Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	act_n	people_n	115	3	4.3134	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89732	A discussion of that great point in divinity, the sufferings of Christ; and the question about his righteousnesse active, passive : and the imputation thereof. Being an answer to a dialogue intituled The meritorious price of redemption, justification, &c. / By John Norton teacher of the church at Ipswich in New-England. Who was appointed to draw up this answer by the generall court.	Norton, John, 1606-1663.	1653 (1653)	Wing N1312; Thomason E1441_1; ESTC R210326	182,582	293

essentiall part of our punishment due to us for our sin From your own words I inferre then Christ bare our punishment and our sins either in the account of the Jews or in the account of God Not in the account of the Jews they charged them as his proper crimes without any regard to the sins of the elect therefore he bare our punishment and our sins in the account of God In that then Christ suffered punishment Paraus in Heb. 10. and bare our sin in the account of God it followeth Christ bare guilt in the account of God because guilt and punishment are relates Punishment doth not only signifie a suffering but such a suffering that is suffering for offence in way of justice Had Christ suffered death without guilt imputed his death could not have been called a punishment thus whilest you acknowledge Christ to have born punishment and born sin and that by just consequeoce at least in the account of God and yet deny the imputation of sinne you run your self into a contradiction He bare our sins in his body but not only in his body Body is here taken synechdochically both for body and soul a part of the humane nature for the whole he bare them upon the tree that is he bare the curse due to sin Gal 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree he bare the morall curse which was the truth signified by the Ceremoniall curse Deut. 21.23 the morall curse extendeth both to soul and body Dialogu I will shew you how Christ did bear our sins divers waies in several senses 1. When he bare away our diseases as I have expounded Isa 53 4. 2. As our Priest and sacrifice as I have expounded Isa 53.5 3. As a Porter bears a burden as I have expounded 1 Pet 2.24 4. When he did patiently bear our sinful imputations and false accusations and imputations of the malignant Iews Psa 40.12 Psa 69.5 In these words Christ doth not complain or grudge against his father for his imputing of our sins unto him as the common doctrine of Imputation doth make the stream of Interpreters to speak Answ How the Dialogue hath not only not expounded nor only mis-interpreted but corrupted the three former texts viz. Isa 53.4 5. 1 Pet. 2.24 We have seen before 'T is very true that Christ bare our sins as our Priest and sacrifice and as a porter bears a burden yea as a surety but very false that he bare them only in your sense Scripture is in sense and not in sound only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your calling of the Jews unjust criminations of Christ sometimes our sinful imputations sometimes the false accusations of the Jews sounds too harsh without a distinction 'T is true that Psal 40.12 and Psal 69.5 hold forth a type of Christ complaining under the injuries of the Jews from which their false imputations are not excluded though neither of them only nor chiefly To complain unto God is blamelesse and no grudging To cemplaln against God is a sin and sheweth grudging M. Ainsworth whom you oft make use of in his notes on Psal 69.5 is amongst those who acknowledge sin to be in Christ by imputation yet your conscience herein appealed unto where did you ever reade in him or any other orthodox Interpreter that Christ complained against God as say you the common doctrine of Imputation doth make the stream of Interpreters to speak CHAP. V. The Vindication of Isa 53.6 Isa 53.6 All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of us all Dialogu THe Lord laid not the sin of the Elect upon Christ by imputation The true manner how the Lord laid all our iniquities upon Christ was the very same manner as the Lord laid the sinnes of Israel upon the Priest and sacrifice and no other Answ If he laid them no otherwise on the Antitype then upon the type then sin was laid typically only and not in truth upon Christ consequently the type and the antitype are confounded and those types are so many untruths yea we are yet in our sins But whatsoever your words are we presume your meaning is The types instanced in did not typically hold forth any imputation of sin unto Christ the