Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	covenant_n	new_a	testament_n	4,131	5	9.2871	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85302	Animadversions upon Sir Henry Vanes book, entituled The retired mans meditations. Examining his doctrine concerning Adam's fall, Christs person, and sufferings, justification, common and special grace; and many other things in his book. / By Martin Finch, preacher of the Gospel.	Finch, Martin, 1628?-1698.	1656 (1656)	Wing F941; Thomason E1670_2; ESTC R208407	75,370	163

woman made under the Law he was sent to seeke and to save that which was loft he came to call sinners to repentance he was set forth to be a propitiation for our sins thorough faith in his blood with innumerable places of Scripture to that purpose And we may very well in answer to this Author affirm that God if it had seemed good in his sight could have given eternal life to Adam and preserved him to the Heavenly kingdome in the state wherein he created him but he saith Jesus Christ from the beginning was the right object of faith to Angells and men but I answer that the Lord Jesus could not be so the object of faith to them as he is to us since the fall for before that they were whole and needed not the Physitian could not come to Christ the brazen serpent for healing as those that were stung with the fiery serpents they could not come as lost creatures and weltring in their blood to Christ that they might have life could not apply his blood to cleanse them from sin when as yet they had not sinned nor any guile found in their mouthes but if men instead of admiring the rich and great salvation brought to light through the glorious gospel will curiously pry into the state of the Angells and things which they have not seene vainely puft up with a fleshly minde under the notion of a spiritual mind will be contentious about these things we have noe such custome nor the Churches of God but leave them to flatter themselves in their owne speculations desiring our selves to he found thankfull to God and admirers of his love who when we were Enemies reconciled us unto himself by the blood of his son and desirous to give all diligence to make sure our union and communion with him the Lord our righteousness who when we were lost came to seek us and to save us Page 94. He saith that Jesus Christ was the surety and Mediator of both Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor is one that undertakes to pay anothers debt that Jesus Christ is said to be the surety of the better Testament Hebr. 7.22 which better Testament is the covenat of grace not the covenant of workes and he is surety of no other Testament but that and according to the tenour of that covenant he the surety payes our debts to God the creditor payes that which he never took suffereth for our sins the just for the unjust to bring us to God and so doth the holy Ghost distinguish betweene Moses and Christ John 1.1.7 Telling us the Law was given by Moses but grace and truth came by Jesus Christ and Hebr. 8.6 Christ hath obtained a more excellent ministry by how much also he is the Mediator of a better covenant not of the old which is established upon better promises then Do this and live and soe likewise Hebr. 9.15 And for this cause he is the Mediator of the new Testament that by meanes of death for the redemption of transgressions under the first testament they which were called might receive the promise of eternal inheritance so the believers under the old testament by this Jesus the Mediator of the new testament being called were justified received the promise possession of the eternal inheritance as well as we to name no more Scriptures where I might abound see Heb. 12.24 And to Jesus the Mediator of the new covenant and to the blood of sprinkling making it a great part of the glory and excellency of the Gospel dispensation above that of the Law that Jesus is the Mediator of this covenant which if they had been of the Authors mind they might have slighted saying that so he was of the other but enough to shew the Authors mistake in this particular Page 69. He saith that Christ had an exercise of a new life set up in him in a way of faith by which he did not onely perform the righteousness and obedience required of man by the Law or first covenant but that also which is required of him by the new and second Covenant Concerning the new life faith as the author calleth it that was set up in Christ the author will give us accasion to speak afterwards for he thinketh Christ had a new birth and regeneration as well as we In the mean while this is not very clear that Christ did performe that righteousness obedience which is required of man by the new second Covenant the gospel or new Covenant calls for Faith in Christ repentance thankfulness mourning for sin I wis the Gospel calls for these things and if the author had said Christ purchased these things for us and all things the gospel or new Covenant calls for so that those for whom he Purchased them shall have them in the appointed time bestowed upon them if he had said thus we should have agreed with him but to say that Christ by a new life and way of faith performed all that the new Covenant or gospells requires will hardly goe downe with us did Christ believe repent mourne for sin and we must note all this while that the author doth not speake this of Christs passive obedience whereby he performed the Fathers will in b●aring our sins in his owne body upon the tree but he speakes of it as a part of his active obedience neither doth the dispute come in here whether we are justified by both Christs active and passive obedience but the question here is only of the nature of Christs active obedience whether therein he performed the obedience that the Gospel or new Covenant requires that is did believe in a Saviour repent and mourn for sin I wis Christ was no sinnes that he needed to believe in a Saviour he was no sinner that he needed to mourn for his sins these are things no way suitable to the person of Christ to do but suitable to us who are to believe in him that justifies the ungodly and to loath our selves for our iniquities and abominations but we shall see by and by how he levels the Lord Jesus debases him whom God hath so highly exalted and given him a name above every name and so he saith Page 97. That Christ by bringing his fleshly principles into the cossation and rest required by the law of the new Covenant he attaines the end for which they were at first given him arriving at that most neere and intimate communion with God which onely by faith or the exercise of a newness of life and operation can be attained Now I would faine know what fleshly principles there were in Christ that the law of the new Covenant required to be laid downe and brought into cessation are these words of truth and soberness concerning our blessed redeemer God blessed for ever that he had such fleshly principles in him as the law of the new covenant required should be brought into cessation truely we have other manner of thoughts of

Heaven where be maketh intercession for them whom he died for And though this Author thinketh that a man may be made the righteousnesse of God in him and not be saved yet surely Paul was of another mind when he counted all things but losse and dung that he might win Christ and be found in his righteousnesse and it s the first time I think that ever any man maintained this Doctrine that men men might be made the righteousnesse of God in Christ and yet not be in a saving state but what saith the Scripture Rom. 8.1 There is no condemnation to them that are in Christ Jesus though there be enough in them that deserveth condemnation and wrath for ever yet there is no condemnation nor never shall be to such because Christ is Jehosah their righteousnesse his righteousnesse covereth all their sins for they are found in him and not in themselves but this Author fancies a conditional justification but God justifies none but those whom he justifieth freely by his grace through the redemption which is in Christ Jesus whom God hath set forth to be a propitiation for our sins through faith in his blood and so the Author maketh the offering up the first image for the second th● condition of the continuance of justification and Christs righteousnesse and this second image he often calls faith and no man hath this righteousnesse and justification in his own person untill he doth truly believe The death of Christ hath both satisfaction and merit in it not only satisfaction to satisfie for all our sins to pay our debt and quit our score with God but merit to procure both grace and glory and so consequently the blood and righteousnesse of Christ sets us in another kind of state then Adam had in innocency And because this Author all along his discourse is telling us that our reparation and salvation by Christs legal righteousnesse is no more lasting then Adams state mistaking the nature of Christs obedience whereby we are made righteous and not considering Christs death to be both satisfactory and meritorious and the like I shall endeavour briefly to shew the grounds upon which the Believers estate by Christ is immutable that he can never come into condemnation which Adam state was not 1. Negatively and 2. Positively 1. Negatively not in regard of any strength that the believer hath which Adam had not I mean the believer in himself but as the believer is strong in the Lord and in the power of his might and kept by the mighty power of God through faith unto sal●ation for the believer in himselfe is weak and 〈…〉 that is in his flesh dwelleth no good thing and as thus considered its impossible but he should fall having in him another law that when he would doe good evil is present with him as it is at large described Rom. 7. But 2ly Positively Let us consider upon what grounds the believer in Christs state is immutable that he can never come into condemnation and there are several reasons for it 1. That because the new Covenant according to which God deals with the believer is a covenant of grace Rom. 4.16 Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed but thus was not Adams state it was not by faith and of grace and was not therefore sure but he stood upon his own legs upon his own righteousnesse he was not justified and accounted righteous freely by grace and therfore his state was not sure but as soon as he sins he dyes and this is excellently set forth 2 Tim. 1.9 Who hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Adam stood upon