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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	covenant_n	grace_n	justification_n	7,486	5	9.7652	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29689	A golden key to open hidden treasures, or, Several great points that refer to the saints present blessedness and their future happiness, with the resolution of several important questions here you have also the active and passive obedience of Christ vindicated and improved ... : you have farther eleven serious singular pleas, that all sincere Christians may safely and groundedly make to those ten Scriptures in the Old and New Testament, that speak of the general judgment, and of that particular judgment, that must certainly pass upon them all immediately after death ... / by Tho. Brooks ...	Brooks, Thomas, 1608-1680.; Brooks, Thomas, 1608-1680. Golden key to open hidden treasures. Part 2.	1675 (1675)	Wing B4942; ESTC R20167	340,648	428

John 1. 7. imagine that there should be more demerit in any sin yea in all sin to condemn a believer than there is merit in Rom. 8. 1 33 34 35. Christ's righteousness to absolve him to justifie him The righteousness of Christ was shadowed out by the glorious Robes and apparrel of the High Priest That Exod. 30. attire in which the High Priest appeared before God what was it else but a type of Christ's righteousness The filthy garments of Joshua who represented the Church were not only taken off from him thereby signifying the removal of our sins but also a new fair garment Zach. 3. 4 5. was put upon him to signifie our being clothed with the wedding garment of Christ's righteousness If any shall say how is it possible that a soul that is defiled with the worst of sins should be whiter than the snow yea Psal 51. 7. beautiful and glorious in the cyes of God the answer is at hand because to whomsoever the Lord doth give the pardon of his sins which is the first part of our justification to them he doth also impute the righteousness of Christ which is the second part of our justification before God thus David describeth saith the Apostle the blessedness of Rom. 4. 6 7. the man to whom the Lord imputeth reghteousness without works saying blessed are they whose iniquities are forgiven and whose sins are covered Now to that man whose sins the Lord forgives to him he doth impute righteousness also Take away the filthy garments from him saith Zach. 3. 4. the Lord of Joshua and he said unto him behold I have cansed thine iniquity to pass from thee and I will cloth thee with change of raiment and what was that change of raiment surely the perfect obedience and righteousness of the Lord Jesus which God doth impute unto us in which respect also we are said by justifying faith to Rom. 12. 14. Gal. 3. 27. put on the Lord Jesus and to be clothed with him as with a garment And no marvel if being so apparelled we appear beautiful and glorious in the sight of God To her that is to Christ's Bride was granted that she should Rev. 19. 8. be arrayed in fine linnen clean and white for the fine linnen is the righteousness of saints This perfect righteousness of Christ which the Lord imputeth to us and wherewith as with a garment he clothed us is the only righteousness which the Saints have to stand before God with and having that Robe of righteousness on they may stand with great boldness and comfort before the judgment-seat of God But Thirdly Know for your comfort that this righteousness of Christ presents us perfectly righteous in the sight of God He is made to us righteousness The Robe of innocency 1 Cor. 1. 30. like the veil of the Temple is rent asunder our righteousness is a ragged righteousness our righteousnesses Isa 6● 4. are as filthy rags Look as under rags the naked body is seen so under the rags of our righteousness the body of death is seen Christ is all in all in regard of righteousness Christ is the end of the Law for righteousness to Rom. 10. 4. them that believe That is through Christ we are as righteous as if we Finis persiciens nen intersic●ens Aug. had satisfied the Law in our own persons The end of the Law is to justifie and save those which fulfil it Christ subjected himself thereto he perfectly fulfilled it for us and his perfect righteousness is imputed to us Christ fulfilled the moral Law not for himself but for us therefore Christ doing it for believers they fulfil the Law in Christ and so Christ by doing and they believing in him that doth it do fulfil the Law or Christ may be faid to be the end of the Law because the end of the Law is perfect righteousness that a man may be justified thereby which end we cannot attain of our selves through the frailty of our flesh but by Christ we attain it who hath fulfilled the Law for us Christ hath perfectly fulfilled the Decalogue for us and that 3 ways 1. In his pure conception 2. In his godly life 3. in his holy and obedient sufferings and all for us for whatsoever the Law required that we should be do or suffer he hath performed in our behalf Therefore one wittily saith that Christ Arctius is Telos the end or tribute and we by his payment Ateleis Tribute free we are discharged by him before God Christ in respect of the integrity and purity of his nature being conceived without sin and in respect of his life and Mat. 1. 18. Luk. 1. 35. 