Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	effect_n	sin_n	5,950	5	6.1321	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52603	An accurate examination of the principal texts usually alledged for the divinity of our Saviour and for the satisfaction by him made to the justice of God, for the sins of men : occasioned by a book of Mr. L. Milbourn, called Mysteries (in religion) vindicated.	Nye, Stephen, 1648?-1719.	1692 (1692)	Wing N1502A; ESTC R225859	84,564	68

for our Iniquities that we are healed by his Stripes that God hath laid on him the Iniquity of us all that He hath made his Soul an Offering for Sin All this is taken out of the 53d Chapter of Isaiah which Chapter is by some taken to be a Prophecy concerning the Prophet Jeremiah by others concerning the Messiah or Christ I do not think it to be any Prophecy at all except in some few Passages of it but especially not a Prophecy concerning a Person who was then to be born I conceive the words are to be understood of the Prophet Isaiah himself who speaking of himself modestly speaks in the third Person and the sense begins at ver 7. of the foregoing Chapter I wonder very much that so many Learned Men as have commented on this Prophet have not discerned that the whole Discourse perfectly sutes to the Prophet himself and that he speaks of a Person actually in being not of one who was yet to be born But because it would take up a great deal of room to make a Paraphrase on the two Chapters and to show the Reason of it I will be content to set down the Explication by Grotius and Socinus of the particular Expressions here objected by our Author Grotius is of opinion that from ver 7. of the foregoing Chapter Isaiah prophesies of the Sufferings of the Prophet Jeremiah yet so that the whole Prophecy and all the Expressions of the 53d Chapter had a second Completion in the Person Actions and Sufferings of the Lord Christ and therefore some of the Expressions tho originally intended of Jeremiah are by the Writers of the New Testament accommodated also and applied to the Lord Christ Let us see what he saith Isa 53.5 He was wounded for our Transgressions and was bruised for our Iniquities But in the Original 't is he has been wounded by our Wickedness and bruised by our Iniquity that is we have wickedly and unjustly afflicted and persecuted him The Chastisement of our Peace was upon him and by his Stripes we are healed No the Original saith The Reproofs of our Peace were with him that is the Reproofs that would have made our Peace with God if we had hearkned to them were truly with this Prophet he reproved us justly and for our saving Good if we would have hearkned and by those his Stripes we might have been healed i. e. by those sharp and home-Reproofs by those Stripes of his Mouth we might have been amended and reformed and thereby reconciled to God and healed Ver. 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 In the Hebrew the Lord hath by him met with the Iniquity of us all q. d. hath reproved all our Wickedness by him Ver. 10. When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his days But in the Hebrew thus If he the Prophet shall submit his Soul to Punishment he shall see his Seed and prolong his days or Tho he submit his Soul to Punishment c. Punishment saith Grotius here is properly for Sin but the Hebrews saith he call all Affliction by or from others tho unjust and underserved by the Name of Punishment But our Author objects again that the Apostle saith Rom. 4.25 He Christ was delivered for our Offences And 1 Pet 2.24 Who himself bore our Sins in his own Body on the Tree or Cross Rom. 3.24 Him hath God set forth to be a Propitiation for our Sins to declare his God's Righteousness Heb. 9.26 Now once in the end of the World he hath appeared to put away Sin by the Sacrifice of himself Therefore 't is to be noted that very few of those that have undertaken to write against us have really understood what we affirm or deny concerning the Causes or the Effects of our Saviour's Death They trouble themselves with citing a great many Texts to evince that 't was for our Sins as one Cause that Christ died that he was a Sacrifice and Oblation for the Sins of the World that he was a Ransom a Price of Redemption for us We deny none of these things taken in a sober and possible sense the Question is only this Whether the Lord Christ offered himself as such a Sacrifice Oblation or Price as might be made to the Justice of God by way of Equivalent for what we should have suffered or was an Oblation and Application as all former Sacrifices under the Law were to the Mercy of God by way of humble suit and deprecation We affirm the latter of these that the Lord Christ besides other Ends of his Death tendred himself in the nature of a Sacrifice on the Altar of the Cross to the Mercy and Benignity of God by way of Supplication not to the Divine Justice as an Equivalent for so great a Debt as the Eternal Punishment of all Mankind in Hell-Fire