antitype How then did the Lord lay the sins of Israel upon the Priest and upon the sacrifice Dialogu The Priest bare the iniquity of the holy things by his Priestly appearing before Iehovah with his priestly apparrell especially with the golden plate Exo. 28.38 he bare the iniquity of the Congregatton by eating the peoples sin-offering in the holy place to make atonement Lev. 10.17 The Lord laid all our sins upon Christ as upon our sacrifice Isa 53.12 where dying bearing sin intercession are Synonima's He bare the sins of men namely by his Mediatoriall sacrifice God laid all our sins upon Christ as our sacrifice of atonement In this sense Paul explaineth the Levitical bearing of sin Heb. 9.26 28. Answ It is not requisite to the nature of a type in all respects to answer the Antitype Similitudo non currit quatuor pedibus Paraeus Log. 122. Figura non habet quodcunque habet veritas but to testifie and according to the pleasure of the Authour to exemplifie the thing typified Logick refers types to similitudes and you know the Proverb Similitudes run not on four feet there is alwaies some dislikenesse between the parts of the comparison Ionah was a type of Christ lying dead in the grave yet Ionah though he lay in the Whales belly did not lye dead there Put case you produce a type which holdeth not forth bearing of sin by imputation in the Antitype except it may appear that the manner of Christs bearing sin was thereby fully intended you conclude nothing Aaron the High-Priest wearing the golden plate upon his forehead having engraven therupon HOLINESSE TO THE LORD typified rhe perfect holinesse in Christ by reason of the Divine nature whereby he was able effectually to bear and bear away sin What is here against Imputation nay it is implied in the Priesthood of Aaron The Priests Lev. 10.17 by eating the peoples sin-offering declared by that act together with the fore-mentioned appearing in their stead confessing of their sin and offering sacrifice for them that by divine institution they took upon them typically to make atonement for their sin Hereby it is more plainly figured that Christ should bear away our sin by bearing it in our stead This Text maketh against you It is very true God laid our sins upon Christ as our sacrifice Isa 53.12 therefore say we by imputation for Christs sacrifice is his voluntary and obedient yeelding himself unto death according to the Covenant of God in a way of satisfaction to divine justice for sin and meritorious expiation of sin

A DISCUSSION of that Great Point in DIVINITY THE SUFFERINGS OF CHRIST And the QUESTIONS about his Righteousnesse Active Passive and the Imputation thereof Being an ANSWER to a DIALOGUE INTITULED The Meritorious Price of our Redemption Justification c. By JOHN NORTON Teacher of the Church at Ipswich in New-England Who was appointed to draw up this Answer by the Generall Court Rom. 3.26 To declare I say at this time his righteousness that he might be just and the justifier of him that believeth in Jesus London Printed by A.M. for Geo. Calvert at the Sign of the half Moon and Joseph Nevill at the Sign of the Plough in the new Buildings in Pauls Church-yard 1653. The STATIONER to the READER FOr the better understanding of the following Treatise the Reader is desired to take notice 1. That the three Fundamental Truths therein asserted confirmed and cleared are these 1. The Imputation of the disobedience of the Elect unto Christ 2. That Christ as God-man Mediator and our Surety fulfilled the Law by his Original conformity and active and passive obedience thereunto for the Elect. 3. The Imputation of that Obedience unto the Believer for Justification 2. That the three opposite Tenets of the Dialogue as they are held forth therein are proved and concluded to be Heresies Heresie being taken for a Fundamental Error that is such as he that knowingly liveth and dieth therein cannot be saved To the much Honoured GENERAL COURT OF THE MASACHUSETS Colonie Now sitting at Boston in New-England Right Worshipfull Worshipfull and much Honoured in our Lord Jesus THat this weak Treatise cometh forth under your Name cannot seem strange to him who remembers Natures Off-spring by instinct sheltring it self under those wings from whence it received life and breath Reluctances from personall unfitnesse to undertake this Service Religion forbad me to hearken after whilest I considered the call of the Court thereunto to be the call of God and how unworthy it would be for any of Aarons Sons so far as lieth in them to fail Moses leading on and calling to follow in a Cause immediately concerning the Lord Jesus especially at such