Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	condemn_v	flesh_n	likeness_n	3,708	5	10.8945	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64243	The true light shining in darkness and dispelling the mists of errour arising from the darkness of man's heart, &c. promoted by the prince of darkness against the truth of God; in the matter of our justification: shewing, that by the deeds of the law, or mans own righteousness, no flesh can or shall be justified in the sight of God. The first part. By Tho. Taylor, the meanest and unworthiest of the servants and ministers of Jesus Christ; and now pastor to a small congregational church in Cambridge.	Taylor, Thomas, 1618-1682.	1693 (1693)	Wing T559; ESTC R219692	113,014	241

it hath its accomplishment and fulfilling in him First And first for the Ceremonial Law that had its accomplishment and was fulfilled in Christ All the Types and Figures all the Sacrifices with the sprinkling of their Blood all the Services and Ceremonies looked and pointed unto him who was the substance of them all and in whom they had their accomplishment perfection and end as Job 1.17 For the Law was given by Moses but Grace and Truth came by Jesus Christ Grace i. e. all that Grace of Justification typified by the Sacrifices and the Sprinklings of Blood and all that Grace that was shadowed out by the National Election Adoption and Glory all that Grace of Sanctification typified and shadowed out by Circumcision and the various washings under the Law all this Grace was given unto us from the Father by Jesus Christ and the truth and substance expressed and darkly figured in that Law of the heavenly things themselves was performed and made good to us in Christ So Grace and Truth came by Jesus Christ in opposition to works and mans righteousness and trurh in opposition to the shadows and appearances so Dan. 9.24 To seal up the Vision and the Prophecy and to anoint the most holy so that the anointing of the most holy was to be the sealing up the Vision and the Prophecy of the Old Testament i. e. the finishing and accomplishing thereof for sealing up doth signifie and imply the finishing and compleating of the things therein conveyed to us And accordingly all that was seen though but darkly in the vision of the Old Testament and all that was testified aforehand in the Prophecy was fulfilled and finished in Christ 1 Pet. 1.10 11. Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the Glory that should follow So that the Vision and Prophecy of the Old Testament pointed to the most Holy i. e. Christ and had their end of Perfection and Accomplishment in him The Old Testament Tabernacle Odinances of Worship Priesthood and Service was a Shadow of good things to come but the Body is Christ Col. 2.17 2. And then again Secondly As to the Moral Law which was added in that Mosaical Law and Dispensation and that because of Sin or Transgression as Rom. 5.20 and Gal. 3.19 and was not the Covenant of God with that people particularly as that by which they should expect righteousness and life for the covenant of God with that people in the Mosaical Dispensation was though more dark and shadowy a Covenant of Grace But I say the Moral Law was added because of Sin now as to the Moral Law Christ is also the end of it and it hath its perfection and accomplishment only in Christ actually and also in all them that believe virtually now that the Moral Law is here mainly and principally intended is plain in that it is said that Christ is the end of the Law for Righteousness Now there is no other Law that is the measure and rule of Righteousness but the Moral Law first and then such other positive Laws as God superadded for as sin is nothing else but the transgression of the Law so Righteousness is nothing else but the fulfilling of it So that for as much as Christ is the end of the Law for Righteousness 't is plain that he did fulfill the Moral Law by giving that perfect obedience thereunto that whole obedience which the Law did and doth require of Adam and all his Posterity and that as a Covenant of Works I say this Law was fulfilled by Christ for us in the perfection and utmost extent and demand of it as shall be more particularly set out in the opening of the next Doctrine for otherwise he could not be the end of the Law for Righteousness to them that believe if he had not perfected and filled up the Righteousness of the Law for them and in their stead Therefore the Righteousness of the Law is perfected and fulfilled by Christ actually and personally and he is the end or perfection of it And then the Righteousness of the Law is also fulfilled and hath its perfection in all them that believe virtually and in Christ their head as Rom. 8.3 4 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful Flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us So that the Righteousness of the Law hath its perfection and accomplishment also in them that believe they having fulfilled the Law vertually and by Faith in Christ their Head So that as the Apostle puts the question Rom. 3.31 Do we then make void the Law through Faith The answer is full God forbid yea we establish the Law So that this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe is a most perfect and compleat Righteousness both with respect to Christ and also with respect to all them that believe who have better fulfilled the Law in Christ their Head than could have been by the first Adam if he had never sinned but of this more fully under another inference 2. Hence also we infer the stability and duration of this Righteousness for if it be the Righteousness of God and that as he is the sole author of it as the Foundation of his new Creation in Christ conferred freely by his Grace contrived by his Wisdom and effected by his mighty Power manifested in Christ and also in all them that believe as ye● have heard then it is a stedfast Work that abideth unalterably and unchangeably the same for ever for such is the nature of all God's Works Even the Works of the Old and First Creation that they are established and stand fast for ever as Eccles. 3.14 I know that whatsoever God doth it shall be for ever i. e. it shall stand and remain as God hath made it and neither man nor any Creature can alter or change that which God hath done For Solomon explains himself in the following words nothing can be put to it nor any thing taken from it and God doth it that men may fear before him i. e. that men may pay a due reverence to the works of God and subscribe with a holy submission thereunto Now if this be the nature of all Gods Works even in the first and old Creation that whatsoever God doth abideth for ever and cannot be changed by man or by the Sons of men then how much more is it so in his works of the new Creation in Christ which must and shall stand fast forever for as the Will and Wisdom of man cannot alter or change them so God hath declared that he will not

