Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	punish_v	punishment_n	sin_n	7,494	5	5.5732	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48861	The glory of free grace display'd: or, The transcendant excellency of the love of God in Christ, unto believing, repenting sinners, in some measure describ'd Wherein, 1. The doctrine about election, and the covenant of reconciliation is explained. 2. The error of the antinomians, who assert, that the filth of sin was laid on Christ, and that the holiness as well as the righteousness of Christ is made the elects while in the womb, &c. With their abuse of free-grace particularly detected and confuted. 3. In what sense our sins were laid on Christ, and Christ's righteousness made the believers, according to the sacred scriptures, evinced. 4. The glory of irresistible-grace, as exerted in the conversion of a sinner in opposition to the Arminian, cleared. 5. A modest defence of the sober dominican, about physical predetermination.	Lobb, Stephen, d. 1699.	1680 (1680)	Wing L2724B; ESTC R218819	67,996	163

not the same with the filth of sin neither doth this Guilt contain within it the formal nature of sin For saith Maeratius ubi supra Quare cum ex omni peccato sequatur poenae Dignitas dignitatem obligatio si Dignitas haec obligatio sit formaliter peccatum ex iis altera dignitas obligatio sequetur quae vel erit peccatum vel non si secundum habemus intentum si primum dabitur processus in infinitum yea and they farther conclude That the guilt is separable from the fault it self Dignitas obligatio luendae poenae possunt in eo esse qui caret peccato yea and Bellarmine ubi supra c. 19. asserts that Reatus culpae non est propriè peccatum sed effectus necessario consequens aliquid manens post actum peccati non enim homo est dignus odio praecisè quia peccavit alioqui nunquam talis dignitas auferri posset peccatum esset Irremissibile sicut fieri non potest ut qui peccavit non peccaverit praeterea talis dignitas c. non est aliquid recedens à lege non deformat vel occidit spiritualiter animam non est privatio boni neque habet aliquid aliud eorum quae propriè peccato conveniunt So plain 't is that Guilt the Guilt of the Fault is not properly or formally sin 't is somewhat distinct from the Fault for it doth not pollute or deform the soul yea Guilt is separable from the fault it self otherwise the Guilt of Adam's actual sin could not be made ours for if his actual sin and the guilt thereof had been inseparable there could have been no passing of the guilt of his sin to us unless his actual sin had been removed also from him unto us Again the pardon of sin which consists in the removing the guilt of sin would also become an Impossibility to the unspeakable horrour of all the Children of fallen Adam But that the Guilt is separable from the filth of sin is easily illustrated by the Metaphor of a Debtor Creditor and Surety according to the Rules of Law A Debtor is liable to pay one thousand pounds unto his Creditor This liableness is Guilt Inde Reus constitutus dicitur qui se obligavit Which Guilt may be the product of his own extravagancy or Fault But this debtor becoming Insolvent another who voluntarily undertaking the payment thereby becomes liable to pay the debt i.e. He becomes Guilty For Interdum Reus Expromissorem significat i.e. eum qui alienam in se obligationem vel novatione vel delegatione suscepit Schard in verb. but Guilty of anothers Fault Venia namque digni sunt qui alienâ tenentur Culpâ cujusmodi sunt Fide-jussores pro alieno debito obligati Schard in verb. Fidejuss So plain it is That the Fault and Guilt are so separable that the Fault may remain on the one when the Guilt passeth to the other 2. But secondly That the Guilt of our sins passed from us unto Christ is now to be considered But before I proceed to do so it must be duly remembred That what hath been already said doth with the greatest clearness shew That the laying the Guilt of sin on Christ may be without the casting any Filth on the face of this our blessed Lord. But to the Proof 1. This may be evinced from the consideration that Jesus Christ suffered for our sins as a surety The Lord Jesus voluntarily offered up himself and most freely undertook to pay what sinful man the Debtor could not On which account He was immediately liable to pay the Debt or undergo the punishment i.e. He was Guilty as has been already intimated Man was faulty in contracting so great a debt but Christ was innocently merciful in taking it on himself to satisfy the Father whereby Christ became Guilty of anothers Fault But 2. God the Father's inflicting evil on Christ as Penal most righteously doth necessarily infer this truth It being unjust to punish any but the Guilty to which add those Scriptures that make mention of the Lords bearing our iniquities his being wounded for our transgressions his being made sin and a curse Isa 53.4,5,6 2 Cor. 5.21 Gal. 3.13 That which will give light unto these texts and strength unto my arguments is a truth of great importance concerning the guilt and punishment of sin viz. That although the Faul and the Guilt are separable yet the Guilt and Punishment are not Whence whosoever is found Guilty at the Bar