Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	apostle_n	grace_n	justification_n	6,159	5	8.9380	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45147	Pacification touching the doctrinal dissent among our united brethren in London being an answer to Mr. Williams and Mr. Lobb both, who have appealed in one point (collected for an error) to this author, for his determination about it : together with some other more necessary points falling in, as also that case of non-resistance, which hath always been a case of that grand concern to the state, and now more especially, in regard to our loyalty to King William, and association to him, resolved, on that occasion / by Mr. John Humfrey.	Humfrey, John, 1621-1719.	1696 (1696)	Wing H3697; ESTC R16468	49,303	49

this ground is it that he opposes Grace and Works so often as he does in the business of Justification By Grace are ye saved not of Works Eph. 2.8 9. Who hath saved us not according to our Works but his Grace 1 Tim. 1.9 If by Grace then not of Works Rom. 11.6 Not by Works of Righteousness which we have done but according to his Mercy he saved us and yet by Regeneration it follows and renewing of the Holy Ghost Tit. 3.5 How is that Are we saved by at least not without Works wrought in us by the Spirit or Grace which regenerates us and yet Not of Works Again Not of Works least any Man should boast Eph. 2.9 10. yet it follows we are created in Christ Jesus to good Works To answer this St. Austine and from him the Schools distinguish of Opera Naturae and Opera Gratiae We are not saved by Works or according to Works done in our own strength but by Works done by Grace But is this the Apostles meaning No I have shewn in my Book of Justification that one thing of three wherein Austine was out and hath mislead the Schools is this Notion of Grace By grace he understands still this inherent Grace or Operation of God's Spirit in us when Paul understands it of that without us his Favour or Condescention to us Not of Works but of Grace is all one as not of Desert but of Favour only Grace is Mercy without or contrary to Merit Now when the Papist receives the Solution mentioned the Protestant generally will have all Works though of the Regneerate to be but Rags and Christ's Righteousness alone to save us But they are both out for Paul's meaning is plainer than they think Not by Works of Righteousness we have done The Righteousness which the Jew hath done is living according to the Law of Moses The Righteousness which the Gentile hath done is his living according to the Law of Nature There is neither one or the other that fulfil that Righteousness as answers God's Law so as it should be able to save him and therefore it is of Grace or Mercy that any are saved By this Key must that hard Text also be opened Rom. 9.16 So then it is not of him that willeth nor of him that runneth but of God that sheweth Mercy What Is there any that find Mercy or are saved but they that will and run I answer No but there is none of them that will and run do will and run so as would save them if God did not pardon their Failings and accept their Endeavours through the Merits of Christ The meaning is that seeing no Man hath those Works the Law requires to Salvation it is of Grace or of Mercy that we are accepted to Life on Another Condition Well now it being of Grace that we are Saved or Justified in opposition to Work 's and it being necessary that those Works be understood of such as the Law requires to Justifie us that is Perfect Works Meritorious Works which if we had we might boast and expect the Reward as of Debt and the reason why we are not justified by Works being because we have them not it follows that there is another Righteousness which is to be had short of that the Law requires to Justification not Perfect not Meritorious not such as would make the Reward due of Justice but such as needs Grace for the Acceptance Therefore it is of Faith that it might be of Grace and that I say which we must have for God cannot account a Man Righteous which is to justifie him that is not Righteous his Judgment being according to Truth And what Righteousness then is that a Man must have and be found in but that we call our Evangelical Righteousness the Righteousness of Faith The Just shall live by Faith Note it he is Just Righteous that lives or is Justified But how Righteous Not according to the Law but the Gospel Hence is the Gospel called the Ministration of Righteousness Hence do we read of a Righteousness brought in by the Messiah slain in Daniel Hence that we are chosen in Christ to be Holy That he hath redeemed us from Iniquity That the end or one end of his Death or Redemption is to make us Righteous as our Divines still say but I never found any satisfactory account of it by them The matter in short is you may see it fuller in my mentioned Book p. 43. that by Christ's Death a Law of Grace is obtained upon which our Faith and Repentance is accepted to Life or imputed for Righteousness or we made Righteous so when by the Law of Works there is none no not one Righteous or ever could be in the World Hence is this Righteousness called the Righteousness of God as being ordained and accepted by him instead of that I even now called the Righteousness of Man And which is of God by Faith instead of such Works which the Law required to Justification Hence lastly are we said to be Justified by Faith the most single and plain reason whereof is because that Faith to a true Believer is imputed for Righteousness Rom. 4.22 23 24. And Faith is said to be imputed to him for Righteousness because God does account such a one Righteous and deals with him as such in freeing him from Punishment and accepting him to Salvation through the Death and Obedience of our Redeemer Justification in which sense also he calls him the God of his Righteousness When as for any acceptance of him through the Righteousness of the Messiah to come a Righteousness without him made his by Faith which could abide God's district Justice I find not the Footstep of one such Thought To rely therefore I will say on Christ's Righteousness as ours without regard to any thing within or without regard to the Condition is self-deceiving But to rely on God's Mercy and on Christ's Merits for acceptance of what we do and Pardon for the Failings is Substantial Religion and of Justification by Faith in Christ's Blood a good Exposition I have now something more to be farther pondered on this Point The chief is That what I have said before about the Commutation of Persons that it is to be held in regard to the Impetration not Application of our Redemption I would offer over again likewise in regard to the Imputation of Christ's Righteousness I have said and say it over that this Phrase is not found in Scripture but I will acknowledge the thing in the true sense of it which is this Christ Jesus did really obey the Law and suffer its Penalty for us which is in our place or stead To do a thing now in my stead is for another to do it so as to save me the doing it Christ's Suffering and Obeying was to save us that Suffering and Obeying No says Mr. W. somewhere Christ suffered indeed in our stead that we might not suffer but not obeyed that we might not obey But if Christ

