Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	circumcision_n	righteousness_n	seal_n	13,716	5	9.8320	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09883	The mysterie of redemption. Or The particular manner how man is redeemed from sinne, iustified before God, and made partaker of euerlasting life Describing the nature, causes, parts, properties and effects of iustification. With divers sweet and comfortable prayers interposed betweene euerie chapter.; Mysterie of redemption.	Powel, Gabriel, 1576-1611.	1607 (1607)	STC 20147.5; ESTC S106362	38,314	251

backe put away from vs cast into the bottome of the Sea c. not simplie but in two respects 20 First in respect of the Obligatiō to dānation or Imputation Because God doth not impute sinne to them that are in Christ 21 Secondly in respect of Dominion Because sinne raigneth not in them that are regenerate 22 And thus our sins are said to bee couered namely by the blood of Christ lest they should make vs guiltie of eternell damnation 23 For otherwise Note if Remission of sinne were a totall deletion and vtter exstinction of al sin so that no sin remained in the Regenerate then it would follow that all that were iustified were wholy and altogether spirituall without flesh that is fleshly affections without concupiscence without combate against the flesh equall vnto the Angels freed from all miserie trouble diseases and frō bodily death They should not rightly pray Forgiue vs our trespasses Neither were that saying of Saint Iohn true 1. Ioh. 1.8 If we say that we haue no sin we deceaue our selues and truth is not in vs. Nor that of Saint Paul of himselfe Rom. 7.17 Sinne dwelleth in mee Which were absurd and impious to affirme For where the proper affections and effects of sinne be quetionlesse there is also sinne it selfe 24 But I boldly say with the Apostle that howsoeuer sinne dwelleth in the godly yet There is no condemnation to them that are in Christ Iesus Rom. 8.1 25 Thus farre of the first part of Iustification Remission of sinnes Now followeth the second Imputatiō of Righteousnes 11. Imputation of Righteousnes 26 Imputatiō of Righteousnes is the second parte of Iustification whereby God giueth or ascribeth CHRISTS Righteousnes vnto vs freely as if we our selues had performed the same whereby we attaine the Right of eternall life 27 This is that Iustification of life Rom. 5.18 and that Grace that raigneth by righteousnes of CHRIST imputed vnto vs vnto eternal life Rom. 5.21 28 Of this the Apostle speaketh vnto the Philippians Philip. 3.7.8.9 But the things that were vantage vnto mee the same I counted losse for Christs sake Yea doubtlesse I think al things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to bee dung that I might winne Christ. And might bee found in him that is not hauing mine own righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith What righteousnes of Christ is imputed vnto vs. 29 But that we may vnderstand what Righteousnes of Christ is imputed vnto vs wee are to note that the righteousnesse of Christ is two-fold Vncreated Created Christs Essential righteousnes not imputed 30 His Vncreated Righteousnes is his Essentiall Iustice whereby he is God and this is incommunicable for the Essence of God cannot bee the Accident of Man Christs created righteousnes is imputed 31 His Created Righteousnesse is two-folde 1. His Natiue and Habituall Sanctitie 2. His Actuall obediēce Or which is the same in Effect the Sanctitie of his Nature and the Sanctitie of his Actions 32 Both these are imputed vnto vs the former Improperly and the latter Properly 1. His Natiue Sanctitie 33 1. His Natiue and habituall Sanctitie from the first moment of his Conception by the holy Ghost was without measure most perfect most sincere most pure free from al spot or blemish 34 For such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinnes Heb. 7.26 Now Christ was not made thus by fulfilling the Law but was so indeed from the first Article of his Conception 35 And that by the free benefit and gift of God 36 Neither hath he by any his own deedes merited this great honour to become our high Priest and Mediatour but was elected to that end by the free grace of God before the foundation of the world 1. Pet. 1.20 37 By this his holie Conception he sanctified ours who ought to haue been so conceiued by the law of our first creation Gen. 1.28 38 Therefore was Christ conceiued holy without sin for vs that hee might deriue vnto vs that which Adam could not doe that he might supplie the defect of holinesse