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	justification_n	oppose_v	5,249	5	9.4209	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93799	A holy life here, the only way to eternal life hereafter. Or, A discourse grounded on these words, The weapons of our warfare, &c. 2. Cor. 10. 4. Wherein among other things set down in a following index this truth is especially asserted; namely, that a holy life, or the habitual observing of the laws of Christ, is indispensably necessary to salvation. Whereunto is added an Appendix, laying open the common neglect of the said laws among Christians, and vindicating such necessity of observing them from those general exceptions that are wont to be made against it. By R.S. B.D.	Stanwix, Richard, 1608-1656.	1652 (1652)	Wing S5252; Thomason E1276_1; ESTC R210586	123,869	304

beauty which is made up of the proportionable mixture of spirituall graces and is requisite to make us truly amiable to God and sure as hee who considers the nature of our life how unfaithfull and uncertain it is being such as may be terminated every moment and is often suddainly and when we least think of it can think no time too soon to set about and begin this work so hee who considers the greatness and multiplicity of the work in it self or ' its importance in the infinite consequence of it the eternall salvation or perdition of our souls depending on the performance or neglect thereof will think no warinesse or diligence and consequently no time too much which it is possible for him to exhibit towards the managing and accomplishing of it Now if any shall notwithstanding all that hath hitherto been said on this subject as some I conceive will bee ready to object that this pressing of works obedience as necessary to salvation tends 1 to confound the Gospel and the Law 2 to detract from and diminish the privilege of faith and 3 to require of men such a perfection as is not possible or very hardly attainable by any man in this life I shall in answer reply these things thereunto 1. That there is and so ought carefully to be maintained a great difference betwixt the Law and the Gospel but the difference is not in this that the Law requires works and obedience as necessary in this case and the Gospel requires none for this to any one that reads the Gospel and especially our Saviours Sermon on the mount will appear to be false but that the Law thus opposed to the Gospel requires perfect works and obedience undiminished with any antecedent sins and unstained with any present defects in the doers of the said works that is such works as being performed would give a man cause of glorying and make that the reward should be reckoned to him not of grace Rom. 4.4 but of debt but the Gospel requires onely or rather allows as sufficient in this case such works as in those respects are imperfect that is such as for the most part have many and great sins going before and proportionable failings accompanying the doing of them and so can give a man no title but onely through Gods mercy in Christ to the glorious reward of eternall life held forth and sealed by him in his blood to the doers of such works that is to all truly penitent persons And from this difference betwixt the works required in the law and the Gospel there is another ariseth and that is this that those works of the law if performed would constitute the performers of them equally righteous they being all in this case to be supposed to have lived without sin and to have constantly and perfectly obeyed all the commandements of God but these of the Gospel admit an inequality in this respect and that not onely in regard of time some beginning sooner and some later to practise them but also of degrees some by reason of some naturall infirmities or the want of outward helps not attaining that exactness or expressing that fruitfulnesse and abounding in the doing of them which others doe and yet so long as they have put off all the habits of sin and perform proportionally to their strength and assistance the works of righteousness required of them in the Gospel which notwithstanding their former hinderances they may they shall be as surely hereafter rewarded as those who have outdone them herein by performing the said things in a higher measure 2 I say touching faith as the Apostle touching the law by a little altering and inverting his words we do not abrogate but establish faith by requiring works and obedience to Christs lawes in that manner as wee have done There is indeed a way of urging works with which faith is inconsistant and that is to require them to bee absolute and every way commensurate to the law of God without admitting or having need of repentance in which sense the Apostle disputes against them or rather the possibility of being justified by them in the five first chapters of the Epistle to the Romans and to such works faith is opposed yet not as one contrary to another but as that which is imperfect to that which is perfect Faith therefore I say being taken in that sense wherein it hath those privileges of Justification and so of salvatiou astribed to it does truely include works obedience that is such as we have hitherto