Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	condemnation_n	law_n	sin_n	6,247	5	5.5620	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

would have a sound and stedfast ground of Hope Peace and Comfort nay not only have the Joy of God's Salvation but Salvation it self For if you build on your own Righteousness or Obedience and not on the Righteousness of God which is received by Faith only you will fall into Hell by stumbling at the same stumbling-stone the Jews did Rom. 9. 32. Chap. 10. 2. 8 Arg. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God because we are justified by that Righteousness by which the Justice of God is satisfied and his Wrath appeased That Righteousness that delivers us alone from Condemnation and the Curse of the Law doth justifie us and none else and is not that the Righteousness of Christ Is not he that is acquitted from Condemnation and Death put into a state of Justification and Life What is it that these new Doctors talk of How is Christ's Righteousness made our legal Righteousness and yet not our Evangelical Righteousness If the Righteousness of Christ be imputed to us as that which when apply'd by Faith delivers us from Condemnation Wrath and Death certainly we need no other Righteousness to justifie us in God's sight unto eternal Life Obj. But Vnbelief is against the Gospel what Defence against this Answ The Person that we speak of hath Faith he believes in Christ therefore the Gospel charges him not and the Law cannot Here is a Pardon if you receive it you are acquitted Here is a Plaster if you apply it you are healed The Man receives the Pardon applies the Plaster he is by the Grace of God helpt to believe he is therefore delivered from Death and put into a State of Justification and shall not come into Condemnation Rom. 8 1. 2. No Man is acquitted from the Charge of any Sin either against the Law or Gospel till he believes but when he believes when he applies the Merits and Righteousness of Christ he is justified from all Things from all Sins of what Nature soever they are Must we by our sincere Obedience make God a Compensation for the Sins we have committed against the Gospel and free Tenders of his Grace or for slighting the Word of Reconciliation c. Hath not Christ satisfied God's Justice for all our Sins and when we believe are we not thereby justified from all Sins committed against the Gospel as well as against the Law Have we any Plea at God's Bar but that of the Merits of Christ and his Righteousness only let our Sin or Guilt be what it will Quest But how doth it appear a Man doth believe in Christ indeed Answ Why his Faith if true will make him a new Creature 't will purifie his Heart it will lead him into sincere and universal Obedience but 't is Christ's Righteousness still nevertheless that justifies him in God's sight though his Obedience and inherent Righteousness may justifie his Faith or evidence the Truth of Grace to his own Conscience and to Men also But Obj. God doth require an Evangelical Righteousness in all that do believe this Righteousness Christ is not nor is it the Righteousness of Christ he may be said to be our legal Righteousness but our Evangelical Righteousness he is not And so far as we are righteous with any Righteousness so far we are justified by it for according unto this Evangelical Righteousness we must be tried if we have it we shall be acquitted and if we have it not we shall be condemned there is therefore a Justification according to it To this take reverend Dr. Owen's Answer According to some Authors or Maintainers of this Opinion I see not saith he but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal for our Legal Righteousness he is not in their Judgment by a proper Imputation of his Righteousness unto us but by the Communication of the Fruits of what he did and suffered for us And so he is our Evangelical Righteousness also for our Sanctification is an Effect or Fruit of what he did and suffered for us Eph. 5. 25 26. Tit. 2. 10. 2. None have this Evangelical Righteousness but those who are in order of Nature at least justified before they actually have it for it is that which is required of all that do believe and are justified and we need not much enquire how a Man is justified after he is justified 3. God hath not appointed this Personal Righteousness in order to our Justification before him in this Life though he have appointed it to evidence our Justification before others c. 4. If we are in any sence justified hereby in the sight of God we have whereof to boast before him Though we may not absolutely in respect of Merit yet we may so comparatively and in respect of others who cannot make the same Plea for their Justification but all boasting is excluded And it will not relieve to say that this Personal Righteousness is of the Free Grace and Gift of God unto some and