his own works and obedience we stand upon Gods purpose and grace in Christ Jesus and so Titus 3 5. Not by works of righteousnesse which we ha e done but by his mercy he hath saved us Adam stood upon the works of righteousnesse which he was commanded to doe we are saved by the free grace of God and mercy in Christ Jesus which mercy of the Lord endureth for ever Adams obedience was uncertain Christs obedience by which we are made righteous is certain his righteousnesse is everlasting the covenant of grace is everlasting and the gifts of God therein are without repentance Isa 55.3 The second reason is taken from the merit of Christs death and perfection of his righteousnesse it is the righteousnesse of him that is God and man which Adams was not however this Author undervalues it as if it will not justifie us for ever yet to those who believe it is precious by a compact and covenant between the Father and Christ it is decreed that by Christs obedience to death even the death of the crosse we should be made righteous and saved with an everlasting salvation and what is this Author that he should gainsay it and say men may be damned for all their being made the righteousnesse of God in Christ but the Apostle saith Heb. 10.14 That Christ by one offering hath perfected for ever them that are sanctified And this Author saith that men in the first image when yet they are not in a saving state are both justified and truly sanctified but I would wish this Author to be more wise and wary then to clash thus with the Scriptures But let us believe the holy Scriptures which telleth us that Christ hath obtained eternal redemption for us Heb. 9.12 and he hath obtained redemption for none but it is an eternal redemption and so Heb. 7.25 He is able to save to the uttermost all them that come to God by him and this Author saith men in the first image do come unto God by him and yet they are not in a saving state but Christ saveth such to the uttermost that is perpetually and perfectly fully and for ever and so Christ said upon the crosse when he had borne our sins in his own body upon the tree It is finisht the thing is done The third Reason is taken from the immutability of Gods counsel mentioned Heb. 6.17 18. God that cannot lye hath promised and sworn to keep them for ever that are found in Christs righteousnesse And if this will not fatisfie this Author yet we desire to be perswaded that he that hath thus promised and sworn by himselfe will perform the thing to us and so we have strong consolation who have fled for refuge from the curse of the Law to the hope that is set before us of being delivered from the wrath to come by being made the righteousnesse of God in Christ and doe assuredly believe that by this righteousnesse of Christ we shall be found of him in peace faultlesse before the throne of his glory Lastly Those that are made the righteousnesse of God in Christ are kept by the mighty power of

God unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a strong guard or garrison that the Devil can never take as he did Adams state by craft when the serpent beguiled Eve yea when Satan desires to have us that he may winnow us as wheat Christ prayes for us that our faith faile not but he that hath begun his good work in us to have our faith and hope in Christ will perform it to the day of Jesus Christ the righteousness of Christ is imputed to no man but by an act of the free grace of the Father and being so freely imputed its continuance is certain and for ever God by his mighty power keeps them from drawing back to perdition keeps them in a way of believing and preserves them to the heavenly Kingdome eternal life is freely given them by Christ and therefore they shall never perish neither shall any man be able to pluck th●● out of his hands John 10.27 28. CHAP. VI. Treats more particularly of the Covenant of Works and the Covenant of Grace and the difference between them THe Author to make his Doctrine more taking up and down his Book would perswade the Reader that those that he saith are called Orthodox doe but seek their life and righteousnesse from the Covenant of Works and that we may be made the righteousnesse of God in Christ and yet be but under the covenant of works This we have touched before and here by the grace of God shall more particularly treat of First then Let us consider what the Law and Covenant of Works is It calls for full and perfect obedience on our part with promise on Gods part to give life thereupon and threatning death and damnation to him that disobeyes that the soule that sinneth it shall dye as Gal. 3.10 As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in every thing that is written in the Book of the Law to doe it which shewes us how the Law curses and condemnes all that are under it upon the least transgression and disobedience and therefore as the Apostle saith here being we have all sinned as many of us as are under the Law and not under grace are under the curse and if under the curse of the law then its false that the Author saith in many places of his Book that a man may have Christ made righteousnesse to him in a way of justification and yet be but under the law and covenant of works for a man cannot at the same time be both justified and be under the