Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_a	work_n	work_v	19	3	6.7548	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26862	Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter.	Baxter, Richard, 1615-1691.	1655 (1655)	Wing B1186; ESTC R38720	166,773	360

if there must be one cause of introducing light and another of expelling darkness or one cause to take away the crookedness of a line and another to make it streight 11. The like vain distinction it maketh between delivering from death and giving title to life or freeing us from the penalty and giving us the reward For as when all sin of omission and commission is absent there is no unrighteousness so when all the penalty is taken away both that of pain and that of loss the party is restored to his former happiness Indeed there is a greater superadded decree of life and glory procured by Christ more then we lost in Adam But as that life is not opposed to the death or penalty of the Covenant but to that of the second so is it the effect of Christs passive as well as of his active Righteousness So you see the mistakes contained in this first Opinion about the Imputation of Christs Righteousness to us The maintainers of it beside some few able men are the vulgar sort of unstudyed Divines who having not ability or diligence to search deep into so profound a Controversie do still hold that opinion which is most common and in credit If you would see what is said against it read Mr Wotton Pareus Piscator Mr Bradshaw Mr Gataker and Mr. Io Goodwin The other opinion about our Participation of Christs Righteousness is this That God the Father doth accept the sufferings and merits of his Son as a full satisfaction to his violated Law and as a valuable consideration upon which he will wholy forgive and acquit the offenders themselves and receive them again into his favour and give them the addition of a more excellent happiness also so they will but receive his Son upon the terms expressed in the Gospel This Opinion as it is more simple and plain so it avoydeth all the fore-mentioned inconveniences which do accompany the former But yet this difference is betwixt the maintainers of it Most of them think that Christs Passive Righteousness in the latitude before expressed is the whole of this Satisfaction made by Christ which they therefore call Iustitia Meriti and that his Actual Righteousness is but Iustitia Personae qualifying him to be a fit Mediator Of this judgment are many learned and godly Divines of singular esteem in the Church of God the more to blame some of the ignorant sort of their adversaries who so reproach them as Hereticks I have oft wondered when I have read some of them as M. Walker c. to see how strongly they revile and how weakly they dispute Sure if those two famous men Paraeus and Piscator beside Olevian Scultetus Cargius learned Capellus and many other beyond Sea be Hereticks I know not who will shortly be reputed Orthodox and if they be not mistaken all antiquity is on their side beside Calvin Vrsine and most other modern Divines that writ before this Controversie was agitated and sure they are neither unlearned nor ungodly that have in our own Country maintained that opinion witness Mr Anthony Wotten Mr Gataker Mr Iohn Goodwin and as I am informed that excellent Disputant and holy learned judicious Divine Mr Iohn Ball with many other excellent men that I know now living Some others though few do think that though Christs Righteousness be not imputed to us in that strict sense as the first Opinion expresseth but is ours under the fore-explained notion of Satisfaction only yet the Active Righteousness considered as such is part of this Satisfaction also as well as his Passive and Iustitia Meriti as as well as Iustitia Personae and though the Law do not require both obeying and suffering yet Christ paying not the Idem but the Tantundem not the strict debt it self but a valuable Satisfaction might well put the merit of his works into the payment The chief Divines that I know for this Opinion as it is distinguished from the two former are judicious and holy Mr Bradshaw and Grotius if I may call a Lawyer a Divine And for my own part I think it is the truth though I confess I have been ten years of another mind for the sole Passive Righteousness because of the weakness of those grounds which are usually laid to support the opinion for the Active and Passive till discerning more clearly the nature of Satisfaction I perceived that though the sufferings of Christ have the chief place therein yet his obedience as such may also be meritorious and satisfactory The true grounds and proof whereof you may read in Grotius de Satisfact cap. 6. and Bradshaw of Justification in Preface and cap. 13. The chief Objections against it are these 1. Object Christs Passive Righteousness being as much as the Law required on our behalf as satisfaction for its violation therefore the Active is needless except to qualifie him to be a fit Mediator I answer This objection is grounded upon the forementioned Error That Christ paid the Idem and not the Tantundem whereas it being not a proper payment of the debt but satisfaction therefore even his meritorious works might satisfie Many an offender against Prince or State hath been pardoned their offence and escaped punishment for some deserving acceptable service that they have done or that some of their predecessors have done before them And so Rom. 5. 