Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	believe_v	impute_v	7,639	5	9.9008	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54206	The sandy foundation shaken, or, Those so generally believed and applauded doctrines ... refuted from the authority of Scripture testimonies, and right reason / by W.P. ...	Penn, William, 1644-1718.	1668 (1668)	Wing P1356; ESTC R38009	24,275	37

an Ox and bringeth it not to the door of the Tabernacle to offer unto the Lord Blood shall be imputed unto that man or charg'd upon him as guilty thereof And Sh●mei said unto the King Let not my Lord impute Iniquity unto me for thy servant doth know that I have sinned 6. But sin is not imputed where there is no Law From whence it is apparent that there could be no imputation or charging of guilt upon any but such as really were guilty Next it is used about Remission Blessed is the man unto whom the Lord imputeth not iniquity or as the foregoing words have it Whose transgression is forgiven Where the non-imputation doth not argue a non-reality of sin but the reality of God's pardon for otherwise there would be nothing to forgive nor yet a real pardon but onely imputative which according to the sence of this Doctrine I call Imaginary Again God was in Christ reconciling the World unto himself not imputing their trespasses unto them Where also non-imputation being a real discharge for actual trespasses argues an imputation by the reason of contraries to be a real charging of actual guilt Lastly it 's used in relation to Righteousness Was not Abraham justified by works when he offered Isaac and by Works was Faith made perfect and the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for Righteousness By which we must not conceive as do the dark Imputarians of this age that Abraham's offering personally was not a justifying righteousness but that God was pleased to account it so since God never accounts a thing that which it is not nor was there an imputation of anothers righteouss to Abraham but on the contrary his personal obedience was the ground of that just imputation and therefore that any should be justified from the imputation of anothers righteousness not inherent or actually possessed by them is both ridiculous and dangerous Ridiculous since it is to say a man is rich to the value of a thousand pounds whilst he is not really or personally worth a groat from the imputation of another who has it all in his possession Dangerous because it begets a confident perswasion in many people of their being justified whilst in captivity to those lusts whose reward is condemnation whence came that usual saying amongst many Professors of Religion That God looks not on them as they are in themselves but as they are in Christ not considering that none can be in Christ who are not new Creatures which those can't be reputed who have not disrob'd themselves of their old Garments but are still inmantled with the corruptions of the old man Consequences Irreligious and Irrational 1. It makes God guilty of what the ●criptures say is an abomination to wit that he justifieth the wicked 2. It makes him look upon persons as they are not or with respect which is unworthy of his most equal Nature 3. He is hereby at peace with the wicked if justified whilst sinners who said There is no peace to the wicked 4. It does only imply communion with them here in an imperfect state but so to all eternity for whom he justified them he also glorified Therefore whom he justified whilst sinners them he also glorified whilst sinners 5. It only secures from the wages not the dominion of sin whereby something that is sinful becomes justified and that which defileth to enter God's Kingdom 6. It renders a man justified and condemned dead and alive redeemed and not redeemed at the same time the one by an imputative Righteousness the last by a personal unrighteousness 7. It flatters men whilst subject to the Worlds lusts with a state of Justification and thereby invallids the very ●●d of Christs appearance which was to destroy the works of the Devil and take away the sins of the World a quite contrary purpose then what the Satisfastionists and Imputarians of our Times have imagined viz. to satisfie for their sins and by his Imputed Righteousness to represent them holy in him whilst unholy in themselves Therefore since it was to take away sin and destroy the Devils works which were not in himself for that Holy One saw no corruption consequently in man-kind what can therefore be concluded more evidently true then that such in whom sin is untaken away and the Devils works undestroyed are strangers notwithstanding their conceits to the very end and purpose of Christs manifestation Conclusion by way of Caution THus Reader have I lead thee through those three so generally applauded Doctrines whose confutation I hope though thou hast run thou hast read and now I call the Righteous God of Heaven to bear me Record that I have herein sought nothing below the defence of his Unity Mercy and Purity against the rude and impetuous assaults of Tradition Press and Pulpit from whence I daily hear what rationally induceth me to believe a conspiracy is hold by Counter-plots to obstruct the exaltation of Truth and to betray Evangelical Doctrines to Idle Traditions But God will rebuke the Winds and destruction shall attend the Enemies of his Anointed Mistake me not we never have disowned a Father Word and Spirit which are ONE but mens Inventions for 1. Their Trinity has not so much as a Foundation in the Scriptures 2. That its Original was three hundred years after Christianity was in the World 3. It having cost much blood in the Council of Sirmium Anno 355. it was Decreed That thenceforth the controversie should not once be remembred because the Scriptures of God made no mention thereof Why then should it be mentioned now with a Maranatha on all that will not bow to this abstruse Opinion 4. And it doubtless hath occasioned Idolatry witness the Popish Images of Father Son and Holy Ghost 5. It scandalizeth Turks Jews and Infidels and palpably obstructs their reception of the Christian Doctrine Nor is there more to be said on the behalf of the other two for I can boldly challenge any person to give me one Scripture Phrase which does approach the Doctrine of Satisfaction much less the Name considering to what degree it 's stretched not that we do deny but really confess that Jesus Christ in Life Doctrine and Death fulfilled his Fathers Will and offered up a most satisfactory Sacrifice but not to pay God or help him as otherwise being unable to save men and for a Justification by an Imputative Righteousness whilst not real it 's meerly an imagination not a reality and therefore rejected otherwise confest and known to be justifying before God because there is no abiding in Christ's Love without keeping his Commandments I therefore caution thee in love of whatsoever Tribe or Family of Religion thou mayest be not longer to deceive thy self by the over-fond imbraces of humane apprehensions for Divine Mysteries but rather be informed that God hath bestowed a measure of his Grace on thee and me to shew us what is good that

