Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	eat_v	5,786	5	6.8715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41483	The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how God, how the grace of God, how the decree of God, how the soveraign authority of God; how Christ, how the active obedience [of] Christ, how the passive obedience of Christ, how the resurrection of Christ, how the knowledge of Christ; how the spirit of God, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the P[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie.	Goodwin, John, 1594?-1665.	1659 (1659)	Wing G1150A; ESTC R221574	62,441	91

highly acceptable with God as being every wayes qualified with Innocency Righteousness Holiness c. and so meet by his death to make Attonement for the sin of the World So then as that which the unblemishedness of the Beast for Sacrifice under the Law exhibited towards that Attonement which was made by the offering of it was the meetness of this offering of it for acceptance with God and consequently for this acceptance it self in order to his pardoning or passing by that ceremoniall impurity or uncleanness for which it was offered In like manner the active Obedience of Christ in conjunction with the absolute holiness and inward purity of his person rendered his death or the Oblation of himself a Sacrifice every wayes meet and worthy acceptance with God and consequently accepted with him for the expiation or Attonement of the sins of all men If Christ had been so much as touch'd with the least tincture of defilement with sin he had not been a Priest after the order of Melchisedech holy harmless undefiled separated from sinners c. but rather after the order of Aaron who needed to offer Sacrifice for their own sins Neither had he been in any condition or regular capacity to have made Attonement for the sins of others untill he had first fully expiated his own That the active Obedience of Christ doth not operate in or about or towards justification in that way or notion which some have conceived as viz. by an imputation of the particular acts thereof in the letter and formality of them unto those that believe whereby they should be constituted or made properly and formally righteous we have demonstrated at large in a just treatise upon that Subject where it is made good upon several accounts that the sayd notion hath neither countenance from the Scriptures nor any tolerable consistency wth the clearest Principles of reason Sect. 7 7. What place or interest the Death or passive Obedience of Christ hath in or about justification we have in like manner Briefly intimated in our Fifth Section It rendereth that great Act of God in the justification of a sinner every wayes comely and honourable unto him and worthy of him and consequently makes him most willing and free to it The Holy Ghost speaks plainly enough of that comeliness which the sufferings of Christ put upon the justification of a sinner by God giving some intimation withall that unless this Act had by one means or other been made thus comely for him he would never have lift up his heart or hand unto it For it became him for whom are all things and by whom are all things meaning God in bringing many Sons unto Glory to consecrate or make perfect the Captain of their salvation through sufferings Heb. 2. 10. That meetness or comeliness for God here spoken of intending the salvation and glorification of many to effect it in noother way then by the sufferings of him who was to be the Prince or Captain of their salvation respecteth mainly if not solely his Act in justifying them in order to their salvation and glorification For otherwise supposing them already justified there needed more the life then the death of Christ to save them according to that of the Apostle Paul But God commendeth his love towards us in that while we were yet sinners Christ dyed for us Much more then being now justified by his blood we shall be saved from wrath through him For if when we were Enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5. 8 9 10. We see here 1. That our justification is ascribed unto the blood or death of Christ and 2. That our salvation our justification or reconciliation unto God presupposed unto his life i. Unto that power which is given unto him in that life which now he lives in glory at the right hand of the Father to exercise for the saving of all those that believe in him Life frequently imports vigour activity liveliness of strength or power for action as death imports weakness and imbecility for action If you ask me But how or in what respect doth the passive Obedience or death of Christ render the act of justification as now it is exerted or performed by God so comely or honourable for him Or how may we conceive that either it would have been uncomely or less comely for him to have appeared in it in case his hand had not been strengthned by the death of Christ unto it Or doth it not well enough become the great God to forgive sin freely and without satisfaction I answer 1. Whether we conceive the import of those words spoken by God unto Adam and in him unto all his Posterity being yet in his Loyns In the day that thou eatest thereof thou shalt dye the death either in the nature or notion of a dreadfull threatning in case of disobedience or of a most sacred and severe Law to restrain sin and disobedience the difference I confess is not much materiall as far as at present I apprehend it was no wayes honourable or comely for God to suffer either the one or the other to be trodden or trampled under foot by the Creature to whom they were given without looking after them or calling for some satisfactory account for the contempt measured out unto them It cannot reasonably be thought but that God by the denunciation of such a threatning or promulgation and sanction of such a Law awakened and amused both Heaven and Earth and raised great expectations in both what the issue or consequence would be Now then Adam and his Posterity being as was sayd now in him rising up in disobedience in the very face as it were and presence of so terrible a threatning if God should have passed by and made no words of this high mis-demeanour he might seem either on the one hand to repent that he had so sorely threatned them and therefore now proceeded not to execution or else on the other hand that he was content and willing enough to be neglected or affronted by his Creature both which would have been very uncomely and dishonourable unto him Nor would it have been of much more comely an interpretation had he accepted any thing of an inferiour value or less considerable instead of a Compensation or satisfaction and had not stood upon a just and full vindication of his Soveraign Authority his excellent Wisdome his Righteousness and Equity in his proceedings with his Creature the glory of all which were very injuriously handled and suffered deeply in Adams prevarication So then Adam and his mis-carrying with so high a hand of disobedience there devolved a necessity upon God if he meant to glorifie himself like himself and as God either to punish the whole brood of Transgressours according to the full exigency of their demerit or which is the same according to the tenor and import of the threatning or

