Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	world_n	6,776	5	5.1990	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47599	The marrow of true justification, or, Justification without works containing the substance of two sermons lately preached on Rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound Protestants, and the present prevailing errors against the said doctrine detected / by Benjamin Keach ...	Keach, Benjamin, 1640-1704.	1692 (1692)	Wing K76; ESTC R18579	45,425	50

Apostle who are dead to Sin live any longer therein Rom. 6. 4. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death v. 3. Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the dead by the glory of the Father so we should walk in newness of Life These Persons who were baptized being true Believers were in a justified State and though 't is true they by their Baptismal Covenant promised to walk in newness of Life yet the neglect of this is no more called the damning Sin nor is the performance of it that Righteousness they desire to be found in to Justification But 't is evident these Men place Obedience and Personal Holiness in the place of Faith and the non-performance of that inherent Holiness and Obedience in the room of Unbelief though we grant without Holiness no Man shall ever see the Lord yet 't is not for that or thereby we are justified and shall be saved but by the Personal Righteousness of Jesus Christ But to proceed as a further Confirmation that these Men deny that the Righteousness of Christ as 't is apprehended or received by Faith is that alone through which we are justified I might here cite another Author Mr. Truman Grand Prop●iation p. 30. 86. who paraphrasing on those Words Rom. 3. 26. That he might be just and the Justifier of him that believeth in Jesus He saith That he that is of the Faith of Jesus or of the Christian Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And concerning the Effects of the Death of Christ or his Satisfaction he saith It was only this that the Obstacle being removed viz. offended Justice God might be at liberty to act in the pardon of Sinners in what way and upon what Terms he pleased The immediate Effect is that God might be just though he should pardon Sinners that he might pardon Silva Justitia not that he must pardon come what will of it or be unjust And further to exclude Christ's Righteousness from being the Matter of our Justification saith Mr. Troughton he saith that in our Redemption we 1. are not properly to be looked upon as Debtors nor God properly as a Creditor but as a Governor and Legislator we as Subjects and that Christ acted not the part of a Surety though he be once figuratively so called but of a Mediator expiating Guilt and making reparation to Justic● some other way than by the Execution of the Law yea endeavouring that the legal threat might not be executed by making amends for the non-execution of it 2. The Sufferings of Christ were not properly an Execution of the Law though they may figuratively be so called but a Satisfaction to Justice And further that it is contrary to Scripture and Reason to hold that Christ's fulfilling of and Obedience to the Law is accounted 〈◊〉 as if Believers had fulfilled and obeyed the Law in his doing it 1. And thus these Men go about to shake if they could nay overthrow the great Article of our Faith and glorious Doctrine of Justification as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which Christ did and suffered he did and suffered as a common Person as a Head Surety and Representative for all the Elect but that he did all meerly as a Mediator viz. as one endeavouring to compose the difference betwixt God and Sinners 2. Not that he fulfilled the Law of Works for us in our stead but that he fulfilled the peculiar Law of a Mediator 3. That Christ by undergoing the Curse of the Law delivered Mankind from the Curse thereof and by his active Obedience unto the Precepts of it purchased Life for them which the Law promised with other super-abounding additional Blessings but rather give Man a new and a milder Law of Grace or Terms of Life according as the Father and the Son should or did agree And only gave to God a valuable Consideration or Recompence that he might justly wave and not execute the Law of Works but give Man a new and milder Law of Grace or Terms of Life which clearly tends in a great measure to destroy or make void the Law instead of making it honourable by Christ's perfect Conformity to it in our Nature and Stead nor can the Righteousness of the Law be said to be fulfilled in us if what these Men say be true that is in our Nature or as some read it for us and indeed if Christ's Obedience and Suffering in our room and stead hath not delivered us who believe from the Curse of the Law Doubtless we are all under the said Curse still and so must remain for ever Nor can I see why Christ should take our Nature upon him were he not substituted in our stead as our Surety to do and suffer Besides how can our Sins be said to be laid upon him or imputed to him and his Righteousness imputed to us were he not put in our stead to do and suffer for us If that Righteousness which satisfied the Law of Works doth not justifie us I know not how we can be justified Nor can I see how the Honour of God in his infinite Justice and Holiness and the Sanction of the Law is repaired by this Doctrine But more of this hereafter 4. These Men do not say that the Righteousness of Christ whereby he fulfilled the Law is imputed to us who believe to justifie us in God's sight tho' for that Righteousness-sake God grants us pardon of Sin and hope of Eternal Life But rather so far as I can gather that Christ's Righteousness or Obedience is not imputed to us for which we should be justified and accepted as being an Obedience due to the Law of the first Covenant but to his own peculiar Law of a Mediator But yet so that Christ's Obedience did merit or purchase i.e. that God should appoint Men new and easier Terms of Life instead of perfect Obedience and Death for the failure of that Obedience Thus having given you several dangerous and corrupt Notions of Men about the great Point of Justification I shall proceed to give you in the last place the true Description Notion and Definition of it according as it hath been and is asserted generally by all sound Christians and faithful Men. Eighthly This is that which we say i.e. That Justification is an absolute Act of God's most sovereign Grace whereby he imputeth the compleat and perfect Righteousness of Jesus Christ to a believing Sinner though ungodly in himself absolving him from all his Sins and accepting him as righteous in Christ We affirm that Justification is the Acceptance of a Sinner with God as righteous through the Righteousness of Jesus Christ imputed to him not that Justification is nothing more but the pardon of Sin or the not or non-exacting the Punishment of Sin due for the breach of the Law of Works and the

