Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	transgression_n	7,400	5	10.9794	5	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

of the Doctrine But I judge it very incongruous for any Minister of the Gospel to set up a Doctrine as it were in defiance of or in Contest against any thing so frequently and so directly in terminis affirmed in the Scriptures as Justification by Faith And doubtlesse men need not be at all tender or afraid to deliver this positively for a Doctrine of Evangelical Truth that men are justified by Faith yea or by Faith alone if they do but declare or signifie withall 1. What the Scripture means by that Justification which it ascribeth unto Faith 2 What it means by that Faith unto which it ascribeth Justification For 1. that Justification which the Scripture attributeth unto Faith is precisely that which consisteth in Remission of sins as the Apostle plainly teacheth Rom. 3. 25. but more largely Rom. 4. 1 2 3 4 5 6 7 8. to omit other places Now certain it is that no kinde of works whatsoever enjoyned in the Moral Law have any thing at all little or much to doe about Remission of Sins or in the procurement or obtaining of it For in case a man should transgresse the Law or sin only once and this in the lightest manner and should for ten thousand years together afterwards with all possible exactnesse observe and keep this Law yet this long Tract or Series of Obedience or good Works would not make his Attonement for that Sin nor bring him off from the Guilt of it with Peace and Safety The reason is signified by the Apostle Heb. 9. 22. Without shedding of Bloud there is no Remission The Wisdome and Righteousnesse of God did not judge it reasonable or meet that the payment of one Debt by the Creature though amounting to never so great a Summe should satisfie for the Non-payment of another Now the most exact Obedience that can be performed or yielded unto the Law of God by any Creature whilest it hath any being is but a debt due from this Creature unto God Therefore no Obedience in this kinde can satisfie for or attone either in whole or in part the least Disobedience or Transgression So that Justification from sin as the Scripture phrase is Act. 13. 39. i. which standeth in Remision of sins cannot be purchased or procured but by the Death or Blood-shed of him that should undertake the Redemption of Sinners Only God was pleased to decree or make this for a Law which the Apostle calleth the Law of Faith Rom 3. 27. that Faith or believing in him through Christ should interess men in the benefit or blessing of the Death and Bloud-shed of Christ i. in that Remission of Sins which was purchased by his Death And in this consideration Faith justifieth viz. by vertue of the Soveraign Authority of that most Gracious Decree or Law of God wherein he hath said or decreed that it shall intitle men unto or in-right them in part and fellowship of that benefit of the Death of Christ which consisteth in Forgivenesse of Sins or which comes much to the same as it is a Qualification or condition ordained covenanted or appointed by God to bring upon those in whom it shall be found the great Blessing of that Pardon of Sin which Christ hath obtained for Men by his Blood And because God hath not passed any such Decree nor made any such Law concerning good works as viz. that these shall bring men into Communion of the benefit of Remission of Sins purchased by the Death of Christ therefore they have nothing to doe to justifie men in this notion or sense of the word Justification If by Justification we mean approbation commendation acquitting from blame or the like in which sense also the word is frequently used in the Scriptures * Good Works are proper and necess ry thus to justifie us both in the sight of God and Men only with this Explication or Proviso viz. that men live to meet with Opportunities for the doing of such works after their true believing For otherwise if the case should so happen that a true Believer should be taken away by Death the next moment to that in which he first believed it is not to be thought but that he should die not simply with his sins pardoned but under the approbation of God also Therefore Good Works in actu exercito as the Schoolmen speak or actually performed are not absolutely universally or in every case that may possibly happen necessary no not to that Justification it self which simpathizeth as hath been said in import with Approbation Commendation Vindication from blame imputed or the like It is true in actu signato or as they are Radically Seminally or Vertually included in that Faith which justifieth by Remission of sins of which more presently so they are universally and in all cases possible if we speak of persons capable by Years and Discretion of Believing necessary thereunto And God who accepteth the Will for the Deed when men want opportunity or means for Action looketh upon those good Works which are conceived in the Womb of a true and unfeigned Faith as actually performed and done when such a Faith wants means time or opportunity to bring forth In this notion our Saviour himself must be understood to speak at least in reference unto many of those to whom he speaketh if he be conceived to speak unto all standing on his right hand which I judge to be the more rational to suppose Mat. 25. 