must be sentenced yea and punished as such If Guilt and Punishment had not been by the unalterable determination of God as he is a Righteous Lawgiver so fixedly united unto each other as never to admit of the least separation the Justice and Righteousness of God might have been sufficiently glorified in the pardoning sin without any regard unto a sacrifice yea it might have been possible for that bitter cup to have passed according unto the Lord Jesus his desire and man notwithstanding might have been most happy But since Laws would appear to be but ludicrous and feeble things without a due execution of the threatned evil casting the worst of reflections upon the Lawgiver God who is Infinitely Wise Holy Just and Righteous giveth most illustrious instances of the Excellency of his Laws in that there is a day in which search shall be made after the transgressour and when all such as are found guilty shall be condemned to the threatned punishment for God will by no means clear the guilty Exod. 34.7 They that shall presume to Justifie the wicked or condemn the Righteous even they both are an abomination unto the Lord Prov. 17.15 Whence 't is a thing most unjust to punish the Innocent and permit the Guilty to go free which being so it follows that whoever is justly punished must be really guilty of his own or of anothers fault to punish any as not guilty or as innocent is as great an act of injustice as 't is not to punish those who at the Judgment-Seat are found Guilty These truths carry their own evidence with them proclaiming this other namely That if the Lord Jesus Christ did bear the Punishment of our iniquities it was because antecedently thereunto the Guilt of our iniquities was laid on him And that the Lord did undergo the punishment of our sins can never be denied by any that believe the fore-mentioned texts it being so express That he hath born our griefs and carryed our sorrows he was wounded for our transgressions he was bruised for our iniquities yea the Lord hath laid on him the iniquity of us all he was made sin and a Curse But in what sense if not in this That at least the punishment of our iniquity was laid on Christ Is not this so plain that neither Arminian nor Papist do presume to deny it Bellarmine I am sure asserts it and if the Punishment of sin be laid on Christ since 't is done by the Lord who is

decree of Grace 't was absolutely necessary that Infinite Wisdom be in exercise for the work was stupendious too great for finite capacities to engage in a work no way beneath God himself A Holy Good and just Law unto which was annexed a severe threatning is transgressed mankind is become unholy and unclean altogether filthy and polluted liable to to the greatest miseries the Lord still Just and Righteous True and faithful a God of purer eyes than to behold iniquity or delight in sin or in the unreconciled sinner Sin must be punished justice must be satisfied Holiness and Truth Glorified but Man in the circumstances he then was unable to do either He cannot appease Gods Wrath nor satisfy Justice nor purifie or cleanse his own heart to perfection how then can he become the object of everlasting love or how is it possible that the Gracious decree be executed I answer Whoever considers these things seriously cannot but cry out and say if this work be accomplished it must be the Lords own doing and marvelous in our eyes The contrivance must be the effort of infinite wisdome and the Glory of that Grace for which such a work must be carried on is Unspeakable and verily the Lord hath shewn himself to be God even in that he hath found out a way for the doing this Wisdom dwelt with Prudence and found out the knowledge of this witty invention Prov. 8.12,30 3. God the Father consulted with God the Son and it rejoyced their soul that Grace might be magnified that Justice and Mercy might greet each other That the Love of God might be made known unto man without the impeachment of the honour of his other Attributes But what was the contrivance 't was this God the Father entred into a Covenant with God the Son in which Covenant there is observable 1. What the Father required from the Son 2. What the Father Promised the Son 1. What the Father required the Son to do which more generally was the exalting Free-Grace in the actual Salvation of some even in a way agreable with the other glorious perfections of God But more particularly several things in order to the obtaining this end must be done 1. A body must be prepared for the Son he must assume humane nature it being necessary that he that sanctifieth and they who are sanctified should be of one of one common Parent Adam and therefore God the Son took on him the flesh and blood viz. The nature of the Brethren the humane but not corrupt nature Heb. 2.11,14,16 And therefore a body was prepared for the Son Heb. 10.5 c. 2. In this nature God the Son must come into the World Prov. 8.30,31 And suffer f●… mans sin Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities Gal. 3.13 John 10.18 3. He must render a sinless a full compleat and perfect obedience to Gods Law being made under the Law Gal. 4.4 It became him to fulfil all Righteousness Math. 3.15 He came not to destroy the Law but to fulfil it Math. 5.17 In doing which the end of the Law was answered the honour of Gods Justice and governing wisdom conserved and the door of grace opened to believing repenting returning sinners who were givens to the Lord Jesus 4. The Lord Christ was obliged to keep and preserve these given him This is the Fathers Will that of all that he hath given me I should lose nothing but shall raise it up at the last day John 6.39 2. God the Father moreover doth make rich promises unto the Son on the Sons performing the required conditions The Son shall be greatly rewarded he shall be exalted and made very high Isa 52.13 Yea God highly exalted him giving him a name above every name Philip. 