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
A71284	A defence of the true sence and meaning of the words of the Holy Apostle, Rom. chap. 4, ver. 3, 5, 9 in an answer to sundry arguments gathered from the forenamed Scriptures by Mr. Iohn Goodwin, which answer was first dispersed without the authors name, but since acknowledged by Mr George Walker : together with a reply to the former answer, or, animadversions upon some of the looser and fouler passages thereof / by Iohn Goodwin.	Walker, George, 1581?-1651.; Goodwin, John, 1594?-1665.	1641 (1641)	Wing W356; ESTC R20590	41,397	65

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 10. 4. they fall into the heresie of the Pelagians and are forced to deny that Adams sinne and disobedience is communicated and imputed to his posterity and they are formally sinners by it And rather then they will yeeld that Infants which die before they commit actuall transgression in their owne persons are by death punished because they are guilty of Adams sinne they do blasphemously affirme that God being offended and moved to wrath by the sinnes of Parents will out of the magnificence of his Iustice destroy Innocent Babes with their sinfull Parents which is contrary to Gods word and Law teaching us ●hat Children shall not die for the sins of their Parents unlesse they be 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 here in they contradict the Scriptures which expressely affirme that the Children of Korah dyed not Num. 26. 11. for they upon Moses his threatning escaped and fled from their Fathers Tents in all likely-hood and onely they perished who would not be admonished by Moses to separate from the Congregation of Korah but adher'd to him wer partakers of his conspiracy sin Sixt●y when they for a colour of their heresie confesse in word that Christs righteousnes is the meritorio us cause of justification and yet deny communion and imputation of it to beleevers they fall into this horrible opinion That Christ by his righteousnes doth iustifie Infidels and impenitent Reprobates as much as he iustifies the elect and faithfull For if it be not communicated and imputed to beleevers in their iustification then have they no more interest in the merit thereof then Infidels and damned Reprobates it is onely meritorious and of worth value and sufficiency to iustifie them s it is to all mankind even to Infidels and what benefit a and merit of it they have it is by their owne free will making use of it which Infidels might do if they would for they have the merit of it as much as beleevers can have without communion and imputation of it Lastly while 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 obtaining of life and that covenant of life was not free but conditionall so in the new covenant God requires in us faith and beleeving as the condition which we on our part must performe for Iustification and so for the obtaining of eternall life and salvation Hereby they affirme the new covenant to be a covenant conditionall and not of free grace for whatsoever is covenanted and promised upon a condition to be performed is not absolutely free nor freely given and so the faithfull are not iustified freely b●grace whereas they plead that iustification a●d life is promised upon condition of beleeving If you beleeve you shall be saved This is ●grosse and absurd mistake for every conditionall proposition doth not propound the condition of a covenant for that whensoever it is performed makes the thing covenanted a due debt which the promiser is bound to give But oftentimes a conditionall proposition propounds the meanes by which a free gift is received or the qualification by which one is made capable and fit to receive and enjoy a free gift As for example it is often said in Scripture If y●● will heare and hearken ye shall be saved and not destroyed your Soule shall live and yee shall ea●e the good of the Land Isay 1. 19. Ier. 26. 3. and 36. and many other places If we love one another God dwelleth in us Ioh. 4. 12. If we walke in the light we have fellowship one with another 1 Ioh. 1 7. If we confesse our sinnes he is faithfull and iust to forgive 1 Joh. 1. 9. If a man be iust and do that which is right he shall surely live Ezek. 18. 5. 