34 35 36. Come ye Blessed of my Father For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a Stranger and ye took me in Naked and ye cloathed me I was sick and ye visited me I was in Prison and ye came unto me Doubtlesse some yea a considerable party of those to whom the Lord Christ will expresse himself thus in that Great Day will be such who had been poor in the dayes of their Flesh and afflicted and stood in need of being relieved by their Christian Brethren better accommodated in the World then they and in whose relief Christ will acknowledge himself relieved v. 40. Therefore such as these had not been in a condition or capacity to minister actually unto the wants and necessities of other poor Christians in those respective Supplies and Accommodations here specified and yet we finde according to our late supposition that Christ gives the same testimony unto them for these services of Charity which he gives unto those that had actually performed them His meaning then must be that even these poor distressed Saints who had not wherewith either to cloath the naked or to give entertainment unto Strangers actually yet had both one and other the same works and services of Christian commiseration and charity here mentioned in the Bowels of the same kinde of Faith out of which they actually proceeded from their better World-provided Brethren and were performed by them But this occasionally here and by the way for the better Explication

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

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very often signifieth ot to make perfect i. Compleatly to qualifie the Captain of their salvation Christ that was to procure their deliverance from death by making Attonement for them through sufferings proportionable to so great ●n Atchievement and consequently to put him into a capacity of suffering by investing him with the humane Nature as is plainly layd down v. 14. the Apostle I say having asserted this he gives this account of it in the words following For both he that sanctifieth and they that are sanctified are all of one meaning that the one and the other are both of one and the same Original or Descent as viz. From God by the Line of Adam and likewise of one and the same nature or blood as Act. 17. 26. And hath made of one blood all Nations of men And withall that it was meet that thus it should be for conformity sake unto the Leviticall Type where the high Priest and those that were Legally purified or sanctified by him were both of one and the same nature and likewise descended from one and the same Progenitors 2. It was very agreeable both to the goodness and wisdome of God that he who by his appointment and at his instance should serve Adam and his posterity in so arduous and difficult an undertaking as by his own death to re-instate them in a condition of life and peace should be satisfied with and enjoy this sore travail of his Soul and not sink or be wholly crushed under it and consequently that he should not only suffer death but overcome death or which is the same be raised again from the dead that so he might be capable of that great recompence of Reward which so transcendent a Service both unto God and men well deserved Upon this account also the Lord Jesus Christ was the only person either in actuall being or in possibility of being that was accomplished or meetly qualified for that great undertaking of raising up the Tabernacle of Adam which was fallen and of saving that which was lost For were it granted or supposed which yet I cannot encourage any man to suppose that some Creature might have been found or else made so holy harmless undefiled and separate from sinners the shedding of whose blood or whose death for Adam and his posterity might have been so considerable in the sight of God as that he could have judg'd it competently salvant of the glory of his wisdome and of the awfulness and dread of his Soveraignty to have remitted the transgression of Adam and his upon the account thereof yet is it no wayes probable that the considerableness or worth of this Sacrifice would or could have ab●unded so high above the purchase or procurement of the redemption of Adam and his posterity as to in-title or to in-right him that should have offered it to a glorious Resurrection also such as was meet for him that had been the Author of salvation to a lost World And if the Glory wherein Christ appeared upon Tabor was so exceeding great that it only became the only begotten Son of God being a Garment too above measure rich for any person to wear but the only Son of the King of Kings to which sense many of the Expositors carry that of the Evangelist Joh. 1. 