Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	soul_n	6,945	5	5.0141	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37649	A vindication, or, Further confirmation of some other Scriptures, produced to prove the divinity of Jesus Christ, distorted and miserably wrested and abused by Mr. John Knowles together with a probation or demonstration of the destructiveness and damnableness of the contrary doctrine maintained by the aforesaid Mr. Knowles : also the doctrine of Christs satisfaction and of reconciliation on Gods part to the creature, cleared up form Scripture, which of late hath been much impugned : and a discourse concerning the springing and spreading of error, and of the means of cure, and of the preservatives and against it / by Samuel Eaton, teacher of the church of Jesus Christ, commonly stiled the church at Duckenfield.	Eaton, Samuel, 1596?-1665.	1651 (1651)	Wing E126; ESTC R30965	214,536	435

but might possesse our soules in quietnesse but it was done to assure us that in justice and righteousnesse they are taken away and upon such termes as that God is no loser therefore they were laid upon Christ when he was upon the tree 1 Pet. 2. 24. to intimate to us that it was to that end that they were laid upon him that he might there and then satisfie for them in which regard it is said in Isa 53. 5. that he was wounded for our transgressions he was brused for our iniquities the chastisement of our peace was upon him The meaning is he had wounds and bruises by chastisements which belonged to us because of our iniquities by reason of which God was wrath with us that he by enduring and bearing them might make peace for us 8. It is asserted in Scripture that Christ suffered for us died for us Rom. 5. 6. 1 Pet. 3. 18. and in many other places which must not be understood finaliter as if we onely were the end of Christs sufferings and had onely some profit by them but for us is as much as in our stead as when David said of Absolom would God I had died for thee that is in thy stead so it is to be understood in Rom. 5. 6 7 8. Scarcely for a righteous man would one die that is scarcely in stead of him to deliver him from death and so in application to Christ for us is as much as in his roome and place and stead which further appears because first the very evils which were due to us Christ endured as first the wrath of God in his soule such which the very damned have in hell but more intolerable it is said that his soul was heavy unto death and that on a cold winters day he did through the meere anguish of his soule and while he was conflicting with Gods anger sweat drops of water and blood notwithstanding all the support he had which was his fathers immediate stroke for no hand was upon him at this time but Gods and it was the torment of the mind that had such an influence upon his body for his body was put to no paine Now this wrath was upon him because wrath was due to us we were children of wrath Eph. 2. 3. 2. He endured the curse of the law and was not the curse of the law our portion for transgression Col. 3. 10. 3. He suffered death and was not death the wages of our sinne The wages of sinne is death saith the Apostle Rom. 6. 23. Secondly Christ endured the very evils that were due to us to deliver us from enduring them as 1 Thes 1. 10. He delivereth us from wrath to come it was by his bearing wrath and from the curse he saves us that is by becoming a curse Gal. 3. 13. And by death it was that he delivered us from the fear of death to which we were in bondage Heb. 2. 15. Now if he suffered in stead of us then it was in a satisfactory way because our sufferings would have been to satisfie the law and Gods justice which is in the law and the damned in hell do suffer for that reason to pay that debt to justice which because they can never compleatly do therefore they do ever suffer 9. Our salvation which through Christ we partake of is through redemption Rom. 3. 24. But redemption in a proper acception hath satisfaction in it for it may be thus described Redemption is a freeing a captive from the hands of him that detains him by a price given unto him as when a person is taken captive by the Turks there is a price given to him for the freeing of such a person So it is in the redemption effected by Christ on the behalfe of the Elect and there are these following particulars in it 1. The captives that are detained in bondage and misery these are those that were appointed unto glory before the world was but through sin are become captives Rom. 8. 21 22 23. Col. 1. 13. Rom. 7. 24 25. 2. The person that detains them in this bondage this is God for it is the wrath of God that holds them in it they are the children of wrath under the power of wrath Ephes 2. 3. and they are held under it till they be delivered from it 1 Thes 1. 10. Rom. 5. 9. Now wrath relates to God as the subject in whom it is for it is God that was wronged therefore he it is that was offended and is angry and whose wrath burnes like fire till satisfaction be given and then it is turned away It is also the justice and judgment of God that detains them Rom. 1. 31. The conscience of the sinner is brought in by the Apostle acknowledging the righteous judgment of God and subscribing unto this that they that commit such things are worthy of death It is also the Law that detaines them for the Law worketh wrath Rom. 4. 