the ends of it by a perfect obeying of it and suffering for Man's Sin against it and thereby Merit to all Mankind it being done in their behalf a Right to Pardon and Salvation or to Impunity and Life which yet is to be given them upon such Terms as should please him and the Redeemer for so long as it was not the Persons themselves that obeyed and suffered but another in their stead and that by way of Satisfaction not strict Payment the Benefit of that Obedience and Suffering might be disposed at their Will Now this Right to Impunity and Life obtained is given or granted in an Act of Grace declared in the Gospel which runs thus that whosoever he be that Believes Repents and lives sincerely according to it shall be pardoned and saved Even as in an Act of Pardon by Parliament a Man hath committed Treason or the like the Treason is still by the Law Death but upon such an Act passing those Persons that are guilty are pardoned if qualified according to the Act In like manner that Man who performs this Gospel-Condition hath this Right by vertue of this Act Law or Covenant of Grace Grant Deed of Gift Will of Christ Testament or Gospel The Righteousness of Christ is the Meritorious Cause of it and this Act of Grace the Instrument of Donation or Law-title Here then we see is a Righteousness Evangelical that we have and must have and here is a Right to Impunity and Life which you may if you will call a Righteousness too that we have also But the Righteousness of Christ we have here only in the Effect As in the common instance I have a Friend made Slave in Algiers I give a 100 l. for his Ransom he never has nor sees the 100 l. but the Money is his in the Liberty he possesseth Note When the former sort of Divines mentioned say that by the Imputation of Christ's Death to us we become recti in Curia and there must be then a Righteousness of his Life imputed farther to entitle us to Heaven they understand still that it is by the Law of Works that we are to be tried and judged But let all understand aright as before that it is by the Law of Grace and supposing then we were thereby recti in curia that Righteousness required farther unto this Title must be the Righteousness of that Law we are judged by to wit our Evangelical Righteousness only which is accepted unto Life or made the Condition instead of that of the Law upon the account of this Righteousness of Christ Jesus We must distinguish here to avoid Prejudice and least the tender be offended There is the Duty and the Condition of this Law the Law of Grace the Law of Christ or the Gospel by which we are to be judged God hath constituted the Duty the Condition the Reward the Penalty of it There are few of our Ministers and much less of our People are sensible of the Advantage this Doctrine brings us and the Soundness of it No Man we must know does perform the Duty but every Man must perform the Condition or he cannot be saved This Condition as obtained for the World is the grand Benefit of Christ's Purchase or main Fruit of his Death and is accepted when performed only through him It is not for my Works or Merits sayest thou that my Person is accepted but for Christ's Righteousness and in this alone is my Comfort And I say it is not for the Works sake or Merit of any thing or all we do but for Christ's sake that the Condition is accepted and it is in this is my Comfort In this it is that we have or can have any grounded Sustentation To say thou art Justified by Christ's Righteousness when yet thou must acknowledge his Righteousness is none of thine unless thou hast performed the Condition What empty Comfort is that But to say that through Christ's Merits and Righteousness this it self that I do is the Condition here is Comfort indeed That what we are enabled by his Grace I say to do how little soever if sincerely done if it be but the Grain of Mustard-seed in a hungring and thirsting after Righteousness shall be accepted unto Life that is be that Condition upon account of what Christ hath done for us this I say is solid Consolation Thou saist when I look on my Works my Heart sinks I am not sure I am Sincere but in the Righteousness of Christ I am safe I say this is certain If thou art not Sincere thou art not Safe And when I doubt whether I am or not I can have no Support but in this that I hope I am I trust I am and that it is upon the Satisfaction and Merit of Christ that Faith that Hope does depend For that there is any Condition at all that the Condition is such that what I do shall be accepted as the Condition performed it must all be put upon the account of Christ's Performance or Merit in our behalf and his Merit is sufficient however imperfect be our Duty for its Acceptance with God When then upon a Sense of my Deficiency instead of sinking I grow bolder in my reliance on Christ's Merits and God's Mercy I do not presume on my self but I magnifie his Grace and the higher I raise my Faith thereupon provided I live not willingly in any Conscience-wasting Sin the more Glory am I humbly perswaded do I give my gracious Saviour and good God Thou Man hast the Comfort to apply to thy self Christ's Merits if thou hast performed the Condition But I have the Comfort to apply Christ's Merits to the Condition which makes his Yoke easie and burden light as to the Performance and my very Desires and weakest Endeavours to find Acceptance When I read such Prayers of David that God would not enter into Judgment with him that he would not be extream to mark what he had done amiss for then he could not abide it and that yet he will have God to search him and try his Reins and Heart and the like I cannot but be convinced that in the Acceptance of such an imperfect Righteousness as he accounted his was through God's meer gracious Condescention Mercy and Forgiveness to him he placed his * That there is a Righteousness set forth in the Gospel as another Righteousness than that of the Law by which we are to be justified is signally affirmed Rom. 1.17 Rom. 3.21 23. Now is the Righteousness of God revealed The doing what the Law requires and nothing less is Righteousness the Righteousness of Man I will call it If any one did that it would and must justifie him The Doers of the Law before God are justified Rom. 2.13 The Apostle still so accounts which we must know and tells us thereupon that no Man Jew or Gentile does it but that all fall short thereof in his three first Chapters to the Romans and consequently by their Works cannot be justified Upon