1670 (1670)	Wing B738; ESTC R22049	63,242	72

hee humbled himselfe unto death even unto the death of the crosse tasting death for every man This is an honest and plaine and true account of our beleife in this matter and is in substance one and the same with that which at sundry tymes thou and thy brethren hast received from us notwithstanding the bare scanty and disingenuous account thou givest of us in this matter Secondly As to the vast difference that lyeth betwixt us and the Papists any who are not willfully blind may see it who know their Doctrine and ours in this thing It is not the works of Christ wrought in us nor the works which wee work in his Spirit and power that wee rest and relye upon as the Ground and foundation of our justification but it is Christ himselfe the worker revealed in us indwelling in us his life and Spirit covering us that is the Ground of our justification and wee feeling our selvs in him feeling him in us and his Spirit his life covering us wee feel our justification and peace with God in him and through him the alone Mediatour betwixt God and Man Now this manner of justification by the indwelling of Christ in the Saints and of his Spirit is not held by the Papists but is expressly denied by them and disputed against particularly by Bellarmine And Christ Iesus himselfe is both first and last our justification and foundation of it and as to being justified by works the Scripture is plaine for it and so wee may not deny it but plead for it according to the true sence and mind of the Spirit as wee are taught of him But to be justified by him is more then to be justified by works and therefore are wee justified in our works which wee work in him because wee are in him and work them in him and because the Lord accepteth and justifieth us in him therefore hee accepteth and justifieth our works wrought in him and accepteth and justifieth us in relation to these works and though it hath beene said by us that Good works which are wrought in Christ and are rather his then ours are meritorious yet wee understand it not any otherwayes then thus that all their Merit or worth is from Christ and seing they are said in Scripture to have their reward and Reward and Merit are relative terms inferring one another in that sence wherin they are said to be rewarded they may also be said to be meritorious which yet hinders not the freedome of Gods grace in justification for wee doe verily beleive and confesse that both the VVorks and the Reward are of the free grace of God and that the Lord giveth us all things not of Debt or as being in our Debt but of free gift and his infinite goodnes and VVisdome hath seene it meet to promise a Reward to good works and so hee doth reward them becaus of his goodnes and faithfulnes and not because he is addebted unto any of us otherwise then as hee hath bound himselfe by his promise And this is contrary to that ●alse Popish Doctrine which affirms that men deserve a Reward from God for good works upon the account of strict justice without respect to the Promise And if it be answered that all Papists doe not say so but are more moderate well then I say If some of them be moderate and passe from the erronious opinion of Popery and speake that which is true if others speake what is true also in that particular should the truth be accused and condemned for ranck Popery because some Papists at times confesse to it You your selvs know that Papists contradict one another in divers things and where men directly contradict one another one of the sides must speake true But as to that wherin the justification stands and on which it is grounded to wit Christ himselfe as in dwelling in the Saints none of all the Papists for ought wee ever heard or read doe owne it but are against it Againe as to the works by vvhich the Papists seeke to be justified they are such as vve beleive none can be justified by viz. their outward observations their invocation of Saints bovving to images saying Ave maries telling their Beads their Pilgrimages their whipping themselvs their keeping Lent and many other such like works of voluntary humility by which they seeke to be justified though they are evill vvorks as not done in the faith and povver of God nor does it serve thy turne to say that Papists think not that vvorks considered as evill and sinfull are sufficient to justify them for that is not the question vvhether the Papists think to be justified by vvorks sinfull and evill but this is the Question vvhether the Papists think to be justified by VVorks vvhich are really sinfull and evill hovvever they may imagine them to be good and herein I say vvee differ vastly from Papists they think and seek to be justified by such VVorks as are evill in the sight of God vvhereas vvee beleive that by no such vvorks can any man be justified Other vveighty differences cold be shevved