Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	death_n	mercy_n	sin_n	3,579	5	4.7173	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68657	The price of our redemption A sermon preached at Paules Crosse, the sixt of Aprill last, 1617. By Charles Richardson, preacher at Saint Katherines neere the Tower of London.	Richardson, Charles, fl. 1612-1617.	1617 (1617)	STC 21015; ESTC S106048	53,639	140

whereby both his iustice might be satisfied his mercy might take place namely that the Son of God taking our flesh vpon him should in it suffer the death that was due to our sins that as man had trespassed so man might make satisfaction And therefore in this respect it was necessarie that Christ should dye for vs. As Hilary saith well In Mat. 26 42 Therefore could not the cup passe from him but hee must drinke of it because we could not be recouered but by his passion But that wee may not bee mistaken in this point we are to know that there are diuers kindes of necessitie First there is an absolute necessity when a thing in regarde of the nature of it cannot be otherwise Thus the Sun doth necessarily shine in the Firmament thus the fire doeth necessarily burne and the night doeth necessarily followe the day Secondly there is a necessity of constraint Thus a Malefactor necessarily goeth to prison because hee is forced whether hee will or no. Thirdly there is a necessitie in respect of the end and thus armour and weapons are necessarie for him that goeth foorth to fight In the first sence there was no necessity that Christ should suffer For as wee haue heard before GOD had a thousand other wayes to redeeme man by if it had pleased him Neyther was it necessary in the second sence because God cannot be compelled by any power or violence But in the third sence it was necessarie because GOD had so decreed and appointed it And indeede this was the most conuenient and necessarie meanes of our redemption that could bee both in respect of God and also in respect of vs. There are many Reasons why it was most conuenient in respect of God As first in respect of his truth God had foretold in his Word and promised that it should bee so Hee was wounded for our transgressions saith the Prophet Isaiah ch 53. ver 5. Hee was brokē for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed And therefore our Sauiour Christ appearing to the two disciples that went to Emmaus and perceiuing that they began to stagger and doubt of his resurrection Lu. 24 25 26. saide vnto them O Fooles and slow of heart to beleeue all that the Prophets haue spoken Ought not Christ to haue suffered these things and to haue entred into his glory And when Peter had drawne his sword and began to fight in his quarrell hee telleth him that He could pray to his Father and he would giue him more then twelue legions of Angels Mat. 26 53 54 But how then saith he should the Scriptures be fulfilled which say that it must be so Marke heere the Scriptures haue saide that Christ must die the Prophets had foretold as much and God is alwayes true in his word therefore it must bee so Secondly in respect of his Iustice which as wee haue heard already did require that the same nature that had offended the maiesty of God should also make satisfaction Thirdly in respect of his mercy For seeing it was in his power to destroy all mankind and that iustly too it was an euidence of vnspeakable mercy to make choise of one to be punished instead of many Fourthly in respect of his wisedome which tempered and allayed the rigour and seuerity of his iustice with the sweetnesse of his mercy so that in the sufferings of Christ there was neither cruelty nor remissenesse Psalme 85 10 but as Dauid saith Mercy and trueth haue met together Iustice and peace haue kissed one another Fiftly in respect of his hatred of sin for the destroying whereof he would haue his onely begotten Sonne to be put to death Will not all men say that that man beareth a deadly hatred to his enemy that if he cannot otherwise come at him will cast a speare through the sides of his sonne to kill him So the Lord to testifie his great hatred against our sins hath wounded his owne Son to death for the abolishing of them And therefore by the way wee see how lamentable the estate of desperat sinners is who knowing how the Lord hateth sinne wil yet notwithstanding continue in sinne and drinke iniquitie euen like water Iob 15 16. as Iob saieth They shall finde vnlesse they preuent it in time by speedy and vnfeigned repentance Psalme 5 5 6 that as God hateth all them that worke iniquity so in the end hee will destroy them Sixtly and last of all in respect of his loue to man For rather then we miserable sinners should perish as wee had deserued hee suffered his onely begotten Sonne whom he so often calleth his Beloued Sonne Math. 3 17. and 17 5. Coloss 1 13. and the Sonne of his loue or his deere Sonne to bee crucified for vs. And therefore our Sauiour Christ himselfe saith Iohn 3. verse 16. GOD so loued the world that is so admirably so wonderfully so exceedingly that hee gaue his onely begotten Sonne c. Rom. 5 8. And the Apostle saith God setteth out his loue towards vs as it were vpon a stage that all the worlde may take notice of it seeing that while wee were yet sinners Christ dyed for vs. And indeede it was farre greater and more aboundant loue that he spared not his owne Sonne but gaue him for vs all to death as the Apostle sayeth Rom. 8 verse 32. then if hee had released and acquitted vs without anie satisfaction So that we may now worthily say with the Apostle Ephe. 2. verse 4. God which is rich in mercie through his great loue wherewith he loued vs c. There was no way in the world whereby he could haue more manifested his exceeding loue vnto vs then by this Secondly in respect of vs. This was the most conuenient meanes for our saluation that could bee as Saint Augustine hath worthily declared in many places * De Trinit lib. 13. cap. 10. It was possible saith hee for GOD to whose power all things are equally subiect to haue found out another way of our redemption then the incarnation and death of Christ But there neyther was nor could bee a more conuenient meanes to heale our miserie For what was so necessarie to rayse vppe our hope and to free and set at libertie the mindes of poore men being cast downe with the condition of their mortality from despairing of immortality as to shew vnto vs how highly GOD esteemed vs and how much he loued vs And what could be a more manifest and euident token heereof then that the Sonne of God beeing immutably good abiding in himselfe that which hee was and receiuing from vs and for vs that which he was not without any detriment or losse to his nature was content to take part in our condition and without any euill desert of his owne to beare our sinnes and miseries c. And in another place * Ibid. Cap. 16 Why should not the

