Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	faith_n	habit_n	justify_v	3,628	5	9.3789	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85329	Londons gate to the Lords Table. Where the eldership doth sit doing their office aright, in discovering and shutting out the ignorant, prophane, and meere civill honest man : in suspending the suspected formall, legall, and antinomisticall professor, and in drawing in the weakest humble beleeving soule. In a dialogue betweene a minister of the Gospell. Alexander an ignorant prophane man. Simon a proud professor. And Matthias an humble penitent. Imprimatur Edmund Calamy.	Fisher, Edward, fl. 1627-1655.	1646 (1646)	Wing F995; Thomason E1213_1; ESTC R210120	58,722	302

whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiven and whose sinnes are covered blessed is the man unto whom the Lord will not impute sin Sim. Sir this Act of God in thus making a man righteous I doe not well understand and therefore I pray you tell me what is meant by Gods imputing the Righteousnesse of Christ unto a man or not imputing his sins unto him Min. Why the meaning is nothing else but this to wit that God graciously accepteth for a man and in his behalfe the Righteousnesse of Jesus Christ both active that is his obedience which in the dayes of his flesh he performed for man and passive that is his sufferings which he sustained for man as if he had in his owne person both done and suffered the same for himselfe Sim. But Sir if the Righteousnesse of Jesus Christ be imputed to a man for his Justification and a man be justified thereby why then is it said in Scripture That Faith is imputed to a man for his righteousnesse and that a man is justified thereby Min. It is because faith is the instrument and as it were the hand whereby Christ and his Righteousnesse is received so that wheresoever it is said in Scripture that Faith is imputed to a man for his righteousnesse or that a man is justified by faith we are to understand it relatively that is as it hath relation to Christ and his Righteousnesse which it receiveth and applyeth for indeed Faith considered in it selfe cannot be said to be imputed neither as it is a habit nor as it is an act because that which is within a man cannot be said to be imputed Piscator on Justification to a man but that which is without a man but faith is within a man for With the heart man beleeveth Rom. 10. 10. and therefore faith cannot be properly said to be imputed to a man however this may serve for a briefe and full answer to Mr. Shepheard in his sound Beleever pag. 228. your question that to be justified by faith and to be justified by Christs Righteousnesse is all one in Scripture phrase and meaning Gal. 2. 16 17. Sim. But Sir if faith doe receive and apply the Righteousnesse of Jesus Christ then it should seeme that Gods imputation is not sufficient for mans Justification without faiths application Min. No indeed for without mans application Gods imputation is not at all Sim. Why then Sir it should seeme that a man doth helpe to justifie himselfe Min. O no not so for mans application is also Vrsinus Catechis from God for God first imputeth unto a man Christs satisfaction and then he ingendreth faith in him whereby he applyes that which is imputed unto him and then is a man perfectly just or righteous indeed Sim. Well Sir you have sufficiently declared wherein that first Act of God consisteth in making a man just and righteous I pray you also shew wherein the second Act of God consisteth in pronouncing him just and righteous Min. This Act of God is nothing else but a judiciall acquiting whereby the Lord as a Judge pronounceth just and innocent him that is accused and brought to the Judgement Seat and this is done when that Satan accuseth and the Law condemneth a Beleever unto whom the Lord doth not impute sinne but doth absolve and free him both from the fault and punishment and this is that which the Apostle meaneth when he faith Rom. 8. 33. It is God that justifieth who is he that condemneth where you see that Justification is manifestly opposed to condemnation Sim. Well Sir I doe now plainely perceive that a man is neither made just by nor pronounced just for his owne inherent righteousnesse but onely by and for Christs righteousnesse imputed but Sir Doth not the Lord wheresoever he imputes righteousnesse to a man whereby he is justified infuse righteousnesse also into him whereby he is sanctified Min. Yea indeed for Christ by his obedience hath not onely obtained imputation of righteousnesse for his elect whereby they are justified but also that by his Spirit together with faith there should be righteousnesse infused into them whereby they are sanctified and therefore I doe affirme that sanctification is a necessary and unseparable consequent of Justification so that although inherent righteousnesse be no part of that righteousnesse wherewith a man is formally justified yet that righteousnesse wherewith a man is formally justified is not imputed and applyed to any man that is growne in yeares of discretion without the gift of inherent righteousnesse whereby he is renewed Eph. 4. 