Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	good_a	sin_n	transgression_n	4,384	5	10.5404	5	false

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

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

sinful Defections Propensions Words and Actions must pass from us into Christ but if this be not also impossible what is But 2ly T is Absurd and false For 2. If the Filth of our sin be laid on Christ then surely the Lord Christ is thereby made really filthy for as Guilt is laid on Christ and thereby Christ is made really guilty that is really guilty of another mans sin even so if the Filth of sin be laid on Christ then Christ must be really filthy for in quocunque inest abstractum de eo dicitur concretum the denomination is à forma denominante Filth on whomsoever 't is doth give the denomination of filthy but was our Lord Christ really filthy Was there any sin in any respect in him who knew no sin and in whom there was no guile Guilt is an extrinsecal respect of sin to the threatning of the Law and a man may be guilty of sin that is of anothers sin who hath no sin in him of his own but Filth the fault it self is so intrinsecal to sin that in whomsoever the Filth of sin is in him sin must be and were it a thing possible that the sin of the elect should pass from the elect to Christ it would make the Lord Christ a real sinner really Unclean Impure Filthy and Corrupt but who can entertain such a thought without abhorrence For 1. The Scriptures never assert that the Filth of sin was laid on Christ T is true our iniquities were laid on Christ that is the Punishment and Guilt of our iniquities as hath been proved but not the Filth of our iniquities neither was it necessary that any more should be laid on Christ than the Punishment and Guilt For the Lord Christ came only to exempt us from wrath to bring us into a state of Grace and to purchase a right to glory for us by his sufferings and perfect righteousness But 2. The Scriptures do most vehemently conclude that there was no spot in Christ 1. As Christ is God we cannot say that any Filth was on him without blasphemy surely that God who is of purer eyes than to behold iniquity could never be so in love with the filth the worst of iniquity as to take it on himself Neither 2 Durst we aver that the Lord Christ with respect to his Humane Nature had the least Filth of sin either in or upon him For he was born an Holy thing Luke 1.35 therefore also that Holy thing which shall be born of thee shall be called the Son of God He was born with holy inclinations and propensions yea and all his Thoughts Words and Actions were holy all his lifetime for he fulfilled all Righteousness Matth. 3.15 ch 5.17 and at his death his blood was the pretious blood of him who was without blemish and without spot 1 Pet. 1.19 He did not sin neither was guile found in his mouth Ch. 2.22 For such an High Priest became us who is Holy Harmless Undefiled Separate from Sinners Heb. 7.26 Which could not be had he the least spot or blemish on him Note well Isa 53.9 3. In what part of Christ was the filth of sin laid or what was there in Christ that was either faulty or filthy was there any flaw in his understanding or were the inclinations of his soul after evil were his thoughts irregular or his words or actions dissonant from Gods Law The Filth of sin is a spiritual filth polluting the Soul but which part of his righteous soul was polluted was our Ignorance laid on Christ making Christ Ignorant or our Pride Stubbornness Uncleanness Sinful anger and Undue Passions in Christ was the Lord Christ Ignorant Proud Passionate or Unclean what sound believer doth not tremble at such thoughts as these But for the Filth of sin to be laid on Christ and yet the Filth of no one particular sin to be found on him is strange Oh that men who presume to contradict the Generation of the Just would shew what they mean by the filth of sin as 't is distinguished both from Guilt and Punishment and what they understand by the Fathers laying the Filth of sin on Christ or what by the words transacting the filth of sin on Christ For methinks 't is impossible that any truly gracious soul should conclude that the filth of sin the fault it self as distinguished from Guilt and Punishment can in any respect be laid on Christ Wherefore then consider 't is a great dishonor to Free-Grace to say that the Father laid the filth of sin on Christ for this is inconsistent with the Holiness and Wisdom of God and to set up Free-Grace to the reproach of Divine Holiness or Wisdom is to abuse it CHAP. V. A second Error of the Antinomians viz. The Elect made holy by Christ's Holiness Somewhat concerning Justification premised Several reasons against the Error Wherein its tendency to the subversion of a great part of the Christian Religion is evinced The third error considered its destructiveness to all Religion proved particularly To the Second THat as Christ is our Justification by the imputation of his Righteousness even so he is our Sanctification through the imputation of his holiness For 't is suggested that they must be perfectly Holy before their entrance into Heaven and that they are not made so in this life by the sanctification of the Spirit therefore it must be by the imputed Holiness of Christ That I may be the more clear in considering this I humbly apprehend it very necessary that I do acquaint the vulgar with the true notion of Justification and Sanctification In order unto which t is requisite that we remember the distinction that is between the guilt and the filth of sin Justification respecting the guilt Sanctification the Filth of sin Guilt of sin is an external respect of it with regard unto the sanction of the Law only and is separable from sin as the Reverend Dr. Owen also hath shewn of Justification pag. 285. But the Fault it self or the filth the transgression of the preceptive part of the Law is the formal nature of sin and is so intrinsecal thereunto as to be inseparable from it Justification then makes only an external relative-change by removing guilt and giving us a right to life and as it regards guilt it respects the past State Sanctification imports an internal and a physical change by introducing new light into the the heart and new principles inclinations and propensions towards God and regards the future state weakning the habits of sin strengthening the habits of infused Grace and thereby preventing much sin that otherwise would pollute the soul whereby the man is in part sanctified Justification is through the blood and righteousness of Jesus Christ Sanctification is through the working of the Spirit of the same Lord Jesus Christ is our Justification by his blood and Righteousness and the same Christ is our sanctification by his Spirit For God hath chosen you to salvation through the