14 much more would such a transcendency in Glory wherewith God hath judged it meet to invest and dignifie him that is now the Saviour of the World As the making him higher then the Heavens placing him at his own right hand giving him a Name above every Name that is named c. have been vastly disproportionable to the Line of any meer created Being whatsoever And yet the Apostle plainly declareth that such an high Priest became us i. Was necessary for us to have in respect of those high and vast Concernments which were to pass through his hands and to be transacted by him who amongst other glorious Prerogatives should be made higher then the Heavens Heb. 7. 26. In these Considerations and haply in some others like unto them the contributions of the passive Obedience and Sufferings of Christ were soveraignly necessary to render the high transaction or dispensation of God the justification of sinners worthy of him and of a regular and cleer consistence with his Glory As for the Tenent of those who resolve this great Act or Dispensation of God we speak of I mean Justification partly into the Soveraignty of his Greatness or Authority and partly into the abundance of his Grace and Goodness and liberty of his Will and partly into the Obedience and regular Conversation of men themselves excluding the death of Christ from any part or fellowship therein at least by way of Attonement or satisfaction for sin I conceive it to be broadly inconsistent with the tenor and purport of the Scriptures in places and passages without number 8. The Resurrection or raising of Christ from the dead Sect. 8 in conjunction with his Glorification which followed upon it advanceth the business of Justification by the assurance given hereby from God unto the Souls and Consciences of men that he is well a paid and fully satisfied concerning that great Debt of the sin of the World the discharge whereof was undertaken by Christ in his death hereby encouraging men who had incur'd his displeasure by sinning to believe in him accordingly for their justification This is the express Doctrine of the Apostle Peter Who verily was fore-ordained speaking of Christ before the foundation of the World but was manifested in these last times for you who by him do believe in God that raised him up from the dead and gave him Glory that your Faith and hope might be in God and consequently that you might be found or put into a state of justification without which Faith and hope in God were little available 1 Pet. 1. 20. And in this consideration doubtless it was that the Apostle Paul affirmed Christ to be raised again for our justification Who was sayth he speaking of Christ delivered viz. unto death for our sins and was raised again for our justification Rom 4. 25. meaning that he was raised again from the dead including in his Resurrection by a kind of Synecdoche the great Glory and Dignity given him by God upon it that hereby a rationall way might be made for sinners to believe in him or in God for the Gospel indifferently useth the one expression and the other to the same effect in order to their justification Whilst the Surety o● he that hath undertaken the payment of a Debt is kept in Prison there is no likelyhood that the debt is payd or the Creditor satisfied And upon this ground the Apostle Paul reasoneth first thus But if Christ be not risen then is our Preaching vain and your Faith is also vain 1 Cor. 15. 14. And again vers. 17. And if Christ be not raised your Faith is vain yee are yet in your sins

sins is to be had yet it legitimates or authorizeth the person for the reception of this blessed Accommodation from the hand of Faith And for this reason also it may well be conceived to have the promise of Justification or Remission of sins made unto it as well as Faith it self Sect. 13 13. That good works have their part also in the great businesse of Justification is the expresse affirmation of the Scripture Ye see then how that by works a man is justified and not by Faith only Jam. 2. 24. Again Was not Abraham our Father justified by Works when he had offered Isaac his Son upon the Altar Jam. 2. 21. We have already upon occasion argued and shewed the Interest of Works in or about Justification Peruse 11. We shall here partly adde and partly repeat 1. That that Justification which consists in Remission of sins and which enstates a person in a right of title and claim to Eternal Life is not attained but by sinners being brought into Communion with Christ in his Death or which is the same into part and fellowship in this Death which is the only procuring cause of this Justification by way of purchase 2. That whatsoever bringeth men hither I mean into Communion of or with the Death of Christ must be sealed and authorized by God hereunto 3. That a true and unfaigned Faith in God through Jesus Christ sometimes called Faith in Christ yea and several other wayes expressed as hath been already observed and this Faith only not any work or works of what kinde soever or in what number soever injoyned in the Moral Law hath a commission or power from God to bring men into or to give men part and fellowship in the Death of Christ Therefore Good works have thus farre no part or interest at all in Justification as it standeth in Remission of sins being excluded here-from by the same Law by which Boasting also is excluded which the Apostle termeth the Law of Faith Where is Boasting then It is excluded By what Law Of Works Nay but BY THE LAW OF FAITH Rom 3. 