a time when to be silent were not only to deny a joynt-witnessing with you to the truth but in appearance tacitely to strengthen the adversary in bearing false witnesse against the power of the Christian Magistrate concerning the Defence of the Truth Seeing Donatus now crieth aloud again Quid imperatori cum Ecclesiis What hath the Emperor to do with the Churches Notwithstanding that position concerning the Magistrates power in matters of Religion be attested to by Civill-Law Common-Law Nature Scripture Reason and Testimony both old and new The lawfull Administrations by the Kings of Judah touching the custody of the first Table they did not as Types of Christ but as Servants of Christ otherwise what was done by the Type must be fullfilled by the Anti-type but Christ never exercised any act of Civil Government Again the coming of the Anti-type is the abolishing of the Type consequently then it should be unlawfull for Civil power now to assist the Cause of Religion The reason given of such administrations was not typicall but morall viZ. to put away evil from Israel the moral reason is of like force now as then the reason of the Law and the Law live and die together 1 King 20.42 2 Chron. ●3 11 Ahab King over an Apostate Church dieth for not putting Benhadad to death for Blasphemy When Jehojada put the Crown upon Joash his head he gave the Testimony into his hand The King of Nineveh proclaimeth a Fast Jon. 3.7 Dan. 3.29 Nebuchadnezzar makes a Decree against Blasphemy Ezra 1. Cyrus giveth out a Proclamation for the Buiiding of the Temple Dan. 6.29 Darius the Mede makes a Decree for the acknowledgement of the true God Ezra 7.13 The like doth Artaxerxes for the beautifying of the House of the Lord. These being Heathen Princes could not be Types of Christ as Kings of Judah In the times of the Gospel Act. 21.28 23.29.24.5.6.25.8 19.20.26.3 Paul in a matter of Religion appealeth unto Caesar which neither Lysias Felix Festus nor Agrippa decline the audience of As Religion was the cause of the Warre purposed between the nine Tribes and a half and those on the other side of Jordan So Religion shall be the cause of the War both purposed and performed by the ten Kings against the Man of Sinne Rev. 17. ●● which supposeth Civil Authority acting therein Isa 49.23 The Prophets speaking of the times of the Gospel assure the godly that Kings shall be their Nursing Fathers and Queens their Nursing Mothers and that false Prophets shall be thrust through with a Sword Zec. 13.3 This power then of the Magistrate expires not together with the Legall dispensation of the Covenant From the premises appears the vanity as well as ignorance of their evasion who acknowledge the power of the Magistrate in the time of the Old yet deny it in the time of the New Testament The adaequate end of the Magistrate is to procure that the people may live a peaceable life in all godlines and honesty 1 Tim. 2.2 Magistrates are called Gods strange Gods who take no care of godlinesse 'T is a carnal and unworthy position that limits the Magistrate to the Corporall and restrains him from the care of the spirituall good of the Subject thereby spoiling this Olive of its choicest fatnesse wherewith it rejoyceth both God and man That licentious and pestilent Proposition The care of the matters of Religion belongs not to the Magistrate is a Stratagem of the Old Serpent and Father of lies to make free passage for the doctrine of devils an invention not unlike Sauls Oath the trouble of Israel and escape of the Enemy a sad errour that fosters all errour a Satanicall device tending to undermine the policy of God attempting to charm that Sword with a fallacy whose dexterous and vigorous use instrumentally puts away evill from Israel and turneth every way in its manner to keep the path of the Tree of life The rusting of this Sword of divine execution in the Scabbard hath been more destructive unto truth then the drawing of the Sword of Persecution Persecution hath slain Thousands but the deadly Sea of false doctrine hath slain ten Thousands See Mr Cottons Answer to Mr W. ch 33. Might this Imposture prevail then rejoyce ye Heretiques Idolaters Seducers Ranters c. but wo be to the Sheep of the slaughter whose Possessours may slay them and pleade themselves Not-guilty at the civil Barre Both Swords make up a compleat Medium of all our good and remedy of all evil and are of speciall use each to other mutually as well as of necessary use unto the people joyntly The Magistrates need the Ministery to fix them in the Consciences of men and the Ministers need the Magistracy to preserve them from men that have no Conscience