not unto others for we must plead it as our Duty and not as God's Grace See his further Answer Dr. Owen of Just p. 221 222. To close this take this Argument If by that Righteousness of Christ which is out of us though imputed to us the Justice of God is fully satisfied we are justified then all Works done by us or inherent in us are excluded in our Justification before God But by that Righteousness of Christ which is out of us though imputed to us the Justice of God is satisfied therefore all Works done by us or inherent in us are excluded in our Justification before God Finally saith Bellarmine Nothing more frequently doth the Scripture testifie than that the Passion and Death of Christ was a full and perfect Satisfaction for Sins Further he saith God doth indeed not accept as a true Satisfaction for Sin any Justice but that which is infinite because Sin is an infinite Offence c. De Just l. 2. Now the Sufferings of Christ and his Righteousness only is of an infinite Value ours is not therefore Christ's Righteousness only and not ours is a true Satisfaction for Sin Our Adversaries sometimes are forc'd to speak the Truth 〈◊〉 Arg. All Works done by the Creature are excluded c. Because 't is by the Obedience of one Man that many are made righteous that is Jesus Christ he is made of God unto us Righteousness c. Rom. 5. 18 19. 1 Cor. 1. 30. But our inherent Righteousness is of many i. e. every Man 's own sincere Obedience that obtains it 10 Arg. All Works done by the Creature are excluded in point of Justification I prove thus If any one Man was justified without Works or sincere Obedience or through Faith only then all Works of Obedience c. are excluded But the Thief on the C●oss was justified without Works of Obedience and so are all Infants that die in Infancy that are

same Apostle says Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus and shalt believe in thine heart God hath raised him from the dead thou shalt be saved This Confession and this Faith has more in it 't is true than some believe 't is not a verbal Confession only or a bare believing Christ was raised from the dead 'T is a believing with all the heart Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God Col. 2. 12 13. in full confidence and assurance that he was raised from the Dead as our Head Surety and Representative for our Justification by the Power or Virtue of which Faith we also rise with him from a Death in Sin to walk in newness of Life From hence I argue thus That Doctrine which confoundeth the Terms of the Law and Gospel together in point of Justification is a false and corrupt Doctrine But the Doctrine that mixeth sincere Obedience or Works of any kind done by us with Faith in point of Justification confound the Terms of the Law and Gospel together in point of Justification therefore that Doctrine is false and a corrupt Doctrine Obj. May be our Opposers will object that the Terms of the Law consist in perfect Obedience and that the Terms of the Gospel consist in Faith and sincere Obedience and therefore they do not confound the Law and Gospel together c. Answ 1. The difference betwixt the Law and the Gospel as all our true Protestant Divines teach doth not at all consist in this i. e. that the one requires perfect Obedience and the other only sincere Obedience but in this that the one requires doing Do this and live but the other no doing but believing for Life and Salvation their Terms differ not only in degree but in their whole Nature 2. The Apostle 't is evident opposeth the believing required in the Gospel to all manner of doing or working for Life as the Condition proper to the Law The Law is not of Faith but the Man that doth them shall live in them Faith in Jesus Christ the Mediator is not commanded by the Law by which the Soul shall live the Law saith nothing of this this is not of the Law And the Gospel speaks nothing of doing or working for Life neither of perfect●or 〈◊〉 Obedience but the direct contrary He that worketh not but believeth on him that justifieth the Vngodly his Faith not his Obedience to the Gospel but his Faith is counted for Righteousness If therefore we seek Justification by any manner of Doing or Works though upon never so easie and mild a Condition of Obedience we do thereby bring ourselves under the Terms of the Law which is a compleat Declaration of the only Terms whereby God will judge all and condemn all who are not brought to see the Insufficiency that is in it through the Flesh Rom. 8. 