actually a breaker of it is excluded as not justifying before God If you fulfil the Royal Law ye do well so speak ye and so do as they that shall be judg'd thereby 8. If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Body ye shall live No man can be dead and justified before God for so He may be justified that lives after the flesh therefore they only can be justified that are alive from whence this follows If the living are justified and not the dead and that none can live to God but such as have mortified the deeds of the Body through the Spirit then none can be justified but they who have mortified the deeds of the Body through the Spirit so that Justification does not go before but is subsequential to the mortification of lusts and sanctification of the Soul through the Spirits operation 9. For as many as are led by the Spirit of God are the Sons of God How clearly will it appear to any but a cavelling and tenatious Spirit that man can be no farther justified then as he becomes obedient to the Spirits leadings for if none can be a Son of God but he that 's lead by the Spirit of God then none can be justified without being led by the Spirit of God because none can be justified but he that is a Son of God so that the way to Justification and Son-ship is through obedience to the Spirits leadings that is manifesting the holy Fruits thereof by an innocent life and conversation 10. But let every man prove his own work and then shall he have rejoyceing in himself alone and not in another Be not deceived for whatsoever a man soweth that shall he reap If rejoycing and acceptance with God or the contrary are to be reaped from the work that a man soweth either to the Flesh or to the Spirit then is the Doctrine of Acceptance and ground of Rejoycing from the works of another utterly excluded every man reaping according to what he hath sown and bearing his own burden 11. Was not Abraham our Father justified by works when he had offered Isaac his Son upon the Altar Ye see then how that by works a man is justified and not by Faith only He that will seriously peruse this Chapter shall doubtless find some to whom this Epistle was wrote of the same Spirit with the Satisfactionists and Imputarians of our time they fain would have found out a Justification from Faith in the Imputation of anothers Righteousness but James an Apostle of the most high God who experimentally knew what true Faith and Justification meant gave them to understand from Abrahams self-denying Example that unless their Faith in the purity and power of God's Grace had that effectual Operation to subdue every beloved lust wean from every Dallila and intirely to resign and sacrifice Isaac himself their Faith was a Fable or as a Body without a Spirit and as Righteousness therefore in one person cannot justifie another from unrighteousness so whoever now pretends to be justified by Faith whilst not led and guided by the Spirit into all the Wayes of Truth and Works of Righteouness their Faith they will find at last Fiction 12. Little Children let no man deceive you he that doth Righteousness is Righteous as God is Righteous but he that committeth sin is of the Devil From whence it may be very clearly argued that none can be in a state of Justification from the Righteousness performed by an other imputed unto them but as they are actually redeemed from the commision of sin For if he that commits sin is of the Devil then cannot any be justified compleatly before God who is so incompleatly redeem'd as yet to be under the captivity of lust since then the Devil's Seed or Off-spring may be justified but that 's impossible It there follows that as he who doth Righteousness is Righteous as God is Righteous so no farther is he like God or justifiable for in whatsoever he derrogates from the works of that Faith which is held in a pure Conscience he is no longer Righteous or justifi'd but under condemnation as a Transgressor or dissobedient person to the Righteous Commandment and if any would obtain the true state of Justification let them circumspectly observe the Holy Guidings and Instructions of that Unction to which the Apostle recommended the Antient Churches that thereby they may be led out of all ungodliness into Truth and Holiness so shall they find acceptance with the Lord who has determined never to justifie the wicked Refuted from right Reason 1. Because it 's impossible for God to justifie that which is both opposite and destructive to the purity of his own Nature as this Doctrine necessarily obliges him to do in accepting the wicked as not such from the imputation of anothers Righteousness 2. Since man was justified before God whilst in his native Innocency and never condemned till he had err'd from that pure state he never can be justified whilst in the frequent Commission of that for which the Condemnation came therefore to be justifi'd his Redemption must be as intire as his fall 3. Because sin came not by Imputation but actual Transgression for God did not condemn his Creature for what he did not but what he did therefore must the Righteousness be as personal for acceptance otherwise these two things will necessarily follow first that he may be actually a sinner and yet not under the curse secondly That the power of the first Adam to death was more prevalent then the power of the second Adam unto life 4. It s therefore contrary to sound reason that if actual sinning brought death and condemnation any thing besides actual obedience unto Righteousness should bring Life and Justification for Death and Life Condemnation and Justification being vastly opposite no man can be actually dead and imputatively alive therefore this Doctrine so much contended for carries this gross absurdity with it that a man may be actually sinful yet imputatively righteous actually judged and condemned yet imputatively justified and glorified In short he may be actually damned and yet imputatively saved otherwise it must be acknowledged that obedience to Justification ought to be as personally extensive as was disobedience to condemnation In which real not imputative sense those various tearms of Sanctification Righteousness Resurrection Life Redemption Justification c. are most infallibly to be understood 5. Nor are their words Impute Imputed Imputeth Imputing used in Scripture by way of application to that which is actual and inherent as the Asserters of an Imputative Righteousness do by their Doctrine plainly intimate but so much the contrary as that they are never mentioned but to express men really and personally to be that which is imputed to them whether as guilty as remitted or as righteous for instance What man soever of the house of Israel that killeth