Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	transgression_n	3,416	5	11.8881	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57735	Emmanuel, or, The love of Christ explicated and applied in his incarnation being made under the law and his satisfaction in XXX sermons / preached by John Row ... ; and published by Samuel Lee.	Rowe, John, 1626-1677.	1680 (1680)	Wing R2063; ESTC R8468	324,819	522

them Now in the serious exercises of faith we ought to attend this we ought to consider how that all the great things of our salvation were transacted by our Head in a part of our nature for us what Christ suffered our nature suffered in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas It is a good speech of Athanasius It was not our Lord himself so much as we that suffered in him The third Direction is We should behold our nature in Christ suffering and undergoing the same things which we deserved and do lye under the fear of As it is a great relief to faith to behold our nature suffering in Christ so that which makes this relief compleat is to see our nature in Christ suffering the very same things which we deserved and are under the fear of The Apostle tells us Rom. 4.5 The law worketh wrath The Law works the fear of wrath in the conscience the Law begets the sense of Gods wrath in the conscience How so The reason is Because by the law is the knowledge of sin sin is the transgression of the law by the Law I know my self to be a sinner because I see I have transgressed such a Law now the breach of this Law worketh wrath that is it works the fear of wrath as that which is due for sin Hence also is that expression of conscience of sin Heb. 10.2 The worshippers once purged should have no more conscience of sin By conscience of sin here in this place I take it that we must understand a conscience burdened and laden with the guilt of sin The meaning is not certainly that those who are once purged by the virtue of Christs Sacrifice should make no more conscience of sin that would be an impious opinion nay the contrary thereunto is most true a conscience purged from the guilt of sin by the Blood and Sacrifice of Christ such a person makes more conscience of sin that is of committing sin Shall we sin because grace abounds God forbid The grace of God teacheth us to deny ungodliness and worldly lusts But the meaning of the place is that those who have their consciences once purged and cleansed by the blood of Christ they ought to have no more conscience of sin as to guilt that is they ought to look upon their consciences exonerated and discharged from guilt by the Sacrifice of Christ But that which I quoted this Text for was to shew that sin brings a conscience of guilt When sin lyeth upon the conscience it fills the conscience with the fear and horrour of Gods wrath now the great relief to conscience in this case must be for a man to turn his eyes upon Christ and to see Christ in our nature suffer that which we deserve and that which we are afraid of We are afraid of Gods wrath and Christ that was true man our Head and Surety felt and suffered the wrath of God we fear lest God should forsake us lest God should cast us off for ever now we ought to turn our eyes upon Christ and see our nature forsaken and deserted in Christ My God my God why hast thou forsaken me Do you fear the torments of Hell Christ hath born these very pains and torments This is certain there is no such relief or remedy to an afflicted conscience as for a man to turn his eyes upon Christ and to see Christ who was most innocent in himself suffering all that for us which we deserve and fear Deseritur cum desertis pro natura quam assumpserat tributum solvit Christ was deserted with them who were deserted and paid the tribute for that nature which he assumed as we heard heretofore And another of the Ancients expresseth himself to the same purpose God saith he in his righteous judgment exacted all those things from us which are written in the Law which when we our selves were not able to pay our Lord hath paid them for us Christ hath assumed and volunt arily taken upon himself the curse and condemnation which we were obnoxious unto Quae pati debueramus illa ipse pertulit those things which we ought to have suffered he himself hath born for us This is a great support to faith to consider that the things we deserved and feared those are the things which Christ hath suffered and born for us The fourth Direction is this Let us behold our nature in Christ voluntarily suffering what we deserved to suffer this also is a great relief to faith As it is a relief to faith to behold our nature suffering and suffering the same things that we ought to have suffered so this is another great relief to faith to behold our nature in Christ voluntarily suffering what we deserved to suffer As we who are the sinful sons of men have sinned voluntarily so one of our kin one of our stock and linage one that was true man hath voluntarily offered himself to suffer for us poor sinful men So that satisfaction is voluntarily tendered up to God in our room and stead by one who was true man and in all points like unto us sin only excepted Our sin and disobedience was not more voluntary than Christs obedience and offering himself to suffer for us was free and voluntary Christ our Head and Surety when the Justice of God was coming forth armed against us hath most voluntarily run to meet it and to expose himself to those strokes which should have lighted on us Lo I come to do thy will thy law is in my heart Heb. 10. The Justice of God was not more desirous of satisfaction to be made to it than Christ our Head and Surety was willing to tender it Now if a Creditor hath never so great a sum of money owing to him and the Surety undertake the payment of the whole debt and be most free and ready as to the payment of it as free to pay the debt as the Creditor is to demand it what can he desire more Christ our Surety undertook the payment of our debt and was as ready to tender the satisfaction as God was to require it The fifth Direction is Let us direct the eye of our faith to the person of the Son of God acting in our nature and sanctifying all his sufferings by the dignity of his own person To illustrate this let us consider that Scripture Heb. 7.26 Such an High Priest became us who is holy harmless undefiled separate from sinners made higher than the heavens and then it follows in vers 28. The Law maketh High Priests which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore The scope of the Apostle in this place is to shew that he who is our High Priest is more than a man he is the Son of God The word of the oath makes the Son which is consecrated for evermore He opposeth the Son of God to the Priests under the Law Now