27. By this Law Faith hath the office or work of justifying men in this sense and with this kinde of Justification setled upon and confirmed unto it self alone There is another kinde of Justification which the Scripture also frequently speaks of under this name as was noted 11. which consists in the approbation commendation or vindication of a person from guilt or blame whether justly or unjustly imputed unto him Of this kinde of Justification when it is duely and justly given or pronounced Good Works in one kinde or other and for the most part those of the Moral Law have a special and particular interest in it being the only regular ground upon which the act or sentence of such a Justification can or ought to proceed And though God by means of his appropriate priviledge of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or knowing the heart can and doth upon a sufficient ground secretly and in himself approve of him who as yet only believeth I mean with a true and unfeigned Faith and before he hath any wayes justified or commended this his Faith by good works yet he is not wont to signifie or declare by one means or other this his approbation of any particular person untill he hath shewed the World his Faith by his Works Nor doth he require of any man to judge of any other person as a man justified in his sight by a true and unfaigned Faith who hath not given either unto him or unto some others from whom he may receive the information a fair and reasonable account by works suteable of such a Faith residing in him And questionlesse it was this kinde of Justification of which the Apostle James discourseth so largely in his Second Chapter as appeareth all along the Context from vers 14. to the end Therefore when he demands vers 21. Was not our Father Abraham justified by works when he had offered his Son Isaac upon the Altar Evident it is that by Abrahams being justified he doth not mean that Abraham had his sins pardoned for he had been thus justified long before And besides his offering up his Son Isaac upon the Altar could be no means of obtaining Remission of sins from God But when he is said to have been justified by works when he had offered c. the meaning is that upon this great testimony given by Abraham of the truth and effectualnesse of his Faith God highly approved of him loved him and dealt by him as by a person righteous and just and called him his Friend The tenour of the story in Genesis fully accordeth herewith For immediately upon Abrahams stretching forth his hand and taking the knife to slay his Son the Angel of the Lord called unto him ●ut of Heaven and sayd Lay not thine hand upon the Lad neither do thou any thing unto him for now I know that thou fearest God seeing that thou hast not with-held thy Son thine only Son from me Gen. 22. 11 12. A second time also the Angel upon this offering up of his Son called unto him out of Heaven and sayd By my self have I sworn saith the Lord for because thou hast done this thing and hast not with-held thy Son thine only S●n That in blessing I will bless thee and in multiplying I will multiply thy Seed as the Stars of the Heaven and as the Sand which is upon the Sea shore and thy Seed shall possess the Gate of his Enemies And in thy Seed shall all the Nations of the Earth be blessed because thou hast obeyed my Voyce Gen. 22. 15. 16 17 18. In these passages is that justification of Abraham expressed and contained whereof the Apostle James speaketh affirming him to have obtained it at the hand of God by Works as well as by his Faith which he sayth wrought together with them meaning towards the procuring or obtaining of this justification or approbation from God and was by them perfected or made perfect i. Was declared to be perfect that is sound and good or else was perfected {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. Became effectuall to the obtaining of its proper end Viz. The approbation and love of God with favourable and friendly respects from him which is the perfection Viz. Arguitivè or Argumentatively of any thing As on the contrary when any thing pretending to be a means for the compassing of such or such an end proves yet unable to effect it this argueth though haply not alwayes demonstratively the imperfection or weakness of it In much a like sense to that wherein Abraham as we have heard is sayd to have been justified by works is Rahab the Harlot also i. Who formerly had been an Harlot sayd to have been justified v. 25. The meaning is that upon Rahab's Demonstration of the reality and truth of her Faith in exposing her life to danger by entertaining and hiding the Spies sent