Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	inheritance_n	israel_n	tribe_n	6,177	5	11.5362	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66610	Totum hominis, or, The whole duty of a Christian, consisting in faith and good life abridged in certain sermons expounding Paul's prayer for the Thessalonians, Epist. 2, Chap. 1, Vers. 11, 12 / by the late reverend and worthy Mr. Samuel Wales ...	Wales, Samuel.; Wharton, Philip Wharton, Baron, 1613-1696.; Wharton, Thomas, Sir.	1681 (1681)	Wing W296; ESTC R41158	76,673	232

kindness of God and that unspeakable love of Christ the Mediator which he shewed in giving himself for us that he might bring us to the glory of the Father and through whom all the effects of that eternal grace of God are derived and conveyed unto us Observe hence only this instruction Heavenly glory is from Gods meer grace Ye are saved by grace Doct. It is your fathers good pleasure to give you the kingdom Where good pleasure signifies the meer loving kindness of God as a Jesuite confesseth against himself I suppose Other places we shall see afterwards For First Predestination to glory is meerly from grace this a Papist will not deny therefore induction into glory is meerly from grace The consequence is good For first no man can properly be said to be freely chosen to a place of dignity for which he pays sweetly as we say which he procureth by his own mony Election to life is not wholly of grace if collation of life be not wholly from grace 2. The root is the cause of the several branches that grow out of the stock as well as of the stock it self Grace is the root Predestination the stock wherefore grace hath no less a stroke in all subsequent benefits whereof glorification is one than in predestination Secondly Life eternal is an inheritance following adoption a childs portion yea such an inheritance as is assigned by lot like the several seats of the Tribes of Israel in the land of Canaan and therefore as antiquity did hence truly gather comes not by humane acquisition but Gods gracious disposition and donation Thirdly Whatsoever is procured for us by Christ and given us for Christ is from grace For that which is the cause of giving Christ must needs be the cause of giving all the riches of Christ which cannot be separated from himself and Christ cannot make an imperfect purchase But we attain life eternal by and for Christ he hath procured it for his Members he is given to them to be their redemption as well as righteousness and sanctification he is our life our hope our hope of glory through his righteousness we continue to reign in life by his bloud we have liberty to enter into the holiest Hence we are said here and elsewhere to be saved by the grace of our Lord Jesus Christ If the purchase be already made by one so sufficient there remaineth nothing for us to do but thankfully to receive what the grace of God is ready to bestow Fourthly Holiness is the beginning of glory they differ not in kind but in degree holiness is glory inchoate glory is holiness perfected Now holiness begun in regeneration is from grace if Gods grace give the entrance into glory why not the upshot and consummation It may be objected life eternal is from justice because purchased by Christ therefore not grace The most common and received answer is it s from both in divers respects From justice if we look at Christ because he payed dear for it from grace in respect of us who bring nothing to our own salvation But others say thus Christs satisfaction or the price of redemption which he paid doth not buy life at the hand of justice but remove the bar which justice had put into the door of Gods storehouse the which being taken away grace hath full power to bestow salvation which before she had not They explain themselves thus God out of meer grace appointed some to life These have defiled themselves with sin whereupon justice flepping sorth puts a caution into the Court of Mercy I will and must be satisfied before Man shall see life and happiness Christ comes and gives full contentment to justice whereupon grace may now freely go forward with her dole and finish the work she had intended and begun The summe is Christs satisfactory obedience doth not put falvation into the hands of Justice to bestow but enables grace to bestow it justice not gain saying Let him that readeth chuse whether of these answers he liketh better or judge if he be able whether is the foundder This fighteth against that devilish doctrine of Papists which saith heavenly happiness is not to be expected as an inheritance but won and procured by our merits and consequently comes not from grace but from justice So that if Paul were alive again the Italian Idol I mean the great Bridge-maker of Rome the Porter of the bottomless pit would compel him to change his stile or else anathematize him and make a bon-fire of his