Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	blood_n	receive_v	remission_n	3,169	5	9.3699	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

Eternal Death and Wrath Why the Sentence of Eternal Burnings should not pass on thee What hast thou to say What hast thou to Plead Consider my Beloved what you would say 1. Would you fly to the Law Thither the Poor Jews fled for Refuge but Christ told them that that would Accuse them instead of Excusing them By the works of the Law shall no Flesh having be Justified If you had kept it all the Days of your Lives if it were possible and had never broke it actually yet the Imputation of Adam's guilt had bound you over to eternal Wrath if this were not prevented by the Grace of God Then where would go I say for the Law accuses you and cries for Vengeance because it is broken Sinner what dost thou say Thou can'st not plead the Law for thy Conscience will accuse thee that thou hast not kept that Or 2. Will you plead the goodness of your own Hearts What is that you will plead if God should call you to an account If he should ask thee I say what thou hast to say for thy self what will you plead that your Hearts are good as some Ignorant Creatures have done That you have as honest Hearts as any Men though you do not make that Show Alas The Heart of Man is deceitfull above all things and saith the wise Man He that trusteth to his Heart is a Fool This will fool thee at last and the Lord he searches the Heart and he knows what a deceitful Heart thou hast and wilt thou set the stress of thy Salvation on the Rottenness of thy wicked Heart he will find out the Rebel if he searches the Family he will find out the Achon he will find out all thy Sins and discover the naughtiness of thy Heart there is no Place to hide thy Villany in there is no corner so secret as to hide thy cursed Evils from him nothing can hide the cursed Plagues of our Hearts from Gods Eyes therefore those that trust to their own Hearts will miserably deceive themselves Or 3. Will you plead the good deeds you have done Will you plead your Prayers and say Lord I have many times kneelled down and cryed to thee Will you plead your Religious duties Will you plead your observation of Ordinances Why alas You are mistaken it is not your Religious duties that are performed from a wicked Heart that will do it Nay Religious Duties performed from a right Principle will not defend you from God's Justice because your Doings cannot satisfie God's Justice for your horrid Crimes and Rebellions against him Or 4. Will you cry for Mercy and Pardon Lord pardon me I commit my self to thy Mercy I throw my self on thee Lord have Mercy upon me and open unto me Will this I say be a Plea Mercy Mercy Mercy O! this is that the Sinner thinks is the only Plea nothing but Mercy Lord for I am guilty Therefore the Sinner concludes he 'll cry Mercy But pray take heed you do not miss it here you must consider upon what account God pardons our Sins You are grievously mistaken if you think he 'll pardon your Sins because you cry Mercy You must consider I say on what account the Lord receives Sinners into his Favour for the Justice of God brings in his Plea My Justice is despised my Name is dishonoured and I must have satisfaction my Faithfulness that must be satisfied for I have said and I will not lie that the Sinner shall surely dye for the Breach of my Law The holy God hath vow'd Psal 95.11 such is his pure nature that he will have satifaction for the Wrong done to him His Mercy cannot take place till his Justice is satisfied While his Justice is broken his Mercy cannot be Reconciled Therefore in this case there must be Satisfaction and it is not crying Peceavi that will satisfie his Justice nay God will have Blood and without Blood thy Sins cannot be remitted thou art guilty of Death and thou must dye There can be no satisfaction given to God's Justice by acknowledging thy Fault nor by weeping or pouring out an Ocean of Tears for the Lord saith in his word that the Sinner must be Justified or not pardoned John 3.16 Rom. 5.1 The Sinner must be Justified or Condemned And the Law stands up and puts in his Plea against the Sinner and saith I am broken in pieces by this Rebel for he never observed me nor took any notice of me Thou holy God hast appointed me as the Canon and Rule that this Creature should have Steer'd all the actions of his Life by but he hath slighted and disregarded me and I must have satisfaction for thou hast said Cursed is every One that continues not in all things that are written in the Law to do them Now therefore you see that satisfaction must be made or the Sinner must be damn'd 5. It is necessary to Consider also that since we must be Justified so well as Pardoned we must of necessity then plead guilty and our plea must not be Mercy for the sake of Mercy For that is to beg as a good Man says and not to plead nor were it at all to be Justified but only forgiven I say to be pardoned without satisfaction is not to be Justified but only forgiven We must therefore be acquitted and Justified And how or after what manner shall we do this Let us consider whither this can be done by any thing that is in us can Faith Justifie us in the sight of God Can our Repentance do it Can habits of Grace as one words it do it Do these acquit us Do any Works of Righteousness which we have done do or can do justifie us O Consider my Beloved if it be not the Obedience Righteousness Satisfaction and Merits of the Lord Jesus it must be something else It is either something done by us or something wrought in us or something done without us by the Lord Jesus that Justifies us it is either a Righteousness wrought in us or it is a Righteousness wrought by another and Imputed to us it must be one of these Secondly the Debt must be paid either by laying it down our selves or by having a Surety that will lay it down for us Therefore if you would understand the Doctrine of Justification aright so as to place your Consciences and your Persons in a due manner in the presence of God and et his Bar. Then 1. You must have the sence of your Apostacy from God on your Hearts you must not only have the notion of it but you must have the Feeling Apprehensions of it upon your Hearts 2. You must have the Apprehension of the want of that Righteousness in your selves that will Justifie you before God I say If you would fly to that Righteouness that Justifies the ungodly then you must first come to see the want of that Righteousness in your selves that will Justifie you in the Sight of God The Reason why Persons fly not