Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	work_n	32,098	5	6.7418	4	true

Text snippets containing the quad

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

our enmity the destroying our spirituall enemies c. is attributed to his Crosse therefore the word of the Gospel is called the Word or preaching of the Crosse 1 Cor. 1. 18 23. Therefore the main and speciall thing the Apostle desired to know and drove at in all his Preaching was nothing else but Jesus Christ and him crucified And if the preaching of Christ in wisdom of words the Crosse of Christ might be made of no effect as 1 Cor. 1. 17. much more do they make the death of Christ of no effect who will have any thing besides Christ alone to be their righteousnesse in whole or in part men please themselves with a conceit that they do not dishonour Jesus Christ in their ascribing their justification to faith because faith is a grace of Christ and so from Christ But by the same reason we may ascribe our justification to love patience te● perance goodnesse c. because they are from Christ and fruits of the same spirit faith is Gal. 5. 22. And may we not also by the same reason ascribe our justification to all our spirituall performances prayers tears and all our good works because the power by which we do these is from Christ For without me faith Christ ye can do nothing Joh. 15. 5. O all ye sons and daughters of the most High lift up your voice and cry No inherent holinesse to justification as well as no works of the Law for whatsoever is in us and acted by us and passeth through us is defiled by us All our righteousnesses are as filthy rag● Isa. 64. 6. Not by worke of righteousnesse which we have done but according to his mercy he saved us c. Tit. 3. 5. to 9. But in the Lord have I righteousnesse Isa. 45. 24 25. He is our righteousnesse Jer. 23. 6. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. My tongue shall talk of thy righteousnesse all the day long ver. 24. For no other righteousnesse is not to be compared to this as it is acted by us is not worth the talking on 3. Our beleeving cannot justifie us because nothing that we do though by grace is perfect our best acts and works of righteousnesse by reason of the sin and corruption in us that cleaves to all we do is defiled with some spot of sin and hath not that perfection the Law of God requires so that our beleeving is so far from justifying us as God may reject it as sin as when our love is not so much or such as it ought to be then it is imperfect and we 〈◊〉 so we say of our faith our beleeving is called unbeleef Mark 9. 24. His purity cannot justifie us for that which is not perfect if all our righteousnesse be as filthy rags Isa. 64. 6. Tit. 3. 5. is not our act of beleeving so doth not Daniel include his most holy acts when he names his righteousnesses Dan. 9. 18. The perfect love in 1 Joh. 4. 18. is the love of God manifested to us not our love to him Fourthly our beleeving cannot justifie us because the act of faith is a work and if we be justified by our faith then we are justified by works That the act of faith is a work appears 1. Because we are commanded to beleeve as we are to love one another as he gave us commandment 1 Joh. 3. 23. 2. To obey a command is a work but to beleeve is to obey a command 1 Joh. 3. 23 24. Faith is an obeying of the will of God therefore it 's a work and a good work 3. It 's a work because we are reproved for the smalnesse of our faith Christ said O ye of little faith Matth. 6. 30. why are ye fearfull wherefore do ye doubt O ye of little faith Matth. 8. 26. If faith were not acted by us although the power is of God why are we reproved for not beleeving 4. It 's a work because the Saints are exhorted to exercise faith Let us draw neer with full assurance of faith Heb. 10. 22. We are not exhorted to nothing but to that which is our duty as it is to do a good work as beleeving is 5. It 's a work because to beleeve is a work of all the faculties of the soul viz memory conscience affections principally the understanding and will Rom. 10. 9 10. 6. To receive a thing is an act of the whole man but to beleeve in Christ is to receive him 1 Joh. 1. 12. Therefore to beleeve in Christ is a work 7. Because unbeleef is a work of darknesse therefore to beleeve is a work of righteousnesse Tit. 3. 5. 8. Because to a good work faith is required therefore it partakes of the nature of a good work and so is a part of every good work 9 It 's a work because we are said to do it If thou beleevest I do beleeve Act. 8. 37. To beleeve is the action of the heart viz will With the heart man beleeveth He doth it as truly as he confesseth with his mouth Rom. 10. 9 10. 10. If to confesse Christ be a duty and a work though by grace we do both then is the act of beleeving a work also and a work that we do and is one of those works of righteousnesse that we have done Tit. 3. 5. with Isa 64. 6. If it be objected that faith is put in opposition to works therefore faith is not a work I answer When faith is put in opposition to works then by faith is alwayes to be understood Christ for he alone is the matter of our righteousnesse therfore when the Apostle excludes works from justifying us we are to understand all our outward and inward acts and all internall vertues faith it self Rom. 3. 28. For no command of the Law could be obeyed without faith therefore faith was a part of the fulfiling of the Law that faith was required appears Matth. 22. 37 38 40. The Law required purity but such as beleeve not are defiled their minds and consciences are defiled Tit. 1. 15. Therefore faith was required as a deed of the Law Rom. 3. 28. Not by works of righteousnesse which we have done but according to his mercy he saves us Tit. 3. 5. Doth not the Apostle in these words exclude all in us or that we do to justification And inasmuch as to beleeve is required the power of God so that in respect of the power by which we beleeve in Christ it may be said to be a work of God Joh. 6. 29. And as acted by man a work of man by Gods grace Rom. 10. 9 10. Fifthly if we speak of justification in the conscience in a strict sense faith cannot be said to justifie the conscience for this is the work of the Spirit of Christs which speaks peace to the

