Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	grace_n	life_n	4,032	5	4.4522	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95872	A very short and brief account of the free justification of God's elect, from the condemning power of the law, by that law change of persons, (flowing from an eternal act of grace, by way of covenant transaction between the Father and the Son;) which brought Christ as mediator under the curse and condemnation of that broken law, in the very room and place of elect sinners. : Whereunto are added, some questions concerning this point; : proposed to be answered by those that do so confidently affirm, that the elect of God are equally with others, under the same condemning power of the law, before faith. / By A member of a Church of Christ, in the County of Essex.	Member of a Church of Christ.	1699 (1699)	Wing V279dA; ESTC R185966	13,548	48

set Christ as Mediator under the Curse and Condemning power of the Law which other ways could hot have touched him and turns the Curse of the Law from the Law-breaking Sinner which otherways would take hold on all Sinners as such and so sets him under the sentence of Life in the Court of Grace by absolute promise Titus 1.2 which free and absolute sentence of Life takes hold on the Persons of God's chosen as early as the law sentence can take hold on the persons of those that have no Mediator Rom. 9. 11 13. This is the immediate effects of Christ's Mediatorship for the Elect and the pronounced or declared sentence of God's eternal Will thus with Respect to this eternal Transaction in a Covenant way we may understand these following Scriptures Prov. 8.23 Micah 5.2 Zac. 6.13 Eph. 3.11 2 Tim. 1.9 1 Pet. 1.20 Now whither you will please to call this Imminent and Internal Act of God's Will Justification or not yet let the thing it self be granted and so far we shall agree I desire not to differ about Words if we mean the same thing I suppose you take only the pronounced sentence into Justification that I own as it declares the fundamental Act according to which they stand Just if we differ not about the sentence it self for I reckon that all sentences of Court that are according to Justice are grounded upon some preceding Act which makes the sentence Just Therefore I shall take in both because the Righteous Judge of the whole Earth will never pronounce any Law-breaking Sinner Just but those which he makes Righteous in a Mediator according to this Sovereign Act of his Grace but I take it for granted that our difference I mean amongst those that are sound and Orthodox is not about the matter of our Justifying Righteous nor whither it is God only that Justifies through Christ nor whether it be by Grace excluding all manner of Works of the Law wrought in us or performed by us even the Act of believing it self as it is a Work of the Law though I could wish that were something better cleared as well as owned in words Therefore I shall pass these things and come to the very point and that is what Act of God it is that makes over the Righteousness of Christ as Mediator to an elect Person or gives him a Right to that Righteousness in the sight of God This I take to be fundamentally in the Sovereign Will of God in that Covenant Transaction between the Father and the Son there was a Grant unto our great Covenant-Head the Lord Jesus though he were purely God and had not then assumed our Nature yet he did personally exist and was a distinct Person from the Father from Eternity though of the same Nature and Essence And by Virtue of Eternal Covenant Transaction he was under an Obligation from all Eternity to take our Nature upon him as Abraham's Seed with a Special Eye to the Elect for he pass'd by the Nature of Angels and though it is true that he took Flesh Humane Nature yet he pass'd by the non-elect and on the Seed of Abraham he took hold that is of all Abraham's Spiritual Seed as he saith I and the Children thou hast given me The Apostle in that Second Chapter to the Hebrews Quotes that out of Isaiah and brings it to prove the Covenant Relation that was between Christ and the Elect and forasmuch as the Children were partakers of Flesh and Blood he likewise himself took part of the same by this Covenant Relation we became Bone of his Bone and Flesh of his Flesh as there is one Body as well as one Spirit by virtue of this Covenant Relation the elect only receive Life and quickenings from Christ as Head of the Covenant of Grace as the Father gave him to be Head to the Catholick or Universal Church the whole Body of election Eph. 1.22 23. and then it follows and you hath he quickened chap. 2. v. 1. Thus I have spoke in a few words something of