3. no justifie the Soul and from that sight and sense disown all their Works of Obedience and accept of Christ his Righteousness and perfect Obedience to the Law to justifie them in the sight of God for let our Obedience be never I so sincere if it be not perfect we are still Debtors to the Law and are a coursed by it unless we believe in Jesus Christ so that all who seek for Justification or Eternal Life knowingly or ignorantly by any Works done by then●less or more whether commanded by the Law or Gospel confound the Terms of the Law and Gospel together And to this let me add one thing more i. e. it cannot be rationally doubted but that the Jews and Judaizing Christians in the Apostles Days against whom he contended did profess any hope to be justified by a compleat or perfect Obedience to the Law according to the rigour of it but no doubt thought if they did sincerely do what they could to love God and keep his Commandments they should be accepted and justified in his sight For the Jewish Religion taught them that professed it as one observes to acknowledge themselves Sinners which appears by their Anniversary Humiliation at the day of Atonement and several other Rites of the Law nor have we any reason to conclude but some of them yielded also sincere Obedience I speak of Moral Sincerity to the Law this being so I see not why their sincere Obedience might not justifie them as far forth as any sincere Obedience to the Gospel or milder Law can a Christian now Brethren this new Doctrine is but a piece of Old Judaism● These Men do but stumble at the Old Stumbling-stone which was the seeking to be justified by a man 's own Righteousness in a sincere or upright Obedience to that Law or Rule of Life God gave them and so thereby not submitting themselves to the Righteousness of God which is by Faith in Jesus Christ without the Law or any Obedience of ours Moreover pray consider that Paul who told the Galatians they were fallen from Grace did not disown Jesus Christ they were still Professors of the Gospel though they thought Obedience to the Law a necessary Condition in order to Justification also Nor was the Observation of the Moral Law a damning Sin No no the Gospel obliges to it but it was their seeking Justification thereby and not by Faith only or in that respect mixing Works with Faith 4. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God because we are justified by a perfect Righteousness If no Man is in himself perfectly righteous then no Man can be justified by any Works done by him But the Apostle proves that the Justice of God requires a perfect or sinless Righteousness in point of Justification and also proves that all have sinned nor is there one that doeth good and sinneth not No Person has a perfect Righteousness of his own Alas Sirs the Law of God is but as a Transcript or written Impression of that Holiness and Purity that is in his own Nature and serveth to shew us what a Righteousness we must be found in if we are ever justified in his sight Nor can it be once supposed by any Man unless blinded that God will ever loose or relax the Sanction of his Holy Law or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight it must be all fulfilled by us in our own Persons or by our Surety for us and imputed to us The Law did not only proceed from God doubtless as an Act of his Sovereign Will and Prerogative but as an Act proceeding from his infinite Justice and Holiness Can any be so left as once to conclude God sent his Son to destroy the Law or to diminish or take away the least part or tittle of that Obedience he therein injoins which so well agrees with the Perfections of his own pure Nature 't is strange to me

saved the Matter of Justification is one and the same the Balsam that cures our Malady is all one in Infants and in Adult Persons 't is Christ's Death Christ's Blood the Merits of Jesus Christ or 't is his active and passive Obedience which is our only Righteousness to discharge us from Sin and Condemnation Though the Mode or Manner of the Application thereof may be different to the Adult 't is by Faith only to Infants in a more secret and hidden Manner not known to us Nay Abraham David and Paul were not justified by inherent Righteousness but by Faith without Works of Obedience and as Abraham was justified so are all his spiritual and true Seed to them and every one of them is Faith imputed to Justification or Righteousness even by Faith alone without Works as Paul proveth Rom. 4. 3 4 5. 11 Arg. Is Because Christ is tendered or offered to Sinners as Sinners not as righteous Persons but as ungodly ones without any previous Qualifications required of them to fit themselves to receive Christ they are all as poor lost undone weary and heavy laden Sinners required to believe in Christ or venture their Souls upon him though they have no Money no Righteousness if they have they must cast it away in point of Dependance Trust or Justification These are they Christ came to call these are they he invites to come to him these are they he came to seek and to save who see nothing of Good in themselves but contrariwise are sensible of their filthy Hearts and abominable Lives And yet though it be thus if they come to Christ believe truly in Christ they shall at that very Instant be justified which Faith or Divine Grace will soon make them holy and sanctifie them for holy Habits are at that very instant infused into them though Sanctification is a gradual Work This being so it follows all Works done by the Creature are excluded in point of Justification of a Sinner before God What said Paul to the ungodly Jailor when he cry'd out Sirs what must I do to be saved Believe on the Lord Jesus and thou shalt be saved and thy house Act. 16. 