Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	gospel_n	justification_n	6,484	5	9.1234	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88080	The glorious truth of redemption by Jesus Christ, rescued out of the hand or unrighteousnes. Or the doctrine of redemption rightly stated: wherein, 1. All Arminian and Pelagian glosses and absurdities are refuted. 2. All carnal allegations and reasonings silenc'd. 3. All concern'd scriptures seemingly discording, reconcil'd. 4. The doctrine of redemption clearly held forth, according to the harmony of scripture, and analogie of faith. By W.L.	Levitt, William.	1652 (1652)	Wing L1828; Thomason E681_7; ESTC R206784	25,340	46

Christ in such places of Scripture upon which they would plead a toleration for their intolerable idleness is that men and women in the use of lawful means should have their dependance upon God and that as Christians should not over-incumber themselves with worldly business so as to neglect the one thing necessary so in the midst of the moderate use of the creature and of their lawful callings they should cast of● all immoderate and inordinate care relying upon God who careth for them for it 's an unwarrantable and extreme presumption and a temptati●n of God by a particular or private interpretation of Scripture to serue such a senseless sense as this For although a man rise early and go late to bed and eat the bread of carefulness all will be but as put into a bottomless bag unless God give a blessing And thus these Scriptures that seem so to thwart one another being comparatively and joyntly considered are really reconcil'd and hold forth one and the same thing John 11. 17. For the Law came by Moses but Grace and Truth by Jesus Christ Rom. 3. 19. What the Law saith it saith to them that are under the Law c. v. 20. By the works of the Law shall no slesh be justified Rom. 7. 6. Now we are delivered from the Law Rom. 10. 4. For Christ is the end of the Law to al● that believe Eph. 2. 15. Having abolished the Law of Commandments Mal. 2. 6. Remember the Law of Moses Mat. 5. 17. 18. Think not that I am come to destroy the Law but to fulfil it v. 19. Till heaven and earth perish one jot or tittle of the Law shall not escape till all be fulfilled v. 20. Whosoever therefore shall break one of these least commandments and teach men so shall be called least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven Rom. 7. 12. Wherefore the Law is holy and the Commandment holy and just and good Divers other Scriptures of like concernment Gal. 3. 10. Rom. 7. 46. Gal. 2. 19. 1 Tim. 1. 9. Rom. 16. 14. Gal. 2. 16 21. Gal. 3. 2. 4. 21. ● 3. Eph. 2. 15. Mat. 11. 13. Luke 16. 16. Acts 13. 39. Rom. 3. 28. 4. 13. 15. 7. 4. 9. 32. c. Other Scriptures of like concernment Mat. 15. 3. Mark 12. 30. Rom. 13. 9. Eph. 6. 2. John 2. 4. Mark 10. 17 19. Luke 1. 6. John 14. 21. Acts 28. 23. Rom. 2. 13. 3. 20. Gal 3. 24. James 2. 11. John 1. 3 4. Mat. 19. 16 18 19. Mark 12. 29 30. John 15. 10. 1 Cor. 7. 19. Neh. 10. 29. Rev. 22. 14. 1 John 2. 4. c. These Scriptures and many more of like import not here mentioned being compared one with another hold a sweet and holy harmony one with another nay although each Text were particularly discussed yet being Evangelically interpreted according to the Analogie of Faith would not at all differ Yet men of corrupt minds by sinister and private construction of them draw forth such a sense as may suit their own fancy although they bring them into a direct opposition although such private Interpretations are quite contrary to the Word of God as in 2 Pet. 1. 20. and is cause of not only that old Antinomian but all other heresie and error it 's an old heresie new vampt to say The Law is of no use to Believers now in Gospel times For certainly as the Gospel was of special use to Believers in times of the Law so is the Law of precious use to Believers in Gospel times viz. the Moral Law I wonder of what use the Law of God the ten Commandments given in Mount Sinai were to Abraham Isaac Jacob Noah Job Daniel c. that it is not to every Believer in these days No man thinks they were saved by the works of the Law or expected Justification by the Law but by faith nevertheless it was the rule of their sanctification and obedience it was the way they walked into life although not the cause of life and so it must be to all the godly in Gospel times although not the cause of Justification yet it 's the standing rule of their sanctification obedience and conversation This error ariseth principally from the mis-interpretation of the word Law which is severally in Scripture to be accepted Somtime intending the Ceremonial Law somtime the Judicial somtime the Moral Law somtime the penalty of the Law as Col. 2. 