Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	infant_n	sin_n	4,766	5	6.2598	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67126	Socinianisme in the fundamentall point of justification discovered, and confuted, or, An answer to a written pamphlet maintaining that faith is in a proper sense without a trope imputed to beleevers in justification wherein the Socinian fallacies are discovered and confuted, and the true Christian doctrine maintained, viz. that the righteousnesse by which true beleevers are justified before God is the perfect righteousnesse and obedience which the Lord Iesus Christ God and man did perform to the law of God, both in his life and death / by George Walker ...	Walker, George, 1581?-1651.	1641 (1641)	Wing W365; ESTC R3923	109,383	364

with him then are our sinnes made his by communion and in him satisfied and his righteousnes and satisfaction is made ours and we thereby are pardoned and iustified by it as it is made ours and is not the righteousnes of a stranger nor of one who is another so different from us but that he and we are one spirituall body and all his benefits are ours and we have an interest in them and possesse them and enioy them so far as every one hath need of them As this argument tends to overthrow our union with Christ so A. Wotton in a manuscript of essayes doth professe that our union with Christ is onely metaphoricall Secondly they argue that the righteousnes of Christ cannot be sufficient for the elect nor counted to them for all righteousnesse which is in effect a denying of Christ to be GOD and man in one person for if they acknowledg him to be GOD they must needs hold that his righteousnes and fulfilling of the Law is of more worth and value then if all men in the world had fulfilled the Law in their owne persons without failing in one point Thirdly they argue that if Christ his righteousnes and satisfaction be so made ours and imputed to us that the Law may be said to be fulfilled in us we may said to have satisfied GODS iustice in him our head and by him our surety then is there no place left for pardon and free forgivenesse of our sinnes for pardon and satisfaction are contrary By which they overthrow the Doctrine of redemption and of Christs satisfaction for us and deny Christ to be our redeemer and to have paid our ransome and made a full satisfaction to the justice of GOD for our sinnes contrary to the Scriptures and the judgement and beliefe of all Christian Divines who teach that Christ hath paid our ransome is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our redeemer And though GODS justice exacted of Christ our surety a full ransome and did not abate him the least farthing of our debt yet we are freely pardoned and have free forgivenesse and are freely iustified by GODS grace because hee did freely give his owne son to satisfy fulfill the Law for us doth freely by his grace and the free gift of his spirit unite us to Christ and make us partakers of his satisfaction imputing his satisfaction freely to us doth for it freely forgive our sinnes and justifie us Fourthly while they argue that faith in a proper sense is all the righteousnes which the faithfull have for justification and yet faith is not any formall righteousnes by their owne confession yea they deny that any formall righteousnes is required in justification hereby they deny the Saints justified to be righteous contrary to the Scriptures which call them the righteous and the generation of the righteous Psal. 1.6 and 14.5 and the righteous nation Isa. 26.2 and in many other places which title GODS spirit would never give to them if they were not formally righteous by righteousnes communicated to them after a spirituall heavenly manner For to hold as they doe that men are justified and counted righteous without any formall righteousnes which doth constitute and give being to a righteous and justified man as he is righteous and justified is a monstrous opinion contrary to reason Fiftly while they deny that the faithfull are constituted and made formally righteous by the obedience of Christ communicated and imputed to them which the Apostle in expresse wordes doth affirme Rom. 5.19 and 8.4 and Rom. 10.4 they in heate of argument fall into the Pelagian heresie and are forced to deny that Adams sinne and disobedience is communicated and imputed to his posterity so as that they are formally sinners by it And rather then they will yeeld that infants which dye before they commit actuall transgression in their owne persons are punished with death because they are guilty of Adams sinne they doe blasphemously affirme that GOD being offended and moved to wrath by the sinnes of parents will out of the magnificence of his judgement and rage of his iustice destroy innocent babes with their sinfull parents for terrour to others which is contrary to GODS word and Law which teach that children shal not dye for the sinnes of their parents unlesse they bee partakers with them either by communion and imputation or by imitation and approbation Whereas they bring for instance that the children of Korah were destroyed with their father though they were innocent and not partakers in the sinne herein they contradict the Scriptures which expressely affirme that