bones Were there no other difference betwixt us and the Romanists this alone is a sufficient cause why we should abhor them and damn their Doctrine to the bottome of Hell unless we will be Traitors to the Grace of God But a Papist will object it may be both from grace and justice from grace because its the grace of Christ which gives power to merit from justice because the Apostle saith The just Judge will in the last day give a crown of Righteousness to all that love him I answer 1. Their Goliah seems here to stagger for tho sometimes he maintain that good works do merit eternal life by reason of an inherent dignity which he endeavours to prove by seven most silly sophismes yet elsewhere he saith We attribute not to works such merit as hath an answerable wages due unto it from Justice and again setting aside the promise of God he is not bound so to accept our works as to reward them 2. That place of the Apostle is not to be understood of Justice commutative or distributive respecting mans merit but of Gods verity of fidelity who hath promised this Crown to all that strive lawfully the faithful fulfilling of which promise is a part of his Justice For else the Apostle should manifestly contradict himself as who in other places hath taught most plainly that grace and debt grace and mans works in respect of causation of salvation can never stand together that eternal life is a free gift not wages they shall never be able to make other construction of Pauls words yea such a gift of grace as is not any way from our selves all the wit in the world shall never elude so perspicuous a passage 3. This will better appear if we do briefly shew that the Scriptures do not know but overthrow the doctrine of mans merit for themselves cannot deny but it s a good rule in expounding Scripture to compare one place with another First therefore the faithful Israelites did not merit the possession of the land of Canaan Deut 9.4 5 6. Psal 44.3 2. It s impossible man should merit by paying his debt but whatsoever we do or can do for God in this present world its debt 3. They that are but instruments doing all things by a power received from and continued by another cannot merit at his hands but such are we 4. Could we merit we might by our works make God a debtor to us but this may not be granted My goodness extendeth not to thee saith David which phrase is not to be expounded by that Thy vows are upon me O God that is have made me obliged and indebted to thee 5. If the best mans best works cannot endure the strict judgment of the Lord if the best men shall need mercy in the last day there is no place for merit But the first is true 6. We cannot deserve the least morsel of bread but must seek it at Gods hands like beggars Lastly if we must not look to have our Prayers heard and granted much less Heaven bestowed upon us for our merits But the first the Scripture teacheth Dan. 9.18 and Papists confess and therefore in one of their Missal-prayers they intreat God not to weigh their merits but to pardon their offences Secondly Let us look and trust only to this grace of God in Christ that we may find salvation renouncing and disclaiming all meriting causes of salvation in our selves and all creatures Let us never think of challenging any thing at Gods hand by desert much less the Kingdom that cannot be shaken They that put confidence in their works are like little children beginning to go by themselves who that they may stand more firmly take fast hold on their own clothes but alas they are never a whit further from falling Nay well were it if it were no worse but further they forsake their own mercy and are abolished from Christ Indeed we must labour strive run fight before we be crowned but when we have done all still we are to acknowledge our selves unprofitable servants and confess that Heaven is Gods free gift called a reward not because by our working it is deserved but because by God graciously promised Hold this fast that if Satan object thus unto thee on thy death-bed How canst thou hope for any part in the Kingdom of God who art conscious to thy self of so great sins so many haltings and imperfections thou mayest have what to answer indeed Satan it were something thou sayst and might shake me terribly if I did challenge or expect salvation for my own works my own preaching praying holiness zeal serving of God c. But I abhor my self my worthiness is none my righteousness is spotted my merit is hell I depend aad rely only on the Lords mercy and Christs purchase this is my rock and portion for ever Notwithstanding this hindreth not but if Satan assault us another way we may lawfully look at Gods image graces and works in us as testimonies of our faith seals of the truth of our calling evidences that Gods grace hath not been ineffectual in us and that we are of the number of those to whom salvation is promised FINIS