Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	bid_v	faith_n	meritorious_a	36	3	16.0004	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32758	Alexipharmacon, or, A fresh antidote against neonomian bane and poyson to the Protestant religion being a reply to the late Bishop of Worcester's discourse of Christ's satisfaction, in answer to the appeal of the late Mr. Steph. Lob : and also a refutation of the doctrine of justification by man's own works of obedience, delivered and defended by Mr. John Humphrey and Mr. Sam. Clark, contrary to Scripture and the doctrine of the first reformers from popery / by Isaac Chauncey.	Chauncy, Isaac, 1632-1712.	1700 (1700)	Wing C3744; ESTC R24825	233,282	287

between God and him thro this Imputed and believed righteousness 8. The justified one as he draws his first breath of the new man in believing unto righteousness so he lives upon this righteousness in all his Christian course in that Christs righteousness may be called the righteousness of Faith for Meat and Drink John 6.51 53. 9. Faith hath hereby all justifiable ways to God Christ is thereby his way unto the Father he can have access to the grace wherein he stands comes thro this righteousness with boldness to the Throne of grace and receives remission of sins and every good and perfect gift God having not spared his Son but given him for us hence he will not withhold any good thing 10. As it receives all grace in and with justifying grace so it gives and ascribes all to free grace in the Father Son and Holy Spirit both the gift of righteousness and faith it self and the life eternal given to such a poor wretch in and thro Jesus Christ 11. In that this grace being filled with Christs righteousness is leading to all fruits of Christs righteousness imputed and believed all which appear in the exercise of all holy affections graces and duties to the mortification of sin and growth in obedience and conformity to Christ § 14. Now having shewed the Excellency of this Grace in its Nature and Kind we must shew you that it is not Christ nor must not take his Throne or Crown from him yea abhors nothing more if true but will keep a Believer always a poor humble broken and contrite hearted Sinner Therefore we assert and Christ with his whole Word will stand by us in it that our Faith as a Grace of the Spirit or Work of ours is not imputed for Righteousness to Justification I shall but Name a few Arguments convincing enough and shew thereby the way to others to do the same 1. Faith is for the Honour of Christ our High-Priest upon the Throne if it takes to it self justifying Righteousness it takes the Crown from his Head and sets it upon his own for the great end of Christ's Humiliation and Exaltation was the working out of this Righteousness 2. If Faith be our Righteousness then Faith is its own Object when you bid Men believe unto Justification you must bid them believe in themselves and bid them by Faith go to their Faith for Righteousness and Life what 's Absurder 3. If God impute Faith it self as a Work to Justification then Faith must be imputed as meritorious of Justification For 1. Christs Righteousness is so imputed 2. No Righteousness can be imputed otherwise to Justification but such as is meritorious of it Justification being a Law-act 4. Faith making it self Righteousness for Justification by a Law makes it self altogether Legal as much as any Works whatever insomuch that it is not an evangelical Work so that it ought not to justifie as a Work by their own Rule that we are not justified by the legal works but we have proved all their Works legal 5. That that can't cover Sin and take off the Imputation of it can't be justifying Righteousness and take off the the Imputation of Sin for faith did not die for Sin or was made a Sacrifice for it to bear the Sin of many 6 The Priests and Sacrifices of Old were Types of Christs Righteousness for Justification of a Sinner not of the Sinners righteousness and the faithful looked upon themselves as sinners Typically justified in the Righteousness Typified and not in their Faith as a Work done 7. If our Faith in it self be our Righteousness then our unbelief is for that Faith must believe that Christs Righteousness is not imputed to us for Justification this his high unbelief according to the Scripture 8. If Faith say it justifie as a Work then Faith excludes it self the very Nature of it the Neonomian say the Law of Faith is the New-law if so then it excludes it self for the Law of Faith excludes boasting and Works of a Law i. e. the very Nature of Faith if it be good is so 9. If Faith justifie as a Work then Faith justifies not without Works for if it be a Work it self and justifying as such then it justifieth not without Works because it is a Work contrary to Rom. 4.6 10. If Faith be Imputed for Righteousness then the Blood of Christ is not but we are to be justified by the Blood of Christ and the Scripture saith we are by Faith in his Blood 11. If Faith Justifies as a Work then no more is ascribed to Faith than to other Graces in the concern of our Justification but the Apostle ascribes more concern