in relation to this matter but vvhat is here in short declared may suffice to evince that vvee differ vvidely from the Papists concerning justification Thirdly looke hovv near a kin yee are to Papists as in many other things So in these relating to justification First doe yee not say that yee are not justified by Christ in dvvelling in you so say the Papists Secondly Doe yee not say that the vvay to attaine to a state of justification is not by beleiving in the VVord of faith vvhich is in every man and in the Light vvhere vvith Christ has enlightned every man that coms into the vvorld And so say the Papists vvho though they talk of universall Grace yet they deny that this Vniversall Grace is an Evangelicall principle of Light by beleiving in which men can attaine unto a state of justification immediatly 3. Doe yee not say that Gods act of justification is not an immediat testimony of his Spirit declaring or pronouncing men righteous And so say the Papists 4. Doe yee not say that men are not to know their justification or that they are in a justified state by an immediate testimony of the Spirit in them by vvay of object for this vvere to assert immediate revelation so doe the Papists So by these fevv instances given here and by many other instances given by others in other particulars try your selvs and first clear your selvs of Popery before you or thou doest throvv it upon us Now wher as thou alledgest that the Apostle in the matter of justification excluds all works even those of Christ his working in the Saints and which they work in him 'T is falfe nor doe the Scriptures cited by thee prove thy intent as Rom. 3. 20 gal 2. 16. Tit. 3. 5. thou sayest the Apostle speaks of works in generall without any limitation But herein thou contradictest the very expresse

Scriptures cited by thee for all these Scriptures speake of works with a limitation as Rom. 3. 20 by the deeds of the law there shall no fllesh be justified and Gal. 2. 16. knowing that a man is not justified by the works of the law here the works of the law are excluded but not the works of Christinus which are not of the law for the law or first Covenant was weak and gave not strength to them who wer under it to fulfill righteousnes but these who were in Christ Iesus witnessed the righteousnes of the law fulfilled in them who walked not after the flesh but after the spirit And as for that other Scripture Tit. 3. 5. though it exclude works of mens doing as of themselves yet it excluds not all works nor inward righteousnes of Christ but expressely includs it according to his mercy he saved us by the washing of regeneration and renewing of the holy holy Ghost thou cauldest not have brought a more plaine proof against thy selfe for thou citest this Scripture as holding forth justification Now the Apostle sayeth he saved us according to his mercy by the washing of regeneration and renewing of the holy Ghost and is not the washing of regeneration and renewing of the holy Ghost a vvork which comprehends many particular works of the Spirit of Christ in the Saints And is not regeneration and the renewing of the holy Ghost a righteousnes wrought in us How is it then that thou art not ashamed to charge us with rank Popery for saying wee are justified by a righteousnes wrought in us seeing the very Scripture cited by thee is expresly for it May wee not pertinently returne these words upon thee which thou misappliest to us Oh tell it not in Gath publish it not in the Streets of Askelon c. That a man who pretends to teach others aright in the matter of justification hath so confounded himselfe that to prove that justification is not by a righteousnes wrought vvithin bring a Scripture which speaks expresly of a righteousnes vvithin to wit that of regeneration and renovation by which wee are saved And if any should say the vvords doe not say vve are justified by the vvashing of regeneration and renevving of the holy Ghost but vvee are saved therby as intending sanctification and not justification I answer This helps not the Author out of the ditch for he brings this Scripture forth applying it to the matter of justification But againe if these vvords exclude all works generally and vvithout any limitation then they exclude all works vvhich are vvrought by the Spirit of Christ from sanctification as if men vvere sanctified by no vvorks of the Spirit of Christ within them or if it be said that vvorks of our ovvne doing selfe-righteousnes are only excluded from having place in our sanctification but not the vvorks vvrought in and by the Spirit of Christ then I say vvhy may not the same distinction have place in all these other Scriptures vvhich say vvee are not justified by vvorks c. and indeed in all these Scriptures it holds true no lesse concerning sanctification then concerning justification As thus by the deeds of the Law there shall no flesh be sanctified knovving that a man is not sanctified by the works of the Law c. but it vvere vaine to infer from this that men at Sanctified by no vvorks of righteousnes wrought in them by the Spirit of Christ therefore it is as vaine to infer that men are justified by no vvorks of righteousnes wrought in them by his Spirit Pag 22. Thou sayest wee can shift of popery with this that they are not our good works which deserve and merit justification but the good works of Christs working in us yea I say wee doe justly cast of the accusation of Popery as having the expresse testimony of Scripture that wee are justified by works to wit such as are wrought in Christ and by him in us Iames. 