will for the most part depend one upon another and the former Proposition will be introductory and leading to them that do succeed Before I come to lay down those Propositions that do immediately concern the Doctrine of Christs Satisfaction it self there are some Propositions to be laid down that are preliminary and necessary to make way thereupon 1. The first Proposition then is this Man was created under a Law of service and obedience to his Maker Man when first he came out of the hands of God must needs see himself in a state of inferiority unto God he saw that God was above him and that he had received his being from God and that receiving his Being from God he must necessarily be in a state of inferiority and subjection to him Man also saw that having received his Being from God he was under a vast obligation of gratitude love and service into God who had given him Being and such an excellent Being man also saw that receiving his Being from another and not having it from himself it was most just and reasonable that he should be under the will of him who gave him his Being and not under the conduct and government of his own will These deductions do naturally flow from the principles of right reason which we must suppose to be in man in his primitive estate 2. The second Proposition is this That man was every way fitted and qualified to give obedience to the Law of his Creation Man we know at first was created after the image of God in Righteousness and true Holiness and man being cloathed with the image of God was every way fitted to give to God that obedience which the Law of his Creation required from him Mans mind or understanding was filled with light and knowledge whereby he clearly understood what the will of God and what his own duty was Mans will also as it was first created had no obliquity in it but was inclined to good his affections were all regular God made man upright as the Scripture speaks Eccles 7.29 Every thing was upright most upright in man in his first Creation there was nothing out of order in him the will of man was then upright It is true although the will of man was made upright and good at first yet it was not made immutably good but that it was possible for man to decline from good to evil otherwise it had not been possible for man to have fallen and sinned but sin and fall he did and that we know by our own sad experience But yet though man was not created at first in an impeccable estate but that it was possible for him to sin yet he was created in so perfect a state that it was possible for him not to have sinned Tale erat adju●orium quod desereret cùm vellet in quo permaneret si vellet non quo fieret ut vellet Aug. Hence is that of Austin Adam had that help and assistance given to him at first which he might desert when he would and in which he might have abode and continued in case he would but he had not that help and assistance whereby he should so will 3. The third Proposition is this God to lay a further ingagement upon man to persevere in the course of his obedience entred into a Covenant or stipulation with man promising him life in case of obedience and threatning him with death in case of disobedience This we have expressed in that known Text Gen. 2.16 17. And the Lord God commanded the man saying Of every tree of the garden thou mayst freely eat But of the tree of knowledge of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt dye the death Here we have a positive Law supperadded unto the natural Law the Law of mans creation and there is a threatning annexed to deter man from breaking this Law in which threatning also there is a promise supposed to be included in case man did not break it for if God threatned man in case he did eat that he shall dye this is to be supposed if he did not eat nor transgress this command he should not dye else the threatning had been in vain Now we must know that man by virtue of the natural Law the Law of his creation was bound to observe this positive Law of God And the reason is because man being a creature must necessarily be under the will and at the dispose of him that makes him and therefore must necessarily be obliged to observe his Creators will in all things that he shall declare to be his will therefore it pleasing God to give out this positive Law concerning the not eating of the Tree of knowledge of good and evil as a tryal of mans obedience man by virtue of the natural Law the Law of his creation is bound to give obedience to God in this positive Law of his For man as he is a creature is bound to give obedience to the Law and Will of his Creator in that way God requires and expects it of him and God having manifested this to be his Will the Law of his creation obligeth him to testifie his respect and obedience to God according as he hath discovered his mind to him 4. The fourth Proposition is this That man sinning God is highly offended with him by reason of sin Sin is most displeasing to God upon several accounts 1. Because sin is most contrary to the Nature and Will of God 1. Sin is contrary to the Nature of God Psal 5.4 Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity 1 Joh. 1.5 God is light and in him is no darkness at all God is perfection and sin is imperfection God is purity and Holiness it self and sin is a defect of that purity therefore the nature of God is most diametrically opposite to sin 2. Sin is contrary to the Will of God The Will of God is expressed and declared in his Law Now the Law of God commands rectitude nothing but rectitude The commandment is holy just and good Rom. 7.12 Thy righteousness is an everlasting righteousness and thy law is truth Psal 119.142 Now sin is a deviation from that rectitude which the Law requires sin is a perfect contradiction to the will of God revealed in his Law 2. Sin is most displeasing unto God because it is a casting off of Gods Authority This we must necessarily suppose that God being infinitely superiour unto man and the Author of mans Being must needs have the most perfect and absolute authority over man Now man when he sins when he takes upon him to sin acts according to his own will and takes no notice of the Divine Law and so consequently casts off Gods Authority Man when he sins acts after that manner as if so