2 Cor. 5. 21. Cel. 1. 20. actions being wholly conformed to the absolute righteousness of the Law and in respect of the punishment which he suffered to make satisfaction unto God's justice for the breach of the Law in these respects Christ is the perfection of the Law and the end of the Law for righteousness to them that believe Jacob got the blessing in the garment of his elder brother so in the garment of Christ's righteousness who is our elder brother we obtain Eph. ● 4. the blessing yea all spiritual blessings in heavenly places we are made the righteousness of God in him The 2 Cor. 5. ult Church saith Marlorat which puts on Christ and his righteousness is more illustrious than the air is by the sun The infinite wisdom and power of dear Jesus in reconciling the Law and the Gospel in this great mystery of justification is greatly to be magnified In the blessed Scriptures we find the righteousness of Justification to take its various denominations In respect of the material cause it is called the righteousness of the Law In respect of the efficient cause it is called the righteousness of Rom. 5. 17. 1 Cor. 1. 30. Rom. 3. 22. Phil. 3. 9. Phil. 3. 9. Rom. 3. 24. Titus 3. 7. Christ in respect of the formal It is called the righteousness of God he imputing of it In respect of the instrumental cause it is called the righteousness of faith And in respect of the moving and final cause we are said to be justified freely by Grace The Law as it was a Covenant of works required exact and perfect obedience in men's proper persons this was legal Justification But in the new Covenant God is contented to accept this righteousness in the hand of a surety and this is Evangelical Justification this righteousness presents us in the sight of God as all fair Cant. 4. 7. as complete Colos 2. 10. as without spot or wrinkle Eph. 5. 27. as without fault before the throne of God Rev. 14. 5. as holy and unblameable and unreproveable in his sight Colos 1. 22. Oh the happiness and blessedness the safety and glory of those precious souls who in the righteousness of Jesus Christ stand perfectly rightcous in the sight of God but

an offering for sin Ergo Christ offered his Soul as well as his Body Again Our Saviour himself saith My Soul is Math. 26. 38. very heavy unto death Certainly it was not the bodily death which Christ seared for then he should have been weaker than many Martyrs yea than many of the Romans who made no more of dying than of dining therefore Christs Soul was verily and properly stricken with heaviness and not with the beholding of bodily torments only as some dream But Fourthly That whereby Adam and we ever since do most properly commit sin by the same hath Christ the second Adam made satisfaction properly for our sin but Adam did and we all do properly commit sin in our souls our bodies being but the instruments Ergo Christ by and in his soul hath properly made satisfaction First The truth of the proposition is confirmed by the Apostle As by one mans disobedi●nce we are made Sinners so by the Rom. 5 19. obedience of one many shall be made Righteous Christ then satisfied for us by the same wherein Adam disobeyed N●w Adams soul was in the transgression as well as his body and accordingly was Christs very soul in his sufferings and satisfaction and Christ obeyed that is in his soul for obedience belongeth to the soul as one observeth upon those words of the Apostle Phil. 2. 8. He became obedient unto death even the death of the Cross Who Agatho Epist ad Constantin upon Phil. 2. 8. doth not understand saith the same Author that obedience doth belong to the humane will That there is a kind of dying in the soul when it is pierced with grief besides the death of the soul either by sin or damnation is not disagreeing to the Scripture Sim●on saith to Mary A sword shall pierce through thy soul Luk. 2 35. Look as then the body dyeth being pierced with a sword so the soul may be said to dye or languish when it is pierced with grief what else is Crucifying but dying Now the soul is said to be Crucified as is evident by that passage of the Apostle I am Crucified to the World when as yet his body was alive So Ambrose doubts not to say Gal. 6. 14. Mens mea in Christo Crucifixa est My soul was Crucified Amb●ose lib. 5. ●● Luc. in Christ that is Christ in His Soul was Crucified which he calleth our soul because he did assume our soul and body or else where he saith Mea est voluntas quam suam dixit Ambr●se lib. 2. de sid c. 3. c. It is my will which he calleth his it is my heaviness which he took with my affections yet was it properly and personally Christs Soul and Will but ours by community of nature Secondly For the Assumption 1. Howsoever it be admitted that the body is the instrument of the soul both in sinning and suffering yet the conclusion is this That because sin is committed in the soul principally and properly therefore the satisfaction must be made in the soul principally and properly If this conclusion be granted we have that we would for the bodily pains affecting the soul are not the proper passions of the soul neither is the soul said to suffer properly when the body suffereth but by way of compassion and consent 2. We grant that in the proper and immediate sufferings of the soul the body also is affected As when Christ was in his Agony in