2. 24. you see then that a man is justified by works and not by faith only compared with Tit. 3. 5. before-mentioned and as for the Papists works by which they seeke to be justified wee doe not acknowledge them to be such works as whereby or wherein any can be justified And vvhereas thou pleadest that the good vvorks of Christs vvorking in us are ours citing Isai. 26. 12. Matth. 5. 16. c. Wee grant it but they are not ours in that signification as vvhere it is said hee that is entred into his rest hath ceased from his owne works Hebr. 4. 10. There are works which are so ours that they are not the works of the sanctifiing renevving Spirit of Christ in us and such are works both of open unrighteousnes and of selfe fained righteousnes vvhich has no better root to bring them forth then mans ovvne will and Spirit and by such vvorks vvee deny to be justified yea vve deny all such vvorks and the justification by them and desire to stand in a continual denyal unto them and forbearance from them But againe there are such vvorks vvhich are so ours that they are Christs also vvho vvorks them in us and by us and are ours by his free grace and by such works vvee affirme men are justified Pag. 23. Thou pleadest That men cannot be justified by any works of Christs working in them because they are imperfect And for their imperfection thou instancest 1. Faith becaus it is said O yee of litle faith why doubt yee Answ. By this thou mayst as well exclude faith from justification every way as vvorks if it vvere granted that their faith vvas imperfect but that Scripture nor no other speaks not of imperfect faith but of little faith Novv little Faith is perfect in the measure of it as a little Gold is perfect Gold And though the Disciples had doubting yet the faith vvas not the doubting nor vvas it made impure by it for the least measure of true faith can never be defiled othervvise it could not purify the heart it is like the fire vvhich cannot be defiled vvith the impurities of those things it vvorks upon And as for the Disciples at that time as they vverein part justified or approved by the Lord in relation to their faith so were they reproved and not justified of him in relation unto or becaus of their doubting But this Scripture nor none other provs not that faith was or is alwayes accompanied with doubting Abraham beleived Gods promise without doubting and was strong in the faith giving glory to God and it was imputed to him for Righteousnes Rom. 4. 20. 21. 22. And said James His faith was perfected by works Chap 2. 22. For that which is perfect in a lesse measure can be further perfected in a greater Secondly Thou pleadest that knowledge is imperfect becaus the Apostle saith VVe know but in part 1 Cor. 13. 9 But the Apostle does not say our knovvledge is imperfect or impure Wee may knovv a thing in part and yet that

vvhich vvee knovv of it vvee may knovv perfectly Thirdly Thou pleadest for the imperfection and uncleannes of the Saints obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. ver 10. There is none righteous no not one and there is a heavenly renewed state wherein a Man is borne of God and sinneth not Ioh 3. ver 9. And said the Apostle Let no Man deceive you hee that doth righteousnes is righteous which imports that there are righteous Men who doe good and said the Lord to the Servants that used their talents VVel done good and faithful Servant Matth. 25. ver 21. 23. And that other Scripture thou citest Isai. 64. 6. Servs nothing thy turne For the Prophet sayeth not all our righteousnes which is of thy working in us vvho are Saints is as filthy rags but all our righteousnes vvhich vvee even the best of the Saints can performe of and from themselves are as filthy rags mans best works his best righteousnes which is of and from himselfe is filthines and unrighteousnes before God and hee is to cease from all his ovvne works Hebr. 4. ver 10. And it is plaine that vvhen the Prophet in that place sayeth VVee are all as uncleane and there is none that calleth upon thy name he does understand the multitude of the Jevves vvho generally vvere a carnal People and relyed upon their outvvard observations and did not Worship God in Spirit and in but did not understand it of all and every one among them for hee himselfe did call upon his Name and that the Saints vvere vvashed and cleansed see 1. Cor. 6. 