the children of Korah dyed not numb 26.11 For they undoubtedly upon Moses his threatning of sudden destruction fled from their fathers tents and escaped and onely they perished who would not be admonished by Moses to separate themselves from the congregation of Korah but adhering to him were partakers of his conspiracy and sinne of rebellion Sixtly when they to colour their heresie proclayme Christs righteousnes to bee the meritorious cause of iustification and yet deny communion and imputation of it to true beleevers what is this but to hold that Christs righteousnes is meritorious to them who have no interest in it which being granted it will follow That Christs righteousnes doth merit for infidels and damned reprobates and doth as much for the justifying of them as it doth to justifie the Elect and faithfull For true reason can conceive no cause why Christ doth merit more or conferre more to the justification of the elect and faithfull by his righteousnesse then hee doth to Infidels and reprobates but onely this that he communicates it to the elect gives them a proper interest in it and makes them truely partakers of it so that it is imputed to them and made their meritorious ransome this while these men deny they deny Christs righteousnes to merit any more for the faithfull then for damned reprobates And thus their bent is to set up Pelagian and Arminian free will and to make this the onely difference betweene them that are justified and them that are damned that whereas both alike have equall share in Christs merits and Christ hath merited as much for the one as the other and given as much grace for iustification the one having power of free will doth use it and will beleeve and so is iustified by his faith imputed for righteousnes the other will not use the universall grace given to him nor beleeve which he might doe if he would and therefore is damned which is a most horrible and abominable Doctrine and hereticall opinion Lastly they argue that as in the first Covenant GOD required workes of the Law performed by every man in his owne person and this was the condition which man was to performe for iustification and eternall life and so that Covenant was not free but conditionall So in the new Covenant GOD requires faith

15.6 Hee simply believed GODS word and asked no signe of the LORD and hee did impute that very faith unto Abraham himselfe for righteousnes by which GOD is believed to be propense or ready for our good Hunius also saith The faith by which Abraham believed GOD promising was imputed to him for righteousnes Beza saith Here the busines is concerning that which was imputed to him namely his faith Inius and Tremellius on Gen. 15.6 GOD esteemed or counted him for righteous though wanting righteousnes and reckoned him to be in the state of righteousnes because by firme faith he embraced the promises Paraus Rom. 4.3 Wee understand by the word faith which is said to be imputed for righteousnes Abrahams resting not in himselfe or his owne merits but in the promise and good will of GOD. These testimonies are brought to begge the question for they onely affirme that faith is imputed and by believing men come to be counted righteous but there is not in any one the least intimation that faith is imputed in a proper sense but their owne words in the same places shew That faith by reason of that which it beleeveth and apprehendeth that is Christ with all his merits and benefits is counted for righteousnes which is our true genuine Orthodox exposition of the Apostles words And thus I have answered all whatsoever hee hath said for his interpretation onely his severall falshoods and manifest untruthes in severall phrases and boasting wordes prefixed before the testimonies of every Author whom he nameth I leave to the Reader to observe For indeed they are most palpable that every man of understanding may run and reade them But because I will not have such a forger and false suborner of witnesses escape away without the iust brands of forgery and notorious impudency I will bring in the best learned of the Ancients and also of late Orthodox Divines even those whom hee calls to witnesse for him and will make them speake in their owne wordes and testifie to all the world that by faith imputed for righteousnesse they understand not faith by it selfe in a proper sense but the satisfaction and righteousnesse of Iesus Christ GOD and man performed according to the Law in our nature and in our behalfe that through him the righteousnesse of the Law might be fulfilled in us who beleeve in him and are lead by his spirit First Iustin Martyr testifieth that we being in our selves transgressors and ungodly cannot possibly bee iustified but in the onely sonne of GOD now if onely by being in him and by that union and communion which all have with him who are in him then onely by his righteousnesse For as the same Author saith in the same place It is his righteousnes and nothing else which can cover our sinne Iustin Martyr in Epist ad Diognetum and in exposit● fidei hee saith that Christ as well by his exact conversation of life that is his perfect righteousnes as by his undeserved death hath abolished and covered our falls and failing which came in by Adam Irenaeus is so strict for