in our conception and present our holie nature before God in himself that so God might account our conception as if wee had been conceiued without sin or blemish 39 So also CHRIST was borne holy for our sakes for when wee ought to haue bin born holie but could not he abundantlie supplied that defect of holinesse in our birth and by his holie natiuitie couered the impuritie of ours before the face of his Father 40 Hee was borne holy for vs because he was not borne as other priuate men bee but as the head of his members Euen as Adam was not created a priuate man but as the head the stocke and roote of his posteritie Comparisō of Christ with Adam Wherfore in this both of them are equal that neither of them were conceiued of mās seede nor had any Father in earth 42 Euen as Adā was created holie though mutably not onely for himself but also for his whole seede so Christ was borne holie that immutably not onely for himself but also for all his members 43 Adam by reason of his fall could not cōmunicate the Sanctitie of his creation which was mutable and so should haue continued stil with his seede But Christ being stronger and more diuine than the first Adam actually cōmunicateth the sanctitie of his Natiuitie which is immutable with all his members and consorts 44 Wherefore the benefit that we haue receiued by Christ Note is far more excellent then that which wee should haue receiued by Adam 45 II. Christs Actuall Obedience 2. His Actuall Obedience was the fulfilling of the will of his Father satisfying his Iustice aswell Passiuely by his voluntary suffering the punishment due vnto our sins Philip. 2.8 as also Actiuely by perfect fulfilling all the Commaundements of the Diuine Law 46 The Apostle faith Rom. 5.19 As by one mans disobedience many were made sinners So by the Obedience of one shall many also be made righteous 47 If the Disobediēce of Adam whereby wee became sinners be the trāsgression of the Law then certainly the Obedience of Christ wherby we are made righteous is the fulfilling of the Law 48 And indeed a mā cannot imagine any Obedience but in respect of the Law whereunto it is performed 49 Thus much of the Obedience of Christs humane Nature which is imputed vnto vs for righteousnes 50 Now that this Righteousnes is imputed vnto vs appeareth by euident testimonies of Scripture Ro. 4.6 Dauid declareth the blessednes of man vnto whom God IMPVTETH Righteousnes without workes Also Rom. 4.11 After he had receiued the signe of Circumcision as the seale of the righteousnes of faith which he had when

he was vncircūcised that he should be the Father of them that beleeue not being circumcised that righteousnes might be IMPVTED vnto them also Imputation two-fold 51 Imputation is two-fold as wee haue noted before one Legall by debt the other Euangelicall by grace 52 Legall Imputation 1. Legall is that whose foundation is in him that worketh to whom the imputation is made Rom. 4.4 To him that worketh the wages is counted by debt Where there is a Relation betweene Wages and Workes the wages is imputed for the worke 53 Or it is when God willeth and adiudgeth the reward to him that fulfilleth the Law in his owne person Rom. 4.4 54 Euangelicall Imputation 2. Euangelicall is that whose foūdation is not in him to whom the imputation is made but in the grace mercy of God who iustifieth the wicked Rom. 4.5 To him that beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes Whereupon it is called the imputation of faith 55 Or it is whē God accepteth the Satisfactiō of Christ our Suertie as a payment for our sinnes In this sense the word IMPVTE is repeated ten times in the 4. chapter to the Rom. 56 Note well Neither is this Imputation a phantastique speculation or idle conceipt Seeing that euen as our sinnes were really imputed vnto Christ Esa 53.5 12 as is manifest by his Passion and Death the wages of sinne So is Christs Righteousnesse imputed vnto vs really and with effect that is with the participation of diuine grace and life eternall 2. Cor. 5.21 That we are not iustified by workes or inherent Righteousnes 57 Hence appeareth that we are not iustified by inherent Iustice by good workes or infused habite of Charitie Because wee are iustified only by the Righteousnes of Christ which being inherent in him is by grace imputed vnto vs. 58 Againe Inherent Iustice and Iustification are distinct giftes of God 1. Cor. 1.30 Christ is made vnto vs of God Wisdome Righteousnes Sanctification Also 1. Cor. 6.11 But yee are washed but yee are sanctified But yee are iustified 59 Also the Righteousnesse whereby a sinner is iustified is reuealed without the law Rom. 3.21 But inherent Iustice and habite of Charitie is reuealed by the law and the obedience of Christ is the sole Righteousnes reuealed without the law 60 Lastlie the Apostle saith Galat. 