21. in all which and the like places there is no condition of the covenant propounded but onely the meanes and the way to receive blessing or the quality and condition by which men are made c●pable and fit to enjoy blessing and sometimes the effects and fruites of them that are in a blessed estate and even so when the Scripture saith If yee beleeve yee shall be iustified there is noe condition of the covenant propounded to be performed on our part for iustification and salvation but onely the qualification by which God doth qualify us and fit us by his free grace to be iustified and saved and the meanes by which he enables us to receive righteousnes and to lay hold on sa●vation which is freely given to us in Christ Vpon these particulars severally observed out of their owne wordes and writings I strongly conclude that this opinion being builded upon such blasphemous and hereticall groundes and maintained and upheld by such blasphemous arguments must needes be most impious hereticall and blasphemous Having already proved the S●cinian and Arminian opinion to be most false impious and hereticall and blasphemous I proceed to discover the weakenesse and absurdity of Mr. Goodwins Arguments contained in the 2 Chapter of his Socinian discourse which he hath attempted to publish in Print as I heare which arguments Ī am challenged to answere and for that purpose he hath with his owne hand delivered them to me Against which I cheerefullie set my selfe and stand for the truth The maine ground upon which he pretends to build his Arguments by which he labours to prove imputation of faith in a proper sense for righteousnesse and that faith and not the righteousnesse of Christ apprehended by faith is counted for righteousnes is the 4th. Chap of the Epistle to the Rom●ns Before his disputation he professeth that none by any wit of learning under Heaven is so fit to determinate what is imputed for righteousnes in iustification as the holy Ghost speaking in the Scriptures and yet he saith he leaves his meaning and intent in many things unto men to debate which they onely can declare to whom he reveales the secret of his counsell and amongst these being the true begotten of the truth he seemes to intimate that he will prove himselfe to be one by some Stamp or superscription of a rationall authority set upon him though in common esteeme he be but like other men and the neerer he is to the truth the farther off he is from the approbation of many men greatest pretende●s to the truth Though the rude multitude of his Disciples give just offence by proclayming him to be the great light of Gods Church revealed in these last times yet in him it

cites out of Tertullian Origen Iustin Martyr Chrysostom Augustine Primasius Beda Haymo and Anselme and out of later Writers to wit Luther Bucer Peter Martyr Calvin Musculus Bullinger Gual●er Aretius Illyricus Pelicanus Humius Beza Iunius Pareus they are no more but what Saint Paul saith and we all acknowledg and imbrace for truth namely that Abraham beleeving God was counted a righteous man and faith was counted to him for righteousnesse and so are we all iustified not by our owne righteousnesse and workes of the Law performed in our owne persons but by faith counted for righteousnesse for faith insted of our owne workes layes hold on the righteousnes of Christ and apprehending and comprehending it is counted for righteousnes not in a proper sense but as it comprehends Christ and his righteousnes which Calvin calles apprehending the goodnes of God and trusting in it And therefore it is truely affirmed by Iustine Martyr that Abraham obtained the testimony of righteousnes viz. that he was a righteous man not because of his circumcision but because of his faith which wordes imply That faith is not the righteousnes of the beleever but the evidence of his communion with Christ in his righteousnes and satisfaction The Testimony which he cites out of Musculus is expressely contrary to his interpretation for the wordes are Commendata esse debebat hac fides nō propriae qualitatis sed propositi Dei respectu that is This faith ought to be commended not in respect of the proper quality of it that is Not in a proper sense but in respect of the purpose of God wherby he hath appointed that to beleeve in Christ he wil impute it for righteousnes propter ipsum that is because of Christ himselfe in whom they beleeve By which wordes it is plaine that faith is not imputed in a proper sense to the beleever but in respect of Christ in whom he beleeveth and whose righteousnes he applies by faith The wordes which he cites out of Aretius are also strong for us against himselfe viz. That God imputed righteousnes to Abraham that is so accepted his faith that hereupon he counted him for a righteous man by imputative righteousnes which righteousnes cannot be any thing inherent as faith and our owne workes are but the righteousnes of Christ besides which there is no righteousnes to be found in all the world perfect and fit to iustify man before God Illyricus his wordes are as plaine against him as our hearts can wish viz. That begging faith apprehending the righteousnes of Christ is imputed to him in sted of his owne righteousnes where note that the reason why God doth impute faith for righteousnes is because it apprehends Christs righteousnes not because it of it selfe in a proper sense is fit to be counted righteousnes being but a poore begging hand and being inherent in the beleever which imputative righteousnes can in no wise be Thus in all his testimonies we have not one word to prove that faith taken in a proper sense is onely imputed for righteousnes and not the righteousnes of Christ But many Testimonies