the Garden his whole body was therewith stirred and m●●● and that it did sweat drops of blood But it is one thing when the grief beginneth immediatly in the soul and so affecteth the body and when the pain is first infli●ted upon the body and so worketh upon the soul there the soul suffereth properly and principally of which sufferings we speak here neither properly nor principally which is not the thing in question 3. It is not the reasonable soul that is affected with the body for it is a ground in Philosophy that the soul suffereth not but only the sensitive part But the grief that we speak of that is satisfactory for sin must be in the very reasonable soul where sin took the beginning and so Ambrose saith upon those words of Christ Ambrose de Incarnat cap. 7. My Soul is heavy to death Ad rationabilis assumptionem animae c. naturae humanae refertur affectum It is referred to the assumption of the reasonable soul and humane affection Pride Ambition Infidelity began in Adams soul and had their determination there in the committing of those sins the body had no part indeed with the ear they heard the suggestion of Satan but it was no sin till in their minds they had consented unto it Wherefore seeing the first sin committed was properly and wholly in the soul for the same the soul must properly and wholly satisfie Because sin took beginning from Adams soul the satisfaction also must begin in Christs Soul as Ambrose saith Inciplo in Christo vincere unde in Adam victus sum Ambrose lib 4. in Luc. I begin there to win in Christ where in Adam I was overcome Then it followeth that the sufferings of Christs soul took beginning there and were not derived by simpathy from the stripes and pain of the body We infer then that therefore Christs Soul had proper and immediate sufferings besides those which proceeded from simpathy with his body and all Christs sufferings were satisfactory Ergo Christ did satisfie for our sins properly and immediatly in his soul But if you please take this fourth Argument in another form of words thus The punishment which was pronounced against the first Adam our first Surety and in him against us that same did Christ the second Adam our next and best Surety bear for us or else it must still lye upon us to suffer it But the punishment threatned and denounced against Adam for transgression was not only corporal respecting our bodyes but spiritual also respecting our souls There was a spiritual malediction due unto our souls as well as a corporal c. Look as God put a Sanction on the Law and Covenant of works made with all of us in Adam that he and his should be liable to death both of body and soul which Covenant being broken by sin all Sinners became obnoxious to the death both of body and soul so it was necessary that the Redeemed should be delivered from the death of both by the Redeemers tasting of death in both kinds as much as should be sufficient for their Redemption O Sirs as sin infected the whole Man soul and body and the Curse following on sin left no part nor power of the mans soul free so Justice required that the Redeemer coming in the room of the persons Redeemed should feel the force of the Curse both in body and soul But Fifthly He shall see of the travel of his soul Isa 53. Here the soul is taken properly and the travel of Christs

conveyed and made over to us that we may receive the benefit thereof and be justified thereby it is by way of Imputation the meaning is this God doth reckon the righteousness of Christ unto his people as if it were their own he doth count unto them Christ's sufferings and satisfaction and makes them partakers of the vertue thereof as if themselves had suffered and satisfied This is the genuine and proper import of the word Imputation when that which is personally done by one is accounted and reckoned to another and laid upon his score as if he had done it Thus it is in this very case we sinned and fell short of Rom. 3. 21. Isa 53. Imputed righteousness seems to be prefigured by the skins wherewith the Lord after the fall cloathed our first parents the bodies of the beasts were for sacrifice and the skins to put them in mind that their own righteousness was like the sig-leaves imperfect and that therefore they must be justified another way the glory of God and became obnoxious to the vindictive Justice of God and the Lord Jesus Christ by his obedience and death hath given full content and satisfaction to divine Justice on our behalf now when God doth pardon and accept us hereupon he doth put it upon our account he doth reckon or impute it unto us as fully in respect of the benefit thereof as if we our selves had performed it in our own persons and this is the way wherein the holy Ghost frequently expresseth it Rom. 4. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works and ver 11. That righteousness might be imputed to them also and therefore it highly concerns us to mind this Scripture-rule That in order to the satisfaction of the Justice of God the sins of Gods people were imputed and reckoned unto Christ and in order to our partaking of the benefit of that satisfaction or deliverance thereby Christ's righteousness must be imputed and reckoned unto us The first branch of this Rule you have Isa 53. 