14. Eph. 2. 15 c. there it intends the Ceremonial Law in Acts 23. 3. 1 Tim. 1. 9 10 11. there the Judicial Law and the penalty thereof is intended the Judicial Law being a rule of life in Civil respects none are concern'd in the penalty thereof but evil doers So although the penalty of the Moral Law belongs to none but unbelievers and ungodly wretches yet it 's a rule of life to all even to the most precious people of God It was the comendation of Zachary and Elisabeth that they walked in all the commands of God unreprovably for any man to say the Law is of no use to Believers is I say an old desparate heresie that brings hundreds of Scriptures by the ears which is prevented by an holy humble judicial and impartial comparing one Scripture with another and interpreting one by another It 's confest that the damnatory the domineering nay the justifying power of the Law is abolished as in a legal sense yet evangelically interpreted every Believer is saved by a Law of works as between God the Father and Jesus Christ the mediator of our peace who hath fulfilled the Law for us and therefore salvation is of free grace to us yet withal know this no man shall ever receive benefit by the fulfilling of the Law by Christ that practises not obedience to that very Law for as Jesus Christ was the Angel of the Covenant that conducted Israel to Canaan that appeared in the Bush Exod. 3. 2. Acts 7. 35. the same hath left this lesson to all that love him and will follow him to the heavenly Canaan to keep his Commandments And thus those Scriptures before mentioned although they seem to speak a contrary language are to be reconciled Come we now to those Scriptures that concern the present Controversie which because very many there can be no expectation of a particular account of every or any one of them neither is it my purpose Yet by Gods grace I intend so to ballanee the account as to give in the summa totalls of them all so far as is necessary to the matter in hand according to the holy Spirit that speaks in them 1 Cor. 15. 22. For as in Adam all dy even so in Christ shall all be made alive Rom. 5. 18. Likewise then as by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded to all

the Lord over all his creatures as is clearly held forth in Rom. 9. 21 22. 2. If men of themselves have free-will then the will of God is not only resisted but utterly rejected contrary to the priviledge the Master hath of his servant the power a Father hath over his children and contrary to the great soveraignty of God whose will indeed is uncontrollable and irresistable viz. his decreeing Will what he determines shall come to pass Psal 148. 6. Jer. 5. 22. Luk. 22. 22. Acts 2. 23. Rom. 9. 19. Ezek. 12. 25. 8. That this Doctrine destroys the very end of Christs coming in the Flesh appears For The main end of Christs coming in the flesh was to destroy the body of sin the works of the Divel his blood being the purchase of his Church and applicable to none Rom. 6. 6. Acts 20. 28. but Believers such as drink it by faith Titus 2. 14. Who gave himself for us to redeem us from all iniquity and purge us to be a peculiar people to himself zealous of good works So that for whom he dies he redeems as well from all iniquity as death he never procures pardon but for his purged ones whom he purifies with his blood he came not only to save from original but actual transgression he being a perfect Saviour His end was not only to be made sin for us but that we might be made righteous in him For those for whom he Rom. 3. 25. died for them also he rose again Them whom he justifies 1 Pet. 2. 24. with his blood he sanctifies with his Spirit and them also glorifies But this opinion tells us he dyed for millions 2 Cor. 5. 21. that never partake in his Resurrection Intercession who he neither sanctifies nor glorifies and so destroys the main end of all he hath done and suffered for the sons of m●n Come we now to answer those Objections and Allegations of men contrary minded Object If this be not the meaning of such Scriptures that Christ dyed for all mankinde what then is their right sense Answ For that 1 Cor. 15. 