Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	adam_n	sin_n	transgression_n	2,566	5	10.8439	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32758	Alexipharmacon, or, A fresh antidote against neonomian bane and poyson to the Protestant religion being a reply to the late Bishop of Worcester's discourse of Christ's satisfaction, in answer to the appeal of the late Mr. Steph. Lob : and also a refutation of the doctrine of justification by man's own works of obedience, delivered and defended by Mr. John Humphrey and Mr. Sam. Clark, contrary to Scripture and the doctrine of the first reformers from popery / by Isaac Chauncey.	Chauncy, Isaac, 1632-1712.	1700 (1700)	Wing C3744; ESTC R24825	233,282	287

to the righteousness of the law but to his own righteousness in the largest consideration any thing of his own now What he saith to Rom. 10.1 is answered before The Christians Faith and new Obedience out of doubt by God's help are his righteousness Resp These men will hold their Conclusion let the Scripture say what it will Then the import of the Apostle must be thus That I may be found in Christ not having mine own righteousness which is of the old law but my righteousness of the New Law through faith the righteousness which is of God by faith Paul's righteousness as a Jew and Pharisee was one thing and Paul's Faith and Obedience which is his righteousness as a Christian is another To which I answer 1. That Paul's righteousness after Conversion is here directly opposed to the righteousness of Christ for he would not be found in his own but this righteousness of Christ to be found in it i. e. by judicial Enquiry his own righteousness can't be holiness or the having it for he doth not nor would say he would not be found having of holiness 2. There can be no Gospel-righteousness of our own that stands in competition with the righteousness of Christ for Justification for then its legal and fleshly 3. A man 's own righteousness whether before or after pretended Conversion is his own of the same nature and kind whatever he himself may think of it 4. If it was Paul's Judgment that his works was only chang'd from one law to another and thought that he was now to be justified by his Gospel-Works he was as far from the Kingdom of Heaven as before for one law can no more justifie a man by his own works than another therefore rejects all righteousness of a law 5. He is very full in expressing what righteousness he would be found in in no righteousness of his own for all such is legal in the righteousness of Christ in him this he tells us is the righteousness which faith lays hold on and this is the righteousness of God which God imputes to Justification and the sinner receives by faith 6. He intends not any thing here of Sanctification in this v. but speaks singly and by it self of it in the next neither doth he call it his righteousness but in this ver sets aside all his works tho he shews his value of them in their place yet as for any place in Justification he counted them but Dross and Dung He adds the Words of our Saviour except your righteousness exceeds the righteousness of the Scribes and Pharisees which is against him for no mans righteousness exceeds theirs which stand in his own for Justification before God It must not be our own that can it must be Christs alone for no other exceeds theirs § 7. Mr. Cl. The next Text is by the obedience of one shall many be made righteous Rom. 5.19 Here Mr. Cl. and Mr. H. both exclude Christ's active obedience as having nothing to do Mr. H. saith this is perfect Antinomian Faith and excludes Repentance quite out of this life I must tell him I am sorry he understands Repentance no better those that he calls Antinomian knows how to reconcile Christs Perfections and their Duties together I see better than he doth as if Christ being a perfect Second Adam did exclude Grace from us where it is of his fulness for righteousness and holiness that we receive and exercise Grace but so much only by the way as a Mark upon the Dirt that he often throws on the Protestants and Reformers and upon the Lord Jesus Christ himself I must confess that I answer him with more mildness than he deserves As to the exclusion of the active obedience of Christ there 's no ground for it in the Text but quite contrary the design of the Apostle in the 2d part of the Chapter from v. 12. is to shew how Sin and Death entered by the First Adam and how Righteousness and Life entered by the Second Adam He accordingly compares them together as contraries shews that the first was a Figure of the other in his general nature but after shews notwithstanding their agreement in a general nature how greatly they differ specifically sin entred into the World by the First Adam by imputation of his Sin and by Propagation so Righteousness by Imputation and Life as the Promise annexed unto the Second Adam The First Adam was a Type or Figure of the Second 1. In that the First was a Publick Foederal and Seminal Head to all his Posterity so the Second was to all his and therefore upon the Fall of