24. Colos 3. 9. in the spirit of his minde and restored to the Image of God which consisteth in knowledge righteousnesse and true holinesse Sim. Then Sir it seemes that the righteousnesse whereby a man is justified and the righteousnesse whereby he is sanctified are not both one Min. Yea they are both one in regard of matter and substance but yet there are divers other differences betwixt them Sim. I pray you Sir for my better information shew we what those differences are Min. Why first of all the righteousnesse whereby a Beleever is justified is in Scripture called Gods righteousnesse as you may see Rom. 1. 17. Rom. 3. 21. not because it is the righteousnesse of the God-head but because it is the righteousnesse of that Person who is God but the righteousnesse whereby he is sanctified is called man 's owne righteousnesse as you may see Rom. 12. 3. Phil. 3. 9. Secondly the righteousnesse whereby a man is justified is called the righteousnesse which is of faith but the righteousnesse whereby he is sanctified is called the righteousnesse which is of the Law as you may see Rom. 10. 5 6. Thirdly the righteousnesse whereby a Beleever is justified is inherent in Christ and imputed unto him but the righteousnesse whereby he is sanctified is inherent in himselfe being infused into him by the Spirit of Christ Fourthly the righteousnesse whereby a Beleever is justified is a most perfect righteousnesse and cannot be increased nor admit of any degrees for the God-head of Christ afforded such dignity vertue efficacy and merit to the obedience and sufferings of his Man-hood as that they were an all-sufficient price ransome and satisfaction to the Justice of God but the righteousnesse whereby he is sanctified is imperfect and there are degrees of it according to the measure of grace received Lastly to name no more the righteousnesse whereby a Beleever is justified is alwaies imputed unto him and apprehended by faith before the righteousnesse whereby he is sanctified is infused into him by the Spirit Sim. Truly Sir I must acknowledge that I did never before this time observe these differences betweene this two-fold righteousnesse Min. Surely neighbour Simon if I mistake not there are two sorts of Professors who for want of the true understanding of this difference doe confound this two-fold righteousnesse making them to be both one Sim. I

2 Cor. 12. 9. perfect through weakenesse And though thou be a discenting brother from that Church-way which the Title Page hath told thee it holds forth yet let not that hinder thee from perusing of it for I doe assure thee there is more matter in it concerning Christian Doctrine then there is concerning Church Discipline so that although it may not please thee the one way yet if thou be a Christian it may please thee the other way But if thou hast such a proud censorious heart as doth either hinder thee from reading it or else from receiving any benefit by it yet if it bring any little increase either of sound knowledge or sweet feeling in the mysteries of Christ to any of the Israel of God that is of an humble spirit as blessed be God I have beene informed my Marrow of moderne Divinity hath done to many I have my reward and shall desire to magnifie the name of the Lord for making use of such a weake instrument as I am E. F. A Table of the principall matters contained in this Dialogue THere is an ignorance and sinfulnesse in part and an ignorance and sinfulnesse in whole 6 The tryall of one that is wholly ignorant 8 The tryall of a man that is wholy sin 〈…〉 ●● A kind of striving against sinne in a man that is wholly sinfull 18 The different striving that is in a man who is wholly sinfull and a man that is in part sinfull 21 There is no true faith in a man wholly ignorant and wholly sinfull 25 One that hath not true faith ought not to partake of the Sacrament of the Lords supper 26 The danger of receiving the sacrament without faith 33 The exhortation of the a Apostle 1 Cor. 11 28. Let a man examine himselfe doth not exclude his examination by another 47 Not easily determined whether a man be fit to partake of the sacrament or no. 49 T is lawfull and needfull for a man before he receive the sacrament to goe to bee examined before the Eldership 50 T is lawfull and needfull for the Elders to ioyne with the Minister in the businesse of examination 54 Description of the Elderships examining all that come before them 68. 