else to find out some other person to suffer for them whose punishment or sufferings might be altogether as considerable and argue as great respects to his Authority Wisdome and Righteousness as the punishment of Adam and all that were now Delinquents in his Loyns i. His whole Posterity the second Adam only excepted up to the line of their transgression and guilt would have done And thus the Apostle as we lately heard layeth it down indefinitely and in the generall that if God meant to save and glorifie any number of Adams Posterity it concerned him in point of glory to provide that he who ever he should be by whom they were to be saved should suffer to perfection i. Proportionably to what they ought to have suffered whom he intended to save by him For this I conceive to be the sense and import of these words For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to perfect or make perfect the Captain of their salvation through sufferings Heb. 2. 10. That Description or Periphrasis of God For whom are all things and by whom are all things importing his transcendent Soveraignty and greatness seems to imply that these were considerations that made it necessary and comely for him in case he intended salvation to Adam and his Posterity to take that course which now he hath taken for the effecting it viz. To impose such sufferings upon him by whom it should or was to be atchieved which might in a rationall estimation answer the sufferings which they had deserved and that had it been any but God or had God been any but himself the omission of such exactness of severity or justice in or about the accomplishment of the Design would not have been so uncomly for them as now it seems it would have been for God to dispense with it his Augustissimall and unparralleld Majesty and Greatness being as hath been sayd considered For it no wayes at no hand becomes him to whom the whole Creation Heaven and Earth with all the Hosts of them stand bound to do the deepest homage and service and whose wisdome and power have so gloriously quitted themselves in the beautifull Fabrick of the Universe and in all the parts and parcels of it either to confess himself either unadvised or over-severe in making a Law for the Nurture and Government of his Creature or to minister any occasion in the least unto his Creature so to judge or conceive of him which he should have done had he taken a company of his Creatures who had despised and broken this Law into his Bosome yea into part and fellowship with himself in his own blessedness and glory without a just compensation for these transgressions and fully commensurable in one kind or other thereunto Now there being no Creature no person to be found either in Heaven or in Earth nor any to be framed nor made by any appropriate or new Act of Creation at least as far as the understandings of men are well able to reach capable of suffering upon the terms mentioned in regard of the unpreventible inconsiderableness of their beings Comparatively and of their sufferings accordingly and so not competent to make a just satisfaction for the high misdemeanour or provocation of so many hence there arose a necessity a necessity I mean for Divine conveniency and a salvage of Honour either that the Son of God being first put into a suffering capacity by being made flesh should willingly undertake and perform this suffering Service for the Transgressors or otherwise that the Transgressors themselves from the first to the last should have born their own sin and fallen under it and have perished by it for ever 2. Suppose we that some Creature might have been either found or made yea suppose we that some man might have been made upon like terms with Adam whose sufferings might have amounted to a satisfactory consideration for Adams transgression together with all theirs who sinned in him and with him yet first if he in one respect or other had not really and truly descended from Adam as Christ did the satisfaction made by him had not been so proper or so clearly salvant of the Glory of the Wisdome and Soveraignty of God in the Threatning or Law mentioned In that day that thou eatest thereof thou shalt dye the death as that now made by the death of Christ For Christ was not only of the same nature with Adam but also lineally though not according to the course of common propagation descended from Adam Luk. 3. 23. compared with vers 38. and the Verses intermediate In which respect the threatning or penalty of the Law In the day that thou eatest c. was inflicted upon him to whom the Law was given though not upon his Person personally considered but as subsisting and having a Being in that speciall Branch of his Posterity Christ as he had a Being likewise in every other Member of this his Posterity even as they also in a reciprocall consideration had a being in him whilst as yet they actually were not In this kind of Dialect God kept Covenant with Abraham when he performed those Promises unto him as subsisting in his Posterity or Seed which yet he made unto him personally unless we shall say which haply may be true and proper enough that this and such like promises made unto Abraham remain yet to be performed and made good unto him personally in the first Resurrection and during the Reign of Christ and of the Saints on earth for a thousand years Thus he promised unto him yet personally subsisting and present that he would give him the Land of Canaan Arise walk through the Land in the length of it and in the breadth of it for I will give it unto thee Gen. 13 17. So elsewere And in thee shall all the Families of the Earth be blessed Gen. 12. 3. which yet was not verified in him personally considered but as subsisting in that most glorious and flourishing Branch of his Posterity Christ In like manner Christ assuming the humane Nature wherein he suffered from one of Adams naturall Race and consequently from Adam himself though in an appropriate and supernaturall way the penalty of the Law In the day that thou eatest thereof thou shalt dye the death being inflicted upon Christ may in a sense and this not much remote from that which is literall o● proper be sayd to have been inflicted upon Adam himself The Apostle having as we lately heard affirmed that it became God in bringing i. pu posing or designing and accordingly attempting to being many Sons as viz. His Son Adam Luk 3. 38. and all his Sons which were many and who by reason of their descent from Adam may properly enough be tearmed the Sons of God also the Scripture frequently giving the appellation of Sons or Children to all lineally descending from the same Progenitors unto glory to consecrate for so the word