Man from the Perfection of the Law the Second is made under the Law and stands in all the Perfection of it as a Publick Head to all his spiritual Seed Now that Christ's active obedience is not excluded in the Text appears by the plain Antithesis of the First Adam's disobedience to the Second's obedience for where disobedience and obedience are set one against another then as the one is actual sin so the other is positive obedience for if only passive obedience be here meant then it should be said as by one mans disobedience many were made sinners so by the Sufferings or Satisfactions of one many were made righteous 2. The First in the Figure was a Publick Person in respect of his actual obedience or disobedience to the Law of God therefore the Second Adam must be a Publick Person also in respect of his active obedience or else he answers not to the Figure 3. Christ could not be without active obedience as the Head and Root of his Church the Root must be actually holy or else the Branches cannot be so 4. It was essential to his High-Priesthood to be holy harmless c. as such and a High Priest is a Publick Person and stands for the People I could be very large in proving that Christ's active obedience belongs to that righteousness of Christ by which we are justified but I shall not have room here Mr. Cl. makes as if he would exclude Christ's active obedience only from righteousness but it is the passive also which both he and Mr. H. strikes at for he saith As by Adam's sin all his posterity were brought into a state of sin so that by the Merits of Christ's sufferings they are brought into such a state as that they may be made righteous Resp i. e. They are brought into such a capacity by Christ's purchasing a new law that they may possibly be righteous by their own righteousness So that Adam by his sin brought his into a state of sin but Christ by his righteousness doth procure a possibility of a righteousness for his so that the Second Adam comes short of the First in Conveiance whereas the Apostle hath much more Rom. 5.17 If by one mans offence death reigned by one much more the grace of God and the gift by grace hath abounded unto many v. 15. So if by the

in a law-sence if so was it for himself or for us if for us then the law saith so for us For the Law of God doth not take Satisfaction in so blind a manner as that God in his Law knows not for whom it is if God in his Law knows for whom it is and accepts it for us then it is accounted to us and imputed to us as to all the ends thereof in Law The taking Satisfaction in Law for any offence against it for any one is the Laws Imputation or accounting it to him for whom it is made whether the satisfaction be given by himself who transgressed or any one for him therefore if Christ satisfied for us and this Satisfaction accepted by God for us God imputes it to us as if we had done it our selves therefore Mr. H. must either renounce the Doctrine of Satisfaction with the Socinians or own its imputed to us as fully yea in this case we may say more fully than if we had made it our selves § 6. Let us see how Mr. H. would avoid the Socinian Rock he saith Christ may have wrought with the father or made him that satisfaction as to procure new Terms so that a man may be justified as a fulfiller of them and yet need pardon for non-performance of the old R. Behold the Neonomian Satisfaction 1. He makes not Satisfaction a payment of a Debt owing to the Law by us but only a procurement a buying something of God whereas Satisfaction is for a wrong done I may purchase a thing of a person whom I never injur'd or if I have the Money whereby I purchase a new thing that refers not to the injury I did before but to the new Purchace observe then he makes Christ's Satisfaction only a New Purchace 2. This New Purchace is of New Terms of Justification hence God is not to stand upon satisfaction to the Old Law but to drop it and bring the Sinner under a New Law Christ died not to satisfie the Law but to translate us from one Law to another whence the old hath no more to do with us and thus all the world are translated therefore the Old Law is gone to all the World unsatisfied 3. A Man is justified on the new Terms they being fulfilled by his own righteousness but not pardoned on these terms by the New Law and this is one of the greatest inconsistencies in the World to say a man is justified by a Law and not pardoned how is he just in the eye of that Law that doth not free from the charge of any transgression of it But 3. He saith he needs Pardon for non-performance of the old if so 1. The New Law is not an Act of Indemnity in respect of sins against the old for if a man condemned by one law be taken from under it to a new law he is indempnified from the old else all pretence of advantage by the said translation is gone for he that stands under the terms of one law condemned by it and brought under new terms to another come now to be liable to the lash of two Laws whereas before he was under but one 2. He saith this Pardon must be had at the Bar of the Old Law