19. By the obedience of one many are made righteous 2. It is objected That Christ being once subject to the Law could do no more but his duty which if he had not done he must have suffered for himself and therefore how could his obedience be satisfactory and meritorious for us I answer 1. You must not here in your conceivings abstract the Humane Nature which was created from the Divine but consider them as composing one person 2. Nor must you look upon the Works of Christ as receiving their valuation and denomination from the Humane Nature alone or principally 3. Nor must you separate in your thoughts the time of Christs servitude and subjection from the time of his freedom before his incarnation and subjection And so take these Answers 1. Christ Jesus did perform severall works which he was not obliged to perform as a meer Subject Such are all the works that are proper to his office of Mediator his assuming the Humane Nature his making Laws to his Church his establishing and sealing the Covenant his working Miracles his sending his Disciples to convert and save the world enduing them with the Spirit his overcoming Death and rising again c. What Law bindeth us to such works as these And what Law to speak properly did binde him to them Yet were the works in themselves so excellent and agreeable to his Fathers Will which he was well acquainted with that they were truly meritorious and satisfactory 2. Some works he performed which were our duty indeed but he was not bound to perform them in regard of himself Such as are all the observances of the

of Pardon Justification doth then absolutely pardon and justifie us when we perform the Condition Hence is the phrase in Scripture of being Iustified by the Law which doth not only signifie by the Law as the Rule to which men did fit their actions but also by the Law as not condemning but justifying the person whose actions are so fitted In which sence the Law did justifie Christ or else the Law should not justifie as a Law or Covenant but only as a Direction which properly is not Justifying but only a means to discover that we are Justifiable As the Word of Christ shall judge men at the last day Ioh. 12. 28. So doth it virtually now And if it judge then doth it condemn and justifie So Rom. 2. 12. Iam. 2 12. We shall be judged by the Law of Liberty Gal. 5. 3. 4 23. In the same sence as the Law is said to convince and curse Iam. 2. 9. Gal. 3. 13. it may be said that the Gospell or new Law doth acquit justifie and bless Rom. 8. 12. The Law of the Spirit of Life in Christ Iesus hath made me from the Law of Sin and Death As the Law worketh Wrath and where is no Law there is no Transgression Rom. 4. 15. And as sin is not imputed where there is no Law Rom. 5. 13. and the strength of sin is the law 1 Cor. 15. 56 So the new law is the strength of Righteousness and worketh Deliverance from Wrath and were there no such new Covenant there would be no Righteousness inherent or imputed Ioh. 7. 51. So that I conclude That this transient Act of God pardoning and justifying constitutive is his Grant in the new Covenant by which as a Morall Instrument our Justification and Pardon are in time produced even when we beleeve the Obligation of the Law being then by it made void to us And this is the present apprehension I have of the nature of Remission and Justification Si quid novisti rectius c. yet I shall have occasion afterwards to tell you That all this is but Remission and Justification in Law and Title which must be distinguished from that which is in Judgment or Sentence the former being vertual in respect of the Actuality of the latter 2. The second kinde of Gods Acts which may be called Justifying is indeed Immanent viz. his knowing the sinner to be pardoned and just in Law his Willing and Approving hereof as True and Good These are Acts in Heaven yea in God himself but the former sort are on earth also I would not have those Acts of God separated which he doth conjoyn as he ever doth these last with the former But I verily think that it is especially the former transient legall Acts which the Scripture usually means when it speaks of Pardoning and constitutive Justifying and not these Immanent Acts though these must be looked on as concurrent with the former Yet most Divines that I meet with seem to look at Pardon and Justification as being done in heaven only and consisting only in these later Immanent Acts And yet they deny Justification to be an Immanent Act too But how they will ever manifest that these celestiall Acts of God viz. his Willing the sinners Pardon and so forgiving him in his own brest or his accepting him as just