our communion with Christ in his obedience unto death and for our reconciliation and iustification therby that he imputes Christs obedience to us and saith Jn secundo Adamo reconciliati sumus obedientes usque ad mortem facti In the second Adam wee are reconciled being made obedient even unto death lib. 4. c. 14. adversus haereses Athanasius in his 2 Tom. pag. 270. of Cornelius edition saith that it is most necessary for us to beleeve the Scriptures that Christ who hath freed us from the curse is the first fruites of the masse of mankind who are by him redeemed and that the perfect fulfilling of the law by him the first fruites is imputed to the whole masse his wordes in greeke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in his booke de incarnat verbi hee affirmes that we shall live and bee saved because wee are partakers of the righteousnes without spot which Christ GOD in the flesh brought into the world Gregory Nyssen Orat. 2. in Cantica saith Christ having the filth or guilt of my sins transferred upon himselfe hath communicated his perfect purity to mee and made mee partaker of that beauty which is in himselfe Ambrose saith as Adam is the patterne of death because of sin so Christ is the patterne of life because of his righteousnesse in cap. 7. Lucae lib. 5. And our iustification by faith and not by workes he saith was prefigured by Jacobs getting of the blessing in sweet smelling garments Iacob was a type of every true beleever under the Gospell Rebecca of the Church The garments of the first borne Christs righteousnesse The Iewes of the elder testament like Esau sought righteousnesse by their owne workes and true beleevers put on the righteousnes of Christ by faith being so taught by the Church their mother and obtaine by the merit of it the blessing Ambrose lib. 2. c. 2 de Iacob vita beata CHrysostome saith If a Iew aske thee how can all the world be saved by the righteous doings of one Christ thou mayest answer him even as all the world is condemned by one Adams disobedience on Rom. 5. homil 10. And in his booke de recta fide It is absurd saith he to thinke that wee should bee made heires of the punishment of the first Adam by his disobedience and should not bee partakers of the righteousnesse of the second Adam who doth bring us to life by his most perfect obedience Theodoret Serm. 10. de curand Graec. affect saith It is very convenient that he who highly praised righteousnesse should in his comming in the flesh fulfill righteousnesse for men Augustine Enchirid. ad Laurent c. 41. saith he was made sin that we might be made righteousnes not our owne but GODS righteousnesse not in our selves but in him even as he was sinne not his owne sinne but ours not in himselfe but in us And serm 6. de verb. Apost he saith GOD the father made him sinne that wee might bee made the righteousnesse of GOD in him Behold here two things the righteousnesse of GOD not our own● 〈…〉 not in our selves Leo the 〈◊〉 Epist. 70 saith that by the innocency of one we are all made innocent and that by righteousnesse from him derived unto men who hath taken mans nature upon him Bernard Epist. 190. as one hath borne the sinnes of all so the satisfaction of one is imputed to all It was not one which forfeited and another which satisfied for the head and the body is one Christ. Also in serm ad Milites templi he saith Death is made to flee away in the death of Christ and Christs righteousnesse is imputed to us and a little after Hee who hath willingly beene incarnat willingly suffered and willingly crucified will hee keep back his righteousnesse from us and againe one man sinned and all are made guilty and shall the innocency of one Christ bee imputed onely to

no man can be legally justified but by his owne personall righteousnesse Evangelicall righteousnesse is CHRISTS perfect righteousnesse and fulfilling of the Law in the behalfe of all the elect and faithfull It was not the Law nor our works of the Law which moved GOD to give CHRIST to be our surety and redeemer but he of his owne free love and bounty gave Christ and Christ the Sonne of GOD out of his love humbled himselfe to become man and to fulfill the law for us Neither doe wee obtaine Communion of Christs satisfaction and righteousnesse by the workes of the Law but by the Gospell preached believed as the Apostle teacheth Gal. 3.2 And therefore though Christ his righteousnes be a perfect fulfilling of all obedience which the law requires of man GOD did exact of him every farthing of our debt both in active and passive obedience and in respect of the matter and substance his satisfaction may be called after a sort legall and is so called by Luther yet as it was for us not for himselfe and performed by him our head not by every one of us in our owne persons and is received and applied by Faith not by our workes of the Law and is brought unto us by the Gospell not by the Law and is given to us freely by GODS grace not merited or procured by any thing in our selves so it is not legall but Evangelicall and GODS justifying of us and counting us righteous by it is not a proceeding upon legall grounds nor pronouncing us legally just as this calumniator doth either foolishly imagine or falsely slander and misreport our Doctrine Fiftly in