We judg it better thus to speak than as our Opposers do because the Abolition of our Sins and our Discharge from Punishment is always in Holy Scripture attributed to the great Mercy and Goodness of God 't is called Pardon Remission Grace Freeness of Grace Riches of Grace all which were false if indeed the Lord Christ gave a just Equivalent they say more than an Equivalent to God's Justice for us In a word our Opposers and We agree that the Lord Christ being to die upon other accounts did withal tender his Person in Quality of an Expiatory Sacrifice for the Sins of Mankind himself was the Offerer and also the Victim and his Cross the Altar he was a Ransom and a Price of Redemption for us but in this we differ Whether he was an Adequate Price or a Sacrifice to the Justice of God We cannot comprehend that one Man could be an Equivalent for all Men or his short Sufferings equal to the Eternal Damnation of an Infinite Multitude or that God can be said to pardon if he hath been over-paid for our Debt to him therefore we content our selves to teach that our Blessed Saviour being to confirm his Gospel by his Death and to be made perfect by Sufferings as the Author to the Hebrews speaks did also offer himself as a Sacrifice and as a sort of Ransom and Price for us to that Mercy and Benignity of God by which he was wont to accept the Oblation of Beasts the Blood of Goats and Lambs for his repenting and returning People This Hypothesis leaves to God the intire Glory of forgiving us to our Saviour the Honour of being the Means Motive and Procurer of our Pardon and Salvation and fully answers all Scripture-Expressions concerning our Saviour's Death objected to us by our Opposers in this Question But they our Opposers after all their Subterfuges are forced by their Hypothesis to this monstrous Conclusion that God freely pardoneth to Sinners their whole Debt of Sin and Punishment and yet has been infinitely over-paid for both in the Death and other Sufferings of the Lord Christ than which there can be no greater or more apparent Contradiction As to our Author's Conclusion that he wishes himself accursed and again accursed if ever he deliver other Doctrine than what he hath defended in this Book I shall only say this that as wise as he have lived to alter their Minds Nor can he defend his Rashness by the Example of the Apostle for when St. Paul curses himself or any other for preaching or teaching otherways he speaks not of doubtful and uncertain Questions but If we preach any other GOSPEL to you let us be accursed Gal. 1.8 9. And the reason of our Apostle's Confidence was very different from our Author 's the latter grounds himself on a few ambiguous and uncertain Texts capable of contrary Translations and Senses and when taken in his Sense of them are contrary to Reason and common Sense and to the general Current of Holy Scripture but the Apostle speaks of a matter which he had received by express Revelation from Jesus Christ and even from God the Father of All. FINIS BOOKS lately printed by the Socinians THE Brief History of the Unitarians vulgarly called Socinians in four Letters The first Letter besides the History of the Socinians proves the Unity of God the other three answer the pretended Proofs of the Doctrine of the Trinity Second Edition The Acts of Athanasius with brief Notes on his Creed and Observations on Dr. Sherlock's Vindication of the Doctrine of the Trinity opposed by him to the Brief History and Brief Notes Observations on Dr. Wallis his Letters written in Vindication and Explication of the Athanasian Creed Some Thoughts on Dr. Sherlock's Vindication of the Doctrine of the Trinity A Defence of the brief History against the Vindication by Dr. Sherlock An Exhortation to a Free and Impartial Inquiry into the Doctrines of Religion A Letter of Resolution concerning the Doctrines of the Trinity and Incarnation giving the general Reasons of the Unitarians against those Doctrines Two Letters touching the Trinity and Incarnation the first urges the Belief of the Athanasian Creed the other is an Answer thereto An accurate Examination or Judgment on the principal Texts relating to the Questions concerning the Divinity of our Saviour and his Satisfaction occasioned by a Book of Mr. L. Milbourn's called by him Mysteries in Religion vindicated