are Transient Acts I am yet unable to understand And if they be Immanent Acts most will grant that they are from Eternity and then fair fall the Antinomians Indeed if God have a Bar in Heaven before his Angels where these things are for the present transacted as some think and that we are said to be justified only at the bar now then I confess that is a transient Act indeed But of that more hereafter 7. I add in the definition That all this is done in consideration of the Satisfaction 1 made by Christ 2. Accepted 3. and pleaded with God The satisfaction made is the proper meritorious and impulsive cause 2. So the Satisfaction as pleaded by Christ the intercessor is also an impulsive cause 3. The Satisfactious Acceptance by the Sinner that is Faith and the pleading of it with God by the sinner that is praying for pardon are but the Conditions or Causae sine quo But all these will be fuller opened afterwards THESIS XXXVII IVstification is either 1. in Title and the Sence of the Law 2. Or in Sentence of Iudgment The first may be called Constitutive The second Declarative The first Virtuall the second Actuall EXPLICATION I Will not stand to mention all those other Distinctions of Justification which are common in others not so necessary or pertinent to my purposed scope You may finde them in Mr Bradshaw Mr Iohn Goodwin and Alstedius Distinctions and Definitions c. The difference between Justification in Title of Law and in Sentence of Judgment is apparent at the first view Therefore I need not explain it It is common when a man hath a good cause and the Law on his side to say The Law justifieth him or he is just in Law or he is acquit by the Law and yet he is more fully and compleatly acquit by the sentence of the Judge afterward In the former sence we are now justified by faith as soon as ever we beleeve In the latter sence we are justified at the last Judgment The title of Declarative is too narrow for this last For the sentence of judiciall absolution doth more then barely to declare us justified I call the former virtuall not as it is in it felf considered but as it standeth in relation to the latter All those Scriptures which speak of Justification as done in this life I understand of Justification in Title opf Law So Rom. 5. 1. Being justified by faith we have peace with God Rom. 4. 2. Rom. 5. 9. Being now justified by his blood c. Iames 2. 21 25. c. But Justification in Judgment as it is the compleating Act so is it most fitly called Justification and I think the word in Scripture hath most commonly reference to the Judgment day and that Justification in Title is called Justification most especially because of its relation to the Justification at Judgment because as men are now in point of Law so shall they most certainly be sentenced in Judgment Therefore is it spoken of many times as a future thing and not yet done Rom. 3. 30 Mat. 12. 37. Rom. 2. 13. But these may be called Justification by Faith for by Faith we are justified both in Law Title and at Judgment THESIS XXXVIII IVstification in Title of Law is a gracious Act of God by the Promise or Grant of the new Covevant acquitting the Offender from the Accusasation and Condemnation of the old Covenant upon consideration of the Satisfaction made by Christ and accepted by the sinner EXPLICATION HEre you may see 1. That pardon of sin and this Iustification in Law are not punctually and precisely alone 2. And yet the difference

which an Hypocrite may not perform and inward works they cannot discern nor yet the principles from which nor the ends to which our works proceed and are intended There is as much need of a divine heart-searching knowledge to discern the sincerity of Works as of Faith it self So that if it be not certain that the Text speaks of Justification before God I scarce know what to be certain of Once more 1. Was Abraham justified before men for a secret Action 2. Or for such a● Action as the killing of his onely Son would have been 3. Was not he the justifier here who was the imputer of Righteousness But God was the imputer of Righteousness vers 23. therefore God was the Justifier So I leave that interpretation to sleep 2. That it is the Person and not his Faith onely which is here said to be justified by Works is as plain in the Text almost as can be spoken vers 21. Abraham not his faith is said to be justified by works Vers. 24. By Works a man is justified If by a man were meant a mans Faith then it would run thus sencelessely By Works a mans Faith is justified and not by Faith onely so Vers 25 3. For Mr. Pembles interpretation That by Works is meant a Working Faith I Answer I dare not teach the holy Ghost to speak nor force the Scripture nor raise an exposition so far from the plain importance of the words without apparent necessity But here is not the least necessitie There being not the least inconvenience that I Know of in affirming Justification by Works in the fore-explained sence Men seldom are bold with Scripture in forcing it But they are first bold with Conscience inforcing