to Faith than other Graces and then why doth he oppose Faith to Works Is it not that its more the Office of Faith as to Justification the Neonomian say it is the same with other Graces c. So Mr. Cl. Justifying Faith is the same thing in Substance with Effectual Calling Repentance Regeneration forming Christ in the Soul the new Creature c. Is not a great deal of the Scripture in vain hath not Paul wrote two Epistles in vain where he makes it his Main Business to beat down Justification by Works and oppose them to one another and now he tells us that Faith and Gospel Works i. e. legal are all one 12. That which justifies as a Righteousness justifies eternally Dan. 9. but Faith can't justifie eternally because Faith ceaseth in Heaven but justifying Righteousness doth not yea all the Righteousness of the New-law must cease 1 Cor. 13.10 14. That which is not the faederal Condition of the Covenant of Grace can't be our Righteousness in it self but Faith is not the faederal Condition because Faith is promised in the Covenant given by Grace purchased by Christ part of Eternal Life a means to lay hold of the Condition but I shall not enlarge upon this now only make one Quotation at last Mr. R. Capel who wrote of Temptation saith speaking of the Conditions of the Covenant In this Matter I am of the Opinion of Kendal that the Covenant he means of Grace was not made with us but with Christ this was the Assembly's Judgment for us and for the main I am clear of Opinion that the Covenant of Grace cannot stand with any Condition of ours at all for that I wish the Learned to consult Junius To deliver my Opinion Adam casting himself out of his Estate the Covenant of Works fell void Then it pleased God to fill up this Room with a New Covenant commonly called his last Testament wherein he bequeathed Grace and Glory on no other Condition that I know of out of the Scriptures but the Death of the Testator i. e. Jesus Christ that as the First Covenant was built on the Righteousness of the first Adam so the Second was built on the Righteousness of the second It is beyond my Brain to conceive that God should immediately make a Covenant with us who were Children of Disobedience and of Wrath who could not be capable of any such Covenant or Conditions but it was with Christ for us Adam lost his Righteousness the Foundation of the first Covenant but the Righteousness of Christ the Second can never be lost and therefore the second Covenant or rather Testament can never be broken or disanulled Condition of the Covenant p. 260. Errata PAge 38. line 2. read partaker p. 39. l. 32. r. relaxed p. 42. l. 23. r. Justice p. 43. l. 36. r. we could not p. 46. l. 17. r. per quam p. 48. l. 16. r. Is it by Imputation p. 49. l. 22. r. God justifies p. 50. l. 34. r. their sins p. 57. l. 34. r. the only p. 64. l. 23. dele r. bottom they must be Pelagians p. 66. l. 2. r. is it not so p. 72. l. 27. dele ● p. ibid. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 73. l. 40. r. Christs righteousness and us p. 78. l. 27. r. would not be p. 79. l. prope antep dele no. p. 85. l. 16. r. Gal. 3.21 p. 86. l. 21. r. Gal. 3.21 p. 87. l. 3. ab ult r. for Saviour self p. 88. l 23. r. Gal. 3.21 l. 37. r. is manifest p. 99. l. 16. dele not p. 100. l. 3. dele and l. 6. r. yea 123. l. 13. r. addicted to it l. 35. r. should not be p. 126. l. 10. r. righteousness twice p. 133 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. false Hebrew p. 134. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 148. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. dele the before events p. 149. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 155. l. 6. a fine r. unprofitable p. 158. l. 6. ab ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 false Hebrew p. 160. l. 6. ab ult r. Arg. 3 The righteousness for which and by which a sinner is justified

Bp. might have spared the rest of his Banter it 's not worth Paper and Ink to spend about it § 21. He makes a great Clutter against the dissenting Brethren as if in their Doctrine of the Free Grace of God they would allow no Conditions upon any Account and saith here is something beyond meer Gratitude and Service and what 's that It 's a Connexion in away of Duty and Means in order to the end and not meer Connexion in a way of Event so that those to whom God will give Glory he will give Grace to fit Persons for it A. Hereby it 's easie to see what strange Monsters the Opposers of the Doctrine of Christ do ignorantly or maliciously represent the Professors and Defenders thereof to be Do they deny a firm Connexion between Grace and Glory Do they deny the Necessity of Holiness Indeed not as a Faederal Condition of Happiness but a Condition of necessary Connexion and as he gallops along he is pleased to fall upon some Expressions of mine Some may perhaps say What is' t but to make that Promise to secure Life upon doing of our Duties And if this be not to make the Gospel a more overgrown and swinging Covenant of Works than ever the old Law was I have lost not they my Theological Measures Neonom p. 3 and 296. Reader Upon these few quoted Lines pick'd up at a