149 T is not meet for every member of the Church to have an equall authority with the Eldership 58 A man of great knowledge and righteous conversation may be unfit to be admitted to the sacrament 61 The life of civility described 77 The life of rationall and religious formality described 82 God justifieth the ungodly 88 God maketh a man just before he do pronounce him just 89 How God maketh a man just 91 Why or in what sence a man is said to be justified by faith ibid. The act of God in pronouncing a man just what it is 95 Where righteousnesse of justification is imputed righteousnesse of sanctification is infused 97 How the righteousnesse of justification and the righteousnesse of sanctification doe differ 99 Two sorts of professors doe confound this twofold righteousnesse 103 There is both a faith and a godlinesse of a mans owne aquiring 121 If a man hath not both the righteousnesse of justification and the righteousnesse of sanctification he hath neither of them 122 How a man may know that he hath them both 124 A man may in word and judgement renounce his rwne righteousnesse in the case of justification and yet not do so in heart and conscience 133 Signes of a mans putting confidence in his owne righteousnesse 137 No cause why any man should either desire to go or continue in that way which for distinctions sake is called the independent way 164 No perfect platforme of Church-Government to be found in the new Testament said a godly Minister in the pulpit 166 A gracious answer lately given by old Mr. Dod to one that came to aske him a circumstantiall question 170 The heginning of conference with Mathias an humble penitent 171 How he was first moved to minde the best things 178 The Lord doth first give faith to beleeve the pardon of sinne before he give power against sinne 181 The Lord pardoneth sinne absolutely and not conditionally 184 To beleeve the pardon of sinne is the way to get power against sinne 185 The Lord doth first pardon sinne and then he subdues it 189 A true feare of Gods displeasure works a separation betwixt the heart and sinne 192 A desire to beleeve is faith indeed 196 The difference betwixt naturall desires and supernaturall 199 A true evidence of a sound minde 205 How to understand these words Worthy and Vnworthy 214 Christ neither accepts any for greatnesse of parts nor refuseth any for weaknesse of parts 227 Though there can be no faith where there is no knowledge yet may there be a great measure of knowledge where there is no faith 129 It is the kinde of faith that fits a man to the Sacrament and not the measure 231 It is not a sight and sense of knowledge nor faith nor repentance nor love nor obedience that makes a man worthy to come to the Sacrament but rather an hungring and thirsting appetite after Christ arising from a sight and sense of the want of such things 235 The wedding garment what it is 236 Why the Lords supper was instituted and ordained 240 What meditations we ought to have at the Lords Table 244 The reason why we are to receive the sacrament of the Lords supper often though baptized but once 254 Much good gotten by the right receiving of the Lordt supper 261 He that is unfit to receive the sacrament sinneth whether he receive it or not ibid. What be the hinderances that keepe many from the sacrament 263 How to become poore in spirit 267 LONDONS Gate TO The Lords Table Interlocutors A Minister of the Gospell Alexander an ignorant prophane man Simon a proud Professor And Matthias a weak yet true Beleever Simon SIr when I parted with you the other day I did not think to have come unto you so soon againe but indeed having better considered of it I see I was somewhat deceived in our neighbour Zacheus for the truth is he answered you better then I had thought hee could have done But yet here is another neighbor of ours in whom I am sure I am not deceived for all that have any acquaintance with him and have any knowledge in Religion do conclude that hee is a very simple ignorant man and a bad liver and yet he saith That he hopes the Lord would be mercifull unto him and forgive him his sinnes if hee should come to the Sacrament And he telling me that he was going to your house to speake with you about it I was willing to come along with him to see if you would judge him also fit to partake of that holy Ordinance and our neighbour Matthias hath thought good to come along with us to heare our discourse Min. You be all of you very welcome to me and I shall be very willing to doe any

But yet Sir me thinkes so small a measure of faith as the Lord knowes I have if any at all should not fit a man to receive the Sacrament aright Min. O but you are to Rogers on the Sacra p. 48. consider that it is the kinde of faith that makes a man fit for the Sacrament and not the measure the truth of faith is rather required then any certaine measure and thought you have not that measure of faith that you doe desire yet have you that truth of faith which Christ doth require Mat. But Sir doe you use to admit any to the Sacrament that are so weake as I Min. Yea indeed for we doe consider that a ●● spark of fire is fire as well as the whole Element even so is a sparke of faith faith as well as the flame and we must looke to faith in the sparke as well as in the flame knowing right well that although all Beleevers have not the like strong faith yet have they all the like precious faith whereby they lay hold and put on the perfect righteousnesse of Jesus Christ And we are not ignorant that the Sacrament of the Lords Supper was instituted and Rogers on the Sacrament p. 107. ordained to make weake Beleevers strong and not onely nor chiefly to make strong Beleevers stronger Mat. Well Sir I thanke the Lord I doe now begin to see more concerning the Sacrament of the Lords Supper then hitherto I have done