Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	justification_n	justify_v	7,231	5	9.1878	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30730	Sabbatikh ʻhmepa ʻhmepa ʻimepa, Septima dies, dies desiderabilis, sabbatum Jehovae the seventh-day-sabbath the desirable day, the closing completing day of that first created week, which was, is, and will be, the just measure of all succeeding weeks in their successive courses, both for working in the six foregoing days, and for rest in the seventh, which is the last day, by an unchangeable law of well-established order, both in the revealed word and in created nature. The second part / by Francis Bampfield.	Bampfield, Francis, 1615 or 16-1683.	1677 (1677)	Wing B628; ESTC R13923	284,270	156

a Virgin was a Law under the Old Administration And to believe actually in that particular person this Christ when come in the Flesh as so born of the Virgin Mary is a Law of the New Testament yet so as that this Quateneity as so born of the Virgin Mary is one part of the New Testament Ministration properly as such and so in that respect doth belong to another matter And thus in some places Faith doth set out the New Dispensation of Grace The short and plain is this Faith in the Messiah or in Christ was a Law under the Old Testament-dispensation or it was then a commanded Duty to believe in Christ which was to be done in obedience to a Law of Jehovah Aelohim For the Advancement of this sort of profitable Learning I propound these following Inquiries which if well cleared up from Scripture might bring in some considerable Augment to this Holy Science Q. Whether there be not convincing evidence in the Word of Truth that fallen Adam and Eve did actually repent and believe in the Messiah for Justification Acceptation and Salvation Q. What Names are there in the Old Testament given to Christ which do set him out as Mediator as Saviour as the Justifier of his people and as being their Righteousness Q. What Types and Figures and Shadows were there of this Doctrine of Faith in the Messiah under old Testament Dispensation Q. Whether if all the Hebrew expressions were put together that in the Old Testament are expressive * descriptions of Faith Trust Hope Expectation in the New with all the Synonyma's and Phrases referring to this subject matter it would not discover much of lively Faith in the Saints under that former Dispensation That Faith was a Law under the Old Testament Dispensation I thus demonstrate both in the general significancy of the word grounded on the Almightness and Faithfulness of Jehovah Aelohim and also in the special acceptaon it for closing with applying of relying on Jehovah the Messiah and his Righteousness for justification in the sight of God In its general significancy it has a firm Foundation a rockie bottom even the Power and Truth of the omnipotent unchangeable Jehovah a God of ability to perform and of veracity to fulfil what he has spoken and promised Every Word and Truth of God revealed is the general and common object of Faith A lively working belief of this though seemingly but in the general yet has great influence upon the special actings of justifying Faith for the Scriptures do give us instances of too much and too often questioning the Power and Fidelity of Aelohim in his Word and Promises in some particular trying Cases as long hiding of his Faces great withdrawing delay of fulfilling of Propheties and Promises not answering of Prayer carrying himself as one angry at the very Prayers of his people much conflicting with and yet frequent foyling by some particular bewailed confessed corruption under violent temptations the LORD 's seeming forsaking of his Churches and people his shining upon and prospering of the Enemies of the LORD and of his people his seeming to act contrary in his works from what he covenanteth in his Word with more of this kind But I suppose that it is the notion of Faith in its special acceptation that is intended by this pretended new Law of Faith in this Objection That this Faith in Christ is now in more clearness spiritualness evidence growingness heavenlyness for the manner and degrees of it we thankfully and admiringly acknowledge to the praise of God of rich Grace and of free Love who has brought us under this new and more glorious Administration But there was the same Grace of Faith in Truth and in reality for its Nature and Essence in the savingness and justifyingness of it for the kind and specifickness of it under the Old This we also affirm was it not this saving and justifying Faith which the Author of the Epistle to the Hebrews do speak of when he said The just by faith shall live Those who are justified counted just by Faith in Christ applying him and his Righteousness shall live that life of Grace and of Comfort of support and stay of waiting and of dependance here which shall pass into an eternal life of Glory of full Vision Injoyment and Happiness And was not this Testimony brought out of the Old Testament which is used once and again and a third time in the new And in every one of the places in the new it is applyed with respect to Justification by Faith in Christ So in the Epistle to the Romans the Righteousness of God of Christ who was God as well as Man for the complete satisfactory righteousness of such an one did we stand in need of is revealed in the same Gospel of Christ from Faith to Faith as it is written But the just by faith shall live That Righteousness by which a Believer doth stand justified before the Judgement Seat of God and can be no other Righteousness but only the Righteousness of Christ this is a free gift from the Father and is through the inworking of the holy Spirit by Faith imputed to Believers The like sense it has in that passage of the Epistle to the Galatians that no man by the Law is justified before God is mentioned for the just by faith shall live referring again to that place in Habakkuk whereby to prove justification by Faith in Christ only as the Context doth evidently declare And thus in the formentioned passage to the Hebrews having in the last verse but one of the tenth Chapter cited that Scripture in the Old Testament the Author proceeds in the first verse of the eleventh Chapter to describe the true spiritual Nature of saving justifying Faith and he gives particular Instances and Examples of the Saints of old who acted this Faith Was it not by this Faith in the promised Seed of the Woman in Christ that Abels person and Sacrifice was acceptable to God and by which he obtained witness that he was Righteous and so justified in the sight of God Was it not by this Faith that Enoch pleased God who gave him this Testimony and was therefore honoured with the priviledge of walking with God here and then of Gods taking him away to himself Was it not by this Faith that Noah prepared the Ark as a Type of Christ by which he became an heir of the Righteousness which is according to Faith Of which Righteousness of Justification by Faith in the Messiah Noab was Preacher to others Was it not by this Faith that Abraham was justified Did not he believe God Jebovah the Messiah who appeared to him And was it not accounted to him for Righteousness And is not this brought in by Paul in his Epistles to the Romans and to the Galatians to prove the Doctrine of Justification by Faith in Christ by his Righteousness imputed to the Believer Did not Abraham receive