because reconciliation supposeth a breach first made by sin now the breach made betwixt God and Man by sin was not from Eternity but in time and therefore reconciliation could not be from Eternity and without reconciliation by shedding of blood there is no remission as Heb. 9.22 i. e. No Justification to the Church of Gods Elect for Remission of sins is their Justification Part. 3. This Doctrine of Justification from Eternity destroyeth and overthroweth the true Doctrine of Justification it self also which is another fundamental point of the Christian Faith and therefore this Doctrine of Justification from Eternity cannot be true Now the true Doctrine of Justification is that Act of Gods Grace passed or put forth upon the person Elect whereby of a guilty ungodly and unrighteous person before he is really made and doth become a righteous person in Gods sight through Faith in his Son Jesus Christ given unto him I say he is made and doth become a righteous person in Gods sight and that really and not by opinion only as some would imagine and here are two things to be cleared as namely 1. That every man in this World is really made and doth become a guil●y and condemned person in Gods sight by the first sin of Adam justly imputed to him by the Law so Rom. 3.9 10 and again ver 19 20. which the Apostle plainly affirmeth by a comparison of the two Adam's Rom. 5.19 For as by one mans disobedience many were made sinners c. ver 18. Therefore as by the offence of one judgment came or it came upon all men to condemnation in Gods sight So that 't is plain the many ver 19. is all men ver 18. even the Elect of God as well as others 2. That as in the first Adam all men did become and were really made sinners in Gods sight by the just imputation of Adam's sin to them by the Law even so in Christ many as v. 19. or all men as ver 18. i. e. all that believe are justified i. e. are made and do become righteous in Gods sight through Faith in Christ by the righteousness of one or by the obedience of one justly imputed to them by the Law of Faith and Grace So that as before Justification every man was really a guilty and unrighteous person in Gods sight So now that Faith in Christ is come every man that believeth is justified and doth become and is made a righteous person in Gods sight So that Justification maketh a real change of State from a state of sin and unrighteousness and death to a state of Grace Righteousness and Life Now therefore he that is Justified from Eternity was from Eternity in a state of Grace Righteousness and Life and never was in a state of Sin Unrighteousness and Death he never was a Sinner Ungodly and condemned in Gods sight and Sin had never raigned in him unto Death in whom Grace had raigned unto Life through Righteousness from all Eternity but the contrary is true in all them whom God Justifieth as Rom. 4.5 Now to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness and Rom. 5.6 For when we were yet without strength in due time Christ died for the Ungodly and v. 21. That as sin hath reigned unto death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord So that we who are now Justified by Faith in Christ were without strength were ungodly were under the reign of Sin unto Death but he that was Justified from Eternity was never any of these and therefore no man was or could be Justified from Eternity there is a contradiction in the things themselves and therefore this Doctrine is inconsistent with the truth for Sin did not reign unto death in any from Eternity but in Time therefore Grace could not reign through Righteousness unto Life in any from Eternity but in time Part. 4. This Doctrine of Justification from Eternity destroyeth also the Doctrine of Adoption which inseparably followeth Justification and is another inseparable point of the Christian Faith I say Adoption followeth and is an inseparable companion of Justification by Faith in Christ he that is Justified by Faith in Christ is also adopted and taken into the number of Gods Sons or Children by the same Faith as Gal 3.24.25.26 That we might be justified by Faith v 24. But after that Faith is come v. 25. Ye are all the Children of God by Faith in Christ Jesus by the same faith by which any man is Justified by the same Faith also he is Adopted and made a Son or Child of God and so again Gal. 4 4 5 7. Now no man was Adopted from Eternity and therefore no man was Justified from Eternity And he that was Adopted from Eternity was never a Servant but a Son was never a Child of Disobedience a Child of Wrath as Ephes. 2.2 3. but a Child of God from eternity and then there never could be any Predestination to the Adoption of Children as Ephes. 1.5 that the Adoption of Children had been from eternity Part. 5. This Doctrine of Justification from Eternity denieth destroyeth and overthroweth by consequence the truth and doctrine of discrimination or making a difference betwixt the state of Nature and the state of Grace which the holy Scriptures do every where establish The state of Nature according the Scriptures is a state of Sin and so of Death and Condemnation as hath been already shewed But the state of Grace is a state of Righteousness and so of Life and Justification as hath also been declared through Faith in the Son of God Rom. 9.30 and Rom. 10.4 John 5.24 and 1 John 4.14 Now he that saith he was Justified from Eternity saith that he was in a state of Life from Eternity and by consequence never was in a state of Sin and Death for Justification is Life as Condemnation is Death Rom. 5.18 but most certain it is that all were dead and in a state of sin and condemnation before they believed on Christ even the Elect of God as well as others as 2 Cor. 5.14 And the death of Christ for all the Elect doth prove that they were all dead and in a state of Death Jews and Gentiles for else Christ needed not to have died for them and the love of Christ doth constrain all them to acknowledge that they were dead and therefore are debtors to Christ for their Life and Justification through Faith in him and so no more to live to themselves but to him that died for them and rose again The words are most plain and the sense most genuine For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Therefore seeing they were once dead