Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	threaten_v	4,607	5	10.0030	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50251	The summe of certain sermons upon Genes. 15.6 vvherein not only the doctrine of justification by faith is asserted and cleared, and sundry arguments for justification before faith, discussed and answered : but also the nature and the meanes of faith, with the imputation of our sins to Christ, and of Christs righteousness to us are briefly explained and confirmed / preached at Dorchester in New-England by Richard Mather ... ; and now by him published at the earnest request of sundry well-affected and Godly Christians.	Mather, Richard, 1596-1669.	1652 (1652)	Wing M1276; ESTC W18271	50,747	60

himself any punishment deserved by them it is manifest that the phrase of bearing sinn or bearing iniquity can have no such meaning but that it signifies to bear the punishment deserved by sinn as where it is said of such such offenders that they shall bear their iniquity Lev 20. 17. 5. 1. that every one shall bear his own burden Gal. 6. 5. 5. 10. and that the sonn shall not bear the iniquity of the father nor the father the iniquity of the sonn Ezek 18. 20. can any man imagin that here to bear iniquity should signifie to bear it away from himself or from another If any could so do there were no evill in such a bearing but that were a lawfull yea a commendable and blessed bearing of another mans sin But the text speaks of bearing iniquity in an other sence wherin no man shall bear the iniquity of another but every man bear his own burden his own sin that is the punishment of his sin Therfore inasmuch as the Lord Jesus bare our sinns he bare the punishment due by them they being imputed to him for that end 3 Christ was made a curse for us Gal. 3. 13. and this implies that he bare the punishment of sin for us for to be made a curse or to be cursed is alwayes used in that sence Math 25. 41. 2 Pet 2. 14. Gal. 3. 10. 4 Christ was a ransom or a price of redemption for us Math 20. 28. 1 Tim: 2. 6. 1 Cor 6. 20. and this doth imply that the punishment of our sinns was laid upon him 5 Christ was a sacrifice for us or for our sinns Heb 9. 26 28. 10. 12. John 1. 29. Math 26. 28. And inasmuch as all the sinns of the people were put laid upon the sacrifice Lev 16. 15 16 17. vers 21 22. Lev 10. 17. therfore this implies and teacheth that all our sins were imputed to Christ the punishment of them laid upon him 6 What can be more plain then what is written in Isai 53. 6. 2 Cor 5. 21. he was made sinn for us God hath laid on him the iniquity of us all But how can this stand with justice that our sinns should bee imputed to Christ and he be punished for them can it stand with justice that one should be punished for anothers sin and the innocent for the guilty Yes there is no injustice at all in it that the surety be responsible for the debt as Philem 18. Paul becoming surety for Onesimus saith to Philemon put that on my account let it bee imputed to mee let me answer pay it Now Christ was our surety Heb 7. 22. More particularly thus it is no wayes unjust that one be punished for the sin of another when the things here following do all concur 1 When all that are concerned in it are willing and do consent 2 When there is a neer relation and union between the offender and the sufferer 3 When the sufferer hath free dominion over that from which he parteth in his sufferings for another 4 When he hath power to break through and overcome all his sufferings and to reassume his former condition again 5 When this way is not to the dishonour of any but for the greater honour glory of all And so it is in all the particulars when the Lord Jesus did suffer for us But if God do not graunt forgiveness attonement righteousness without the punishment of our sinns laid on Christ and suffered by him where then is there any Grace or Mercy in our salvation For it seems God doth not save us without satisfaction to himself Yet there is much grace mercy in our salvation notwithstanding what is here said for 1 It is mercy to us though it be merited by Christ 2 It was great grace and mercy to accept of satisfaction from another for the rigour of the Law would not allow of this but exacts satisfaction from the sinner himself in his own person And therfore there was in it great grace to us that God by his soveraign power would in this point dispēce with the rigour of the Law 3 It was yet a point of father grace and mercy that he himself would find out this remedy this way of salvation by another For we our selves could never have found out such another nor could any other creature have found it out for us So that though justice be satisfied and punishment be suffered yet our salvation is of free grace and mercy notwithstanding Justice and Mercy most sweetly concurring in our salvation by Christ Jesus If then the righteousness of Christ be imputed to us What was that righteousness of Christ that is imputed Such a righteousness as man now oweth to yeild perform unto God and that is two-fould 1 Passive in a way of suffering penalty or punishment for his transgression this every sinner doth owe to God by the sentence of his just Law which requireth that the sinner be accu●…sed and suffer death for his sinn Gal. 3. 10. Rom 6. 23. 2 A sinner oweth obedience de novo and is still bound to obey the Law though he must when he hath satisfied for former breaches It stands not with reason that paying the penalty threatned for transgression hee should therby becom lawless or free from thenceforth from the debt duty of obedience which the Law requireth And this being the righteousness that a sinner oweth this therfore is the righteousness which Christ performed for us and which is imputed to us for our justification even both his active passive obedience Therfore it is said that he fulfilled all righteousness Math 3. 15. even all that the Law requireth of fallen man whether it bee suffering or doing both which seen to be comprehended in that one saying Phil 2. 8. that Christ humbled himself and became obedient even to death the death of the cross which place implyes that there is an obedience which falls short of death and an obedience in suffering death and that Christ for our sakes in our steed performed both In which respect also it is that he is said to bee the end of the Law for righteousness Rom 10. 4. Now the end of the Law is perfect righteousness in doing what is commanded and in suffering punishment in case of sin transgression and so Christ being the end of the Law hath therfore performed both these things for us which the Law requireth of sinners viz to do what it cōmanded and to suffer what is due for sinn If this righteousness be imputed to us doth it not then follow that we are as righteous as Christ and that every believer is a redeemer and saviour of others for Christ was so This will not follow at all and the reasons are 1 Because the sin of Adam is impated to all the sonn of Adam and yet every son of Adam is not a cause fountain of

