Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	brazen_a	look_v	serpent_n	839	5	9.9901	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

is justified passive in regard of us who doe by faith receive Christ without which we cannot be justified Thus you see how destructive his Doctrine is to the maine fundamentall point of our Religion to wit justification by faith So much pressed upon us by Christ and his Apostles and by him denyed And justification without Faith in the sight of God is such a justification as I never read of in Scripture We come to his objection and his answer to it Pag. 36. at the latter end But it will be objected How then is faith said to justifie I answer sayes he if we take faith for the object of our faith That is Christ then faith is properly said to justifie us for by him wee are justifyed he being our Righteousnesse Marke here how he contradicts himselfe He sayes before he cannot conceive how faith should put on Christ and apply Christ and that Christs righteousnesse is made ours before God by Gods imputation before the Act of our Faith and therefore necessarily without it And now confesseth that Faith being taken for the object of our Faith Christ then it is properly said to justifie us and thus it is properly said to justifie Christ being apprehended by Faith Rom. 3.28 Therefore we conclude a man is justified by Faith without the workes of the Law So it is taken in the Treatise of Justification wheresoever Faith is written without expresse mention of Christ we are to understand the righteousnesse of Christ received by Faith Heb. 10.38 Now the just shall live by Faith And doth he not overthrow his Doctrine before delivered when he concludes That Faith taken for the object of our Faith doth properly justifie and how can that be without Faiths apprehension of the object Wee will make this more plaine if it may bee Rom. 3.22 Even the righteousnesse of God which is by Faith of Jesus Christ The (f) Ea est fides Jesu Christi non active quam ipse Christus habet sed passive qua ipse Christus habetur seu posside●ur Affert haec fides justitiam non effective quasi habitualiter aut form●li ●r justos efficiat nec materialiter quasi ipsa sit illud quo justi cens●n●ur sed objective quatenu● fertur in Christum qui est justitia nost●a● et organice quat●nus instar manus donum ●●●●itiae gratis prop●er Christi meri●um credentib imputatae apprehendit Pare Com. in loc Faith of Christ is not here taken actively for the Faith which Christ had but passively for the Faith whereby Christ is had and possessed This Faith doth not justifie effectively as working an habituall justice or righteousnesse in us nor materially as though Faith it selfe were that whereby we are justified but it justifieth objectively as it apprehendeth Christ and instrumentally as it applyeth the righteousnesse of Christ Object How are we said to be justified freely seeing Faith is required which is an act in the beleever This Objection may bee urged further thus That is freely bestowed which is conferred without any helpe or worke in the receiver seeing then a man must bring Faith which is a worke of the will how is he said to be justified freely The Answer is that we are (g) Si fides qua ratione actus quidam est et ex se justitiam saceret gratis justitia non daretur at id non habet Ego pauperi scutum gratis porrigo quod ille extensa manua me accipit si quis mihi objiceret tu gratis non dedisti nam et pauper manum extendit nec acciperetnisi id faceret ridicula prosecto esset objectio extensio en im manus non habet ex se scutum adferre extendenti si enins id esset quoties manum extenderet scutum haberet A virtute potius et liberalitate dantis est scutum quamvis illi per manuum extensionem applicetur ita defide Tolet. ad Rom. cap. 3. Annot. 20 Deus imputans nobis justitiam Christi dat nobis fidem qua illam applicate valeamus Machowius quae de stat primi hominis Disput 7. justified freely although the condition of Faith be required because Faith doth not justifie as it is an act of ours but all the vertue thereof proceedeth from the object as the Israelites being healed by looking upon the Brasen Serpent obtained not their health by the very act of opening their eyes but by the object which they beheld which was the Serpent And like as when a rich man giveth his Almes unto the poore though he stretcheth out his hand to receive it yet it is said notwithstanding to be a free gift but adde here further that as when a blind man putteth forth his hand but he that giveth is faine to direct it to receive the almes or if a man have a weake and withered hand which he is not able to stretch out unlesse the other that giveth doth lift it up in this case every way the gift is free So our will is not of it selfe apt to beleeve or will any thing aright unlesse the Lord direct it Faith then being both the worke of God in inclining our will and Faith receiving all the vertue from the object which it apprehendeth namely Christ it remaineth that Faith notwithstanding wee are justified freely And the act of faith thus taken as we have set it downe doth according to Scripture stand in opposition to justification by workes And thus Christ in the Covenant of grace is set forth upon some condition to wit that we beleeve in him which condition God doth not onely require at our hand but doth by his Spirit freely give us and enable us to performe it And Christ freely given and all is done of Gods free grace and mercy It may be objected men may be justified before they doe beleeve and so without Faith for they are justified in Gods decree from all eternitie I answer God hath decreed before all time to justifie some men in time but not without Faith that being an effect of Gods decree and beleeving being that way by which God hath ordained to justifie and save men (g) Docet autem hic locus fidem ab election Dei dependere Calvin in loc Act. 13.48 And as many as were ordained to eternall life beleeved Gal. 3.24 that we might be justified by Faith and in the 26. Verse for yee are all the children of God by Faith in Christ Jesus it is plaine by these places of Scripture that God never made any such decree as to justifie any man before he doth beleeve and it is blasphemy to charge such an Act upon God For to justifie a man before he doth beleeve is to justifie him in his (h) Id est impietatem impi● Lapid Com. in loc sinfull wayes which God abhorreth and is contrary to his proclamation Exod. 34.7 that hee will by no meanes cleare the (i) Nempe impoenitentem in peccatis suis sibi placentem Rive● Com. in loc guiltie