just Law and accordingly regarding sin as it is either contrary to or different from this Law t is somewhat impure unclean and polluting In Sin there is a dissonancy or disconformity to the preceptive part of the Law an irregularity or a want of conformity unto it an obliquity which is filth pollution a blot or stain the fault it self In whomsoever there is this fault or this irregularity or obliquity there is a deformity there is filth and defilement and that person is truly faulty for he hath transgressed the Law there is so much in him either contrary unto or dissonant from the Law which is sin whence he may be said to be formally or in a proper and strict sense a sinner * More expresly to declare what is this Filth is somewhat difficult although Maeratius the Jesuite disp in sum Th. tract de pec dis 13. Sect. 5. c. asserts that the Macula peccati formaliter est ipsa malitia peccati actualis to which he adds quatenus moraliter durat perseverat etium transacto Physice actu peccati c. This he gives as the general sentiment of the Modern Schoolmen concluding that the actual sin though as Physically considered immediately passeth away yet as morally it remains called actual as you respect the moment in which 't is committed called the Macula as it remains until by Repentance or the infusion of grace it be blotted out But I cannot comprehend How the Filth of sin which remains should be the same Numerically with the Act which so suddenly ceaseth to be it seeming to be little less than an Implication to assert that the same Numerical act is and is not in one and the same instant I should therefore rather humbly conclude it to be thus Actual sins being contrary to the Pure Law of God are Filthy and Impure which Filthy and Impure Acts leave behind them much Filth which consists in vitious habits which habits are strengthned by a frequency of sinful filthy Acts and consequently the soul thereby the more filthy and polluted whence the remaining Filth is the continued blindness and habitual aversion of the heart from God 2. There is Guilt which doth immediately attend this sin where ever it is so that whoever sinneth contracts Guilt which Guilt is a liableness to punishment an Obnoxiousness thereunto for some fault Guilt as t is distinguished from the fault it self is the immediate effect of the Fault or of the sin and is not properly or in a strict sense sin but only Metonymically and Improperly so In which sense as I shall hereafter shew 't is frequently in Scripture called sin It being sins respect unto the threatning part of the Law For as the inclinations thoughts words and actions as dissonant from or disconform unto the Precept of the Law are formally sins even so as sin regards the threatning part of the same Law 't is guilt Guilt then is sin's extrinsecal respect unto the threatning the sanction of the Law To be liable to the threatning is to be Guilty To be judged liable unto it is to be judged Guilty or to be judged a sinner I think not my self obliged to insist on the distinction inter Reatum culpae poenae For where-ever there is the dignitas poenae there is the obligatio ad poenam Whatever Maeratius and others say to the contrary and there can be no obligatio ad poenam where there is not Dignitas poenae propter culpam 3. The punishment is the evil threatned for sin 't is an evil or somewhat painful and grievous inflicted for sin 'T is malum passionis propter malum actionis or malum naturale propter malum morale which is also an effect of sin and frequently beareth the name of sin it 's cause And so the word that signifies Sin is used in the sacred writing to denote punishment as in Gen. 4.13 * Note Gen. 47. Where Cain said my punishment is greater than I can bear that is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine Iniquity or my sin the like also in Gen. 19.15 Lest thou be consumed in the Iniquity of the City is saith Ainsworth in loc The Punishment for Iniquity Hereupon is that usual Phrase of bearing Iniquity for suffering Punishment Lev. 28.17,19,20 Numb 14.34 To Punish is to inflict evil on the Guilty as such for evils inflicted on the Innocent as Innocent are not punishments Whence observe that when 't is said our Iniquities were laid on the Lord Christ we may safely understand it of the punishment and guilt of sin 1. That the punishment of our sin was laid on Christ is most evident in that the Lord Christ was made a Sacrifice for sin All his fufferings being Penal he being wounded and bruised for our sins our griefs laid on him and he made a curse for us 2. That the Guilt of Sin was also laid on Christ is a truth most agreable unto the Scriptures In order to the confirming which I shall attempt to shew 1 That this is Possible the Guilt may be laid on Christ without the laying any stain on his most pure nature 2 that this was really so 1. That this may be viz. That the Guilt of sin may be laid on Christ and the Lord Christ remain pure and free from the least blemish appears from this that the Guilt of sin doth not contain in it the formal nature of sin that is so Polluting it being somewhat extrinsecal thereunto and consequently separable from sin yea and from the actual sinner I know that Bellarmine who denies the Guilt of sin to have been laid on Christ doth assert Guilt to be inseparable from the sin it self for saith he speaking of the Reatus culpae Reatus ut rectè docet Philippus est Relatio cujus proximum fundamentum est actus malus sive iniquitas Non potest autem Relatio à fundamento proximo separari quia ex ipso fundamento naturaliter necessario sequitur Bell. de amiss Grat. Stat. peccat l. 5. c. 7. But what more evident than that although sin ever contracts Guilt and Guilt ever attends sin Which is the whole Bellarmine proves in saying that Relatio ex ipso fundamento c. yet Guilt is not an Inseparable Consequent of sin even according to the sense of the Schoolmen yea and of Bellarmine himself Do not the Schoolmen generally distinguish between the Guilt and Filth of sin Malderus in 12 ae Thomae q. 85. art 1.2 mentions eight different sentiments that the Learned entertain concerning the Macula the Filth of sin and 't is the opinion of but a few that the Macula and the Reatus is the same These Schoolmen commonly discoursing of the Fault it self the Macula and the Reatus culpae and Reatus poenae as distinct so Maeratius the Jesuite disp in sum tract de pec disp 13. sect 5. and Bellarmine They mostly agreeing in this That the Reatus culpae or the Dignitas poenae is