5.4 Yee are abolished from Christ whosouer are iustified by the law ye are fallen from grace Whosoeuer will be iustified by workes cannot be saued 61 Here it is euident that the doctrine of Iustification by workes is an error ouerturning the foundation of Religion which whosoeuer obstinately and finally maintaineth cannot be saued 62 For if mē put cōfidence in their works and make thē the meritorious cause of their saluation it is certaine as the Apostle saith Galat. 5.2 Christ shall profit them nothing 63 If it be obiected Obiect This is true of Ceremonial workes but not of Morall workes 64 I answere Ans Yea euen of Morall also for the Apostle speakes of the whole law Galat 5.4 Ye are abolished from Christ whosoeuer are iustified by the law 65 If any wil except Obiect This is true of the works of Nature but not of workes of Grace 66 I answere Answere Yea euen of Workes of Grace And the Apostle expressely testifieth that by the Righteousnesse of a good conscience we cannot be iustified 1. Cor. 4.4 See also Eph. 2.10 Tit. 3.5 67 To adde any thing to the obedience of Christ Note well as a meritorious cause of our Iustification and Saluation is to make Christ vnprofitable 68 For he must be a perfect Sauiour or no Sauiour hee admits neither partner nor deputie in the worke of our Redemption 69 And the Grace of God admits no mixture or cōposition with any thing that is of vs. Grace is no grace vnlesse it bee euery way freely giuen 70 Hitherto of the Partes of Iustification Now of the Properties thereof A PATHETICAL Prayer against the temptations of Satan IF I consider my sins past why should I liue to sinne any more If I lo●●e backe to my life 〈◊〉 why should I 〈◊〉 suffer any more I ha●● sinned inough but haue not yet suffered inough Seize vpon my heart O my Redeemer 〈◊〉 is thine I haue giuen it vnto thee that gaue ●hy selfe wholly for ●●ee take it O Sauiour and look not vpon the deformitie therof thou hast bought it with thy dearest blood bathe it therein scourge it crucifie it kill it and reuiue it that being purified it may bee worthie to remaine with thee Oh who shall deliuer mee from this bodie of sin I haue liued long yet but a while I haue liued a while yet very long long for my Soule to stay so long from her Father her Brother and her onely Comforter Meane while I fight with my enemies blinde naked weake vnprouided And whō haue I with mee a Traytor euen this Bodie of Sin Consider O Lord thy seruant is but flesh consider Satan my enemie consider the World my fained friend whose part wilt thou take against thy selfe Wilt thou giue the soule of thy Turtle doue to the beast If thou wilt thou canst make mee ouercome Can my Lord forsake his owne For the Spirit tels me I am thine and I beleeue it ô Iesus helpe my vnbeliefe Come therefore sweet Iesus come now Satan standeth knocking at the doore of my youth come quickly and we will keepe him out Auoide Sathan crouch flesh be still my Soule The Lord is on my side I will not feare what any can doe vnto mee There wanted a Tempter and thou O Lord wast the cause that hee was wanting there wanted time and place and thou wast the cause that they wanted The Tempter was present and there wanted neither time nor place but thou heldest mee backe that I should not consent Who hath trod vpon thy head O Satan Thou wast armed but the Lord put thee downe thou wast masked but the Lord discouered thee thou wast like an Angell but the Lord tooke away thy vizard Goe take thy farewell the net is broken and I am escaped Blessed bee thy name my Lord my Sauiour and my Redeemer Amen CHAP. VIII Of the Properties of Iustification The Properties of Iustificatiō THE PROPERTIES of Iustification consist specially in three things 1. That Iustification is Free 2. That it is Perfect 3. That it is Euerlasting 2 I. Iustificatiō is Free I. Iustification is free Because Remission of Sinnes is not giuen for any merits of man but is a meere grace and vndeserued mercie promised for Christ his sake alone 3 For God findeth nothing in man whom he iustifieth but impuritie of sin and extreme miserie 4 And the Scripture euery where affirmeth that Christ onely is the author of all grace and the whole hope of our saluation consisteth in his blood alone 5 Without the merit of Christ there can be