curse and we see whoever is under the covenant of works is under the curse and so consequently it is a mistake that the Author holds that such have Christ made righteousnesse to them in a way of justification According to the law and covenant of works the least sin damnes a man one vaine thought one idle word brings the vengeance of eternal fire every disobedience receiveth such a just recompence of reward therefore saith the Scripture Rom. 4.15 The Law worketh wrath for where no Law is there is no transgression no man under the covenant of works can be justified as this Author imagines for the law and covenant of works worketh wrath sets justice against us and makes all the world become guilty before God Rom. 3.19 No man is absolved under the covenant of works and hath remission of sins but all become guilty before God Hence also 2 Cor. 3. 6,9 the covenant of works is said to kill the Gospel only to make alive the covenant of works to be the ministration of condemnation the covenant of grace to be the ministration of righteousnesse and so Rom. 7.8 Without the law sin is dead hath no power to condemn us for the strength of sin is the law and Paul ver 11. saith by it to wit the law sin slew him Adam was the primus faederatus in the covenant of works the Lord Jesus the second Adam in the covenant of grace The first Adam was a common person in that covenant of works and stood in the room of all mankind he Broke the conditions of that covenant and there can be no renewal of that covenant of works no coming to life that way that covenant is broken and so all the world become guilty before God there is no receiving of Christ upon the terms of this covenant of works as this Author saies page 118. and in many other places and in the same page saith that we are made the righteousnesse of God in Christ upon the tenour of that covenant for we have seen that by the covenant of works we stand upon our own obedience not upon Christs we have our life in our own righteousnesse not in Christs it is by the Gospel the covenant of grace that any man comes to have Jesus Christ made of God unto him wisedom righteousness sanctification and redemption which Covenant of grace comes next to be explained This Covenant of grace whereof we now speak was made principally with Christ as the common person representing all the elect as the Covenant of works was made with Adam a common person representing all mankind and Christ Jesus is said Isa 49.8 to be given for a Covenant to the people the father and Christ having struck hands in that Covenant of grace and peace between them both Now this Covenant of grace is a blessed compact and agreement between the father and Christ Jesus that Christs soul should be made an offering for our sins that he should purge away our sins by the sacrifice of himself reconcile us to God by the blood of his Crosse and that God would be our God remember our sins no more accept us in him the beloved justifie us sanctifie us bestow upon us grace and glory and blesse us with all spiritual blessings in heavenly things in him this is that which we count to be the Covenant of grace and let this Author if he can shew that this is but the Covenant of works Our standing in the Covenant of works depended upon Adams obedience while he stood we stood when he fell we fell our standing in the Covenant of grace depends upon Christ that while he is righteous we are righteous that are found in him and so Christ tells us John 14.19 because I live ye shall live also he hath performed that commandement that he received of the father to lay down his life for his sheep and so God is reconciled for ever in the volumn of Gods book it is written of Christ that he should thus do the will of God in bedring the chastisement of our peace in the body prepared for him Heb. 10 Christ according to his agreement and Covenant with the father to purchase eternal life grace and glory for those whom he had given him did bear our sins in his own body upon the tree was delivered for our offences and rose again for our

justification and his having died thus for our sins is as if we had all died the Law fully satisfied To explain a little what Christ according to this blessed Covenant of grace hath done for us in his death and sufferings for our sins 1. He hath taken away the curse of the Law by being thus made a curse for us Gal. 3.13 that the law cannot curse us or condemn us for ever he hath borne the curse of the Law for us that the Law hath lost its sting in Christ it inflicted its curse upon Christ he by the will of God and his own will spontaneously yeilded to it so that now the Law can lay nothing to the charge of the believer because Christ hath payed all thus as Psa 89.19 God laid help upon one that was mighty we could not pay the debt we could not satisfie justice but the Lord hath found out one that was able and willing to do it that was able to bear the curse of the Law and be more then a conquer or if that the Lord Christ hath not satisfied the Law to the full let the Law lay it to his charge then indeed we had not a perfect righteousness and remission of sins but help was laid upon one that was mighty that upon the Crosse said it was finisht all was pay'd all the curse borne all the wrath suffered 2. He purged