15. that is the wrath of God is revealed in the Law against all unrighteousnesse of men and this worketh disquietnesse in the mind till the Law be satisfied God is not satisfied for the Law is Gods Law and his righteousnesse in it and till both the Law and God the Author of it be satisfied the prisoner the poore captive must nec●ssarily be detained 3. The enemies and evils under whom and which these Prisoners and Captives are detained These are Satan death the infernal pit sin Acts 26. 18. 1 Pet. 1. 18. Col. 1. 13. Heb. 2. 45. Luke 1. 74. and unto these was man delivered viz. unto the power of these after he had sinned in and by that sentence of God viz. in the day thou eatest thereof thou shalt die the death Gen. 2. 17. And God hath soveraign power over all these plagues and evils for though some of them be Gods grand enemies as well as ours yet they are Gods servants as well as his enemies and they do but hold men while Gods will is they should Rev. 16. 9. and chap. 19. 10 15 14. And indeed there is no reason but that Gods proceedings must be with men that have finned as well as Angels that sinned till he have satisfaction but he spared not the Angels that sinned but cast them down to hell and delivered them to chains of darknesse to be reserved to judgement 2 Pet. 2. 4. Therefore it is he that delivers men to death and to him that hath the power of death that is the devil and to hell also and those chains of darknesse there to be reserved till either satisfaction come or the last doom be passed 4. The person that redeems these captives from Gods just judgement and from his wrath and from these enemies and evils and this is Christ Rom. 5. 9. 1 Thes 1. 10. Gal. 3. 13. and chap. 4. 4 5. Luke 1. 69 70 71. 5. The price that is given by this Redeemer unto God for his satisfaction This is the life of Christ John 10. 15. And the

impartiall therein when his son whom he loved had offended by adultery caused one of his sons eyes and another of his own to be put out save only the praise of his justice and truth in his lawes and this is that which God grieves at And if the Judge loving the prisoner that is before him and knowing he hath nothing to pay and yet the law recovers payment will give his own son to be his surety and will lay the debt upon him and is content that his son shall fetch the price out of his own treasure yet the law is satisfied and the judges righteousnesse in reference unto it and his love to the Prisoner are glorified Nor is the satisfaction the lesse because God the offended person procures it and not man that offended him for the truth of God stands firme by that means and the law takes place and is not made of none effect as it would have been had no satisfaction been given which would have redounded to Gods dishonour Yea the righteousnesse of God and his love to undeserving creatures shines forth because the satisfaction is of Gods own procuring And though it proceed from God yet it cannot be said that God satisfies himself or that he was satisfied before for he that provides it doth not act it but it is acted in and by an other person The Father sends the Son and the Father in the Son receives satisfaction and though the Father and Son be the same God yet they are not the same person nor is the satisfaction that the Son gives materially considered given in the divine nature or God-head but the Sonne took flesh and in that flesh by dying and sheding his blood gave satisfaction so that it is from God but not in God if we speak of the next and immediate subject which is the man-hood if the matter of the satisfaction be respected And though it may be said that God was satisfied before in reference to his own love to such persons he did not repent of it in such sort as to cast them off nor was his purpose of glorifying them one whit shaken yet he was not satisfied after they had sinned and after he had sentenced them to death in point of righteousnesse and truth to passe by their transgression without satisfaction his Law was not satisfied in a free forgivenesse without satisfaction and so God was unsatisfied because the Law was Object 6. It is likewise asserted that there is an unsatisfied conscience in men men having sinned cannot discerne how Gods heart can be towards them without satisfaction therefore the Scripture speaks of propitiation through Christs bloud and of atonement by his death condescending therein to mans infirmity which could not otherwise apprehend how God could communicate life and glory to men after they had sinned without being first appeased and pacified by Christs blood But if things be rightly considered in themselves as in truth they are Christ dyed not to reconcile us to God but to heal us of an evill conscience and that we might know that God loved us after we had sinned as well as he did before by the gift of Christ who is the manifestation of the Fathers love after the fall which the Elect could not be perswaded of but by a pledge of it Therefore it is said that Christ shed his bloud to purge our conscience from dead works to serve the living God Heb. 9. 14. and not to satisfie God Sol. It will readily be confessed that it was an end of Christs dying to reconcile men to God and that they might have the answer of a good conscience before God 1 Pet. 3. 