by him cited prove directly the contrary interpretation But because I will not have such a forger and false suborner of witnesses goe away without the brandes of forgery and notorious impudency I will bring in the best learned of the Ancients and also of late Orthodox Divines even those whom he cals to witnesse for him and make them speake in the●r owne wordes and testify to all the world That by faith imputed for righteousnes they understand not faith it selfe in a proper sense but the satisfaction and righteousnes of the Lord Iesus Christ God and man performed arcording to the Law in our nature and in our behalfe First Iustin Martyr testifieth that we being in our selves wicked and ungodly cannot possibly become righteous or be iustified but onely in the Sonne of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Now if onely in the Sonne of God and by union and communion with him which all have who are in him then onely by his righteousnesse For as the same Author in the same place saith It is his righteousnesse and nothing else which can cover our sin Justin Martyr Epist ad Diognetum And in his exposition of faith he 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 fall and fayling which came in by Adam Irenaeus is so strict for our communion with Christ in his obedience unto death and for our reconciliation and justification thereby that he imputes Christs obedience to us and saith In secundo Adamo reconciliati sumus obedientes usque ad mortem facti Lib. 4. adversus Haereses cap. 14. Athanasius in his 2 Tome Pag. 270. of Comelius edition saith That it is most necessary for us to beleeve 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 are in Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And in his Booke of the Incarnation of the word of God he affirmeth that we shall live and be saved because we are partakers of the righteousnes without spot which Christ God in the flesh brought into the World Gregorie Nyssen Oration 2. in Cantic. Canticorum saith Christ having the filth or guilt of my sinnes transferred upon himselfe hath communicated his perfect purity to me and made me partaker of that beautie which is in himselfe Ambrose saith as Adam is the paterne of death because of sinne So is Christ the paterne of life because of his ousnesse Commentar. in cap. 7 Lucae Lib. 5. Chrysostom saith If a Iew aske thee how can all the world be saved by the righteous doings of one Christ Thou maist answere even so as all the world is condemned by one Adams disobedience cap. 5. ad Rom. Homil. 10. That is by the communion and imputation of them Cyrill saith Lib. 11. in Ioan. cap. 25. Christ being the author of the Law and yet subiecting himselfe to the Law by his obedience and righteousnes brings the blessing and life unto us And Lib. de recta fide he saith It is absurd to thinke that we should be made heires of the punishment of the first Adam by his disobedience and should not be made partakers of the righteousnesse of the second who doth bring us backe to life by his most perfect obedience Theodoret. Sermo 10. de curat Graec. affectionum saith It is very convenient that he who so highly praised righteousnes should in his comming in the flesh fulfill righteousnes for men Augustin Enchirid ad Laurentium cap. 41. saith he was made sinne that we might be made righteousnes not our owne but Gods righteousnes 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 in his 6. Sermon de verbis Apostoli God the Father saith he made him sinne that we might be made the righteousnes of God in him Behold here two things the righteousnes of God yet our owne in him not in our selves Leo the first in his 70. Epistle saith that by the innocency of one we are all made innocent and that by righteousnes derived unto men from him who hath taken mans nature upon him Bernard in his 190. Epistle saith 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 of the body is one Christ Also in Sermon ad Milites Templi he saith Death is made to flee away in the Death of Christ and Christs righteousnes is imputed to us And a little after he who hath willingly bin incarnate willingly suffered and beene willingly crucified will he keepe back his righteousnes onely from us And againe One man sinned and all are held guilty and shall the innocency of one viz. Christ bee imputed only to one Anselme in Rom. 5. saith that by the righteousnes of one comming upon all the elect they come unto iustification that they may bee iustified by participation of Christs righteousnes These with many other Testimonies which might be produced out of Ancient Writers from the Primitive times untill Luther doe abundantly shew that they all by faith imputed never dreamed of faith imputed in a proper sense but only the righteousnes of Christ apprehended by faith But to descend to Orthodox Writers of this last age since Luther It is well knowne that they generally held imputation of our sinnes to Christ and Christs satisfaction and