31. The Apostle did not put him upon doing to be saved but upon believing But O how contrary is this to the Doctrine some Men preach now a-days they tell Sinners what they must do what good Fruits they must bring forth and this before the Tree is good or they have closed with Christ or have real Union with him nay bid the People take heed they do not too soon believe on Christ or venture on Christ Sirs you cannot too soon believe in Christ I mean truly believe I don't say you should get a presumptuous Faith but true Faith But is it not strange a Minister should be heard lately to say A Man must get a new Heart before he can be justified I thought a Man could not have a new Heart before he had true Faith Is not a new Heart one of the absolute Promises of the New Covenant Ezek. 36. 26. Can any thing short of Almighty Power make the Heart new or form the Image of God in the Soul or can a Man that hath a new Heart be under Condemnation for are not all in that Condition who are not actually justified Or can a dead Man quicken himself or dead Works please God Or the Fruit be good before the Tree is good Are not all that are new Creatures in Christ Jesus and have Union with him 2 Cor. 5. 17. 12 Arg. With which I shall conclude the Proof of the Doctrine though I might mention many more to prove all Works done by the Creature or Obedience of his are in this Case excluded c. It is because if a Man should so walk as to know nothing of himself i.e. be so righteous or so sincere in his Obedience as not to have his Conscience to accuse or reproach him yet he cannot thereby be justified See what Paul saith Though I know nothing of my self yet am I not thereby justified 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God and towards Men yet in the Point of Justification he renounces all his own Obedience and Righteousness that was inherent in him Durst holy Job depend upon his Sincerity or venture in that to stand at God's Tribunal Though he could plead Uprightness against the false Charge of his three friends and with much Confidence persevere therein justifying his Sincerity with his Faith and Hope in God against their Accusatio●s he shewed his Faith ●y his Works and stands on his Justification of himself against Hypocrisie But at length he is called into the immediate Presence of God to plead his own Cause not now as it was stated between himself and his Friends before Whe●her he were sincere or not The Question was now reduced to this i. e. on that grounds he might or could be justified in the sight of God and God to ●●epa●e him in this Case and to shew him what to plead at his Bar graciously ●anifested himself unto him And quickly now he comes to see all his former ●leas as Dr. Owen notes of Faith Hope and sincere Obedience would not avail ●●m but he is made to fly under the deepest Self-abasement and Abhorrency 〈◊〉 Sovereign Grace and Mercy For then Job answered the Lord and said I ●m vi●e what shall I answer thee I will lay mine hand upon my mouth Once 〈◊〉 I spoken but I will not answer yea twice but I will proceed no further Job 〈◊〉 3 4 5. I have heard of thee by the hearing of the Ear but now mine Eye ●eth thee Wherefore I abbor my self and repent in Dust and Ashes Dr. Owen How Job abhor thy self that art so holy so sincere such an upright ●an What is all the Beauty of thy inherent Holiness and sincere Obedience ●ecome nothing to thee Is it as Dung now Darest thou not appear before ●od in it not stand at his Bar thereby to be justified No no he saw that here was Sin cleaving to his best Duties and that he was vile in God's sight Sure th●● agrees 〈◊〉 with Mr. Daniel William's New Doctrine It was not Go●●el-holiness which Paul counted Dung says he No doubt Job's Righteousness was ●he Fruits of Faith as well as Paul's and purified his Heart too who says 〈◊〉 knew that his Redeemer lived Job 14 But yet for all this Holiness Up●ightness and sincere Obedience he abhors himself and repents he ever had 〈…〉 Conceit of the Worth of his own Righteousness Let a Man place himself in the Condition wherein Job was to stand before the Bar of God's Justice and let him attend to the Charge he hath against him and let him consider what will be his best Plea at God's Tribunal that he may be justified I do not believe saith the reverend Doctor that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and