for Also whether one act of faith justifieth or many if but one how we shall know and distinguish it that we may know we are justified that we may not after that act act it so again in like manner needlesly for what need more then one if one be enough If many acts of faith be required to justifie a sinner then it 's necessarie to know how many that so we may know when we are justified if we are continually to act our faith because we sin continually then it will follow that we are not fully and compleatly justified and that we may despair of ever having one quarter of an houres sweet injoyment of justification because in lesse time then that yea in the 40. part of an houre no man can say he hath not sinned in that time And if so then he is to be justified again because he is unjust and appears so to God so a man cannot say three minutes together he is a justified man till by faith we be justified again And whether this be not for a man to justifie himself as L●k 16. 15. surely it was not well done that will last no longer and is to so little purpose ●ut this 't is for a man to justifie himself he may see himself in the Priest under the Law and his work to as little purpose Heb. 10. 1 2 11. Also the holding that our beleeving justifieth us draweth in many errors That faith is the matter of our righteousnesse and makes us righteous That God accepts of faith and so of us for it that for that he justifieth us That God looks at and respects our faith as much if not more then Christ Because all the fruit of Christs death c. is made of no eff●ct without faith That faith is a means essential to salvation and so a cause and so denyeth that salvation depends alone upon Christ and that he is not the means but a part of the means of our salvation They limite God in his love in saying some sins are forgiven but not all They make faith the greatest means of their salvation in saying all other means are not to any purpose or not effectuall without it They attribute righteousnesse in part to themselves in attributing it to their beleeving They quite overthrow the grace of God in bringing in their work of beleeving They make justification not to consist in pardon of sin but in a work of obedience viz their beleeving and denyes Christ to have satisfied Justice for the sins of the elect They rob Christ of the greatest part of his work his glory and give it to faith and set faith in Christs throne And an hundred errors more may be reckoned up that will follow their opinion We do not say that we are justified by faith alone but Christ and faith together c. This is as bad to us in that you give not Justification to Christ alone in that you say that Christ doth not do it but Christ and faith together and so Christ is but half a Saviour if you make him so much 2. I desire to know why you may not adde to Christ and faith prayer seeing the Apostle saith that this shall turn to my salvation through your prayers and the supply of the Spirit of Jesus Christ Phile 1. 19. ye see our salvation is attributed to be through our prayers as through faith Ephes. 2. 8. Why do you leave out good works seeing James saith A man is justified by works and not by faith onely Jam. 2. 24. Also Paul saith Therefore I suffer all things for the elects sake that they may obtain salvation 2 Tim. 2. 10. 3. In that ye joyne any thing to God to accomplish this work as a copartner with Christ Christ cannot have all the glory of our salvation faith must have a part of it if not we our selves for we beleeve Rom. 10. 9 10. 4. Ye deny that Christ hath justified those for whom he dyed upon the Crosse you deny we are justified by him by his blood that he hath not washed away all our sins in his blood Rev. 5. 1. Psal. 89 19. with Isa. 45. 25. 53. 11. Ephes. 1. 7. Col. 1. 14. in saying Christ hath not presented us holy to God before we beleeve Ye contradict Christ himself Ephes. 5. 27. Joh. 19. 28. 30. O treason treason Thus many wayes ye dishonour Jesus Christ which is onely to be honoured therefore ye are guilty of treason against the King of Saints our Lord Jesus Christ Take notice of that and consider of it We grant faith doth not justifie but it 's God that justifieth But yet he doth it through faith and therefore not without it Rom. 3. 25. Through faith that is through Jesus Christ In whom we have redemption through his blood Ephes. 1. 7. Through the redemption that is in Jesus Christ Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. through him and by him is all one Ephes. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Galat. 3. 14. 8. So that through faith is through Christ But if you will have it through faith then it must be as through a pipe of conveyance we come to receive it That we might receive the promise of the Spirit through fait● Gal. 3. 14. And that is not to be justified by faith but to receive it and so as through a prospective gl●sse we see all our righteousnesse to be in Christ and by faith we receive it and come to injoy it in our consciences and this we grant and this will stand with Justification by Christ alone When we say that we are and ever were just and righteous before God in and by Christ we learn to distinguish between our own sight and the sight of God Ezekiel speaks of our own sight 20. 43. Job speaks in the sight of God for that is in the sight of God that is not in our own sight so that no man is justified by the law in the sight of God Gal. 3. 11. So to be just with God is to be cleared in his sight Job 9. 20. Rom. 3. 20. So that when Christ was made our righteousnesse in the sight of God then we were justified in his sight which was before all time for those who appear without sin must needs appear just but the elect appear so to God in Christ They are without fault before the throne of God Rev. 15. 5. Song 4. 7. Those whose sins were layed upon Christ are just and therefore appear so to God Isa. 53. 11. Those against whom nothing can be charged are just and appear so to God Rom. 8. 33. Those who are in Christ are just but the elect were so before the world Ephes. 1. 4. Those who are reconciled must needs be just but this the