21. But that this was the solitary end or the principall end or that satisfaction to God is no end but is wholly excluded is denyed and hath been disproved all along in the discourse upon this subject 1. What need would there have been that Christ should have dyed at all if only satisfaction to mens consciences concerning Gods goodnesse and love to fallen creatures had been intended therein For God could best have done that by his spirit and must yet do it by his spirit if it be ever done in the hearts of men Indeed God having given Christ and delivered him up to death the spirit represents it as a great manifestation of the Fathers love but the spirit might have abundantly assured the heart of a sinner of the Fathers love without it so that there was no necessity of Christs dying in that regard 2. The love of God represented unto men in giving Christ is much lessened to them in the representation if Christ were only given to satisfie their hearts in reference to their fears of God not to satisfie Gods justice if there were no need of Christ in reference to any danger they were in in regard of God if God could or would have pardoned sin without him and his justice and truth could have remitted it 3. It is derogatorie to Gods wisdome and love to assert that Christ was delivered up to be crucified upon the crosse and there to shed his blood principally for this end to cure mans panique fears and his groundlesse causeles suspicions of God and not from any necessity that there was in mans evill condition in regard of sin committed by him and of Gods righteousnesse and truth prosecuting it against him For God might have done this in an easier way and have spared his dear Son God is represented prodigall of his dear Sons bloud if he must die and bleed out his spirits to cure some false conceits that men have entertained of God 4. What need was there that the Son should come in flesh and should empty himself of his glory and that he that is the Lord of glory should be crucified if no satisfaction to divine justice was looked at but only the satisfaction of the conscience the bloud of God as it is called would not have been necessary but the bloud of a meer creature Christ would have served the turne for such a purpose had that been all 5. How came those fears in the heart of man after the fall after sinne committed What bred them was there no ground for them were they meer conceipts and jealousies that wanted a right bottom did not the threatning before sinne was committed cause the horrours and terrours that were in the soul after sinne was committed and if they had Gods threatning as the ground of them viz. in the day thou eatest thereof thou shalt dye the death were they not well grounded and was it possible that these fears should be cured by the bloud of Christ and the cause not removed by the bloud of Christ the threatning not taken away the truth of God and his righteousnes not fulfilled and satisfied which were in the threatning and which bred the feares 6. These fears and terrors of the Elect before Christs bloud be brought to their hearts to remove them are they not of the same nature with the

could not save by Christ without transmitting that curse and wrath which was due to all and every of the Elect to Christ and if Christ had been but a meer man then there would have been need of so many Christs to have suffered and endured as there are Elect persons and every one of these Christs must have suffered hel viz. the torments of hell as well as death and then they must have suffered ever also without any end and yet could not have justified the Elect because while they should be suffering till that be ended God could not be satisfied and if God could not be satisfied the Elect could not be justified and discharged and so to all eternity the Elect could not be acquitted and this appears in Christ if he had suffered and had never got through his suffering we had never been saved if he had dyed and had never risen we had never risen to life and glory And this is that which I presented in that Argument or Instance as he calls it of mine viz. that the satisfaction which Christ gave to Gods justice is destroyed if Christ be but a meer man and not God for how could the blood of aman satisfie for the sins of many transgressours whereas there is no proportion betwixt one meer man dying for sin and many men sinning and deserving death each of them for the sins they have committed The righteousnesse is in Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5 18. which signifies a just satisfaction or satisfaction according to the exactnesse of justice and Gods scope is thereby to declare himself just that is to magnifie his justice thereby Rom. 3. 