it If it were but some one Phrase dissonant from the ordinary language of Scripture I should not doubt but it must be reduced to the rest But when it is the very scope of a Chapter in plain and frequent expressions no whit dissonant from any other Scripture I think he that may so wrest it as to make it unsay what it saith may as well make him a Creed of his own let the Scripture say what it will to the contrary what is this but with the Papist to make the Scripture a Nose of wax If Saint Iames speak it so oft over and over that Justification is by works and not by Faith onely I will see more cause before I deny it or say he meanes a Working Faith If he so understand a Working Faith as that it justifieth principally as Faith and lesse principally as working then I should not differ from him only I should think the Scripture Phrase is more fafe and more propert But he understandeth it according to that common assertion and exposition that Fides solum justificat non autem fides sola Faith alone justifieth but not that faith which is alone The question therefore is Whether Works do concur with Faith as part of the Condition in the very businesse of Justifying or whether they are onely Concomitants to that Faith which effecteth the business without their assistance The ground of the mistake lyeth here They first ascribe to much to Faith and then because that nimium which they give to Faith is not found agreeable to Works therefore they conclude that we are not justified by works at all They think that Faith is an Instrumentall efficient cause of Justification which that properly it is not I have proved before when if they understood that it justifieth but as a Causa sine quanon or condition they would easily yeeld that Works do so too I will not say therefore that Works do effectually produce our Justification For faith doth not so Nor that they justifie as equall parts of the condition For faith is the principall But that they justifie as the secondary lesse-principall part of the Condition not onely proving our Faith to be sound but themselves being in the Obligation as well as Faith and justifying in the same kind of causality or procurement as Faith though not in equality with it I prove thus 1. When it is said that we are Iustified by Works the word By implyeth more then an Idle concomitancy If they only stood by while Faith doth all it could not be said that we are Justified by Works 2. When the Apostle saith By Works and not By Faith onely he plainly makes them concomitant in procurement or in that kind of causality which they have Especially seeing he saith not as he is commonly interpreted not By Faith which is alone but not by Faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Therefore he saith that Faith is dead being alone Because it is dead as to the use and purpose of Justifying for in it self it hath a life according to its quality still This appears from his comparison in the former verse 16. that this is the death he speaks of And so Works make Faith alive as to the attainment of its end of Justification 4. The Analysis which Piscator and Pemble give contradicteth not this Assertion If in stead of a Working Faith they will but keep the Apostles own words I shall agree to most of their Analysis Though conclusious drawn from the Analysis are often weak it is so easie for every man to feign an Analysis suited to his ends onely the explication of the 22. vers they seem to fail in For when the Apostle saith that Faith did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work in and with his works it cleary aimeth at such a working in and with as maketh them conjunct in the work of Justifying And when he saith that Faith was made perfect with Works it is not as they and others interpret only a manifesting to be perfect But as the habit is perfected in its Acts because they are the end to which it tendeth And as Marriage is perfected per congressum procreationem or any Covenant when its conditions are performed Faith alone is not the entire perfect Condition of the New Covenant but Faith with Repentance and sincere Obedience is A condemned Gally-slave being Redeemed is to have his deliverance upon condition that he take his Redeemer for his Master This doth so directly imply that he must obey him that his conditions are not perfectly fulfilled except he do obey him as his Master And so taking him for his Redeemer and Master and obeying him as his Master do in the same kind procure his continued freedom Indeed his meer promise and consent doth procure his first deliverance but not the continuance of it So I acknowledg that the very first point of Justification is by Faith alone without either the concomitancy or co-operation of Works for they cannot be performed in an instant But the continuance and accomplishment of Justification is not without the joynt procurement of obedience As a woman is made a mans wife and instated in all that he hath upon meer acceptance consent and contracts because conjugall actions affection the forsaking of others