that Union from whence flows Communion which doth not only precede Faith in order of Nature but in order of time also and by virtue of which we have the Spirit that works Faith in God's time from Christ as our anointed Head but to return by virtue of this Covenant Transaction he was likewise under an Obligation to bare all the Sins by way of charge and Imputation of all the elect in his own Body on the Tree as their Covenant Head and Mediator so he stood Ingaged by Covenant Contract from Eternity to answer for them to all the demands of Law and Justice John 10.18 This Command have I received of my Father and John 12.50 I know that his Command is Life everlasting The same Act of God's Grace that made our Sins to meet on Christ to Death as the wages of Sin brought his Mediatorial Righteousness upon the Elect to Life everlasting Rom. 5.21 chap. 6 23. By virtue of this Covenant Transaction it is made over to God's chosen by a free Testament of Grace in the Blood of the New Testament and comes upon them as a free gift of Righteousness Rom. 5.18 and we have Right to that Justifying Righteousness as held forth in the free and absolute promise as elect Persons being chosen in Christ as the elect head of this his free Testament and the Testament it self gives Right and the elect are heirs of promise as soon as they have a being not Natural Heirs by descent but Heirs by Grace for what is freer than Gift God made his Will in Eternity and bequeathed Eternal Life to his adopted Children that were predestinated to Son-ship acccording to the good pleasure of his Will Eph. 1.5 now this Testament of Grace in the Blood of Christ made known and Revealed by an absolute promise of Life Titus 1.2 taken from Gen. 3.15 this gives them right and makes them Heirs of the promise of Life and though the Blessings given in this Testament be in the Sureties Hand till the time apointed of the Father to be giving out successively at the several times appointed first the Spirit of Faith and then Sanctification gradually carried on and at last consummated in Glory therefore to make one Blessing thereof to be either Cause or Condition of the Rest would be very improper when all are but parts of the same free gift and that which gave them Right to one gave them Right to all that which gave them a Right to Faith before they did receive it gave them Right to Justifying Righteousness before they had Faith and that was thefree Testament it self in the Blood of Christ then here lieth the Right of elect Persons as such to Justifying Righteousness in the Will it self as being by that absolutely settled upon all the Heirs of promise by two Immutable things God's Promise and Oath and add to this the Testator's Blood and shews all is firm the elect have an Indefeasable Right and

Redeemed and what are the ill consequences that follow if I say that Justice doth not charge these Redeemed ones but God is compleatly reconciled to them by the Death of Christ any more than the former Will it not amount to the same to say some are ordained to Eternal Life and Redeemed with the Blood of Christ as to say God doth not charge these Redeemed ones seeing we likewise affirm that none know that they are not under Condemnation before Believing and that whoever dies an unbeliever shall be Damned except any suppose that Terrifying Soul with Curse and Condemnation be the most effectual way to bring them to Faith in Christ and if so I am not in their Mind and I am sure the Gospel ought to be Preached and Grace proclaimed And I think it is the most effectual to propose the Truth as the object of Faith which the Gospel doth Reveal for Salvation God's pardoning Grace in the Blood of Christ and so Invite Sinners to come to God as reconciled in the bleeding Sacrifice of his Son Jesus This it is that offends some that have made the greatest Noise and have enfluenced others which in other words say the same things about words and because they cannot so directly strike at this free Invitation to Sinners to come directly to Christ without their Previous Qualifications which strikes so directly at their Idol self Righteousness therefore they are pleased to brand the Doctrine of God's free Justifying Grace with Nick-Names at their pleasure And I wish that some which see otherways be not frightned from owning the Truths they believed and received in the light of God's Holy Spirit for fear of being laden with Calumnies and Reproaches for it is a trying time and I do be-believe that those that are kept close to Christ in owning the simplicity of the Gospel shall meet with as great Trials as those that have gone before us for Christ will shake the Earth and the Heavens and remove