pressed as necesssary in it for the clearer manifesting of which I desire it may be observed that this word faith like as many other words and phrases in scripture is of various acception being sometimes used in a stricter sometimes in a larger sence 1. Strictly and properly taken it signifies nothing else but a firme assent given to the doctrine of Christ and that which flowes from such assent namely an answerable confidence and reliance on God and Christ and it is so taken when other things pertinent to the obtaining of salvation are added to it which things so added the more they are the more is the word faith restrained in 't is signification 2. Largely and more improperly taken it may either have some one or other thing added to it or else be placed singly by it self and yet have salvation or that which is equivalent in sence ascribed to it which notion of it is simply the largest as for example when the Apostle sayes there remains faith hope and charity he takes faith strictly so as not to compriz in it the other two vertues but when he sayes 1. Cor. 13. that in Christ Jesus nothing avails but faith working by love Gal. 5.6 he takes it a little more largely so as to contain hope in it and that not without cause for he that cordially believes Christ promising heavenly and eternall glory to them that obey him cannot but most earnestly desire the same glory and thereupon hope for it and trust in Christ but when hee sayes and proves out of the prophet Heb. 2.5 Rom 1.17 Act. 16.31 that the just shall live by faith and assures the Jaylour of salvation by his believing onely on the Lord Jesus Christ hee takes faith in ' its largest extent comprizing both the former vertues in it and what ever exercises of it or them the Gospel which is the doctrine of faith commends to or requires of us So that that faith wee say which through Gods mercy hath the privilege of justifying and saving us annexed to it comprizes besides that which is properly and strictly signified by it that obedience or piety of life which excludes all customes and habits of sin and all grievous and voluntary acts of it though otherwise as wee have before said this piety be not in all equall the truth of which namely of this large comprehension of the notion of faith when it is thus dignified may appear from these

following considerations 1. That disobedience or impiety is that which is opposed to this faith as the contrary to it in those words of St. John he that believeth in the son hath everlasting life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that as Beza and others render it obeyeth not the son shall not see life c. John 3.36 2. Because that which is one where ascribed to faith thus singly named as obtaining eternall life through the means of it is elsewere in plain termes ascribed to obedience or such piety of life as wee have mentioned thus Christ is said to be the author of eternall salvation to them that obey him Heb. 5.9 and Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God that is all in all 1. Cor. 7.19 and again neither Circumcision availeth any thing nor uncircumcision but a new Creature Gal. 6.15 3 Because it is fully evident from abundant and that most cleer Testimonies of scripture that for obtaining remission of sins and so eternall life repentance that is a change of the mind and life also to the better as before hath been shown is simply necessary and St. James expresly testifies that a man is not justified by faith onely but by workes also joyned with it James 2.14 and demonstrates this thing by the example of Abraham whom St. Rom. 4.3 Paul proves to have been simply justified by faith by that very same place of Gen. 15.6 which St. James also sites in this business and lastly because the Apostle in the Epistle to the Romans and also in that to the Galathians largely teaches that for escaping the severity and curse of the law and to become partakers of Gods heavenly kingdome it is altogether necessary that wee walk not after the flesh Gal. 5. but after the spirit which phraise what kind of exactnesse and piety it emplyes may be seen in the said places By all which I say it is plain that faith cannot otherwise priviledge us from the wrath to come or entitle us to heavenly happiness than as it hath obedience or true piety joyned with it and consequently that whensoever the scripture ascribes these or the like priviledges unto this tearm of faith or believing singly and by it self it means not faith barely in 't is strict and proper sence but includes also and comprizes under this notion the same obedience or piety so necessarily required of us so that this faith may be said to be as indeed it is a certain agregate thing made up of faith strictly and properly taken and of its effects that is such piety and obedience Neither is it without great and important reasons that the Scripture thus speaks in this matter that is that not only it rather useth especially when it speaketh of our justification the word faith then other words more plainly signifying piety of life but also that it understands by and usually comprizes in this word faith all that holiness of life and obedience to Gods commands