away our sins by this sacrifice of himself Heb. 1.3 there was a commutation of persons he was made sin for us who himself knew no sin 2 Cor. 5. ult the sins that we had committed he according to the Covenant between him and the father is willing to bear and God laies all our iniquities upon Christ Isa 53. he hath all our sins charged upon him and he purgeth them all away by bearing the punishment of them which makes full satisfaction for them all the Law is satisfied either by our performance of what is required or hearing the punishment for not performing Christ he freely suffers for our sins bears the punishment the just for the unjust and so God accepting of his suffering in our stead according to the agreement between the father and Christ in that behalf we have redemption through his blood even the forgiveness of sins according to the riches of his grace and if this Author will call this but a legal righteousness of Christs and will seek another to be justified by and have remission of sins let him we know that thus our sins are purged away for ever and we can never come into condemnation but are delivered from going down to the pit because Christ hath thus pay'd our ransome the God of all grace according to the Covenant of grace between him and Christ having thus set forth Christ to be a propitiation for our sins through faith in his blood and thus we are justified freely by his grace and all our sins purged away through this redemption which is in Jesus Christ as Rom. 3. and no man is justified through the redemption which is in Jesus Christ but he is justified freely by grace not upon the tenour of the Covenant of works as this Author imagines but upon the tenour of the Covenant of grace 3. Christ thus dying for us and in our stead hath obtained an eternal redemption for us Heb. 9.12 not a temporary redemption and upon the terms of the Covenant of works as this Author supposes Christ tells us John 16.10 that his spirit shall discover unto us that there is perfect and everlasting righteousnesse in him because he goeth to the father and we see him no more he having undert aken to expiate and purge away our sins for ever If he had not fully and perfectly done it the father might have sent him to die again but that maketh it evident that he had pay'd the utmost farthing in that he goeth to the father and we see him no more but there he sitteth down at the right hand of God Thus our redemption in Christ is an eternal redemption never to come into prison again an everlasting peace he hath made between God and us by the blood of his Crosse his righteousnesse and comelinesse he puts upon us which presents us to the father without spot or wrinkle or any such thing for ever 4. Christs death is not only satisfactory but meritorious so that faith and saving grace is Christs purchase also both grace and glory we are blest with all spiritual blessings in him this is the Covenant of grace and surely fitly so called for all in it is meer grace meer grace that God and Christ who had been happy for ever though we had all perished that there should be such blessed counsel and Covenant between them that the second person in the Trinity should suffer for our sins the just for the unjust and that by his stripes we should be healed if ever any thing was grace this was surely that God the Father should appoint his only begotten son to dye for us enemies and ungodly and that application is made of this blood of sprinkling is rich grace also which is the blessing of the New Covenant to give us new hearts faith and holiness is no this blessed Covenant truly enough called the Covenant of grace Iet this Author call it the Covenant of works we see cause enough to call it the Covenant of grace and to cry grace grace unto it Thus we have seen the nature of the Covenant of work and the Covenant of grace and we see there is no justification to be had upon the terms of the Covenant of works as this Author imagines but only by the Covenant of grace but alas this Author not well understanding the nature of the Covenant of works and the Covenant of grace jumbles the Covenant of works and the Covenant of grace together in our justification and so overthrows the Covenant of grace as will appear Page 334. He there saith that the Saints for their justification have the robes of Christs righteousness as they are worn by Christ in his own person made white by himself in his own blood imputed to them for justification of his legall righteousness for their justification upon the ●●nour of the first Covenant And Page 120. He saith the spiritual seed receive Christ not in part only whereby they have in common with those in the first image all the forementioned benefits viz. calling justification and sanctification upon the tenour of the Covenant of works but in whole whereby they have over and above that which excels possessing and enjoying the riches of both Covenants absolutely and unchangeably From these passages of the Author it is plain indeed hath a perfect analogy with his judgment that the true believer is justified upon the tenour of the Covenant of works as well as a man in the first Image but this is not all his justification but over and above he is justified by the robes of Christs righteousness as they are worn