11. But yee are walked are sanctified are justified in the Name of the Lord Iesus and by the Spirit of our God And Ioh. 15. 3. Now yee are cleane through the word which I have spoken to you And Ezeki●l 37. 33. At which time I shall cleanse you from all our iniquities I shall also cause the cities to be inhabited Which imports a tyme upon earth vvherein they should be made cleane from all their iniquities And hovv art not thou and you ashamed to affirme that the best vvorks of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say that a meek and quiet Spirit is an ornament which is of a great price even in the sight of God hovv then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be throwne avvay upon all accounts and if that holynes and righteousnes and meeknes vvhich is of Christ his vvorking in men be as filthy rags then according to your doctrine men should throvv them avvay as being not only unprofitable to justification b●t to any other use yea a filthy and menstruous rag men doe hide from the sight of another and doe never vvear it as an Ornament vvhereas the Saints put on the meeke and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Pag. 24. Thou pleadst though that the good works of Christ in the Saints are defiled imperfect because the Saints who are subservient instrumentall in them are uncleane and who can bring a cleane thing out of an uncleane Iob. 14. 4. Answ. It is granted that the Saints are subordinate co workers with Christ but yet it follows not that his works in them aud by them are defiled and though it be said who can bring a cleane thing out of an uncleane this hinders not but that the Lord can and doth make Cleane those who have beene uncleane and so out of them who are made cleane bring forth cleane things And though every one in whom the work of sanctification is begun be not wholly cleansed but that there may be an uncleane part in them for a time yet there is also a cleane part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this cleane part and it is the cleane part in them which hee maketh use of as his instrument and as for the uncleane part it is not to worke vvith Christ but to be chained dovvne and fettered and bound up from working to the end it may be vvrought upon that it may be cleansed and thus by degrees the cleane part encreaseth and the uncleane is diminished till all the uncleannes be vvrought out and vvher the uncleane part is let loose to vvork the pure Spirit of Christ doth never joine in vvorking with it but judgeth and reproveth it and therefore in so far as the uncleane part vvorketh in any that man in whom it worketh is not throughly justified and approved by the Lord but there are who vvitnes the cleansing from all the uncleannes and so as cleane vessels and instruments throughout bring forth cleane things cleane works The example hovv that cleane water passing through an uncleane pipe receivs a tincture of uncleannes hits not the case For the Spiritual VVater is not like the common grosse outvvard VVater vvhich an uncleane pipe can defile but like the fire and the light vvhich though it touch uncleane things cannot be defiled by them Every thing of the Spirit is undefilable as the Spirit is vvhich no uncleane thing can defile And if thou vvert vvel skilled in the outvvard creation thou mightst find an outward water so pure that passing through an uncleane pype shall not be defiled vvith it but if thou knovvest not these earthly things and beleivest them not as Christ said Ioh. 3. 12. How shalt thou believe if vve tell thee heavenly things Pag. 25. Thou chargest us VVith erring grievously in confounding justification and sanctification Answ. Justification is either taken for God his adjudging a man unto eternal Life and in that sence it is not to be confounded vvith Sanctification yet it is not be separated there from for God adjudgeth no man but the sanctified unto eternal life or happines or it is taken for the making a man righteous and then it is all one vvith Sanctification And that thou sayest the vvord is most frequently used in Scripture in that sence of adjudging being opposed to condemnation doth imply thou hast not the confidence to assert that it is alwayes so used as indeed it is not And wheras thou citest Philip. 3. 9. to prove that the choisest Saints upon earth have disclaimed all righteousnes wrought in them by which they chould be justified I say that Scripture provs no such thing and thy observation to prove it is insufficient to wit that the Apostle doth not speake of his righteousnes whilest he was a Pharisee for that he disowned ver 6. 7. for admitting it yet hee was still to deny and disowne the work and