22. As in Adam all dy even so in Christ shall all be made alive it hath no relation at all to the Doctrine of Redemption but of the Resurrection the Apostle discoursing upon that subject and so it 's true as in Adam all dy so by the power of Christ's death and resurrection shall all be raised out of the grave he being the first fruits of those that sleep Nevertheless some shall arise to the resurrection of life others to the resurrection of condemnation John 5. 29. So that some are so far from being made alive to eternity that they arise to receive the sentence and doom of everlasting death and torment But suppose this place had intended the doctrine of Redemption by Jesus Christ as that Rom. 5. 18. and other Scriptures do speaking in general terms yet we must take heed of making every particular Scripture it s own Interpreter for no Scripture is of private interpretation the spirits of the Prophets being subject to the Prophets 2 Peter 1. 20 therefore we must compare one Scripture with another lest we utterly destroy that sweet and holy harmony that is to be found even in Scriptures seemingly opposite one to the other and then such places will hold forth this truth that as all that perish perish in Adam so all that are saved are saved by Christ or as all that dy viz. eternally dy in Adam so all that live viz. eternally live in and by Christ For all do not dy eternally in Adam so all do not live eternally by Christ Although there be sufficiency in the blood of Christ for ten thousand worlds yet it becomes efficacious to none but such as lay hold upon him by faith his elect his chosen ones before the world began Such who are given to him by the Father out of the world who are but a remnant a little flock compared with those that perish The intent of such Scriptures being to declare the way and means of salvation and damnation not the number of those that are either saved or perish the mistake lying chiefly in the mis-interpretation of the word all and world which are in Scripture diversly to be accepted as appears in the ensuing discourse All in Scripture often put for many and few for none as in Phil. 2. 21. All seek their own things but none the things of Christ whereas blessed be God there are many that do principally seek the things of Christ not their owne Object But if some be Elect and some Reprobate how are mens destruction said to be of themselves as in Hos 13. 9. 2 Pet. 2. 1. Answ 1 Because God gave us at first power in Adam to stand which we having wilfully lost the Lord may justly charge us with the guilt of our owne blood for all our actual transgressions and rebellions are fruits and effects of that original pollution 2. By reason there is in all that perish a desperate heart of impenitency and unbelief implacably bent against God despising and rejecting all means of grace and salvation men of reprobate minds who shall never be able to say at last at the great and general day Lord I would have believed and repented but thy Decree of Reprobation kept me back for such men know 1. That they were ignorant whether they were in the compass of that Decree 2. Their own Consciences shall tell them although it was their duty to wait upon God in the use of all means of grace and although they sate many yeers under the droppings of Divine dispensations yet they utterly abhorred all means and opportunities of grace whatsoever and chose rather to perish then to be saved by Christ For this is to be noted that Scripture saith not that God gives reprobate minds to any but that he gives them over to reprobate minds which all men naturally are of God infuses not sin but reprobates 1. By permission suffering men to go on in their sins 2. By subduction withdrawing or with-holding the gifts and graces of his Spirit he being a free Agent and not bound to bestow his graces to any therefore whom he intends and purposes to save to them he gives the grace of faith and repentance others he passes by it being his Prerogative Royal to have mercy on whom he will have mercy it being an effect of mercy that any at all are saved 3. By Tradition delivering men up to the hardness of their own hearts and power of their own lusts saying to the filthy be thou filthy still and to the unholy be thou unholy still Rev. 22. 11. and this a just judgement of God upon them Object If it be not in mens power to repent and believe why is impenitency or unbelief charged upon them as their sin Answ 1 As before God gave us power to stand after he had created us in a holy and innocent estate 2. Unbelief is a sin