Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	blood_n	offer_v	remission_n	4,241	5	9.9954	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54206	The sandy foundation shaken, or, Those so generally believed and applauded doctrines ... refuted from the authority of Scripture testimonies, and right reason / by W.P. ...	Penn, William, 1644-1718.	1668 (1668)	Wing P1356; ESTC R38009	24,275	37

an Ox and bringeth it not to the door of the Tabernacle to offer unto the Lord Blood shall be imputed unto that man or charg'd upon him as guilty thereof And Sh●mei said unto the King Let not my Lord impute Iniquity unto me for thy servant doth know that I have sinned 6. But sin is not imputed where there is no Law From whence it is apparent that there could be no imputation or charging of guilt upon any but such as really were guilty Next it is used about Remission Blessed is the man unto whom the Lord imputeth not iniquity or as the foregoing words have it Whose transgression is forgiven Where the non-imputation doth not argue a non-reality of sin but the reality of God's pardon for otherwise there would be nothing to forgive nor yet a real pardon but onely imputative which according to the sence of this Doctrine I call Imaginary Again God was in Christ reconciling the World unto himself not imputing their trespasses unto them Where also non-imputation being a real discharge for actual trespasses argues an imputation by the reason of contraries to be a real charging of actual guilt Lastly it 's used in relation to Righteousness Was not Abraham justified by works when he offered Isaac and by Works was Faith made perfect and the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for Righteousness By which we must not conceive as do the dark Imputarians of this age that Abraham's offering personally was not a justifying righteousness but that God was pleased to account it so since God never accounts a thing that which it is not nor was there an imputation of anothers righteouss to Abraham but on the contrary his personal obedience was the ground of that just imputation and therefore that any should be justified from the imputation of anothers righteousness not inherent or actually possessed by them is both ridiculous and dangerous Ridiculous since it is to say a man is rich to the value of a thousand pounds whilst he is not really or personally worth a groat from the imputation of another who has it all in his possession Dangerous because it begets a confident perswasion in many people of their being justified whilst in captivity to those lusts whose reward is condemnation whence came that usual saying amongst many Professors of Religion That God looks not on them as they are in themselves but as they are in Christ not considering that none can be in Christ who are not new Creatures which those can't be reputed who have not disrob'd themselves of their old Garments but are still inmantled with the corruptions of the old man Consequences Irreligious and Irrational 1. It makes God guilty of what the ●criptures say is an abomination to wit that he justifieth the wicked 2. It makes him look upon persons as they are not or with respect which is unworthy of his most equal Nature 3. He is hereby at peace with the wicked if justified whilst sinners who said There is no peace to the wicked 4. It does only imply communion with them here in an imperfect state but so to all eternity for whom he justified them he also glorified Therefore whom he justified whilst sinners them he also glorified whilst sinners 5. It only secures from the wages not the dominion of sin whereby something that is sinful becomes justified and that which defileth to enter God's Kingdom 6. It renders a man justified and condemned dead and alive redeemed and not redeemed at the same time the one by an imputative Righteousness the last by a personal unrighteousness 7. It flatters men whilst subject to the Worlds lusts with a state of Justification and thereby invallids the very ●●d of Christs appearance which was to destroy the works of the Devil and take away the sins of the World a quite contrary purpose then what the Satisfastionists and Imputarians of our Times have imagined viz. to satisfie for their sins and by his Imputed Righteousness to represent them holy in him whilst unholy in themselves Therefore since it was to take away sin and destroy the Devils works which were not in himself for that Holy One saw no corruption consequently in man-kind what can therefore be concluded more evidently true then that such in whom sin is untaken away and the Devils works undestroyed are strangers notwithstanding their conceits to the very end and purpose of Christs manifestation Conclusion by way of Caution THus Reader have I lead thee through those three so generally applauded Doctrines whose confutation I hope though thou hast run thou hast read and now I call the Righteous God of Heaven to bear me Record that I have herein sought nothing below the defence of his Unity Mercy and Purity against the rude and impetuous assaults of Tradition Press and Pulpit from whence I daily hear what rationally induceth me to believe a conspiracy is hold by Counter-plots to obstruct the exaltation of Truth and to betray Evangelical Doctrines to Idle Traditions But God will rebuke the Winds and destruction shall attend the Enemies of his Anointed Mistake me not we never have disowned a Father Word and Spirit which are ONE but mens Inventions for 1. Their Trinity has not so much as a Foundation in the Scriptures 2. That its Original was three hundred years after Christianity was in the World 3. It having cost much blood in the Council of Sirmium Anno 355. it was Decreed That thenceforth the controversie should not once be remembred because the Scriptures of God made no mention thereof Why then should it be mentioned now with a Maranatha on all that will not bow to this abstruse Opinion 4. And it doubtless hath occasioned Idolatry witness the Popish Images of Father Son and Holy Ghost 5. It scandalizeth Turks Jews and Infidels and palpably obstructs their reception of the Christian Doctrine Nor is there more to be said on the behalf of the other two for I can boldly challenge any person to give me one Scripture Phrase which does approach the Doctrine of Satisfaction much less the Name considering to what degree it 's stretched not that we do deny but really confess that Jesus Christ in Life Doctrine and Death fulfilled his Fathers Will and offered up a most satisfactory Sacrifice but not to pay God or help him as otherwise being unable to save men and for a Justification by an Imputative Righteousness whilst not real it 's meerly an imagination not a reality and therefore rejected otherwise confest and known to be justifying before God because there is no abiding in Christ's Love without keeping his Commandments I therefore caution thee in love of whatsoever Tribe or Family of Religion thou mayest be not longer to deceive thy self by the over-fond imbraces of humane apprehensions for Divine Mysteries but rather be informed that God hath bestowed a measure of his Grace on thee and me to shew us what is good that

