Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	abraham_n	call_v	faith_n	883	5	5.7042	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20887	Two sermons one on the subject of justification, the other on the imputed righteousness imputation of faith to righteousness, by which we are justified : preached occaisionally at the Merchants-Lecture in Pin-makers-Hall in Broad-street : and printed by their desire / by Walter Cross ...	Cross, Walter, M.A.	1695 (1695)	Wing C7266	44,724	48

and Repentance without an interest in Christ for antecedent to an interest in him and we cannot be evangelically justifi'd until our Faith and Repentance be sincere and persevere so no interest in him till death The Scholastick Pit●arne Provost of the Old Colledge of St. Andrews weeps over this Opinion and its Reverend Author thus p. 285. O Reverend Baxter for what end or to what good hast thou wrote so many Volumes for thy conditional justification by Faith and Obedience to how many contentions hast thou given occasion how many precious hours hast thou lost to thy self and thy Reverend Brethren into an Abyss of how many Anti-Gospel Errors are they now sunk who glory in thee as their Guide and Patron who after they have once left the way of Truth scarce know where to stop and yet thou still tellest the world all thy disputes are about the wool of a dog for thou differest only in words and names from thy Brethren 5ly The Context and Scope is the best rule of interpreting this text whether righteous by one Law and unrighteous by another or not for Chapter 3. tells us he is a Non-worker as to all works that any Oracles of the Old Testament did discover to be duty for v. 2. this was the Jews advantage that unto them were committed the Oracles of God about which these two things are certain that these Oracles were the Old Testament and that the Old Testament contain'd the same way of justification the New doth v. 19. He adds whatever the Law says it says to them that are under the Law v. 10. These Oracles say There is none righteous No not one v. 19. All the World is guilty before God every mouth stopp'd The Argument runs thus The Old Testament contain'd all Laws wherein a sinners justification was concern'd but as to all these Laws all men were found Non-workers and ungodly therefore there is no place for distinction of Laws and Righteousness in this place that inheres in us 2ly Abraham's Condition antecedent to his effectual call instructs us that the distinction of Righteousness to be admitted in this place is that of our own and anothers made ours by imputation not of our own with respect to different Laws for Josh 24. Abraham was an idolater inconsistent with faith and repentance or Gospel-righteousness and yet Isa 41. He is call'd a righteous man and the friend of God this must be thorough Christs righteousness imputed not his own Who call'd the righteous man from the east he was righteous in Chaldea 3ly Rom. 5.9 10. When we were enemies we were reconcil'd to God by the death of his Son The Argument is thus If we are reconcil'd when enemies we are justifi'd when guilty I mean actively and antecedently but the Apostle affirms the former The Connexion is evident for they are but different Metaphors of the same case the one representing it as the happy conclusion of a fair Tryal at Law the other as a Quarrel more friendly and privately compos'd the one represents it as a publick crime pardon'd on a satisfaction and mediation the other as a misunderstanding made up by an arbitration the one expresses the remission of the guilt but the other the removal of enmity to a cordial renew'd Peace and Love on both sides Reconciliation comprehends Justification and Sanctification too Two cannot walk together except they be agreed This is further confirm'd from v. 9. where by Reconciliation is understood and express'd Justification the former is describ'd by the latter and this justification v. 1. said to be that which is by faith Dr. Hammond to shun the dint of this Argument grants in this place a justification on Christ's Death but v. 8 and 9. the one is distinguish'd from the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet and now i. e. Then he dy'd for us now we are justifi'd 4ly We may take one step further into the Context Rom. 6.1 2 6 7. where the Apostle proposes an apparent Objection but impertinent if that were the case no justification until sincerity and perseverance in faith and repentance Shall we continue in sin that grace may abound and if their Mind and the Apostle's had been one he had answer'd like them tho' Legal Obedience is not necessary to make us vessels of Grace Gospel Righteousness is but his Solution is founded on the necessary connexion between justifying and sanctifying grace being given at once both together How shall we that are dead to sin live any longer therein v. 2. This supposes a mortal stroke given to the body of sin in the ungodly man when justified v. 7. He that is dead is justifi'd from sin so is the word in the Original and Gal. 5. They that are in Christ Jesus have crucifi'd the flesh with its affections and lusts Thus Dr. Tuckney God's justifying act finds us ungodly but doth not leave us so he justifies the ungodly but the ungodly are not justified and this obviates an Argument that is brought out of the text to confirm this Opinion for say they how can he be ungodly that has faith its true he cannot but Faith may be given to him that is so The 3d. Objection is this he may be a Non-worker as to true gracious works the effects of a regenerate state but not a Non-worker as to preparatory works that may make us meet and fit for it Or according to the old terms without meriting works but not congruous works It is necessary to give some Characters of these before any thing be said against them or rather against their necessary antecedency to justification for I doubt not pardoning grace finds many so indued The Original of these works is suppos'd to be man's natural conscience excited by some common influence of the Spirit and may be awaken'd by some extrordinary or afflicting providence or some convincing truth 2. The Properties of the Works are three 1. Good for matter and end 2. Done freely 3. When we are in the way for convictions or sorrow in Hell are not preparatory works 3. The degrees they differ in from gracious or meriting works are two 1. The person is not in a state of Grace 2. God has made no promise that he will pardon or justifie such thus Bp. Abelly edit 11. Medulla Theol. I answer 1. These Characters make these Works more a counterfeit of Grace than preparation for Grace they describe a Pharisee or Hypocrite that is further from the kingdom of Heaven than a Publican or Harlot for Christ tells them the harlots went into the kingdom of Heaven before them the Publican went home rather justified than the Pharisee with his formal thanks to God for his distinguishing Godness Most of such deceive themselves with that vain shew of Godliness having a form of Godliness but denying the power thereof when they are poor miserable wretched and naked they think they need nothing with the lukewarm Church of Laodicea These are the foolish