dayes and they brought him before him And he gaue him dominion and honour and a kingdome that all people Nations and Languages should serue him c. Hence our Sauior Christ hath properly applyed this Title to himselfe There bee diuers Reasons why this name is giuen vnto him Some say he was so called because he had no Father but was the Sonne of the Virgine Marie as it were of one man But this is idle and friuolous and without ground For the masculine Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the feminine is euerie where prefixed before it The true causes therefore of this title are these First hee was called the Sonne of Man because hee was a true man like vnto vs in all thinges except sinne For being the Sonne of GOD he could haue created his humane flesh of the earth as the body of Adam was formed but because he would make it appeare that hee did truly take our Nature vpon him hee tooke his flesh of the Virgin Marie Gal. 4.4 and so was not only man but the Son of Man And indeed our Sauiour was very man consisting of a true reasonable soule and a true substantial body like vnto other men as the Scripture doth manifestly declare There is one Mediator saith the Apostle betweene GOD and man 1 Timoth. 2 5 euen the Man Christ Iesus Heb. 2 14. And in another place Forasmuch as the children were partakers of flesh and bloode hee also likewise tooke part with them c. Apollinaris the hereticke confessed that Christ had a true humane flesh but in stead of his soule hee had the word vnited to it But that is easily confuted for then it should not be true which the Apostle saith Heb. 2 17. and 4 15. that in all things he was made like vnto his Brethren sinne onely excepted Againe the Prophet Isaiah doeth liuely set out the trueth of this point where hee saith Isai 7 14 15. The virgin shall conceiue and beare a Sonne and she shall call his name Immanuel Butter and Honey shall he eate till he haue knowledge to refuse the euill and choose the good In this testimony as Fulgentius wel noteth De mysterio Medeatoris Christi lib. 1. is contained the whole fulnesse of the mysterie of our saluation For the truth of his flesh is manifested in the conception of the Virgin and in the election of good and refusing of euil is declared his intellectuall soule and in the name Immanuel the true Nature of his Deity is expressed And this the Euangelist plainly teacheth when hee saieth of Iesus beeing yet a childe That he grew and waxed strong in Spirit and was filled with wisdom c. And againe He increased in Wisedome and stature As it is proper vnto the flesh to grow in stature so it is proper to the soule to increase in Wisedome and Grace And our Sauiour himselfe giueth testimony also heereunto For his soule he saith Matth 26 38. My soule is very heauy euen vnto the death This cannot agree to the body which of it selfe without the soule is but a brutish and an vnsensible thing nor to the Deity which is not subiect to any passion and therefore it must needes be vnderstood of his reasonable soul And for his body hee saith euen after his resurrection Luc. 24 39. Handle me and see for a spirit hath not flesh bones as ye see me haue So that our Sauiour had not an imaginary soule and a fantastical body but true real and substantiall hauing their ful and perfect essence and the essential properties of both As in his soul there was vnderstanding wil memory human affections his body had all the dimensions of a natural body it was circumscriptible visible and palpable and wanted nothing which serued either to adorne the essence of man or to the constituting of him according to the order of creation Yea he was subiect to the same passions of the soul the same infirmities of the body that we are saue onely that he was without sin Heb. 4 15. As the Apostle saith Hee was in all things tempted in like sort yet without sin In his soule he was subiect to sorrow heauines Math. 26 38. his soul was heauy to the death he was not a litle sorrowful Luke 19 41. when he wept ouer Ierusalem As also to ioy and gladnes I am glad saith he to his disciples whē Lazarus was dead for your sakes Iohn 11 15. that I was not ther that ye may beleeue He was subiect to fear he was herd in that which he feared Hebr. 5 7. To anger Marke 3 5. Hee looked round about on the Iews angerly mourning also for the hardnes of their hearts To desire Luc. 22 15. Marke 6 6. I haue earnestly desired to eat this Passeouer before Easter To admiration hee maruelled at their vnbeleefe To loue Iohn 13 23. ●1 20. yea hee loued one of his disciples more then the rest Iohn is often called the disciple whom Iesus loued In his body Luke 2.52 hee increased in stature He was not a perfect man at the first but was born a child increased in stature by degrees as other childrē do He was subiect to hunger Mat. 21 18 19 Iohn 4 7. and 1● 28. Iohn 4 6. when he came to the fig-tree would haue eaten To thirst when he asked drink of the woman of Samaria and when he cried out as he hanged on the crosse I thirst To wearines when he sat on the Well to rest him And necessary was it that our Sauior should be a true man as we haue heard first that the iustice of God might be pacified in the same nature wherin it was offended and secondly that he might be fit to suffer for our sins which if he had bene onely God hee could not haue done for the Godhead is impassible and not subiect to suffering Againe it was necessarie that he should haue a true soule and a true body that seeing we had sinned and so deserued to bee damned both in our soules and bodies he might be able to saue vs in both This is a point full of comfort to all the children of God Wee haue a mercifull Sauiour who hauing himselfe felt all the miseries that any of vs can endure will no doubt be ready to succor and releeue vs. It was a good speech of the Heathen Queene to the distressed Troianes * Haud ignara mali mis●ris sucurrere disco Dido in Virgil. Aenead Experience of misery hath taught mee to succour them that are in misery So the experience that hee hath had of our miseries maketh him compassionate towards vs. And this is that which the Apostle saith Hebr. 2 17 18 In all things it became him to bee made like vnto his brethren that he might bee mercifull c. For in that he suffered and was