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
A64989	The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entituled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.	Vincent, Thomas, 1634-1678.	1668 (1668)	Wing V438; ESTC R25705	51,791	83

of sin Peace of Conscience Immunity from the Curse and Condemnation of the Law Take away Satisfaction then the Word and Spirit and we are false Witnesses thereof then is our preaching vain and your Faith also is vain then you are all yet in your sins then you must all of you of necessity be damned and punished eternally Take away Satisfaction and you take away Christ and you take away all And therefore let not W. P. think to easily to perswade people to let go this Principle which whosoever doth it hath made Shipwrack of his Faith and of necessity must fall into the Ocean of Gods Wrath which none can escape without this Satisfaction And therefore I would here caution W. P. with more reason then he doth the people and speak to him according to the Words of the Apostle Peter to Simon Magus Acts 8. 21. 22 23. I perceive thou hast no part in this matter namely Christ's Satisfaction which thou deniest neither is thy heart right in the sight of God but hereby evidently dost declare thy self to be in the Gall of Bitterness and the bond of Iniquity yet repent of thy wicked Blasphemies and Abominable heretical Assertions if perhaps the thoughts of thy heart may be forgiven thee CHAP. IX The Iustification of the Vngodly by the imputed Righteousness of Christ asserted and proved HAving proved and vindicated the Doctrine of Christ's Satisfaction from the Cavils of W. P. The Doctrine of Justification by Christ's imputed Righteousness doth evidently follow from it for since there can be no Remission of sin therefore no Justification without Satisfaction to Gods offended Justice as hath been proved and since this Satisfaction cannot be given to God by Sinners themselves and Christ only hath given it which also hath been proved there is no way imaginable how we can be justified but by the Imputation of Christ's Righteousness to us 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As Christ was made sin for us though Innocent by the Imputation of our sin to him for which he was condemned and punished So we are made the Righteousness of God in him though guilty by the Imputation of his Righteousness unto us whereby we are justified And what other meaning than Iustification by Christ's imputed Righteousness can that Scripture have which speaketh of the Blessedness of the Man unto whom the Lord imputeth Righteousness without Works Rom. 4. 6. That this Blessedness spoken of is Iustification appeareth from the scope of the place which is to prove the Doctrine of Iustification and the following words also do evince it vers 7. Blessed is the Man whose Iniquities are forgiven c. That this Righteousness is not a mans own is evident because it is a Righteousness without Works and then whose Righteousness can it be but the Righteousness of Christ and that this Righteousness is imputed are the words of the Scripture therefore the proof is firm that we are justified by the Imputation of Christ's Righteousness Unto which Scripture I may add for the further clearing and Confirmation of this Doctrine of Iustification by Christ's Imputed Righteousness this Argument grounded upon Scripture If there be no other way for Sinners to be iustified but by Faith in Iesus Christ then Iustification is by the Imputed righteousness of Christ. But there is no other way for Sinners to be justified but by Faith in Iesus Christ. Therefore Iustification is by the imputed Righteousness of Christ. The Consequence of the Major is evident because Faith justifieth only with a respect to Christ's Righteousness without us called therefore Righteousness by Faith distinguished from our own Righteousness Phil. 3. 9. and how is this Righteousness by Faith but as it is applied by us and imputed by God to us through Faith Faith cannot justifie as a work because all works are excluded in the matter of Justification therefore it must Justifie as an Instrument applying Christ Righteousness which being without us can be made ours no other way than by Imputation The Minor that Sinners are justified only by Faith in Jesus Christ is as clear as any Doctrine in the whole Book of God it being the design of the Apostle Paul to prove this expresly in the first part of Epistle to the Romans and in the second and third Chapter of his Epistle to the Galatians How many times doth he say we are justified by Faith without Works and how strongly doth he Argue the necessity of Iustification this way because of the universal Guilt upon Mankind and deficiency of Righteousness inherent therefore that they must seek for a Righteousness without themselves which is Christs Righteousness therefore that they can be justified only by Faith which Faith he putteth in opposition to all works not only of the Ceremonial and Morral Law but also to all Works wrought in Faith which are works still such as Abrahams Works and Davids Works were who yet were not justified upon the account of any of their Works that all Boasting might be excluded Rom. 4. 2. And the Apostle telleth us plainly vers 5. That God justifieth the Vngodly no Persons being the Subjects of Gospel Iustification but as Vngodly that is as having sinned and as having no Works no Righteousness of their own to procure Justification for them The sence is that God findeth every one Ungodly Guilty Filthy whom he doth justifie freely by his Grace through the Redemption and Righteousness of Christ but he doth not leave them Ungodly where he removeth the guilt of sin he removeth also the filth of sin Iustification and Sanctification being inseparable Companions and though Justification be altogether distinct from Sanctification yet it is never without Sanctification which if W. P's cloudy Brains had rightly apprehended it would have given an answer in the making of them to most of his Objections which he hath brought against this Doctrine where he argueth from the Concomitant unto the Cause and his deductions or most pittiful non sequitur's I intended to have run thorow them all and given particular Answers to them but that Mr. Danson who is concerned to reply to something in his Book Intendeth to answer him in this Point and withall to give a Synopsis of Quakerisme in other points besides these three Namely their asserting 1. Good Works to be the Meritorious cause of our Iustification 2. That a State of Freedome from sin is attainable in this life 3. That there is a leight in every Man sufficient to guide him to salvation 4. That the Scripture is not the Word of God nor a standing rule of faith and life 5. That there is no resurrection of the body 6. That there is no need or use of Ordinances Baptisme Lords Supper c. The book he intendeth will be small but the use of it may be great in this day when the Quakers are so busie to gain proselites for the establishment