Righteousness of Christ be not the matter of our Justification or that which does Justifie us in God's sight and on the other Hand 't is impossible if we are Justified and accepted as just Persons and graciously acquitted by the Righteousness of Christ there should be the least stain imperfection or spot in our Justification but that Christ must needs say of such in respect of Justification as he doth of his Spouse Thou art all fair my Love and there is no spot in thee Cant. 4. 7. And how should it be otherwise since therewas no spot nor blemish found in him Mr. Baxter in his Fourth Proposition in his Preface to D. Tully saith that this Condition viz. the Covenant of Grace by which we have right to the benefits of it is our Faith mark it or Christianity as it is meant by Christ in the Baptismal Covenant viz. to give up our selves in Covenant believing in God the Father Son and Holy Ghost renouncing the contraries and that though this consent to the Christian Covenant called Faith alone be the full Condition of our first Right to the Benefit of that Covenant of which Justification is one yet obediential Performances and Conquest of Temptations and Perseverance are secondary parts of the Condition of our Right as continued and consummated he saith for Faith to be imputed to us for righteousness Rom. 4. 22 23 24. Is plainly meant that God who under the Law of Innocency required perfect Obedience of us to Justification and Glorification upon the Satisfaction and Merits of Christ hath freely given a full Pardon and Right to Life to all true Believers so that now by the Covenant of Grace nothing is required of us to our Justification but Faith all the rest being done by Christ and so Faith in God the Father Son and Holy Ghost is reputed truly to be the condition on our part on which Christ and Life by that Baptismal Covenant is made ours Observe here is not a Word concerning Christ's Righteousness or Faith in him for Righteousness And hence worthy Mr. Troughton citing this passage of Mr. Baxter saith By this Author 't is not Christ's Righteousness apprehended by Faith justifieth us but Faith it self as including Obedience i. e. the belief and practice of the Christian Religion is our Righteousness by and for which we are justified and accepted Luth. Red. p. 8. Moreover 't is worth noting to observe how Mr. Baxter seems to lay the whole stress of our first Justification to what is promised in our Baptismal Covenant wherein we profess Faith in God the Father Son and Holy Ghost sure he might with much ease have foreseen that such who entered into that Baptismal Covenant in the Primitive Apostolical Days were such who before they were admitted thereto were required to believe And if true Subjects were all justified before they sign'd that Covenant the Jailor who cried out Sirs what must I do to be saved was by St. Paul required to believe on the Lord Jesus with a Promise upon his so doing of being saved Though I deny not but that Faith in God the Father and in the Holy Ghost is injoined as well as Faith in the Son yet 't is Christ who is the immediate Object of our Faith and that too as he was crucified for us and bore our Sins or was made sin for us that we might be made the righteousness of God in him And 't is by him that we come to God and believe in God and are justified and accepted of God other foundation of these things can no man lay But Mr. Baxter speaks nothing of this but of a Faith in general in God the Father Son and Holy Ghost which Faith he says is reputed truly to be the Condition on our part on which Christ and Life by that Baptismal Covenant is made ours till I met with this passage of Mr. Baxter's I did not so well understand what Mr. Daniel Williams means by those Assertions of his in his late Book called The Vanity of Youth p. 130. 131. who answers these Questions following viz. What doth the Covenant bind thee to meaning the Baptismal Covenant Answ To be the Lords in a sincere Care to know love believe obey worship and serve him all my days and to depend on God through Christ for all Happiness Ezek. 16. 8. Rom. 12. 1. Rom. 6. 4. Quest What if a Child through the love of Sin or vanity of Mind will not agree to this Covenant when he is capable Answ He then rejecteth Christ our Saviour and renounceth the Blessings of the Gospel Quest Is it a great Sin to refuseth agree to the Covenant to which thy Baptism engaged thee Answ It 's the damning Sin and the heart of all Sin I suppose Mr. Williams and Mr. Baxter were of the same Faith and Judgment If you will know what the Terms and Condition of the Covenant of Grace are which must be performed by us that we may be justified both these Men tell you though the latter more fully 't is to make good this Baptismal Covenant viz. sincerely to love believe obey worship and serve the Lord so that Faith alone as it receives Christ or helps us to fly to Christ and relie on Christ is not the alone way or condition if it may be so termed on our part in order to actual Interest in Jesus Christ and Justification but also the whole of Gospel-Obedience and Holiness they make to he as absolute Conditions in order thereunto as Faith Sirs we deny not but that Obedience and Personal Holiness is necessary to Salvation or in order to a meetness for an actual Possession of Heaven But we must exclude all inherent Holiness or Works of Obedience done by us in point of Justification Pray mind my Text But to him that worketh not but believeth But if it be not as I affirm concerning these Men how can Mr. Williams call the non-performance of the Baptismal Covenant the damning Sin and heart of all Sin Observe the very same damning Evil which the Holy Ghost charges on the Sin of Unbelief In the New Testament Mark 16. 16. John 3. 36. he charges on the non-performance of his true Condition of Justification and Eternal Life i.e. this Baptismal Covenant All Sin I grant is damning in its own Nature every Sin being a breach of God's Law exposes to God's Wrath and Curse But the not agreeing to or non-performance of this Covenant he making this the Condition of the Covenant of Grace he calls by way of Eminency the damning Sin and heart of all Sin If this Man preaches Christ or the glorious Gospel I am much mistaken Besides our Baptismal Covenant is not a sign of that Faith and Holiness we should afterwards obtain but 't is an outward sign of that inward Grace we have or ought to have when baptized i.e. 't is a sign that we are dead to Sin to the World to the Law and to our own Righteousness How shall we saith the