Selected quad for the lemma: death_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A93165
|
The widow's mite cast into the treasury for the repairing the breaches of the temple being an essay to explicate the sufferings of our blessed Saviour, and vindicate them from the imputation of a guilty sinner in the sight of God the father : with some reconciling paradoxes to be soberly enquired into / by J. St. N. in the 91st year of his age, a student in St. Paul's epistles.
|
J. St. N. (John St. Nicholas), 1604-1698.
|
1695
(1695)
|
Wing S345A; ESTC R42964
|
24,178
|
35
|
wrought by that Law The full sence of Justification is that it signifies to make just by the Law of Faith and then to judge to be just upon tryal So the sence is we are made just by the Ministry of the Law of Faith working Faith in us and not by the Ministry of the Law of Works And we are judged to be just upon tryal upon the exercise of Faith believing in God who raised Christ from the dead or believing in Christ who was delivered for our Sins and rose for our Justification or believing in the Death Resurrection and Intercession of Christ Rom. 8.33 and not by the Works of the Law according to the Law of Works Justification considers Faith in its relation to the Death Resurrection and Intercession of Christ and the Death Resurrection and Intercession of Christ in relation to Faith Touching Sanctification There is a Sanctification before Justification which signifies a Dedication to God to be made righteous by Christ in the Means of Grace 1 Cor. 6.11 Ye are washed ye are sanctified ye are justified There is a Sanctification after Justification which signifies the Spirit of Adoption upon the compleating of the Work of Justification 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification Sometimes Sanctification comprehends the Work of Justification as often in the Epistle to the Hebrews cap. 10. ver 10. and there is a Sanctification included in Justification Rom. 4.25 Rom. 5.1 Touching Baptism All Infidel-Sinners of what Nations Sex Age Condition soever have right to come to Christ by Baptism for Salvation as they are of Mankind upon the account of the general Atonement in the Nature of Man All that are baptised have right to the Teachings and Government of Christ's Ministry upon the account of their Baptism that they may be made new Creatures All that walk orderly under the Means of Grace have right to have good Hope through Grace that is to have an assured perswasion of Remission of their Sins and Adoption to Eternal Life from the Testimony of their Consciences enlightned by the Spirit of God according to the revealed Word That they love the Lord Jesus in sincerity Ephes 6.24 for our blessed Saviour saith He that keeps my Commandments is he that loves me and he that loves me shall be loved of my Father and I will love him and manifest my self unto him John 14.21 Touching Preaching the Gospel They that preach to Infidel-Sinners must exhort them to come to Christ in the Baptismal Engagement from the consideration of the National Atonement that he hath made and his great love to Mankind They that preach to baptised Professors must exhort them to look on themselves not as Infidel-Sinners but as dead to Sin and alive to God by Profession and Engagement They that preach to baptised Prodigals must exhort them to return to God from the consideration of the danger of Apostacy They that preach to baptised persons walking orderly in the Faith ought to exhort them to walk comfortably rejoycing in the Lord under the assurance of Forgiveness of Sins and hope of Eternal Life Touching the Lord's Supper The Lord's Supper is a Festival-remembrance of Christ's Sufferings and entring into Glory When our blessed Saviour said Do this in remembrance of me it was a word of institution and the word This related to the taking Bread and a Cup of Wine blessing distributing eating and drinking And when he said This is my Body which is broken for you it was a word of explication of the signification of Bread and the word This referred or pointed unto his Body then present as it did in these words Destroy this Temple and upon this Rock and there is an emphasis in the Article joyn'd to the word Body which signifies This is that Body of mine and so relates to the Body the Father gave him to suffer in Heb. 10.5 and the Body which he promised to give for the Life of the World and to be the Bread of Life John 6.51 And when our blessed Saviour said of the Cup This is the New Testament in my Blood which is shed for the remission of Sins He doth sufficiently clear his Sufferings from a reputation of making satisfaction as a guilty Sinner for Adam's breach of the Old Covenant Touching the explication of some Texts of Scripture according to Paul's Rule of interpretation viz. Comparing spiritual things with spiritual 1 Cor. 2.13 I. Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death The word Thou in this place comprehends both Sexes and the Posterity of both Sexes in case of punishment which the Apostle affirms in Rom. 5.12 but to conceive that it comprehends a Surety to pay Adam's Debt if he sinned seems not agreeable to the Scripture which saith The Soul that sins shall dye For as Man cannot sin by a Deputy so it seems he cannot be punished by a Deputy Our blessed Saviour is called a Surety Heb. 7.22 but it is of the better Covenant for confirmation of it being of free and absolute Grace II. Rom. 3.25 That he might be just That these words are not meant of the Vindictive Justice of God in punishing Christ as a guilty Sinner in our stead but of the Justice of his Promise of Forgiveness in the New Covenant appears by the scope of ver 24 25 26. being to set forth the absolute freedom of the Grace of God and comparing them with 1 John 1.9 God is just in forgiving Sin to those that confess Sin III. Isa 53.6 And the Lord hath laid upon him the Iniquities of us all That these words do not signifie the Wrath or Vindictive Justice of God translating the Guilt of all men or any man on Christ to suffer as a guilty Sinner in their stead but sets forth the Wisdom of God in ordering Christ to conflict with the injurious dealings of all sorts of men and the admirable Faith and Patience of Christ in conquering without any guilt of Sin seems manifest from the precedent and consequent expressions comparing them with the History of Christ's Sufferings and our Saviour's own explication in the History Now is your hour and the power of darkness IV. Psal 22.1 My God my God why hast thou forsaken me That these words do not declare the Wrath of God against Christ as a guilty Sinner in our stead but are a Prayer of Faith of a righteous man conflicting with a natural fear in a sense of great tryal appears in that 1. These words are the words of David who used so to expostulate with God and with his frail Nature in the power of Faith in the time of his Tryals Psal 13. 42. 2. The rest of the 22d Psalm is an Exposition of the first Verse and describes the long and fierce Conflicts and glorious Conquests and that was not a conquering of God but of the Devil and his Instruments 3. God promises not to forsake Isa 42.6 I the Lord have called thee in righteousness
the Soul he hath provided a Seal to confirm his Adoption to the Inheritance of Eternal Life by the Witness of his own Spirit filling his Heart with Joy and Peace in hope and expectation of it The three things to be done on Man's part are 1. He is to believe the Atonement and receive it with all readiness notwithstanding his many and great Offences though his Sins be of Crimson of a deep dye for Christ came into the World to save the Chief of Sinners 2. He must yield himself to the Means of Grace for his Renovation 3. In the conscionable use of the Means of Grace he must pray for the Manifestations and Confirmarion of Christ's Love and wait for the Motions of the Spirit of Adoption rejoycing in Hope Thus a Sinner may be truly said to convert himself to God and no Glory due to Man in the Work and Christ truly said to work all things in all Persons And it 's observable that the Apostle in directing a Sinner how to know his Salvation doth not begin at the eternal purpose of God in Election but at the way of working out his Salvation for although it's God's way to work all things according to his Eternal Purpose and known to God are all his Works from the beginning of his Purposes yet our way of knowing his Purposes is by his Work in the dispensation of the fulness of Times Eph. 1.10 unless it be by Special Revelation Another Observation to demonstrate the manifold Wisdom of God in the Work of Man's Redemption considered generally and particularly is from that word to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied distinctly to the Father in 2 Cor. 5.18 19. Eph. 5.2 3. to Christ God the Father hath reconciled the World of Mankind were they Jews or Gentiles by Jesus Christ to himself which seems to signifie to his own use and service as that wherein he delights to display his Glory and the Riches of his Grace It 's by Christ's Atonement that Mankind lives and moves and have their being continued that God causes his Sun to shine on the Just and Unjust that Seed-time and Harvest