5 6. He was wounded for our transgressions he was bruised for our iniquities c. and the Lord hath laid on him the iniquity of us all And for the other branch of the Rule see Rom. 5. 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous ver 17. As by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ From the comparison between the first and second Adam it is evident that as Adam's transgression of the Law of God is imputed to all his posterity and that in respect thereof they are reputed sinners and accursed and liable to eternal death so also Christ's obedience whereby he fulfilled the Law is so imputed to the members of his mystical body that in regard of God they stand as innocent justified and accepted to eternal life Look as Adam was the common root of all Mankind and so his sin is imputed to all his posterity so Jesus Christ is the common root of all the faithful and his obedience is imputed to them all for it were ridiculous to say that Adam's sin had more power to condemn than Christ's righteousness hath to save and who but fools in folio will say that God doth not impute Christ's righteousness as well as Adam's sin The Apostle's parallel between the two Adams does clearly evidence That as the guilt of Adam's disobedience is really imputed to us insomuch that in his sinning we all sinned so the obedience of Christ is as really imputed unto us insomuch that in his obeying reputatively and legally we obey also How did Adam's sin become ours Why by way of imputation he transgressed the Covenant Gen. 3 6 11 12. As imitation of Adam only made us not sinners so imitation of Christ only makes us not righteous but the imputation Dew● of Justification and did eat the forbidden fruit and it was justly reckoned unto us it was personally the sinful act of our first Parent but it is imputed to all of us who come out of his loyns for we were in him not only naturally as he was the Root of Mankind but also legally as he was the great Representative of Mankind In the Covenant of works and the transactions thereof Adam stood in the stead and acted in the behalf not only of himself but of all his posterity and therefore his sin is reckoned unto them even so saith the Apostle after the same manner the obedience and righteousness of Christ is made over to many for Justification I cannot understand the analogy betwixt the two Adams wherein the Apostle is so clear and full unless this imputation as here stated be granted Look as Christ was made sin for us only by imputation so we are made righteous only by the imputation of his righteousness to us as the Scripture every where evidences 2 Cor. 5. 21. 1 P●t 2. 21. He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him How was Christ made sin for us not sin inherent for he had no sin in him he was holy harmless and undesiled separate Heb. 7. 26. from sinners and made higher than the heavens but by imputation Christ's righteousness is imputed to us in that way wherein our sin was imputed to him Now our sin was imputed to Christ not only in the bitter effects of it but he took the guilt of them upon himself as I have in this Treatise already evidenced so then his righteousness or active obedience it self must be proportionably imputed to us and not only in the effects thereof The Mediatory righteousness of Christ can no way become the believers but as the first Adam's disobedience became his posterities who never had the least actual share in his transgression that is by an act of imputation from God as a Judge the Lord Jesus having fulfilled the Law as a second Adam God the Father imputeth it to the believing soul as if he had done it in his own person I do not say that God the Father doth account the sinner to have done it but I say that God the Father doth impute it to the believing sinner as if he had done it unto all saving intents and purposes Hence Christ is called the Lord our righteousness Jer. 23. 6. An awakened soul that is truly sensible of his own baseness and unrighteousness would not have this golden sentence The Lord our righteousness blotted out by a hand of heaven out of the Bible for as many worlds as there are men in the world so is that Text to a believer living and dying a strong cordial In this 1 Cor. 1. 30. the Apostle 1. distinguisheth Righteousness from Sanctisication imputed Righteousness from inherent Righteousness 2. he

own hand I will repay it i. e. account Onesimus his debt to Paul and Paul's satisfaction or payment to Onesimus which answers the double imputation in point of Justification that is of our sins or debts to Christ and of Christ's satisfaction to us Consider Christ as a Surety and so he hath fully paid all our debts and set us perfectly free for ever A Surety is one that enters into bond and engages himself for the debt of another and so Christ is become our Surety therefore he was bound by our bond and engageth himself for the debt of another for our debt he was made under the Law and so as a sacrifice he stood in the stead of a sinner and the sacrifice was to be offered for the man and so some expound that place He was made sin for us 2 Cor. 5. 