A85428:163
Christ Set Forth
Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tenderness of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tendernesse of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.
London: printed by W.E. and J.G. for Robert Dawlman, 1642
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
He would have them by faith or spiritual reasoning take in, and apprehend themselves long since dead to sin in Christ, when he dyed; and so should think it the greatest absurdity in the world to sin, even the least sin, we being dead long since, and that wholly, when Christ our Head dyed: And how shall we that are dead to sin, live any longer therein? And ver. 7. He that is dead, is free from sin; and how then shall we do the least service to it? Now all this he puts upon Christs dying, and our dying then with him: ver. 6. [Knowing this, that our old man is crucified with him, (even when he was crucified) that it might be destroyed] one day in us, fully and perfectly: Christs Body representing therein as a public person, the Elect, and their body of sin conjunct with them. So as thus by faith they are to reason themselves wholly dead to sin in Christ, and to use it as a reason and motive to stir up themselves not to yield to the least sin. I use this expression of being wholly dead, because if he had spoken merely of that imperfect mortification begun in us, the argument would not have been a perfect motive against the least sins. [We who are dead, how shall we live in sin,] or yield unto ⟨p. 64⟩the least sin? For it might be said, Alas, we are but imperfectly dead; and from an imperfect death could but an imperfect argument have been drawn. But the Scripture elsewhere tells us, that Christ by his death hath [perfected] for ever all that are sanctified: so Heb. 10. So as in his death they may reckon themselves perfectly dead by faith, and perfectly sanctified, though yet the work be not actually and fully perfected.
He would have them by faith or spirituall reasoning take in, and apprehend themselves long since dead to sin in Christ, when he dyed; and so should think it the greatest absurdity in the world to sin, even the least sinne, we being dead long since, and that wholly, when Christ our Head dyed: And how shall we that are dead to sinne, live any longer therein? And ver. 7. He that is dead, is free from sinne; and how then shall we doe the least service to it? Now all this he puts upon Christs dying, and our dying then with him: ver. 6. [Knowing this, that our old man is crucified with him, (even when he was crucified) that it might be destroyed] one day in us, fully and perfectly: Christs Body representing therein as a publique person, the Elect, and their body of sin conjunct with them. So as thus by faith they are to reason themselves wholly dead to sin in Christ, and to use it as a reason and motive to stir up themselves not to yeeld to the least sin. I use this expression of being wholly dead, because if he had spoken meerly of that imperfect mortification begun in us, the argument would not have been a perfect motive against the least sinnes. [We who are dead, how shall we live in sinne,] or yeeld unto