are yet continued that rare Inventions are found out that a Blessing attends Mens honest Endeavours that Princes decree Justice and Human Societies are preserved It is from Christ's Atonement that Sentence against an Evil Work is not speedily executed and Judgments executed have an end many times and Sin no longer imputed and Mercy revived in God's Government of this World This Love of the World of Mankind God gave them on the account of Jesus Christ who was the Lamb slain in God's holy purpose from the beginning of the World of Mankind to take away that Confusion which Sin had brought into the World of Mankind But besides this common Love which God hath to Mankind from Christ's Atonement he hath an higher degree of Love for Mankind on the account of Christ's Atonement which respects Eternal Life which Adam lost which is noted by the Word So in John 3.16 He so loved to such a degree he loved all Mankind in the positive but his Church in the superlative degree and fence This superlative Love in bringing many Sons unto Glory Christ hath a peculiar Commission from the Father to take care of and to promote Mat. 28.19 20. which he accordingly doth in washing with Water them that believe his Word Eph. 5.26 or washing them from their Sin with his Blood Rev. 1.5 for the Water and Blood go together 1 John 5.6 and are both signified in Baptism as containing the compleat Work of Regeneration by the Blood and Spirit of Christ and being so made clean without spot or wrinkle he presents them to himself as true Members of his mystical Body and then presents them to the Father to be justified in Judgment and being judged righteous to be adopted to Sonship or glorified Ephes 1.5 1 Tim. 4. GOD is the Saviour of all Men especially of them that believe The Wisdom of God in Christ's Ministerial Work is set forth in Gal. 3. from v. 19 to the end The Apostle had positively asserted in Gal. 2.16 That we are Justified by the Law of Faith and not by the Law of Works c. and here he enquires the Reason in the Divine Wisdom why the Law was given after the Promise and answers to this effect After the Promise of Salvation by a reconciling and redeeming Mediator was made to Abraham God gave a Law at Sinai by way of Covenant solemnly transacted as between two Friends by a Friendly Mediator which seemed contrary to a reconciling Mediator And verily Man should have been justified by this Covenant if he had kept it for God is One and constant to one way of Salvation bue God foreseeing the Weakness of Man's Nature without a farther Special Grace and that he would break this Covenant declareth in the Scripture that this Law was given after the Promise not to abolish but to establish it not to seek Righteousness by doing it in our own Strength but to be ministred as our Covenant only as a Means to make us know our Sin and Misery and cause us to hunger and thirst not after the Mediator of Friendship but after the Mediator of Reconciliation and Redemption Thus Faith is an Act of Obedience to the Law of Grace and as it is written Christ is the Author of Salvation to them that obey him Of the Third End The third End or Effect according to our manner of conception why Christ ought to suffer these things and enter into Glory was to vindicate the Severity of Divine Vindictive Justice against the Neglect or Contempt of God's Promise of Mercy to miserable Mankind by a Mediator in the first place freely offered This is hard to be explain'd but probably thus Mankind for the first Sin was presently judged to the loss of Eternal Life on Earth and after a sorrowful Life to perish in Death as the Beasts do as may be gathered from Psal 49.12 and last Verse Man being in henour abideth not he is like the beasts that perish he became a rational Beast compared with John 3. Immediately after this Judgment it pleased God out of his Love to Mankind and not from any other legal satisfaction to make a voluntary Promise of a new way to Eternal Life by a Mediator which Promise should have Mercy in the first place with sufficient strength to resist Temptation attending it but should be attended with greater Punishment upon the neglect and contempt of it which was an Hell in the Conscience in this Life and a Second Death after the Resurrection of the Body in fellowship with the Devil and his Angels but such as were obedient according to the measure of their Light should receive Eternal Life as a Reward according to the measure of Mercy Hos 10.12 Sow to your selves in righteousness reap in mercy Hereupon those of Mankind who embraced not the way of Mercy remained under the Law of Works with