Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	begin_n	world_n	zion_n	16	3	10.0000	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

Baals priest I think ten times over and Minister of the Devil Doct. of John Baptist Page 36. 37 38. did unto me that Christs Disciples at that time and all the servants of God under the Old Testament were to pray for the pardon of their sins because Christ had not then payd the price of our Redemption and purchased the pardon of our sins by his Passion Now here Mr. D. joyneth with them and confirmeth them in their errour For he saith that there was no pardon of sin in the Old Testament because Christ had not then redeemed us But against this Assertion of his I shall by Gods grace both prove that there was the same forgivnesse of sins in the Old Testament that is in the new and then afterwards I shall answer his Arguments which he alleadgeth to the contrary First the Scripture it self of the Old Testament sheweth not darkly nor obscurely but plainely and manifestly not in a few but many places that the sins of all that did in those dayes truly repent were blotted out and forgiven by God The truth of this is to be seen in David he no sooner repented of his sins of adultery and murther crying out in the anguish and bitternesse of his soul and saying I have sinned against the Lord but presently the Prophet Nathan pronounced his absolution and sayd 2 Sam. 12.13 The Lord hath put away thy sin He hath forgiven he hath put it away sayth Nathan not he will put it away when the Messiah shall come and lay down his life for thy Redemption The same also doth David himself acknowledge and professe saying I acknowledged my sin unto thee Psal 23.4 5. and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin But what do I stand upon a such particular examples The Lord himself speaking of and to his people in the Old Testament saith I even I am he that blotteth out thy transgressions for my own sake Esa 43.25 and will not remember thy sins And by his Prophet Ezekiel he proclaimeth a generall pardon for all as well in those dayes as in these that would repent and turn unto him saying Ezek. 18.20 21. The soul that sinneth it shall dye but if the wicked will turn from all his sins that he hath committed and keep all my Statutes and doe that which is lawfull and right he shall surely live he shall not dye Hereupon the Prophet Micah magnifieth the mercy of the Lord and saith Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage Micah 7.18 The Protestants do hold against the Papists that the souls of the ancient Patriarchs and of the godly and faithfull that died before Christs passion went after the dissolution of their bodyes not into limbus patrum but into Heaven But surely this could not be if their sins remained and were not forgiven them For it is nothing but sin that openeth Hell and shutteth Heaven Let Mr. D. therefore advise himself whether he will in this joyn with the papists or with the protestants Sure I am as many as took the protestation which was put out by the Parliament bound themselves by a solemne vow to defend the protestant religion against all popery popish innovations but how well this is performed ●y many of the Sectaries the event sheweth Thus have I manfested that there was remission of sins in the Old Testament SECT III. Objections Answered LEt us now examine Mr. D. reasons whereby he and divers Sectaries do think to prove the contrary It is not possible say both he and they that those who lived under the Old Testament Object could have their sins actually pardoned because Christ then had not purchased the pardon of them by his death and Passion But I answer Answ they are much mistaken For the sins of all the elect people of God that lived before Christs passion were pardoned because he had undertaken to satisfie the law and justice of God for them Whereupon it is that Christ is called the surety of a better Testament Heb. 7.22 that is then the Law was to wit because he became our surety to his Father and undertook to satisfie his justice for our sins and to bring us to God Wherefore as the debter is discharged from prison when the suerty taketh the debt upon him although he doth not pay it presently but bindeth himself to satisfie it at a set time agreed upon So seeing the eternall Son of God became surety unto his Father for us and took our spirituall debt upon him and bound himself to redeeme us by his death at that fulnesse of time which was decreed and agreed upon by his Father and him all those therefore that by faith did rely upon the alsufficient sacrifice satisfaction of Christ from the beginning of the World untill his passion had their sins pardoned and were saved by meanes of that their faith in him as well as we are who now believe in him after he hath suffered and paid our debt For this cause he is called The Lamb slain from the beginning of the world Rev. 13.18 not only because he was in Gods decree and counsell from all eternity appointed to be slain or because he was from the beginning of the World slain Mystically in the sacrifices that were offered But in this regard principally becau●e the validity and virtue of his death did extend it self unto Adam and to all the elect of God that lived at any time or other from the beginning of World Object But saith Mr. D. those that lived before Christ had by his death redeemed them were under the Bondage and curse of the law Answ therefore their sins were not pardoned and forgiven them I answer they were in bondage to the Ceremonies of the Law Gal. 5.1 which Paul called a yoak of bondage And St Peter saith That neither they nor their Fathers were able to bear it but they not were in bondage to sin and Satan Acts 15.10 For what godly heart can endure to hear that Abraham the Father of the faithfull or Isaac or Jacob or David and the rest of those holy Patriarchs should be said to be in bondage to sin or to be Satans bond-men As aborrent also it is to Christian piety to say as Mr. D. doth that they were under the curse of the law for then they should have been in the state of damnation and liable to Gods wrath We confesse indeed they were under the law but how under the paedagogie or School-Mastery not under the curse and condemnatory sentence of it for from that were they freed and delivered by their faith in Christ to come as we are now by our faith in the same Christ who is come But saith he Object St. Paul telleth us that as many as are under the law are under the curse