arguing for his owne false and forged sense of the word Justification he hath three reasons all which are for us and prove our Doctrine not his opinion For if this make a sense of the word Justification good because it doth intimate the former guiltinesse of him that is justified as wel as it doth discharge him from all punishment which is his first reason then is our Doctrine of justification by imputation of Christs satisfaction for all our sinnes very good and sound for it intimates a guiltinesse in him who is to bee iustified as well as a discharge from punishment Secondly we doe not plead for our iustification any consideration according to the Law that is wee doe not plead our owne innocency nor satisfaction and righteousnes performed in our own persons but we plead more then somewhat done for us even all Christs obedience active and passive by GODS free grace communicated to us not obtained or merited by our works of the law Thirdly though the law iustifies no sinner but threatens the curse death and condemnation as the due reward of the transgressors of it Yet it iustifies all who are free from all sinnes committed against it and are made righteous by the perfect fulfilling of it to the utmost And therefore when the Gospell hath brought us to the Communion of Christs full satisfaction by which we are made free from all sinne and perfect fulfillers of the law in him our head as GOD doth forgive us our sinnes and counts us righteous so the law is no more against us 1 Tim. 1.9 but is witnesse for us that in Christ we are worthy of remission and iustification By this are manifest the grosse errours and absurdities which he uttereth in this first part of his preparative Chapter But that his ignorance in the Doctrine of justification may more fully appeare I will lay downe the severall significations of the words justification and justifying wherein the Spirit of God doth use them in the holy Scriptures First the word iustifie and iustification signifie making men righteous or constituting or seting them in the state of righteousnesse This signification is justified by several testimonies of Scripture as Rom. 5.19 Where many are said to be made or constituted righteous by the obedience of Christ even as by Adams disobedience many were made sinners and 1 Cor. 1.30 and 2 Cor. 5.21 Where Christ is said to bee made unto us righteousnesse and wee are said to be made the righteousnesse of God in him And Rom. 3.24 and 4 5. Where we are said to be iustified freely by his grace through the redemption which is in Christ. And God is said to justifie the ungodly which cannot be meant of counting judging and pronouncing but of making them righteous by the Communion of Christs righteousnesse For to iustifie the wicked by judging and pronouncing them righteous without making them such is ao●mination to the LORD Prov. 17.15 And in this sense Preachers of GODS Word are as instruments under GOD said to iustifie many by bringing them unto righteousnesse and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifiers Dan. 12.3 This iustifying wee may very fitly call radicall or fundamentall iustification This Luther and other learned Divines call actionem individuam because it is GODS action of communicating Christs righteousnesse in a moment and not by degrees successively and in it men are mere patients and do not worke with GOD no more then Adam did in GODS first creating of him upright in his Image Even regenerate Infants may thus be iustified and are iustified before they actually beleeve Secondly the word iustifie signifieth GODS iustifying of men by Faith that is his counting and reputing them righteous upon their actuall beleeving and his enableing them to feele themselves partakers of the righteousnesse of Christ and to enioy it by Faith in this sense the word is used Rom. 4. Where GOD is said to iustifie us by imputing righteousnesse and counting Faith for righteousnesse that is counting a true beleever a righteous person And thus the word is to bee taken where we are said to bee iustified by Faith without the workes of the Law The Apostle doth much urge and presse this iustification Rom 4 and Gal. 3. because though in this taken actively GOD onely acteth yet taken passively as it is received of us and we by Faith feele and discerne in what account we are with GOD and by beleeving enioy Christs satisfaction for remission of sinnes and for righteousnes wee may be said to worke with GOD by way of receiving as a begging hand doth in receiving gifts freely given and put into it This iustifying doth necessarily presuppose the former and doth assure us of it For the iust GOD whose iudgement is according to truth cannot r●pute us righteous till we have communion of Christs righteousnesse and be thereby truly righteous And this Justification Divines call imputative It springs from the former as from the root and is builded on it as on the foundation Thirdly this word iustifie signifies a manifesting and declaring of men to be righteous and iustified and that three wayes First in foro conscientiae in the court or iudgement of our own conscience when a man being troubled in his conscience with the sight of his sinnes and his want of righteousnesse after humble prayer and poenitent seeking