26. By all this that hath been presented it appeares how sleight and weak he is in his answer to an Argument of the highest weight and moment For what thing is there of greater consequence for the satisfying of the conscience then to know that the satisfaction is full and sufficient which Christ hath given which was shewed by the Argument that I brought to be disproportionable upon his Tenent of Christs meer creatureship to which he returnes no other answer but this As the sin of one meere man was imputed unto and brought death upon all men even so the gift of grace by one man Jesus Christ whom he makes but a meer man abounded unto many unto justification and life In the next place he comes to discusse and give answer to my 2d Querie How it may be conceivable that an infinite justice offended should be satisfied by a sacrifice finite in value And thus he expresseth himself What matters it if it be unconceivable must it therefore be uncredible doubtlesse in all controversall doctrines you will not hold this for an orthodox all Tenent In the doctrine of the Trinity credit must be given to things unconceiveable but the like liberty will not be allowed in Christs Mediatorship Reply 1. If no more words had been added by me to these expressions It is unconceivable yet if there be a truth therein that it is unconceivable these bare expressions without any addition might have passed with him for an unanswerable Argument because he professeth himself to be a man so given up to reason that he will prostrate himself to use his own expressions to the shadow of it and his faith will not carry him beyond reason how shallow soever his apprehension is he will not beleeve further then he can see which hath caused him to be so unsetled and unstable in the doctrine of the Trinity and to question it so long till at last he hath rejected it 2. That which is unconceivable and wants the authority of Scripture so to countenance it is not receivable So did not the doctrine of the Trinity for though it be an incomprehensible mystery yet it is not an unscriptural doctrine but it is compassed about with a cloud of witnesses both of the old and new Testament which do declare it with the greatest clearnes but that such a thing should be in Christs Mediatorship that that which is finite in nature value should yet satisfie for that which is infinite in provocation and offence hath neither the light of reason nor the truth of Scripture to draw out consent unto it therfore is worthy to be expunged out of the Saints beliefs 3. That which is unconceivable against the tenor of the Scripture which words I added but he would take no notice therof deservs no credit with Christians but must be razed from among the articles of their faith but that a sacrifice that is finite in value should satisfie an infinite Justice offended is both incomprehensible by reason and contradictory to Scripture as appears from Heb. 9. 9. Gifts and Sacrifices while the first Tabernacle was standing were offered which could not make him that did the service perfect it could not purge away his sin nor justifie him what was the reason of it could not God have taken these gifts and sacrifices for satisfaction no he could not the Apostle faith it could not be there was no proportion an offence against God must be purged away with better sacrifices then these T●● Apostle that was of Gods counsel and knew the truth tels us so Heb. 9. 23. It was necessary that the patterns of things in the heavens should be purified with these but the heavenly things themselves with better sacrifices then these why necessary because the justice of God could not be satisfied by these nor the truth of God fulfilled therefore it was necessary there should be better then these but if these better be not proportionable to the offence to purge the guilt away in a satisfactory way to justice wherin is the betternes betwixt them there is no difference in this respect they are alike without preheminence one to the other He repeats it again Heb. 10. 1. as that which is of weighty consideration and which he would have the Christian Hebrews to be throughly instructed in The Law saith he having a shadow of good things to come can never with those sacrifices which they offered make the comers thereto perfect and v. 4. It is not possible that the blood of buls and goats should take away sin It was possible at first but after God had said In the day that thou eatest thereof thou shalt die the death it was not possible a●ter the law had cursed every one that continues not in all things written therein it was not possible and the Apostle fetcheth his confirmation from Christs own words in Ps 40. which he mentions and applies to this purpose v. 5. Wherefore he saith when he cometh into the world sacrifice and offering thou wouldst not but a body hast thou prepared in burnt offering and sacrifice thou delightest not then said I loe I come to do thy will O God Why would not God have sacrifice but prepared a body for his Son the reason is because this flesh of Christ is called a greater and more

declared it and there may be yet more glorious effects of it if he shall please then any that have been wrought But this concession hurts not my assertion viz that an infinite power is required in creation and he hath not denyed the truth and clearness of the manifestation of it therein though he say there may by a fuller manifestation of it which by the multiplication of mighty works which God can effect must needs be because every work will bear witness thereof in reference to it self But if he should mean by more power a greater power or more in measure and degree then yet he hath used and manifested in the creation and in the works which he hath wrought it must not be yeilded to him for though there might be a greater work yet not a greater power for the same power is manifested in the one as in the other viz. an infinite power and there are no degrees in that which is infinite though one worke may more fully speak to us that infinity of power which is put forth therein then an other doth The work of creation is that work that God glories in in the Scripture and he doth appropriate it to himself and doth give witness therein to the world that he is the most high God Jer. 10. 