I would know of Mr. H. how If he saith and will stand to it according to his own Argument he cannot or else he must deny Christs Satisfaction which is this That Law which is satisfied for the breach of it admits no Pard●n from the Legislator but the Old Law say Neonomians in words was satisfied for us therefore there can be no Pardon yea it was satisfied for us in our stead and the satisfaction accepted for us yea therefore imputed to us Here I have the Neonomian fast in this Dilemma from their own Doctrine let them free themselves how they can For if Pardon and Satisfaction imputed are not consistent as to our Doctrine then not in theirs but they say notwithstanding their justification by their New Law they must have Pardon for the breach of the Old and how Not at all in their sence if the Old be not satisfyed or that Satisfaction not imputed as much as to say it is Money laid down in Court indefinitely but not accepted in Court for this and that Mans Sins hence Christ hath satisfyed for none for all satisfaction as such is accepted as such we come now to his attempt to prove that neither the Active or Passive Obedience of Christ is imputed § 7. For saith he If that his Active and Passive Obedience be imputed then must God be made to deal with Man according to the Covenant of Works Resp See how this Gentleman in all his Arguings runs his Head against a Post and Pillar of Gospel Truth his Argument is this if Christ's Active and Passive Obedience be accepted for us as satisfaction for the Law then God deals with Sinners in their justification after the tenor of the Covenant of Works now he may assume either by taking away the Antecedent or by taking away the Consequent he indeed intends both first by taking away the Antecedent viz. But Christ's Active and Passive Obedience is not accepted for satisfaction therefore he doth not deal with Sinners in Justification according to the Covenant of Works therefore Christ hath not satisfied the Covenant of Works for us the Law lies unsatisfyed I would know how the Pardon he speaks of is Subsequent to the New Law Justification is had is it by dealing with us upon the account of satisfaction to the Old Law He suggests that it is then pardoned Sinners are dealt with according to the Old Law if not justified But to have him in his Consequences he assumes that God deals not with Sinners in Justification upon the Terms of the Old Law or Covenant of Works To Answer he deals with them in Christ according to the Terms of the Covenant of Works but in themselves as sinners justifying them in Christ according to the Tenor of the Covenant of Works it is meer Grace the Mystery of Grace is to save sinners in such a way as may not only magnifie rich Grace but Exalt Grace and that in the highest manner Now the Exaltation of Justice cannot be but in the justifying a Sinner in the Eye of the strictest Law by the highest and most acceptable Satisfaction thereof on this account Christs Obedience was the most Legal both active and passive that ever was but that a sinner is brought under this Obedience of Christ unto Justification is meer free Grace he being thereby partaker of the distinguishing Grace of God and the free Gift of Christ and his Righteousness without the intervention of any Mediator or Subordinate Righteousness of his own hence it is that his Faith makes not void the Law but Establisheth it in the highest degree in Exalting Christ as his only and most compleat Righteousness most legal in satisfying the Law for us as a Covenant of Works he saith when nothing is

Counsels and Covenant-Compact with the Son as the Apostle saith expresly 1 Pet. 1.19 20. Christ as redeemer by his precious bloud as of a lamb without spot this is his righteousness who verily i. e. really as such was fore-ordained of God before the foundation of the world It was then the Plot and Contrivance of God and therefore may well be called the righteousness of God This Purpose and Grace to poor Sinners was first given us in the Person and Righteousness of Christ before the World began but was manifested since and especially at the first appearance of Christ in the flesh actually to work out this righteousness in abolishing Death and bringing Life and Immortality to Light in the said Gospel of Christ which he was a Preacher of this Head I might be large in insisting on from other places as Eph. 1.6 7 8 9. Prov. 8 30. Heb. 10.8 9. 