Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67237	The pretensions of the triple crown examined in thrice three familiar letters ... / written some years ago by Sir Christopher Wyvill ...	Wyvill, Christopher, Sir, 1614-1672?	1672 (1672)	Wing W3787; ESTC R34104	91,353	203

of Justification Those terms Rom. 4. 5 6. of Justifying the Ungodly and of Imputing Righteousness without Works are not so to be taken as if God ever did or ever would save any Person who resolved to continue impious or contemn the practice of good Works but they stand in opposition to all conceit of any Justifying power in good Works and may teach us That no man's holiness can be such in this Life but he will at God's Tribunal stand in need of that Covering which St. Paul fetcheth out of the 32. Psal. and points out to us in ver 7. Ponder too ver 8. and tell me then whether you can conceal from your self the whole Plat-form of the Protestant Doctrine in this point For the not Imputing of Sins and the Imputing of Righteousness without Works make up the Whole of our Belief Secondly a Sinner is not Justified by Faith as it is a Quality which deserves remission of Guilt and the Glory of Heaven nor as it is by God's favourable acceptance taken for the whole and perfect Righteousness of the Law But it justifies only with reference to its Object Christ Faith being that Grace which the Soul makes use of to close in with him receive and imbrace the Promises by it we are ingrafted into that Olive-tree and are made Members of that glorious Head We do not here as some traduce us erect a Justification merely supposititious or state betwixt Christ and the Believer only an imaginary Relation But we hold the Interest we have in him to be of most real and true Participation Forasmuch as having by God's effectual and gratious Ordination taken upon him the Humane Nature so entirely put on he communicates by vertue of the Mystical Union through the Covenant whereto God the Father the Son and Man are Parties really his Satisfaction and Merits to all Believers Joh. 6. 27. Isa. 42. 1. Heb. 5. 4 5. Jer. 31. 31. Thus he who knew no Sin was made Sin for us and we not having any Righteousness in our selves are made the Righteousness of God in him Rom. 3. 26. Who rose again for our Justification as he died for our sins Thus he is the Justifier and thus the end of the Law for Righteousness to every one that believes Rom. 10. 4. Let but Faith be the Substance of things hoped for the Evidence of things un-seen whereby we Receive and Imbrace as well as are Perswaded of the Promises Heb. 11. Suffer us but to draw Consolation by laying hold on the Hope set before us Heb. 6. 18. Let it be an Eying of Christ offering his Body shedding his Blood and fulfilling the Law perfectly as the Church of England speaks in the Homilies of Salvation very clearly Let it be a Fiducial Recumbence upon our Saviour in his whole Mediatorial Office which is certainly our Duty as well as Privilege And we desire no more Heb. 12. 1 2. The Free Gift which is said to come upon all men to the Justification of Life is held forth as the immediate Consequence and Effect of that exact and complete Justice which was in our Saviour Christ only and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used imports the very Act of Justifyng or judicially pronouncing Just and not infusion into the Soul of any Habit of Justice We have no obscure Intimation what Righteousness is able to appear before God in all those Places where the Scriptures treating of Man's Justification in his sight points out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteousness of God affixing it to the very Person of Christ and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were only derived from him into the Regenerate Thirdly We are Justified by Faith in Opposition to the Righteousness of Works by fulfilling the Law in our own persons or else making Satisfaction for what we come short Paul's Disputations are levelled against the Moral Law as well as the Ceremonial for in the point of Justification he waves even that Law Rom. 7. 12 13. which he terms Holy and Just and Good and which to other uses he is careful to establish Here again if we consult the Original where the Righteousness of the Law is said to be fulfilled in us we may by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 4. never applied to that inherent Righteousness which is our Sanctification but to that Righteousness of Christ whereby he satisfied the utmost Demands of the Law be guided through the Labyrinth of Disputes to a right understanding of this Unum Necessarium wherein having expatiated a little more than the Brevity I at first proposed to my self would permit let me now represent to your view these three former heads copied out in Little 1. Faith is not an Empty Speculation but an Operative Grace of God's Spirit 2. The Righteousness wherewith we shall be clothed in the World to come is both Perfect and Inherent The former in Christ the latter in us 3. The Righteousness which is our Sanctification is indeed Inherent but not Perfect And 1. Justificatio apprehensiva called often Justifying Faith is not properly Justification but an apprehension or knowledge of it 2. Justificatio Effectiva termed Causal Justification none but Christ can have a Claim unto 3. Justificatio declarativa is by St. James styled Justifying by Works as it is the manifestation or testimony of true Conversion Thus those Scriptures do sweetly agree which say we are Justified sometimes by Grace sometimes by Faith sometimes by Christ and that once by Works Let us do Evil that Good may come thereof Rom. 6. 1. was the Devil's Rhetorick in the mouths of licentious men to bring an obloquie upon St. Paul's Doctrine of free Grace But doubtless Satan is a more cunning Sophister than to frame an Argument of so much Inconsequence as to say Continue in Sin that inherent Grace may abound Whence I think we may not improbably conclude That nothing else is intended by all the preceding Discourse but the Gracious Act of Almighty God whereby he absolves a believing Sinner at the Tribunal of his Justice Pronouncing him Righteous acquitting and accepting him to Glory only for Christ's sake Thus when he had assigned to sin its proper Effect due Wages and Merit Death coming to speak of Life Eternal we find no such terms in his mouth but he suddenly cuts off the File of his Contexture and calls it Rom. 6. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Free Gift of God through Jesus Christ our Lord. There is Justification by Remission of Sins there is Justification by having the Righteousness of the Law fulfilled in us there is the Justification of Life or the Receiving that Crown of Life All these are laid up in the Person of Christ for the use of his Church and brought home to every true member by the hand of Faith There is too another Sort of Justification viz. At the Bar of Conscience and in Foro Humano by Works of Righteousness which