for to say nothing of former times when I went unto it and received it hand over head not knowing any other reason why I should receive it but because others did so and I thought I did God some service and that he was as it were beholden to me for doing so even since I have known more then formerly I have therein been much mistaken for I had thought that knowledge faith repentance love and obedience had made a man worthy to receive the Sacrament for I am sure I have either heard some Minister Preach or else read it in some Booke that the wedding garment wherewith a man that commeth to the Sacrament is to be cloathed is made up of all these and that therefore it was for want of these that the man in the Gospell was bound hand and foot and cast into utter darknesse and therefore because I found a want of all these in my selfe I thought I was altogether unworthy to come to the Sacrament and durst not presume to come unto it but now I doe perceive that it is rather an hungering and thirsting appetite after Christ and his Righteousnesse arising from a true sight and sence of the want thereof that makes a man worthy and I hope I may truly say That I doe see and feele a want thereof in some small measure and therefore Sir I doe desire to come to the Sacrament if you be pleased to admit me Min. Neighbour Matthias if you read the contents of the 22. Chapter of the Gospell written by Sr. Matthew where the wedding garment is mentioned in the Bible that containes Bezas notes in the Margent you shall find these words The wedding garment is faith to the which I doe assent for though t is true where faith is truly planted in the heart all the other doe proceed and grow from thence as fruits yet it is faith that is especially exercised in the act of receiving the Sacrament it being as I told you the hand that receiveth Christ and the mouth that feedeth on Christ yea and it is by faith that this hungering and thirsting appetite is stirred up in the soule therefore I said that your hungering and thirsting after Christ and his Righteousnesse is from faith or rather faith it selfe and so you having the wedding garment I doe pronounce you to be one of those guests which Christ inviteth to his Table and therefore I as a messenger sent from Christ doe in the name of my Lord and Master Christ invite you to his Table assuring you that he will bid you kindly welcome and therefore I beseech you faile not to be there the next time it shall be administred and in the meane time I would intreat you to come before me and the Elders together that you may also have their approbation for I of my selfe have not power to admit you Mat. But Sir it may be though you doe think me fit to be admitted yet it may be they will not and then I shall be turned backe and that will much trouble me Min. Feare not man I dare warrant you that they will be all of my minde in that point concerning you Mat. Well then Sir God willing I will come before you and if they also give their consent if the Lord spare me life and health I will come to the Sacrament with my godly neighbours the next time it shall be administred and in the meane time I beseech you Sir pray for me that the Lord would be pleased to fit and prepare me to pertake thereof Min. Yea neighbour Mathias as the LORD shall be pleased to enable me I will pray for you and I beseech you also in the meane time to pray for your selfe and use all other meanes to informe your judgement aright concerning the nature use and end of the Sacrament that so you may receive that fruit and benefit which the Lord doth thereby tender and offer to such as you are Mat. Sir I doe acknowledge that I am very ignorant in these points and therefore have great need to use all the meanes I can to be better informed and truly for the present I know no better meanes then to intreat you to give me some further instruction concerning the same Min. God willing you shall not want the best instructions that I am able to give you and therefore I pray you understand that the Sacrament of the LORDS Supper was by Christ himselfe instituted and ordained for three especiall ends 1 As first of all to keep Beleevers in a continuall remembrance of that propitiatory Sacrifice which he once for all offered by his death upon the Crosse Doe this saith he in remembrance Luk. 22. 19. of me that is to say Do this in remembrance that my Body was broken and my Blood shed for the remission of your sinnes 2 Secondly Christ did institute and ordaine it to be a seale of the righteousnesse Rom. 4. ●● of faith to ratifie and confirme the Covenant of promise made with all beleevers for indeed that Covenant is as a last Will and Testament and the Sacraments are as Seales set thereunto whereby all the promises in the Covenant of Grace or the Gospell are ratified and confirmed to every faithfull soule that so they having both Christs hand and seale their faith may be the better confirmed and strengthned 3 Thirdly Christ did institute and ordaine it to be spirituall nourishment to every hungry and thirsty soule yea and to be spirituall Physick to heale and cure every sensible sick and