Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	justify_v	remission_n	4,306	5	10.0145	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47098	A plain and familiar discourse on justification being the substance of four sermons, preach'd at the morning-lecture, at Pinners-Hall, in Broad street, the third, tenth, seventeenth, and twenty fourth days of September, 1693 / by Elias Keach.	Keach, Elias.	1694 (1694)	Wing K110; ESTC R13909	34,472	38

to the Righteousness of Christ is because they see a Righteousness in themselves and conclude to be Justified by Inherent Righteousness But it is only such Persons that see their Misery by reas on of their Apostacy and the want of perfect Righteousness in themselves that fly to Christ 3. You must consider the Greatness Power Holiness Justice and Righteousness of God as well as his Mercy and Goodness Sinners they meditate on his Mercy and Goodness and they forget his Justice his Wisdom his Power and his Faithfulness They don't consider that God is a faithful God but they think if they do but melt he must forgive them They little consider that God is a wise and just God and that these Thoughts of theirs are but vain They little consider that God is most pure and holy they do not meditate on the holy nature of God which would presently inform them that God cannot accept of one into his Bosom that is unclean and impure II. This brings me to shew you what Justification is And 1. To Justifie doth not here intend to declare a person innocent or that he hath never sinned or is not guilty of the Fact That is not the meaning of it as you may see Rom. 4.5 But to him that worketh not but believeth on him that Justifieth the Ungodly c. or that defendeth the Ungodly it is not to make the person faultless for all have sinned and are guilty before God in themselves And to justifie them doth not annihilate their Sin so as to proclaim them innocent in them selves and without inherent Sin 2. Neither is Justification a meer and bare Pardon and Forgiveness of SIN 3. Consider none but such Persons who be Inherently Just or made Just can be Justified If God be said to justifie the Ungodly it is because they are made Just tho' they are not Just in themselves yet they are made Just thro' the Imputation of anothers Righteousness 4. Consider none that were once unjust can be made just again or acquitted without Satisfaction made to the Justice of God And 1. What can do this Sorrow for offence will not make compensation to the Justice of God This will not satisfie the Law when the Thief is brought before the Judge for him to shed Tears the Judge will not set him free because he mourns and weeps 2. The Confession of the East is no Ground in Law for Absolution therefore when the Apostle saith If we confess our Sins he is faithful and just to forgive us our Sins c. 1. Joh. 1.9 we are to consider First it refers to God's Promise and Faithfulness He is Just and Faithful to forgive us our Sins in his Son for he hath promised this and all things else in Christ and he would be unjust if I may so speak with Reverence if he was not so good as his word Secondly That which is the Ground of it with respect to Justice is the Blood and Merits of the Lord Jesus Christ For the Lord hath received Satisfaction by the Death of the Mediator By the Death of our Trustee who stood our Room and bore our Sins in his own Body on the Tree Now this would reflect on his Justice if he did not set the Sinner free for whom he had received satisfaction so that it is just with God to forgive us our Sins i. e. he approves himself just in forgiving our Sins But 3. Remission of Sin doth not make a Man who was guilty to become guiltless I say Remission of Sin in respect to Pardon so considered doth not make a Man who was guilty to become guiltless a Thief tho' pardoned is a Thief still Forgiveness discharges only from Penalty 4. The suffering the Penalty doth not make him that is unjust to become Just therefore thou wilt not be Just nor Justified though thou dost suffer the penalty A Thief burn'd in the Hand is a Thief still tho' he hath suffered the Law tho' it dischargeth him it doth not justifie him 5. Therefore in order to Justification there must be a plenary Satisfaction for the fault done Nor is this plenary satisfaction always to be made by the offending Party it may be done by the Surety and so it is here 6. God only who is offended knows best what Satisfaction comports and suits with his Holiness and Justice We must not be Choosers in this great case We must not think nor set down this will satisfie God's Justice if we cry and call for Mercy that this will do it Or if I Repent of my Sins that will do it We must have a care what we say God only who is offended knows best what Satifaction suits with his Holiness and if he in Christ declares himself well satisfied shall we seek out another way When God declares that he is well pleased in no other way Neither is there Salvation in any other for there is none other name under Heaven given among Men whereby we must be saved Act. 4.12 7. And lastly Therefore to be Justified is to be acquitted and declared Just through the Redemption that is in Jesus Christ or that Satisfaction that he hath made to divine Justice It is God's pronouncing of us Just 't is not his making of us inherently so but his pronouncing of us Just and Righteous through the Imputation of Christ's Righteousness Justification is taken in Scripture namely to declare a Man Just that is Justification in a Gospel sence and that is Condemnation for a Man to be declared Unjust through the Fall of the first Adam So now we are declared even every Bellever Just through the Imputation of the Righteousness of the second Adam and that is by the Lord Jesus A Plain and Familiar DISCOURSE ON Justification c. SERMON II. ROM 3. xxiv Being Justified freely by his Grace through the Redemption that is in Jesus Christ DOctrine That Justification is wholly of the free Grace of God through or by the Imputation of what Christ hath done for us or his perfect Righteousness I shall now proceed to the next thing namely to prove to you that Justification is taken in Scripture to declare or pronounce a Man Just or Righteous upon Tryal which includeth pardon of Sin but is more than bare Pardon of Sin Vide Deut. 25.1 If there be a Controversie between Men and they come unto Judgment that the Judge may judge them then they shall justifie the Righteous and condemn the Wicked What make him inherently Just No that is not the meaning of the Holy Ghost but they shall pronouce or declare him acquitted And shall Condemn the Wicked i. e. they shall pronounce or declare him Wicked he doth not say they shall pardon the Righteous for that is not to justifie him nor doth the Text mean the infusing inward Righteousness into him to be Justified no more than their making the Wicked wicked I say it is not infusing Wickedness into the Wicked that makes him wicked nor their infusing