2.9 c. Again God gives him a select number who shall in process of time be actually with him in the eternal glory He shall see his seed and the travel of his soul and be satisfied Isa 53.10.11 yea a select number among the Heathen Psal 2.8 Nations shall run unto him Isa 5.5 Who are called Children given unto Christ Heb. 2.13 So John 10.29 The Lord Jesus Christ speaking of his sheep that is of those that were ordained to eternal life doth say my Father which gave them me Thus you see the terms of the Covenant all ordered for the exaltation of infinitely free Grace The USES 'T is wonderful that the thoughts of God should from all eternity be concerned for faln man's salvation 3. That the Lord Christ God-man must engage in this great work that he who was eternally in the bosom of the Father should empty himself of the Glory of God and take upon him the form of a servant is mightily surprizing That God should humble himself so infinitely as to undergo the wrath of the Father Oh what manner of love what manner of Grace is this Read believingly and considerately the account given in the Scriptures of our Lord Jesus his fulfilling his part of the Covenant in the particulars thereof and you cannot but see free-grace highly exalted 1. God assumes humane nature What a wonder is this and how many miracles were wrought for the effecting it considering humane nature was by sin Corrupted and yet it must be assumed and united unto the divine without Corruption 2. God in this nature suffers not that the divine nature as such is capable of the least sufferings and therefore 't is the humane nature that is the immediate subject of sufferings but passions as well as actions being of persons we may safely say That he who is God suffered for our iniquities were laid on Christ Isay 53. Christ was made sin as 't is 2 Cor. 5.21 yea and a curse that such as do believe might be delivered from an eternal curse Gal. 3.13 But how was Christ made sin or in what sense were the iniquities of any laid on him was the filth of sin laid on Christ CHAP. IV. The difficulty proposed in the last Chapter spoken unto Sin with reference unto its FILTH GUILT and PUNISHMENT distinctly considered and Explained The punishment and Guilt of Sin laid on Christ asserted Concerning the Filth of Sin The sense of some Antonomians reduced to three particulars proposed Their first Error in saying the Filth of Sin was laid on Christ detected and confuted That the Filth of Sin be laid on Christ impossible The consequences of this Error dreadful and unscriptural The Purity and Holiness of Christ asserted and vindicated The Antinomians abuse of the Grace of God hinted IN giving a truely Scriptural a full and satisfying answer unto this difficulty we shall have a fair occasion of shewing How and after what manner Free-Grace is in its Excellencies displayed But that we may entertain right conceptions concerning this thing we must carefully distinguish between the Filth the Guilt and Punishment of sin 1. There is the Sin it self formally considered which is a transgression of a holy good and

it enter Heaven Ans The stay cannot be long for said Jesus Christ to the Thief on the Cross This day thou shalt be with me in Paradise Who stood in need of as long a stay for a further Sanctification as any his conversion being just then How then is it I answer That since 't is certain That 't is the Spirits work to sanctify which work is not perfected while the soul is in the body and yet enters into Heaven perfect we should satisfy our selves with these plain truths without any further search into the secrets of the Almighty especially since the Spirit of God on the souls parting from the body of sin can in a moment perfectly Sanctify it But for your fuller Satisfaction Consider That the Tyrant Sin hath its usurped Throne in our members in our body the flesh which is the true reason why the Elect in the body are not perfectly sanctified and you will suddenly be engaged to conclude That our sanctification may be immediately perfected on the souls freedom from the body If the body of sin be the hinderer of our perfect Sanctification how easily may our perfect Sanctification be accomplished when once we are freed from the body of this death Remember the guilt of sin being removed by the Blood of Christ a Right to Glory purchased by his Righteousness and through the Sanctification of the Spirit all the faculties and powers of the soul being exactly conformable to the Rule given 'em by the Lord which is