2. It is the Righteousness of the Person who is God Acts 20.28 3. It s the only righteousness that God is well pleased with a sinner for and in which he makes his law honourable Isa 42.21 3. God hath called and anointed Christ thereto in righteousness Isa 42.6 i. e. to answer my law and righteousness therein and to perform the work of righteousness the Condition of the Covenant I have given thee for so Heb. 8.3 chap. 5.5 9.12 4. It s a Righteousness becoming the Grace of God as the gift of righteousness Rom. 5. and becoming the Perfect Justice and Law of God and therefore magnifies his Law c. and becoming the Wisdom of God therefore Christ is called the Wisdom of God and answers all the ends of God's Glory in Man's Salvation 5. It s the Righteousness of God in regard of the stateliness and highness thereof as the Trees of Lebanon were called the Trees of Jehovah Psal 104.16 6. In a way of opposition to all mens inherent righteousness which is humane mans righteousness only this is God's righteousness and be hath made Christ to be righteousness to us 1 Cor. 1.30 § 10. Now here is reason enough why Christ's Righteousness should be called the righteousness of God and that its plainly so intended in the Text appears 1. Because its a revealed righteousness that Man saw not before they can easily see their own own righteousness without Revelation they are addicted 2. It s the righteousness of Christ that is the righteousness of the Gospel of Christ the Gospel of Christ is called so because its the preaching Christ and him crucified 1 Cor. 3. and because it s his Gospel whereby he cometh and preacheth peace through his righteousness Eph. 2.14 15. 3. It s the righteousness of Christ because its the great object of Faith in Justification for its absurd to say our faith is the object of faith it s something without a man first that he believes upon faith is the evidence or Hypostacy of things not seen 4. It s opposed to the Anger and Wrath of God revealed in the Law v. 18. as that righteousness which answers it 5. The Apostle throughout this Epistle casts off and abandons all righteousness of ours as insufficient therefore this must be the righteousness intended 6. The Text is plain that the righteousness of God is spoken of objectively as to faith for a thing is revealed that it may be seen it s revealed from one act of faith to another and it is confirmed by the words of the Prophet the just shall live by faith on this righteousness believing in it and feeding upon it as their food of life and therefore is not in themselves but in the Gospel there as revealed for the import of the words should be according to those men I am not ashamed of the Gospel of Christ it is the power of God to Salvation for therein i. e. in the Gospel preached not in our selves is the righteousness of God revealed from one act of faith to another to be seen by it it is not said that faith is revealed to be the righteousness of God but the righteousness of God in the Gospel because it is the power of God to Salvation is revealed to our faith and to be that righteousness which is Gospel righteousness therefore not in our selves 3. The preaching thereof is the power of God to Salvation and that which a believers faith lives upon § 11. The next place Rom. 3.21 22. The Apostle in the 9th verse saith he proved both Jews and Gentiles under sin viz. under the transgression of the Moral Law as plainly appears by his Proof unto v. 19. now saith he they are under the law in that they are convict by the law even the whole World by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law not the Ceremonial but Moral against which all the forementioned transgressions are committed and Gentiles who were never under the Ceremonial Law as well as Jews Now saith the Apostle seeing that by this Moral Law the World is condemned its impossible that any works of obedience to any law whatever should for if any other law comes to milder terms unless this law be rescinded its impossible any man can be righteous before God hence he concludes therefore by the deeds of the law i. e. any law no flesh can be justified in Gods sight whatever Law men may pretend to God will judge and try all by the Moral Law for a sinner and transgressor of God's law can have the knowledge of sin by it i. e. Conviction but no Salvation by any righteousness of his performance What then must all the World perish therefore for want of a righteousness No God hath provided a righteousness he doth not say God hath repealed his Law and made a new one the righteousness of God without a new law is evident or made manifest in the Gospel which is witnessed by the Law i. e. of Moses in the Doctrine of Sacrifices and by the Prophets that have prophesied of Christ v. 22. even the righteousness of God which is by the faith of Jesus Christ viz. the righteousness of Christ which faith lays hold on which is by faith i. e. which we receive by faith for it may be said what is this righteousness of God saith the Apostle it is in Christ how have it we in Christ by faith Now saith he it s unto all i. e. imputed unto all and upon all as a covering or robe of righteousness by the faith of every Believer by the least as well as the greatest by a Gentile Believer as well as a Jew there 's no difference in the degree of righteousness nor in the imputation of it nor application of it all Believers are equally and alike righteous in Christ's righteousness which is the righteousness of God and the reason added for all have sinned and justified freely by Gods grace through the redemption that is in Jesus Christ § 12. Now it appears that the righteousness of God is Christ's righteousness That righteousness that fully and compleatly satisfied