Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	faith_n	work_v	4,705	5	7.7266	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45151	Peaceable disquisitions which treat of the natural and spiritual man, preaching with the demonstration of the Spirit, praying by the Spirit, assurance, the Arminian grace, possibility of heathens salvation, the reconciliation of Paul and James, the imputation of Christ's righteousness, with other incident matters : in some animadversions on a discourse writ against Dr. Owen's Book of the Holy Spirit / by John Humfrey ...	Humfrey, John, 1621-1719.	1678 (1678)	Wing H3702; ESTC R21932	66,481	118

speaks of is that Justification which we have in that Text of Genesis where it is said And Abraham believed and it was accounted to him for Righteousness Or That Juslification Paul speaks of is that Imputation of Faith for righteousness which is spoken of in that Text in Genesis That Justification which St. James speaks of is that Justification which we have in that Text in Genesis Or is that Imputation of Faith for Righteousness as is spoken of in that Text in Genesis Therefore St. Pauls justification and St. James justification are the same Justification Again That Faith which St. Paul speaks of is the Faith that is spoken of in that Text in Genesis or the same Faith as was imputed to Abraham for righteousness in that place That Faith which St. James speaks of is the same Faith which is spoken of in that Text in Genesis Or the same Faith that was imputed to Abraham for righteousness in that place Therefore the faith that St. Paul speaks of and the faith which St. James speaks of is the same faith also And when the Faith is the same and the Justification the same we must distinguish of Works then out of question to reconcile these Scriptures Of Works then let us distinguish and the distinction is this There are Works which are inconsistent with Grace and Pardon so that if we had them we should have no need of Christ's righteousness or sacrifice but the doing of them would make the reward to be of debt or make life to be due out of district justice He that doeth them shall live in them That is Works which the Law requires unto Justification And these are the Works St. Paul speaks of and the reasons which he alleadges why we are not justified by these Works is because no man hath them This is that which he apparently urges for he ascends in his dispute from the Law of Moses to the Law of Nature which concerns both Jew and Gentile in his three first Chapters to the Romans so that if any man be justified it must be without them Therefore we conclude saies he that by faith without them that is without having them a man is justified There are then Works also which are consistent with Pardon and Mercy though we have them so that when we have done these we do need the righteousness and satisfaction of our Redeemer to cover their imperfection and for acceptation of our persons no less than if we had Faith alone without any and these are Works of sincerity required of us in the Gospel It is no wayes derogatory I say to Gods Grace and Christs Merits for a man to be justified by these works any more than to be justified by Faith alone in regard to Debt or Merit upon which account St. Paul excludes works in his Disputation It is of these Works I must say as the Apostle saies it is of Faith that it may be of Grace And these are the Works St. James speaks of when he saies By Faith and Works also that is all one as by a Faith working by Love in Pauls words otherwhere And the being justified by Faith working by Love or by a Faith productive of Works or by these Works and Faith also which being such Works as fall short of the Law and do need grace and forgiveness for their acceptation with God is all one with St Pauls by Faith without works of the Law or without such as the Law requires unto justification Thus are Paul and James reconciled I will advance hence then my former argument That justification by Faith without works which St. Paul speaks of is that Justification or that Imputation of Abrahams Faith for righteousness which is spoken of in that Text in Genesis That justification by Works and Faith also which St. James speaks of is that Justification or that Imputation of Abrahams faith for righteousness which is spoken of in that Text in Genesis Therefore St. Pauls justification by faith without works and St. James justification by faith and works also or by works and not by faith only is the same in the two Apostles The medium upon which all three Syllogisms depend is the Apostles citing the same Text both of them for that which either of them assert while one saies by faith without works and the other by works and not by faith only The major and minor therefore in all three are undeniable and in the conclusion of the last I am sure the Doctor and I shall agree together I have another thing to offer to the thoughts of the Dr. that whereas he tells us of a Commutation between Christ and us in his taking upon him our sins and our partaking of his righteousness I do apprehend this expression and doctrine to be Christian holy and good according to the sense of that Text He was made sin for us that we might be made the righteousness of God in him and the like places But only there is a difference to be put between the use of the notion against the Socinians in the point of Satisfaction and the use of it against the Mediocreans in the point of Justification I do believe such a Commutation as the Dr. speaks of is necessary to that great work which Christ undertook for Mankind as it concerns the whole world in the procuring Reconciliation and Life for all upon the terms of the Redeemer for if he had not taken on him our sins to suffer in our behalf which is his being made sin for us and fulfilled the whole Law also for us that God might without dishonour to him as Rector dispense with it so as to impute to us our faith and imperfect obedience for righteousness which is our being made the righteousness of God in him there would have been no satisfaction offered and consequently no Reconciliation or Redemption But as for such a Commutation in the point of Justification which concerns particular Believers I am yet to learn what to make of it from this Reverend person To enquire then to the bottom the foundation of this Commutation is laid I see by him in the Mystical Union between Christ and his Members which must pertain therefore only to such and that as a fruit or effect of the Spirit of Christ given to them if it be so to that end When this indeed is a thing that does not belong at all to the operation of the Third person of the Trinity but to the work of the Son and the arbitrary ordination of the Father Whatsoever influence Christ hath upon the soul as our Head by the operation of the Holy Ghost or whatsoever is an effect of the Spirit when once given for uniting us to him it must have this Union for its ground or foundation But whatsoever arises to us from Christ another way and is no effect of the Spirit it may not be ascribed without contradiction to that spring from whence it comes not The Dr. judges right that such a