your trespasses 1 Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor adulterers c. shall inherit the Kingdom of God Heb. 12.14 Without holinesse no man shall see the Lord. 1 John 3.14 We know that we have passed from death to life because we love the brethren The Refinement of Zion Quest 1. Whether Christ and his righteousnesse be made ours by faith And whether we do put on Christ by faith Or rather whether He be not to be set forth freely in the preaching of the Gospel without any condition SECT I. A certain Authors Opinion concerning this Question SOme Protestants holy men The Doctrine of John Baptist saith this Author do say that Christ is made ours in the sight of God by faith alone Christ being the garment our Faith the hand that putteth this Garment on yet methinks saith he that here is Christ set forth upon some conditions not so freely given I must here saith he profess my Ignorance that I cannot conceive how faith should put on Christ apply Christ or make Christ ours in the sight of God I therefore professe my self openly to leane unto them that say that Christs righteousnesse is made ours before God by Gods imputation before the act of our faith and therefore necessarily without it Even as our sins were made Christs so is his righteousnesse made ours Now how were our sins made Christs Let the Prophet Esay speak The Lord laid on him the iniquity of us all so that the Lord who calleth things which are not as though they were makes us righteous by His imputation of Christs righteousnesse Thus far this Author SECT II. Christs Righteousnesse is made ours by Faith NOw that I may examine these things It is true Christs righteousnesse is made ours by imputation ours who believe in him and hereupon we are said to be justified by faith But where in all the Scripture do you read that we are justified without faith or that God imputeth Christs righteousness consequently remission of sins to any Infidels or unbelievers Object But saith he Christs righteousness is made ours by imputation therefore not by Faith Answer I answer Subordinata non pugnant the latter of these is in some sort subordinare unto the former there is no repugnancy therefore between them for Christs righteousness is made ours ex parte Dei on Gods part by Imputation but ex parte nostra on our part by Faith whereby we receive both Christ and remission of sins John 1.12 Act. 10.43 26.18 and salvation by him offered unto us in the Gospel I do therefore retort this argument upon the Author of it thus As our sins were made Christs so is his righteousnesse made ours but our sins were made Christs not only by Gods imputation but by his voluntary taking them upon him therefore we also are made righteous not only by Gods Imputation but by our taking and receiving Christs righteousness by Faith Again saith he as Christ became sin for us so are we made the righteousness of God in him Confer p. 17. Isa 53.6 But say I Christ became sin for us not only by his Fathers imputation or as I say faith by his laying on him the iniquity of us all but by his own taking of our sins upon him to satisfie Divine Justice Joh. 10.15 18. Rom. 8.32 and to expiate them by his passion as these words of His bear witnesse I slay down my life for my sheep no man taketh it from me I lay it down of my self Again as St. Paul saith that God spared not his own Son but delivered him up Eph. 5.2 that is to death for us all So saith he also That Christ gave himself for us an offering and a sacrifice to God for a sweet smelling savour Wherefore seeing we are so made the righteousnesse of God in Christ as he became sin for us it followeth necessarily that together with Gods act in imputing Christs righteousness unto us there concurreth also our act in receiving his righteousness when in the Gospel it is offered unto us But of this more at large hereafter in the sixth question SECT III. Christ is made ours by Faith LEt us now in the next place examine and see whether Christ be made ours in the sight of God by faith Mr. D. thus expresses himself concerning this I must here professe my ignorance that I cannot conceive how Faith should make Christ ours in the sight of God It should seem he doth not altogether deny that Christ is made ours by Faith but will not yield that he is thus made ours in the sight of God Now what his meaning in this may be I do not certainly know unless perhaps it be that he is made ours by Faith declaratively only to our own consciences of which see Quest 6. But when those holy men of whom he speaketh do say that Christ is made ours in the sight of God by Faith they do not exclude neither God the Author and principal efficient of this work nor the word the external instrumental cause thereof but all our own works in opposition to faith Their meaning therefore is that Faith is the only internal instrument ex parte nostra on our part or the only hand as it were of the Soul whereby we do receive Christ and he according to his gracious promise unto all that do believe in him is made ours Again when they say that Christ is made ours in the sight of God by Faith alone they do oppose Gods judgement unto mans Men indeed judging according to the judgment of charity do hold him to be a good Christian and one that is interested in Christ who outwardly maketh profession of Christ and in the sight of man is unreproveable in his life and conversation But as Almighty God himself said unto Samuel The Lord seeth not as man seeth 1 Sam. 16.7 for man looketh on the outward appearance but the Lord seeth the heart In his sight therefore who seeth things and pronounceth of them as they are Christ is made ours not by an outward profession but by Faith alone I am induced to be of this judgment with these holy men good Protestants which Mr. D. here speaketh of by these Reasons following First Christ is not ours until we are made one with him and he with us no more then a woman can say that her husband is hers until they are made one by marriage 2 Cor. 11.2 It is their union or their being joyned together in marriage which maketh the husband to be his wives and the wife to be her husbands And even in like manner is Christ made ours when we are espoused unto him by faith and not before whereupon it is that Christs Spouse speaketh with great rejoycing and saith My well-beloved is mine and I am his Cant. 2.16 Again when it is said that Christ is ours what is the meaning