Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	impute_v	posterity_n	3,200	5	9.6977	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

God in that behalf although it be a means or condition of the best and most proper complexion or consideration for God to entertain or pitch upon in a Decree for justification yet would it not be a proper or sufficient means to justifie any man because in such a consideration I mean as separated or divided from the justifying Decree of God as it hath neither any naturall nor morall dignity or worth commensurable to so high and sacred an effect as Justification so neither would or could it have any Instituted or Superadded authority from any other hand whatsoever wherby to carry or atchieve it whereas if it be meet to suppose that the justifying Decree of God could or would have joyned it self or taken into communion with it self any other thing habit or act as suppose love humility patience or what ever besides Faith in Christ for the work of Justification this by vertue of the soveraign Authority or force of the divine Institution or decree in conjunction with it would have justified all those in whom they had been found Those Ordinances Vestments Ceremonies and Observations recorded and described Levit. 8. and elsewhere as enjoyned by God under the Law for the creation and consecration of Aaron and his Successors together with the inferiour Priests of the Tribe of Levi into their respective Offices of the Leviticall Priesthood were simply and in themselves considered very comely and proper for the investiture and making of Priests of this Order yet would no use or application of them to any person or persons of what Tribe or Family soeve● have made any Priest to serve at Gods Altar either with acceptation unto him or benefit unto the people had there not a Divine Institution or Law from God interceded for the authorizing or validating of these things to the making o● constituting of such Priests In which respect the Law is sayd to make men high Priests Heb. 7. 28. and consequently may as well be sayd to make Priests of the inferiour Order likewise In like manner though the●e be an aptitude in Faith in Christ above any other Grace or qualification for the justification of a Sinner yet that which makes it actually and effectually justifying is the Decree or Will of God in that behalf Yea the death of Christ it self would not be justifying as now it is did not the Will of God interpose for the authorizing of it in that kind according to what we read Heb. 10. 10. By the which Will viz. of God we are sanctified through the offering of the body of Jesus Christ once for all So that the Offering of it self of the body of Jesus Christ doth not sanctifie and by the same reason doth not justifie men but as appointed or ordained by the Will of God hereunto or to speak more warily and properly not without the authoritative concurrence of the Will of God with it for the exhibition of such a benefit or blessing unto the World Sect. 4 Fourthly The Authority of God being as hath been sayd soveraign and supream and so the act award and determination of it not obnoxious to any defeisance check or annulment by any other Authority whatsoever contributes unto the justification of a sinner I mean unto the Justification which himself hath contrived and declared for such in his word full and finall and irreversible ratification and establishment This is that which the Apostle cleerly supposeth or implies where he demands Who shall lay any thing to the charge of Gods Elect i. e. Of those who believe as is evident It is God that justifieth as if he should say If it were any other but God who should justifie them although in the same way wherein God now justifieth them yet might their Justification be repeatable at least by God and further matter of accusation might be layd to their charge But now God being he that justifieth them and there being none above him nor yet equall unto him in Authority the●e is no fear that their justification should be obstructed recinded or made invalid by any whosoever or that any further Crime or matter of guilt should be charged upon them that should be of force by any equitable Law whatsoever or otherwise to condemn them Sect. 5 Fifthly Christ as God may be sayd to justifie in all those considerations or respects wherein Justification hath been ascribed unto God yea being one and the same God in nature and essence with the Father he acteth and doeth all the same things in reference to the Creature in conjunctiou and communion with him Secondly Being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} God and Man or Man subsisting in the humane Nature personally united to the Godhead by the willing offering up of himself as a Lamb without spot in Sacrifice unto God the Father he made Attonement for Sinners in such a sense wherein the Scripture is to be understood when it so speaketh notwithstanding his Justice and perfect hatred of sin yea notwithstanding his threatning of Adam and all his Posterity with death in case of his sinning The death of a Person of that transcendent worth and dignity was in true esteem and so judged by the un-erring understanding and wisdome of God a valuable and equitable consideration why he should actually and without any other thing intervening pardon the ●in of the world as it is called Joh. 1. 29. that is the sin of Adam as imputed or communicated in the guilt of it unto all his Posterity together with all the actuall sins of all such of his Posterity as should believe in him To say that Christ by his sufferings merited either the justification or salvation of those who should believe in him as it is no Scripture expression so neither is it exegeticall or explicative of any Scripture expression nor as far as at present my memory serveth me expressive of any Scripture notion and however it is too narrow and scant an expression of that Grace of of God in the death of Christ herein commended by him both unto men and Angels unless we shall exclude from this Grace all Infants dying in Infancy or before they are arriv'd at a capacity of believing And as it is not so proper to say that the blood of Bulls and Goats c. under the Law merited those Leviticall purgations or sanctifications which yet they who were ceremonially unclean obtained by them as to say that they were a competent and sufficient satisfaction and so esteemed by God for such uncleannesses and so dissolved the guilt contracted by them In like manner it is more agreeable to Scripture both notion and phrase and to the nature of the thing it self to say that Christ in or by his death being so highly considerable as it was made or gave satisfaction for the sins of men and hereby made way for the pardon and remission of them by God then to say that by his death he merited the pardon of these sins or the

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