or condition as Ministers remits sins so faith saves declaratively Joh. 20. 23. 3. 16. Mark 16. 16. These words declare how the Gospel is to be preached and applyed by the Preachers and hearers thereof so that neither of them may apply to themselves nor unto any others salvation untill they beleeve and therefore this is a rule to direct how the Gospel is to be preached When he sent them forth he said unto them Go ye into all the world and preach the Gospel to every creature He that bele●ves and is baptized shall be saved and he that beleeveth not shall be damned Mark 16. 14 15 16. and so they preached the Gospel 2. If faith and Baptisme be a condition required absolutely necessarie without which no man can be saved then our salvation depends upon works now as it did under the Law 3. If faith be a condition required to partake of the covenant of grace then there is a condition required and so the covenant of grace is not absolute nor free If it be said God gives what he requires I answer That makes the condition easie to be performed but still if faith be as a condition required there is a condition but the covenant of grace is absolute and free and unconditionall on our part And that this appears 1. Because the covenant of grace is not made with man but is onely between God and Christ Thou spakest in a vision to thy holy One thou saidst I have layed help upon one that is mighty I have exalted one chosen out of the people My faithfulnesse and my mercy shall be with him I will make him my first-born higher then the Kings of the earth My mercy will I keep for him ☜ my Covenant shall stand fast with him Psal. 89. 19. 24. 27 28. So that all the conditions of the covenant did onely belong to Christ to perform seeing Christ had undertaken it and he onely was ingaged to it and he did it to the utmost which was that Christ should be made a sacrifice for sin and be should see his seed and prolong his dayes and the pleasure of the Lord should prosper in his hands Isa. 53. 10 11. See also Psal. 89. 35 36 37. 2. And seeing no covenant is made with the elect there is nothing required from them as any cause or conditions without which they cannot be saved as appears Heb. 8. 10 11 12. For our salvation depends not upon our beleeving but upon Christ Because I live ye shall live also Joh. 14. 19. And that there is not the least condition required from man to partake of the covenant of life and salvation appears by these words His seed will I make to endure for ever If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandments then will I visit their transgressions with the rod and their iniquities with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my mouth Once have I sworn by my holinesse that I will not lye unto Christ Act. 2. 25. His seed shall endure for ever Psal. 89. 29. to 32. 3. Faith is a fruit of the Covenant and a branch of the Covenant but not a condition on our part to perform 4. All the elect were ever in this Covenant for they were ever in Christ Blessed be the God and Father of our Lord Jesus Christ who hath b●essed us with all spirituall blessings in Christ acco●ding as he hath chosen us in him before the foundation of the world Ephes. 1. 3 4. Christ is this Covenant I will give thee for a Covenant of the people for a light to the Gentiles to open their eyes to bring out the prisoners from the prison and them that sit is darknesse out of the prison house Isa. 42. 6 7 8. 49. 9. Therefore faith is not required as a condition to partake of this Covenant nor salvation My kindnesse shall not depart from thee neither shall the covenant of my peace be remoued saith the Lord that hath mercy on thee Isa 54. 10. Thus God to shew unto the heirs of the promise the immutability of his counsell confirmed it by an oath that by two immutable things oath and covenant in which it is impossible for God to lye we might have strong consolation Heb. 6. 17 18. with Psal. 89. 35 36. Oh this is strong consolation indeed behold the liberty of the sons and daughters of God To be justified is for to be declared or pronounced just by sentence The word justifie properly signifieth to make just and men are made just 1. By infusion when the habite or vertue of justice is put into a person so God made man upright or just Eccl. 7. 29. 2. Men are made just by the justice of another so were we by Christ As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Rom. 5. 2 Cor. 5. 21. so that Christs satisfaction is our justification And to affirm we are not made just by Christs justice is to overthrow the foundation of Religion and mans salvation 3. Men are said to be made just or justified by sentence or pleading one to be just in this sense a man may justifie himself Job 9. 20. and be justified by witnesses Isa. 43. 9. 26. In this men are said to give righteousnesse and to take the righteousnesse of the righteous from him Isa. 5. 23. This is not to be understood strictly but in a large sence for although this hath the name of justification yet sometimes it is worth nothing having onely but an appearance or shadow of justification and doth men no good at all and is of no force except onely with such as are ignorant and de●uded and is to be abhorred is when persons are declared to be just when they are not so which is to justifie the wicked As Prov. 17. 15. 24. 24. Now to declare one to be just cannot make one just for these Reasons 1. If to declare one to be just doth make a man just then he was not just before 2. God and wisdom are said to be justified by men Rom. 3. 3 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so makes him so then he was not so before Which to affirm is blasphemy 3. If to declare one to be just doth make him so is it not good to justifie the wicked and their actions because it must needs be good to make the unjust just But all the declarations of justification the wicked and their actions can have they remain wicked and their actions sinfull still 4. We grant God by his Spirit declares to the soul that he is