done on the souls leaving the body casting off its Chains and Fetters nothing remains but that the soul immediately at death may go to God Read seriously the 7th of the Romans CHAP. VII The Glory of Gods Free-Grace further discovered in several propositions Grace how shewn unto mankind in General The greatness and extensiveness thereof Common Grace offered unto more than the Elect. Special Grace to some only This Irresistible without the laying any violence on our faculties Man though passive in conversion yet not so passive as pure matter Several other Gospel truths evinced The Uses c. FRom what hath been said it evidently appears that although our blessed Redeemer was never polluted or any way defiled by the sins of the Elect yet in order to the glorifying Free-Grace consistently with the magnifying the Justice Truth Faithfulness and infinite Wisdom of God it was necessary that the Lord Jesus should take on him the guilt of our iniquities which being done 't was but Righteousness in God the Father to lay on him all those sorrows he underwent A particular consideration whereof cannot but deeply affect the souls of truly sincere and sound believers But I must hasten to what I design further on this subject and insist on some of those special Blessings that are the purchase of Christs blood All which for the greater clearness I shall lay down in several propositions passing by those which are most evident and making my stay only in explicating and confirming such as may seem to some obscure Propos 1. 1. That on the account of Christ's sufferings in humane nature all mankind is in some sense so far redeemed from that misery in which antecedently unto the Promise of Christ's death they did lie that they are now in a much more happy condition than the faln Angels not only upon the account of their receiving at least a temporarie reprieve from everlasting flames but also because their Salvation is become possible EXPLICATION Faln man antecedently unto the promise of the Messiah being in as helpless and as desperately miserable condition as the Devils themselves and as unable to satisfie divine justice any other way than by remaining in chains of darkness for ever Christ's sufferings afford that relief unto all mankind as to deliver them from this misery that is so desperate for their salvation is not now as impossible as it was before the promise of the Lord Jesus For the Lord Christ satisfying infinite justice no one man can truly say that the reason why he perished is because there was not enough in the blood of Christ to ransom him for whosoever doth sincerely believe shall be actually redeemed from the wrath to come Our remaining in our sin is the great reason why the wrath of God abideth on us so St. Austin that great enemie to Pelagianism so much envied by the Arminians Quod ergo ad magnitudinem et potentiam pretii quod ad unam pertinet causam generis humani Sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine side Christi sine regenerationis sacramento pertranseunt redemptionis alieni sunt Aug. lib. ad Artic. sibi imposit ad Artic. 1. Again Sed hoc inter malos homines et Daemones distat quod hominibus etiam valde malis superest si Deus misereatur Reconciliatio Daemonibus nulla servata est conversio Aust ubi sup ad Art 6. 2. That what Person soever doth savingly believe sincerely repent and is really a sound convert shall actually be saved in the day of the Lord Isa 55.1 Mark 16.16 Joh. 3.16 Joh. 7.37 1 Tim 2.3,4 Rev. 3.20 Rev. 22.17 3. That the helps vouchsafed unto all for the enabling us savingly to believe and sincerely to repent are such as will leave all those who believe not inexcusable For 1. They who receive least receiving one talent have given them sufficient for the enabling them to do more towards the saving their souls than they actually do 2. If those men do actually improve the common helps vouchsafed them they may for ought any man can prove to the contrary receive such further assistances as may have a special influence in enabling them to turn sincerely unto God through Jesus Christ For there is in Scripture as a motive to sincere repentance a who can tell a may be or who knoweth but or a perhaps the Lord may be gracious Joel 2.13.14 Amos 5.15 Jonah 3.8,9 Zeph. 2.3 Acts 8.22 Call these Scriptures half-Promises or not the encouragement they afford all to improve the received talents is as great as is given any to engage in worldly affairs What greater motive hath the Seeds-man to sow his seed than a May be he shall meet with a good harvest what moves the Merchant to send a considerable part of his estate beyond Seas but a perhaps there may be a good return what animated Jacob in his great distresses to go on when he feared that his Brother Esau designed the destroying him but a peradventure he will accept of me Gen. 32.26 What was the motive Jeremiah gave Baruch to read in the roll the words of the Lord in the ears of the People but It may be they will present their supplications before the Lord and return or what other encouragement did the Lord himself give Jeremiah to Preach unto Judah but It may be the house of Judah will hear all the evil that I purpose to do unto them that they may return