distance not truly quoted neither he makes a large Harangue about Theological Measures which Words I applied not to any but to my self and say they The Standard of Theological Measures is the Scripture And so I say And saith he St. Paul was as little suspected of setting up a Covenant of Works as any Penman in the New Testament I think so too But he hath said 2 Tim. 1.19 God hath saved us and called us with an holy Calling not according to our Works c. I subscribe to the Apostles Doctrine heartily and it 's expresly against the Bp's Doctrine who would have our Works the Foederal Condition of the Covenant of Grace when the Apostle says who hath called us not according to our Works and what is the Genuine Meaning thereof but that tho' God hath called us to Holiness yet it 's not according to our Works as a Covenant Condition thereof so Tit. 3.5 but it 's the manner of these Men to quote Places for themselves which are Diametrically opposite to them He makes a needless Sputter about working out of our Salvation and saith we are told Neon part 3. and 296. No more is meant by this than a continual maintaining a holy Jealousie of our selves lest we should fail of the Grace of God by trusting in our selves c. Now doth it become a Bp. to be so false in representing what he would expose there 's not a word of No more is meant by this but that this is meant it may contain more but this is every Believer's Duty laboriously to continue in all ways of Holiness and new Obedience but fear and tremble in Suspicion of his corrupt Heart which is apt to make his Obedience Hay and Stubble in ascribing it to his own Strength and in making it his Righteousness for his Justification and if any will rationally argue against this Doctrine I am ready to defend it as I am other Truths which I have asserted that some have snarl'd and banter'd at but have not made any fair shew of proving them Errors and till they do that I shall not honour them so far as to blot Paper about them § 22. What remains is only to draw odious Consequences upon this Doctrine of laying our Sins on Christ or his bearing the desert of Punishment for our Sins 1. There 's nothing for us to do but only to sit still and expect when God will work in us A. Doth the Text say we must sit still Doth any one say so But the Scripture saith and the Saints have practiced to be continually waiting upon God in the Prayer and all the means of Grace to work in them to will and to do and as God works it in them he works them to it knowing that of themselves they are not able to think a good Thought but herein being enabled by Divine Assistance to do a good Work they must keep a Watch over their own Hearts that they rob not God of the Glory of his Efficiency and take it to themselves Bp. Paul gives another Sense when he perswades rich Men to do Good 1 Tim. 6.18 How another Sense Doth not the Grace of God perswade and teach Men to do good Works Doth not the same Apostle tell us that the Grace of God that brings Salvation teach Men to deny Ungodliness and to live holily c. Again Is laying hold of Eternal Life by good Works a swingeing Covenant of Works No who said so But there 's a twofold laying hold of a thing one is by way of Right that is not in our Works themselves but in Christ and a laying hold by way of Participation and Possession that is an effect of the Covenant right in Christ and so all Believers by the exercise of Faith and Holiness are continually maintaining their hold of Christ and Eternal Life given them in Christ and the Theological Measure holds here that Paul hath not by this Text thrown down what he taught of the Efficacy of the Grace of God but only prosecutes that Doctrine that where it brings Salvation it teacheth Men to do good Works therefore he exhorts Timothy to teach by the Word what God's Grace works by the Word and Spirit neither doth he accommodate himself to rich Men as if he intended they should be saved in a Covenant of Works which would be no better than Bargain and Sale of Eternal Life Bp. The Foundation of the Covenant it self was certainly nothing but the Grace of God thro' Christ A. Foundation here 's very ambiguous I know the Neonom and Papists and all will say so when they say Christ purchased the Covenant of Grace i. e. the new Law and deny him to be the Condition of it and therefore he speaks always in their Dialect cunningly yea and the Foundation of our Hopes as to our obtaining the Benefits A. If so then how is Christ the Foundation of such Hopes Is it not Christ believed in as the great Obtainer of Right to Eternal Life and the great Bestower of effectual Grace for without this Faith there can be no Hope nor any purifying our self as he is pure § 23. Not as Works meritorious of a Reward so say the Socinians too but as Means which God hath appointed in order to an end A. I pray who denies all this of the Calvenists All which he calls Antin but doth he not trip up his own Heels by this Concession I say and I am sure can prove that the Condition of a Covenant compact let the thing required be little or more it 's meritorious of the covenant Reward promised and is meritum