u●…belief do exclude themselves as these texts do witness Joh. 3. 16. Rev 22. 17. Isai 55. 1. So that no man may say I know not whether I be elected whether God purpose any good to me c For the promise is general indefinite to whosoever will receive it by faith The freeness also of the promise should be considered Isai 55. 1. without mo●…y without price What can be more free then gift that we may have mercy if wee will receive it God was not sought unto by fallen man for mercy but he provides a means of mercy of his own accord of his own love John 3. 16. which he had not needed to have done but that it so pleased him Which may answer the objection that the soul is wont to make against believing from its own unworthyness as not daring to believe on Christ unless it were more holy sanctified c If a King make love to a poor milk-maid and offer himself to her it is not for her to refuse put off the motion till shee be a Queen for if shee match with him he will make her a Queen though he do not find her one 4 It is usefull in this case to think much and consider seriously of him that makes the promise his Name and blessed Attributes Isai 50. 10. as his Power infinitely able to do what ever we need Rom 4. 21. 2 Tim: 1. 12. Math. 9. 28. Psal. 115. 3. So his Truth and Faithfulness that never did nor can deceive nor fayl to perform what ever he promiseth Heb 6. 18. 11. 11. So his Grace Mercy his Wisdom Goodness yea his very Justice it self might be helpfull in this case for being just he will not require satisfaction twice and once he hath received satis●…action in the sufferings and obedience of Christ To consider these Attributes of God might be very usefull helpfull in this case as it is said Psal. 34. 5. ●…ey looked unto him and were ligh●…ned B●…t one cause of the want or weakness of faith is that men look too much at creatures at sense at reason at their own baseness weakness unworthyness and look not sufficiently at God 5 A serious consideration of him through whom all the promises are accompl●…hed a●…d made good might be also helpfull in this matter and that is the Lord Jesus who is the m●…tour of that better Covenan●… established 〈◊〉 better promises then the old covenant was Heb 8. 6. Now in him there is 1 A●…l fullne●… Col 1. 19. So that what ever we want it is fully to be had in him In h●… is W●… Righ●… S●…tification and Redemption 1 Cor 1. 30. In him is life Iohn 14. 6 19. Wisdom Col. 2. 3. Righteousness Jer. 23 6. P●…ace Ephe. 2. 14. the Spirit of Grace Holyness above ●…easure Iohn 3. 34. 1. 16. Favour with God Math 3. 17. Col. 1. 13. Power to conquer all the enemies of our salvation as being King of kings Lord of lords 1 Tim: 6. 15. Able to Succour in all Temptations Heb 2. 18. Mighty to Save Isai 63. 1. God having laid help upon him hath laid help upon one that is Mighty Psal. 89. 19. and able to save to the uttermost all that come to God by him Heb 7. 25. 2 And as there is in him all this Fullness so there is in him as much Freeness readiness to communicate of this his fulness unto them th●…t trust in him and sue to him When he was on earth he invited men to come to him and never any so did but they were holpen and his heart is still the same So that he hath not lost his mercy by receiving glory but is still a mercyfull high Priest on the behalf of poor sinners Heb 2. 17. So that such as come to him he will in no wise cast them away John 6. 37. Therfore let us look unto him Isai 45. 22. and seriously consider this Apostle high Priest of our profession Heb 3. 1. and as long as wee so do we shall do well but if we turn the ey of our mind from him then we fall sink through unbelief even as it were with Peter who as long as he kept his ey upon Christ he walked on the water as firmly as you could do on boards but when he looked too much on the winds and waves and kept not Christ in his ey then he began to sink Math 14. 30. 6 Lastly It is good to consider that to believe is not only lawfull but a necessary commanded duty and the contrary a very grievous sin Some say they could desire to believe if they thought they might May I dáre I saith the soul apprehend the promise and receive Christ may I do it which is as if one should say may I obey the Commandement of God may I do the will of God which ought not to be a question And sure it is God would gladly have yee to believe if it might be after him I speak of his revealed will in his word Else what means that protesting that hee delighteth not in the death of a sinner Ezek 33. 11. That beseeching men to be reconciled to God 2 Cor 5. 20. That Commanding men to believe 1 Iohn 3. 23. Commending rewarding such as do Math 15. 28. Threatning pun●…shing the contrary Mark 16. 16. Iohn 3. 18 19 36. Heb 3. last And therfore wheras the poor soul saith dare I believe wee might rather meryeil how men dare refuse for this is to put horrible indignity upon God as if he ment not as hee sayes but deals deceltfully and falsly with poor sinners it is to make God a lyer 1 Iohn 5. 10. As if the God of Truth and Faithfullness had nothing to do but to dissemble and to deceive poor souls which should be an abhorring to our thoughts to imagin Consider then that obedience is better then complement yea better then sacrifice and faith is a singular kind of obedience Rom 1. 7. If therfore the question be what shall I do to be saved the answer from the Lord is beleive in the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. And if the question be But how may I do to believe the answer is Cry mightily unto God the giver of faith that he would bless these and such like meanes for the working of this precious and needfull grace If justification be by faith then it is needfull for every soul to examin and try themselves whether they have this faith or no whether they be true believers or not For by this we are justified and without this faith we can not be justified nor have any well grounded assarance of eternal life See but that one Scripture John 3. 18 36. Hee that believeth hath everlasting lif●… hee that believeth not shall not see life but is con le●…ned alrea●…y and the w●…ath of God abideth on him and then tell me whether it be not needfull for men to try