those things that are made and Burn up the Hay Wood and Stubble Therefore let every Man take heed what he builds though upon the foundation of Christ 〈◊〉 Cor. 3.12 But to return to the Point in Hand there be various sentences and in various Courts where and by which God declares the non-Imputation of Sin to his Elect and all sentences of Court whatsoever do but declare God's Act of Grace in that Court where the sentence is pronounced and the last add final sentence will be at the great Assizes when Christ will publickly before Men and Angels pronounce them blessed Yet to conclude with some that they were not compleatly Justified till then would be great darkness so though God in his Word doth pronounce Believers Justified yet it will no more follow that they were not Justified before than the former if things be rightly weighed for this makes Faith a moral Condition of Justification as hath been shewn already and also denies Justification to be by the new Covenant or makes the Covenant of Grace conditional and that in a strict sence denies Faith to be a part of the Covenant Blessings but that Justification is by the Covenant of Grace Few do directly deny and I am as certain as I am certain that the Scriptures are true that the first pronounced sentence of Life to Sinners is by that Covenant Gen 3.15 And it is according to the Tenour of that Covenant for there are but two Covenants or Courts where the pronounced sentence of Life can be supposed to pass but by the works of the Law No Flesh shall be Justified Rom. 3.20 then is must be according to the Tenour of the Covenant of Grace if that be an absolute promise of Life then the sentence is an absolute sentence but that is an absolute promise of Life Gen. 3.15 Titus 1.2 1 John 2.25 Therefore the sentence is an absolute sentence past in the Court of Grace upon all the Womans Seed in their Covenant Head in direct opposition to the Serpents seed upon the Serpent and his Seed the Curse takes place having no Mediator to make up the breach and the promise in Christ takes hold of the Elect as soon as they have a being Rom. 9.13 Then except it can be proved that the sentence that passeth upon believing be according to the Tenour of the Covenant of Grace it will be in vain for to contend for that to be the first sentence of Life that is past upon an elect Person But I deny That believe in the Lord Jesus and thou shalt have Life or be Saved is the Tenour of the Covenant of Grace it is a part of the New Testament Ministry but not the Tenour of the New Covenant Then seeing there is no Law given that can give Life Gal. 3.21 then prove that the Covenant of Grace i● conditional or grant that the ●●otence of Life is absolute or deny that the Justifying Sentence of Life passeth according to the Tenour of that Covenant and then it will lye upon you to prove by what Covenant we are Justifyed But leaving this that which I desire your answer to is these following Questions which I desire you would answer to each particular distinctly as you tender the Truth and the Glory of Christ and respect my good and the good of others by clearing up the Truth that the simplicity of the Gospel may be preserved by God's Special help and protection Question I. DID the Chosen of God which were loved with an everlasting and unchangable Love when they fell in Adam into Sin by the breach of the Law equally with others Did they then come under the same condemning Power of the Law and under the same Curse and Wrath of God equally with the non-elect whilst on Earth If not the very same shew where it differs and then it may be we agree in the main though differ in expressions But if the very same Then Question II. HOW can they be under the Curse and Wrath of God and suffer here on Earth in that state as the effects of Sin and consequently of the Curse whilst under it and not penal as part of the punishment due to Sin Though not Hell it self yet something of the same Nature though not the same degree because not under the Justifying sentence of Life past in the New Covenant Therefore the Curse of Afflictions not taken away they are no corrections in a Covenant way but properly punishment in Wrath as taken in a strict Sense Then Question III. HOW can this stand with that perfect atonement made by our high Priest's own Oblation or doth it not exceedingly derogate from that perfect satisfaction he made to Justice and his compleat filling up the Law by Mediatorial Obedience Heb. 10. v. 10 12 14. and chap 9 v. 12.26 Again Question IV. DOTH not this imply a change in God for there is a mighty change some where that one that stands condemned in God's sight and under his Curse and Wrath having all his Sins