the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Come let the unprejudiced judge if this Scripture-Doctrine is not very remote from saying his Nature cannot forgive sin therefore let Christ pay him full satisfaction or he will certainly be avenged which is the substance of that strange Opinion 5. Behold the days come saith the Lord that I will make a New Covenant with the House of Israel I will put my Law in their inward Parts I will forgive their iniquity I will remember their sin no more Here is God's meer Grace asserted against the pretended necessity of a satisfaction to procure his Remission And this Paul acknowledgeth to be the dispensation of the Gospel in his eight Chapter to the Hebrews So that this New Doctrine doth not only contradict the Nature and Design of the second Covenant but seems in short to discharge God both from his Mercy and Omnipotence 6. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the Remnant of his Heritage He retaineth not his Anger for ever because he delighteth in Mercy Can there be a more express passage to clear not only the possibility but real inclinations in God to pardon sin and not retain his anger for ever since the Prophet seems to challenge all other Gods to try their excellency by his God herein describing the supremacy of his Power and superexcellency of his Nature that he pardoneth iniquity and retaineth not his anger for ever so that if the Satisfactionists should ask the Question Who is a God like unto ours that cannot pardon iniquity nor pass by transgression but retain his anger until some-body make him satisfaction I answer Many amongst the harsh and severe Rulers of the Nations but as for my God he is exalted above them all upon the Throne of his Mercy who pardoneth iniquity and retaineth not his anger for ever but will have compassion upon us 7. And forgive us our Debts as we forgive our Debtors Where nothing can be more obvious than that which is forgiven is not paid And if it is our duty to forgive without a satisfaction received and that God is to forgive us as we forgive them then is a satisfaction totally excluded Christ further paraphrases upon that part of his Prayer v. 14. For if ye forgive their trespasses your Heavenly Father will also forgive you Where he as well argues the equity of Gods forgiving them from their forgiving others as he encourages them to forgive others from the example of God's Mercy in forgiving them which is more amply exprest in chap. 18. where the Kingdom of Heaven that consists in Righteousness is represented by a King Who upon his Debtors Petition had compassion and forgave him but the same treating his fellow Servant without the least forbearance the King condemned his unrighteousness and delivered him over to the Tormentors But how had this been a fault in the Servant if his Kings Mercy had not been proposed for his Example How most unworthy therefore is it of God and blasphemous may I justly tearm it to be in any's daring to assert that forgiveness impossible to God which is not only possible but enjoyn'd to men 8. For God so loved the World that he gave his only begotten Son that whosoever believed in him should not perish but have everlasting Life By which it appears that God's Love is not the effect of Christ's satisfaction but Christ is the proper Gift and Effect of Gods Love 9. To him gave all the Prophets witness that through his Name whosoever believeth in him shall receive Remission of sins So that Remission came by believing his Testimony and obeying his Precepts and not by a pretended satisfaction 10. If God be for us who can be against us He that spared not his own Son but delivered him up for us all Which evidently declares it to be God's Act of free Love otherwise if he must be paid he should be at the charge of his own satisfaction for he delivered up the Son 11. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the Ministry of Reconciliation to wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them How undeniably apparent is it that God is so far from standing off in high displeasure and upon his tearms contracting with his Son for a satisfaction as being otherwise uncapable to be reconciled that he became himself the Reconciler by Christ and afterwards by the Apostles his Ambassadors to whom was committed the Ministry of Reconciliation 12. In whom we have redemption through his Blood the forgiveness of sins according to the riches of his grace Now what relation satisfaction has to forgiveness of sins or how any can construe Grace to be Justice the meanest understanding may determine 13. But the God of all Grace who hath called us unto his eternal Glory by Christ Jesus He does not say that God's Justice in consideration of Christ's Satisfaction acquitted us from sins past present and to come and therefore hath called us to his eternal Glory but from his Grace 14. In this was manifested the love of God towards us because that God sent his onely begotten Son into the World that we might live through him Which plainly attributes Christ in his Doctrine Life Miracles Death and Sufferings to God as the Gift and Expression of his Eternal Love for the Salvation of men 1. In abolishing that other Covenant which consisted in External and shadowy Ordinances and that made none clean as concerning the Conscience 2. In promulgating his message of a most free and universal tender of Life and Salvation unto all that believed and followed him the Light in all his Righteousness the very end of his appearance being to destroy the works of the Devil and which every man only comes to experiment as he walks in a holy subjection to that measure of Light and Grace wherewith the fulness hath enlightned him 3. In seconding his Doctrines with Signs Miracles and a most innocent-self-denying-life 4. In ratifying and confirming all with great love and holy resignation by the offering up of his Body to be crucified by wicked hands who is now ascended far above all Heavens and is thereby become a most compleat Captain and perfect Example So that I can by no means conclude but openly declare that the Scriptures of Truth are not onely silent in reference to this Doctrine of Satisfaction but that it 's altogether inconsistent with the Dignity of God and very repugnant to the Conditions Nature and Tendency of the second Covenant concerning which their Testimony is so clear The Absurdities that unavoidably follow the Comparison of this Doctrine with the sence of Scripture 1. THat God is gracious to forgive