21. that is a sin-offering therefore he doth take our sins upon him as his own Isa 53. and so the Lord doth impute them and lay them upon him as his own ver 6. He did make to meet upon him the iniquities of us all the original word here used comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pagang which word in its native propriety intends a kind of force or violence impetum fecit they met with all their violence upon him and therefore he was made sin for us that is as a Surety in our stead he did bear our sins in his body upon the tree he was delivered for our transgressions our Surety hath paid all our debts The chastisement of our peace Isa 53. ● 10. was upon him and it pleased the Father to bruise him the original word signifies to break him to pieces as in a mortar By the great things that our Surety has done for us and the great things that he hath suffered for us he hath given most perfect and complete satisfaction both to his Fathers Law and to his Fathers Justice and this pleased the Father W●igh well that Col. 2. 14. He Some by the hand writing do understand the Covenant of God with Adam Beza and Calvin do understand it of the Ceremonial Law But saith Ch●s●tom It is meant not only of the Ceremonial Law but also of the Moral Law as a Covenant of w●rks Occumen●us Jer●me and others are of the s●re opinion B●t s●ith Zan●hy th● is s●●len● 〈◊〉 the 〈◊〉 wr● were 〈◊〉 un ●●rtie ●●●●inonial ●●n blotted out the hand-writing of ordninances that was against us that was contrary unto us and took it out of the way nailing it to his Cross Christ hath crossed out the black lines of our sin with the red lines of his own blood The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the hand-writing some do take here for a writing written with God's own hand in Tables of stone as the Law of the Ten Commandments were Exod. 34. 1. and this is by them understood of the moral Law or of the Ten Commandments which are said to be against us in respect of their strict requiring of perfect obedience or in default thereof by reason of its curse which Christ as our Surety hath born for us on the Cross and delivered us from it Gal. 3. 10 13. But others by this hand-writing do understand the Law of the Ceremonies of the Old Testament In the general it was something that God had against us to shew or convince or prove that we had sinned against him and were his debtors I suppose that this hand-writing was principally the Moral Law obliging us unto perfect obedience and condemning us for the defect of the same and likewise those Ceremonial Rites which as Beza observes were a kind of publick confession of our debts Now these were against and contrary unto us in as much as they did argue us guilty of sin and condemnation which the Moral Law threatned and sentenced c. but saith the Apostle Christ hath blotted out the hand-writing and hath taken it out of the way and nailed it to his cross that is Jesus Christ hath not only abrogated the Ceremonial Law but also the damnatory power of the Moral Law as our Surety by performing an act of obedience which the Law did require and by undergoing the punishment which the Law did exact from the trangressors of it And so Christ doing and suffering what we were bound to do and to suffer he did thereby blot out the Hand-writing and cancelled it and therefore we may safely conclude that the Creditor is fully satisfied when he gives in h●s Bond to be cancelled There are two ways of cancelling a Bond laceratione liturâ here it is blotted out and can be read no more than if it had never been the obligatory power of the Law as a Covenant is taken away God delivered his people from Pharaoh by force and from Babylon by savour but that deliverance that Christ as our Surety hands out to us from sin from wrath from hell from the curse and from the moral Law as it is a Covenant of works is obtained justo pretio soluto by paying a full price by which one becomes satisfied and another thereupon delivered Heb. 9. 26. He hath appeared to put away sin by the sacrifice of himself to put away sin is to abolish or make void the guilt or obligation ●a● 9. 24. si 38. 17. 〈◊〉 7. 19. of sin whereby it binds over unbelievers to condemnation to put away sin is to abrogate it it is to bind it up in a bundle to seal it up in a bag to cast it behind him as cancelled obligations it is to blot out the black hand-writing with the red lines of his blood drawn over it so that sin has no force no power to accuse or condemn or shut such poor souls out of heaven who have that Jesus for their Surety that made himself a sacrifice to put away sin Christ as our Surety laid down a satisfactory price not only for our good but also in our stead or room 1 Pet. 3. 18. Christ also hath suffered for sin the just for the unjust that he might bring us to God What the unjust sinner should have suffered that the just Christ suffered for him 1 Cor. 5. 21. He was made sin for us that is an offering a sacrifice in our stead for the expiation of our sins Christ was made a curse for us Gal. 3. 13. Now Christ's becoming a curse for us stands in this That whereas we are all accursed by the sentence of the Law because of sin he now comes into our room and stands under the stroke of that curse which of right belongs to us so that it lies not now any longer on the backs of poor sinners but on him for them and in their stead therefore he is called a Surety Heb. 7. 22. The Surety stands in the room of a debtor malefactor or him that is any way obnoxious to the Law Such is Adam and all his posterity We are by the doom of the Law evil doers