Believers are said to Rest from What the force of the Conjunction is in this place What the change of the Number from the Plural to the Singular may import As for the meaning and scope of this Scripture in this Epistle The Considerate Reader is desired after his serious seeking of the LORD by the prayer of Faith to be taught of Him and to be led into the Truth diligently to observe how the Aim and Design of this Epistle in this part of it is to confirm and establish the professing Hebrews in the Faith and Doctrine of the LORD Jesus Christ which would be the better done if they hearkened unto what Christ had said in a both Historical and Prophetical Psalm to this purpose and to caution and charge them against an evil heart of Unbelief that would fall off from the Living God and harden them through the seducingness of that sin that he might the more speedily and thorowly awaken and quicken them up to attend unto and to follow his spiritual and wholsome Counsel which was so seasonable in such a time when they were so persecuted for their Discipleship to Christ He sheweth what dangerous Evils were near and what great Mischiefs would follow if they did give way to their unbelief distrust and carnal fear they would then backslide from their Heavenly Calling and from their Holy Profession And if they did live and did in such a state of unbelief and of unperswadedness of unrepentingness and of disobedience they would be shut out of that Spiritual Heavenly Eternal Rest of God in Christ And that his manner of Arguing might be the more convincing and prevailing he brings a strong evident proof of it out of one of the Psalms it being that Scripture which the Author of this Epistle doth Comment upon and expound here Where the Holy Spirit by the Prophet David who penned that Psalm for him having exhorted the Israel of God to laud Jehovah the Messiah The Rock of His people's Salvation and to obey His Voice whilst the Day of His Grace and of their life did last Earnestly dehorting those of his Time and Age from that unbelief which would have an hardening effect upon their heart and exclude them out of Aelohim's Heavenly Rest As the like prevailing unbelief and hardness and disobedience and unperswadableness had shut out many of their Fore fathers out of that Canaan-Rest which was a Type of the Heavenly Rest the Figure of a Better Rest in a Better Country For the preventing of which Exclusion that his speech might come with the more weight upon their spirits David doth bring in Aelohim himself exhorting the people that they would not follow the bad Example of their Fore-fathers who were not of a Teachable Mind nor of a Practical Understanding nor of an Inclinable Will nor of an Obedient Carriage and so die away in their Wilderness-state This dreadful Example he makes use of to awe the Christian Hebrews in his Day unto an abiding st●dfast in the Christian Religion lest otherwise they also did fall after the same Example of unbelief and of disobedience and so loytered behind and came not safe-full-home to the Heavenly Rest That the forcibleness of his right Arguing words might not be abated by any who would be Replying that there were other Rests besides the Heavenly Rest which also were spoken of in the Word of God as if it may be the Psalmist spake of one or other of those Rests and not of that Spiritual Eternal Heavenly Rest therefore he reckons up several kinds of Rests There was the Rest of the Seventh-day Sabbath This the Prophet David did not particularly mean in that Psalm because this Rest of the Seventh-day Sabbath was from the foundation of the World the last day of the first created Week Which therefore being from the beginning thus honoured both by Aelohim's Word and in its own Created Nature must remain the Weekly Sabbath-Day to the end of the World And this Rest as to the outward part at least of keeping the Seventh day as the only Weekly Sabbath-day they in David's time had already actually entred upon in the Weekly returns of it Further There was the Rest of and in Cana●n which is called the Rest of Jehovah and expresly the Rest where after their Travels and Journcyings their Warrings and Conquests Jehovah Christ gave Rest unto his people Jerusalem in Canaan has more particularly and specially the Name of the Rest he doth declare that neither was this the R●ll which David threatned the unbelieving and disobedient in his time to be shut out of For David and they had been and then actually were in Canaan that promised Land of outward Rest Jehovah Christ by his servant Joshua had led their Fore-fathers into that Rest long before some hundreds of years ago before David's Day David therefore speaketh of another Day after those things in a prophetical manner and of another Rest than either of the two forementioned the Seventh-day Sabbath Rest or the Canaan Rest neither could it be meant of any other Rest by any Enumeration of any other particular but only of the Spiritual Eternal Heavenly Rest of and with a God in Christ If any thought that that passage in the Psalm might be understood of any other Rest but this Heavenly one the Author of this Epistle would readily have demonstrated the mistake The Rest that David spake of out of which Jehovah Christ from his Father by his Spirit in his Word threatned confirmingly by an Oath to shut the unbelieving and unrepenting the disobedient and the unperswadable they living and dying such was such a Rest as those who were in a state of unbelief were not actually possessed of A Rest in a Promise a Rest yet further to come offered and tendered unto them set plainly and openly in a Wor. Revelation before them if they did not by their own affected ignorance and wilful transgression exclude themselves out of it A Rest into which sound Believers had entred did and should enter and so cease from their own works Seeing therefore that there yet further remaineth such a Rest so glorious a Sabbatism for the people of God he presseth the professing Hebrews to study and endeavour how to enter into this promised Rest by yielding the due Obedience of Faith in and unto Christ Having thus opened and applyed the Scriptures that we might look the deeper and see the clearer into the sense and scope of it I am next to shew that the Day to Day or this Day expressed in the Psalm and referred unto in the Epistle is not to be understood of the First Day of the Week in the weekly returns of it so as to shut out all and every of the other Days of the Week and particularly as to this of Rest excluding the Seventh day from being the weekly Sabbath for Christians to observe under