Religion than the Papists themselves And because W. P. doth take occasion from the meeting with me and others in disputation if it might be so called where nothing was directly answered to put forth his Pamphlet and because he giveth but a lame and in somethings a false account of transactions therefore I shall 1. give a true and brief Narative of what passed at the Meetting or Conference with answer to his Postscript 2 Establish the truths he objecteth against by Scripture and Argument 3 Answer his objections against those truths Lastly apply my self to deluded Quakers for the recalling of them and to all other Christians for the cautioning and establishing of them against the attempts of such as would draw them aside into the dark and dangerous path which doth as certainly lead to Hell as the broad way of Prophaneness CHAP. II. A brief Narrative of T. V's meeting with some Quakers in Spittle-yard with the occasion and transactions there and some exceptions to the account which W. P. hath given thereof MY first meeting with the Quakers was upon desire at the house of a friend in Houndsditch in der to the preserving of some who were tempted to go amongst them I met there several Quakers two of which were the chief speakers It would tire the Reader as I believe it did the hearers to give relation of all their wild and impertinent discourse I could not get them to speak out and plainly to assert some of their Principles through fear it is likely lest their mouths should be stopped before the people yet after many words they asserted the perfection of Saints in this Life and the place of Scripture which they brought for the proof of their assertion was 1 Iob. 3. 9. Whosoever is born of God doth not commit sin Unto this I answered That the words in the Original were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of them interrupted me at the mention of the Original words saying It was the smoke of the bottomless pit that the signification was doth not make it his business to sin and the meaning was that such as were born again did not make a trade of sin did not go on in a course of sin or did not commit sin that is with the full bent of the will as the wicked do But that it could not be understood of not committing sin at all because the same Apostle in the same Epistle Chap. 1. 8. telleth thus If we say we have no sin we deceive our selves and the truth is not in us There he speaketh of himself and others that were born again and plainly acknowledgeth they were not without sin It was further urged that if all that were born of God were perfectly free from sin then it would follow that who ever found any sin in them were not born of God consequently in state of nature and so if they should die with any sin remaining they would certainly go to Hell and so none there yea none in the world would be saved Moreover I appealed to the experience of the best of them whether they could say they were wholly free from sin whether they had no irregular thoughts nor affections this they would not affirm neither did they absolutely deny when they pleaded the perfection the Apostle Paul speaketh of Phil. 3. 15. I replied that the same Apostle v. 12. acknowledgeth that he had not as yet attained neither was yet perfect and if the Apostle Paul who had arrived to so great a heighth in grace that he was how ever as some think little in bodily stature yet taller by the head and shoulders than others in regard of his grace and spiritual attainments how could Audacious Quakers who if Quakers indeed because of their damnable opinions I am confident have not the least degree of true grace boast of perfection as if they had got above the Apostle himself I told them that all true Believers were perfect in a sence they were Evangelically perfect but not legally not absolutely perfect they had perfection of parts but not perfection of degrees and in this sence the work of Grace though the work of God was not perfect in regard of our selves but by degrees was carried on unto further perfection After this when they could give no answer to the Arguments urged against them they burst out into a clamor and talking all altogether opening their mouths as wide as they could and shutting their ears as hard as they could repeating the same things over and over again You make your selves the Patrons of sin He that committeth sin is of the Devil And whilst they pleaded That all which were born of God were without sin they discovered themselves to be none of those that were born of God by the sin which they were palpably guilty of in the multitude of their words especially in their wresting the Scripture from its genuine sence meaning and in the perverse disputings of their corrupt minds Our discourse was to this effect wherein they discovered so much of their rotten Tenents so much of their folly and weakness being unable to maintain what they had asserted that one said to them An 't please God I will believe you no more Others that were wavering before were confirmed against them aud established in the ways of Truth and so continue still to this day The next week after this meeting I went into the Country for a fortnight and in my absence two of my friends Mother and Daughter went off to the Quakers the Daughter was the first whose inclinations and humour carried her that way for some time before for the preserving of whom from the Quakers delusions upon the request of the Mother I had several discourses with her I gave several reasons against their tenents and ways unto which she could give no answer nor any ground of her liking their ways which was not answered onely a perverse will which I am inform'd her Mother hath so much indulg'd in other things unbefitting a parent that in this it is like to prove the destinction both of mother and child did lead her this way against all reasons and perswasions I acknowledge I did say It was worse to go to the Quakers meetings than to a Bawdyhouse because the defilement of the soul with their damnable erors which there she was likely to contract was more deep and more hardly to be washt off than the defilement of whoredom or adultery and what our Saviour said of the Pharisees I may say of the Quakers that harlots go into the Kingdom of Heaven sooner than they moreover I told her that If there stood a cup of poyson in the window I would rather drink it than suck in their damnable Doctrines because poysoning of the body was not so bad as the poysoning and damning of the soul. I said further not that I would give her up but that if she went again God might give her up to believe a lye that she might be damned the