10 11 12. And the invisible things of him from the creation of the world are cleerly seen being understood by the the things that are made even his eternall power and Godhead so that the very heathen are left without excuse Rom. 1. 20. And a greater work then creation is from which an ampler testimony of the infinity of Gods power may be fetched for the conviction of the creature in some sense there can be none for there is an infinite distance betwixt something and nothing and onely an infinite power can get over it for that which cannot be measured is infinite but the distance betwixt something and nothing is such as cannot be measured and creation is a bringing of something out of nothing therefore the power that effects it must be infinite therefore infinite power or infinity of power is manifested in great fulnesse and clearenesse in creation His 2d. answer that he gives is this 2. Your assertion plainly denyes the man Christ Jesus to be God Almighty or infinite in power for you say that God could not give or derive an infinite power to any creature and that a creature cannot be God Almighty c. The man Christ Jesus was a creature How then can that person be God Repl. This reasoning is unworthy a man of parts a very child that hath learned the first principles might answer him The man Christ Jesus is a creature that is the son of Mary the seed of Abraham is a creature and I do deny this seed of Abraham as the seed of Abraham to be God or Almighty or capable of an infinite power and therfore God could not derive it nor was Christ Almighty as man as the son of man But this man Christ Jesus was God as well as man that is this person Christ Jesus was both God and man not that the manhood was turned into the Godhead and so became God but that the eternall Son of God who is by nature God with the Father and the Holy Ghost assumed manhood tooke the nature of man the seed of Abraham and became one person with it and this person was Almighty as he was the Son of God not as man and this almightinesse was not by derivation from the Father but was an essentiall attribute in him His third Argument is this The Ground saith he of your Argument is straw and stubble for infinite power may be manifested by them to whom 't is not communicated And he gives instances many Repl. Because I soresaw he might give such an answer therefore on that day of the conference which he spoke of I mentioned such an instrument which he now speaks of which is not the subject of the power but a meanes without which God will not exercise the power which he himselfe is the subject of and I granted God might have made use of such an instrument but Christ in creation as also in preservation is the subject of the power and I spoke of such an instrument which is the subject of power and shewed it was impossible that there should be such an instrument and therefore Christ having such power in himselfe could not be an instrumentall but the principall Agent He comes in the last place to consider of the Minor of the Argument which he had cast the Scriptures I produced into fetched from Christs creating which is this All things were made by Christ Jesus His answer is It is true Christ being excepted of whose creaturall being I have already spoken But against this answer he frames an obction Obj. You will say saith he that in Joh. 1. 3. it is said that without him was nothing made that was made And he answers it Sol. The words are to be restrained to all those things which by the use of an instrument were made in the first verse the creation of Jesus Christ is included and in this 3 verse he is spoken of as the instrument of God in creating all things therefore he is there to be excepted And he gives some instances which I omit the mention of because I shall have no need to return answer to them Repl. If indeed the creation of Jesus Christ be included in ver 1. then I shall grant that Jesus Christ is excepted in ver 3. but if not then ver 3. is strong against him The words in ver 1. In the beginning was the word and that is granted by both sides that then he was but that then he began is not asserted by the Apostle and is denyed by us if he will have it to be so let him shew in his next how he will fetch out creation from these words In the beginning was the word God the Father was in the beginning was God the Father therefore created in the beginning The next Scripture produced by me to prove Christ's Deity by was Heb. 7. 3. Without father without mother without descent having neither beginning of dayes nor end of life made like unto the Son of God abideth a Priest continually Christ is here resembled to Melchisedech in reference to eternity But what answer makes he to this text Truly it is an impotent lame and poor answer Was Melchisedech saith he eternall if so then he was God but he was neither the Father nor the Son nor the Holy Ghost I hope you will not allow a quaternity of persons in unity of essence and therefore will allow the words to be taken in a figurative sense Melchisedech was without beginning of dayes and end of life in that there is no mention made either of his birth or death in the History of Moses or especially in reference to his Priesthood the time of it's beginning or ending being not