which is now requisite under the Gospell for attaining salvation for 1. Hereby is intimated that the said holiness or obedience proceeds from faith properly and strictly taken as the root or cause of it and consequently that it is not of our selves or from the sense of our own duty as we were bound and as the Law truly required that we are such holy and obedient persons but that that which is to be reckoned the object and cause of such faith namely the divine promises of the Gospell promulgated by Christ and confirmed in his bloud is that which hath originally wrought and produced the said holiness in us and so that it is to be imputed to the free grace and bounty of God thus graciously making and confirming the said promises to us and thereby exciting us hereunto that we become such holy persons 2. Hereby is also signified that which hath been before observed namely the impersection of our obedience that it is such as ordinarily presupposes many and great transgressions and courses of unrighteousness going before and also implies some proportionable failings still accompanying it so that it is not from any worth of its own but from Gods infinite goodness that it comes not only to be accepted but rewarded as God hath promised and declared he will with eternall happiness and glory 3. By this word faith thus used is intimated that this very thing addes a great price or value as I may so say to our works and obedience though otherwise imperfect and makes that we please God namely in this that we trust in him though we have never seen him that we firmly believe his promises especially those which by the course of nature seem impossible neither suffer our selves by any oppositions or any difficultie of performances to be drawn from this hope so by this means giving God constantly the praise of his infinite power goodness and truth For these reasons we are to conceive it is that the word faith is so often singly used in Scripture when it is intended and indeed cannot be otherwise that that obedience which the Gospell elsewhere plainly requires of us should be conceived to be signified by and included in it 3. Touching the last particular of the foresaid supposed objection wherein the exception is against that obedience or habituall observance of the most righteous Laws of Christ which we have laboured to shew and enforce as indispensably necessary for the seeming impossibility or extraordinary hardness of it though what hath been already said on this subject may in great part serve to manifest the groundlesness of this exception yet for the fuller clearing of this important truth I shall adde somewhat also directly by way of answer to it 1. First then I say by this obedience or observing Christs laws I mean truly a greater light of persecution in the doing of them than I see most Christians attain unto or as I have cause to think ever intend or aim at and that is an habituall and customary keeping of the said Laws which cannot be done without an answeruble care of knowing and remembring them and which being done necessarily excludes the habit and dominion of any sin in the said person I am not willing to think them Christians indeed who have an intention and desire to obey these laws and precepts of Christ but doe not really obey them neither can I think them regenerate persons and so in a salvable condition as yet that do not that good which they would but the evill which they would not as being in Captivity to the Law of Sin Rom. 7. ch The Apostle I know uses these and other the like words in his own person and as of himself but they that will heedfully observe either the occasion of the Apostles entring into that discourse together with the scope of it or the testimonies which are elsewhere extant of him Rom. 9.2 2 Cor. 11. 1 Thes 2.10 concerning his zeal and exemplary

act but every habit of sin submits us to the said curse or eternall death for if every such act should now doe this the state wee are now in under the Gospel were to be reckoned a great servitude not a liberty but if the habit of sin should not doe it the same state might bee justly reputed a state not of liberty but of licentiousness When the scripture faith the just shall live not by the merit of works but by faith Rom. 1.17 it does summarily and most briefely describe the whole manner of obtaining salvation for in it that sayes none other but the just shall live it shews that there is need of Justice or righteousnesse to salvation and that so much as by reason of it wee may be deservedly called just or righteous but in saying that he shall live not by the force or merit of his righteousness but by faith it thereby declares that so great and absolute righteousness is not simply required as must be altogether voyd of any blemish or defect but if there be any thing wanting to its perfection it is through the infinite goodness and mercy of God supplyed and reckoned as made up by faith 3. I say it may appear from hence that that perfection which wee hitherto have pressed and conceive necessary to salvation is neither impossible nor indeed so hard but that men if they bee truely willing to set about it may by the assistance which herein