righteousnes to us to be the forme of iustification by which beleevers are iustified Luther if wee may beleeve his owne wordes acknowledgeth that it was the Doctrine of Saint Bernard concerning justification by the righteousnes of Christ imputed and not by our owne workes which moved him first to loath the popish Doctrine and to grow into suspition and dislike of that religion And in his Commentary on the Galathians where he doth most highly extoll the righteousnes of faith and debateth the righteousnes of workes hee tels us that faith being weake in many of Gods Children cannot bee accepted for righteousnes of it selfe that is in a proper sense and therefore there is necessarily required imputation of righteousnes for justification in Gal. 3. 6. See further in the very wordes of Luther gathered out of his owne writings and digested into common places by Fabricius who cites the tome and page for every word and sentence which are these first concerning justifying faith he saith faith obtaines what the Law commands and what is that but obedience and righteousnes 1 Tom. pag. 32. And againe by Faith Christ is in us yea one body with us But Christ is righteous and a fulfiller of Gods Commandements wherefore wee all by him doe fulfill them while Christ is made ours by faith also Tom. 3. page 539. when Paul ascribes iustification to faith wee must of necessity understand that hee speakes of faith laying hold on Christ which makes Christ of efficacy against Death sinne and the Law Also 2. Tom. pag. 515. Faith settles us upon the workes of Christ without our owne workes and translates us out of the exile or captivity of our sinnes into the Kingdome of his righteousnes And Tom. 1. pag. 410. Sinne is not destroyed unlesse the Law be fulfilled But the Law is not fulfilled but by the righteousnesse of faith And page 437. To keepe the Law is to have or possesse Christ the perfect fulfiller of the Law And Tom. 4. Page 44. Faith iustifies because it apprehendeth and possesseth that treasure viz. Christ And Page 45. we say that Christ doth forme faith or is the forme of faith And Tom. 2. upon Genesis The laying hold on the promises is called sure and firme faith and doth justifie not as it is our worke but the worke of God These speeches shew plainely that Luther conceived Christ with his righteousnesse to bee after a sort the formall righteousnesse of the beleever● though not formally inherent in him yet formally possessed and enjoyed by faith Concerning this justifying righteousnes Luther also teacheth that it is not in our selves but in Christ even his fulfilling of the Law for us made ours and imputed to us Tom. 1. page 106. By faith saith hee are our sinnes made no more ours but Christs upon whom God hath laid the iniquities of us all and he hath borne our sinnes and on the other side all his righteousnes is made ours for he layes his hand upon us And page 178. The righteousnesse of a Christian is anothers righteousnes and comes to him from without it is even Christ who is made unto us of God righteousnes so that a man may with confidence glory in Christ and say Christ his living doing and suffering is mine no otherwise then if I had lived don and suffered as he did as the Married man possesseth all which is his Wives and the Wife all the goods which are her Husbands for they have all things common because they are become one flesh and so Christ and the Church are one Spirit by faith in Christ Christs righteousnes is made our righteousnes and all his are ours yea he himselfe is ours And Tom. 2. page 86. The righteousnes by which we are iustified before God is not in our owne persons but without our selves in God because man shall have no cause to be puffed up with an opinion of his owne proper righteousnes before God And Tom. 2. page 385. A Christian is not formally righteous by reason of any substance or quality in him but relatively in relation to Christ in whom he hath true righteousnes Melancthon in Epist ad Rom. 8. 4. saith wherefore Pauls meaning is thus to be taken That Christ is given for us that we may bee counted to have satisfied the Law by him and that for him wee may be reputed righteous Although we our selves doe not satisfie the Law anothers fulfilling of it freely given to us and is imputed to us and so the Law is imputatively fulfilled in us and so when the Apostle saith that Christ is the end of the Law for righteousnes to every beleever that is he that hath Christ is righteous hee is reputed to have satisfied the Law and hee imputatively hath that which the Law requires And in chap. 10. 4. upon these wordes Christ is the end of the Law for righteousnes c. he saith this is the simple meaning Christ is the end that is the fulfilling of the Law to the beleever and he who hath Christ that is beleeves in Christ is righteous and hath imputatively what the Law requires The Booke of concord subscribed by so many hundred Euangelicall Ministers of the reformed Churches in Germany in the