they may expect from God ordinarily and assuredly attain unto it It is no more in effect but to take upon us Christs yoke which hee himself tells us is easy or Math. 11.30 1. Joh. 5.3 to keep the commandements of God which St. John tels us are not that is the keeping of them being so understood as wee have before expressed grievous it is true both these are hard and harsh enough in themselves that is taken as separated from that which is held forth in the Gospel as the glorious reward and recompence of them but if we look upon them as sweetned with this allective and so taste it and them together we shall have no cause to complain of any such harshness as men naturally imagine in them yea this will make us if we truly taste it by firmly believing of it not onely take delight in the doing and limiting of our selves to the said commandements but also digest all difficulties by vigorously going thorough any dangers that shall oppose our doing of them The men of this world as the Psalmist cals them having hopes given them of some vanishing and with all uncertain profit and apprehending no other way of coming thereunto are temperate in all things 1 Cor. 9.25 even so as to abridge themselves in many otherwise beloved delights and expose themselves to many tedious hardships and hazards and may we not then well think that that certain eternall and unmeasurable good namely the glory hereafter to be revealed if it were truely eyed and hoped for by us would have the like or rather far greater influence upon us that is to derive strength and courage into us so as to make us both insist in the wayes of Gods commandements and to overcome all hinderances that wee shall meet with in that way I doubt not but if as in the former case there were no grounds left in mens minds as the scripture rightly understood affordes none whereon to exspect any possibility of comming to the said glory but by the aforesaid means that is the habituall observing of the Laws of God delivered to us by Christ many that now content themselves with very remisse and faint endeavours in this kind as thinking such through the force of some corrupt opinions they have entertained sufficient to this purpose would so vigorously bestir themselves about this work as actually to manifest a greater measure of perfection in performing the said commands than yet they have had a serious thought of ever aiming at This is that which by this discourse I have laboured to awaken men unto as conceiving I could not possibly do a greater act of charity for others than to rouze them out of that sleep how sweet soever which is certain to end in death and such I cannot but think that perswasion to be whereby men believe some faint desires to do well or late contrition for not doing so or performing some one or other good duty now and then or indeed any thing else but such habituall observance of the laws of Christ and change into a new creature as we have spoke of to be available for their eternall welfare Some perhaps will account this and so distaste it as too sharp or sowr a doctrine but yet if it be sound and wholesom as notwithstanding such sharpness it may be and being rightly examined I doubt not but it will appear so there will be no cause I hope for them to reject it Most things that are physicall either for restoring or confirming health are commonly unpleasing having nothing to commend or induce to the taking of them but onely the hope of the following good and I had rather be like such a Physitian that fits his prescription to the disease and necessity of his patient than him that shall temper it to the patients humour or palate when as in this case both cannot be provided for but the disease must either remain uncur'd or else the Palate be displeased If any will by the light of the word the only oracle of truth in this kind undertake to shew me or others a shorter and easier way to the kingdom of heaven than that which I have described I am not such a stranger to my own inclination as to think I should be backward such a way being so manifested to embrace and think well of it I have cause rather to fear that the apprehension of such shortness and ease in the way pretended to be demonstrated in this manner though it should not be really but only seemingly so done might tempt me to incline to much too and in my judgment approve of it In the mean time my judgment standing at present as it does that is convinced into a belief of that which I have written on this subject and therby laboured to perswade others unto I hope those that are of a contrary perswasion in this matter will be so charitable as to impute what I have so writ not to any affectation of novelty or of seeming stricter than others but rather to a sense of that obligation and duty which in this case must be supposed to lye upon me namely to doe all that is in my power to convince others into a belief of that which I conceive so important a truth it being not possible in my apprehension of things for any to be saved but who acts according to it which without such a belief of it it is not probable many will doe It is and alwaies shall be my prayer that God would open the eyes of those who