but he cannot inflict their Punishment on the Innocent and Righteous for 't is of the very Essence of Justice nay is the first thing belonging to Justice not to misplace Punishment Not to misplace Punishment and not to exceed the desert of the Offence are the two things that constitute the Nature of Punitive Justice The last Objection of which our Author thinks fit to take notice is this That the Three-days Death and other Sufferings of the Lord Christ could not be equivalent to the Eternal Damnation of so much as one Man much less of all Mankind He answers three ways 1. Our Saviour's Agony in the Garden was without doubt such a weight of Sorrow and Pain as was equivalent even to the eternal Damnation of all Men else we must say He was far less valiant in suffering than many Martyrs have been nay was a very Dastard and Coward Our Author pursues this Calumny upon his Saviour in several Pages see Reader from p. 739 to p. 749. He makes Calanus the Indian not a Christian neither but an Heathen a very Herot in comparison of that poor dispirited pretender Jesus of Nazareth He hath this Passage at p. 739. Nothing seems more mean among the various Accounts of Sufferers for Truth than the Carriage of our Saviour He saith farther That our Saviour prayed most earnestly to be delivered from Death and that he sweat Drops like Drops of Blood but the Martyrs even offer'd themselves to the most cruel Deaths and sang in the midst of Torments It is true that the great Passion of our Saviour in the Garden has made many to think not without cause that it proceeded from some higher Reason than the apprehension of the Death of the Cross which He was shortly to undergo It may be very probably supposed that He conflicted then with great Temprations that the Devil was very busy to fill his Mind with horrid Idea's and Representations and that this was the Cause of his Agony and that an Angel was sent to strengthen him The Martyrs on the contrary had influences and Assistances from the Divine Spirit and the Tempter was with-held from venting his Malice on them But to suppose with our present Author that our Saviour underwent in the Garden the very Torments of Hell nay such Torments as are infinitely greater than Hell-Torments because they were equivalent to the eternal Torments of all the Damned this is said without any ground nay contrary to all good Reason We must suppose on our Author's Hypothesis First That Christ underwent in the space of an hour such an acute Pain as answers fully to the whole Pain of a Damned Person in all Eternity Secondly That this Pain was so multiplied as to be equal to all the Tortures of all the Damned in whole Eternity And yet Thirdly he was only exceeding sorrowful and had a very great Sweat Surely such a Pain would have made him to cry out much more earnestly than on the Cross and how could an Angel strengthen him under such a Pain of which no Angel in Heaven could himself have bore the thousandth part But I would know too why an Angel from Heaven should be sent to strengthen him as is expresly said at Luke 22.43 Why not rather the Divine Person which our Opposers say was in him and with which he was personally united and personally one It had been far more natural that his own Divinity should have strengthned his Humanity than that the Angel shall be sent to support that Man who was they say God-Man I know not what Relishes other Mens Understandings may have but it will never go down with me that God-Man could want to be strengthned by an Angel and I look upon this to be an unanswerable Argument that our Lord Christ was only a Prophet and not God or any such super-eminent Spirit as the Arians believe him to be But that our Saviour's Sufferings may not want Weight to be laid in the Ballance against all the Sufferings of all the Damned our Author saith 2. As the Guilt and Demerit of Sin is made Infinite by being committed against the Infinite Majesty of God so the Merit of Christ's Sufferings on our behalf becomes Infinite too by being offered to an Infinite God I confess when I read this and his Story of the old King and his Son I gave our Author over for there never was any Man so silly but this Author as to conceit that a thing is made better or greater by the Greatness or Excellence of the Person to whom 't is oftered tho it be true that an Offence may be the greater for some Qualifications of the Person against whom it is done If what he says were true that the Infiniteness of God makes that Suffering which is presented to him to be also Infinite what needed our Saviour to have undergone so much as our Author conceits the Pain of the Cross nay the least Pain in his Finger had been sufficient without the horrible Agony in the Garden which he supposes to have been equal to all the Pains of all the Damned and that for ever And if it be true that Christ's Sufferings are made Infinite by his Infinity to whom they are offered then so also would the Sufferings of any other Man This strange reasoning of our Author makes the Punishment of Christ to be wholly needless the Sinners themselves might have sully satisfied God's Justice and that too by the slightest Sufferings if suffering receives its nature and degree from the Infinity of that Majesty to whom 't is tendred He saith thirdly He that suffered for us was God and Man in one Person and tho 't is true the true God could not die or suffer yet He who was true God did both suffer and die The Sufferings of such a Person must needs be esteemed of Infinite Value tho they were not Infinite in their Intension or in their Duration In think this to be almost as weak as the former Answer For seeing they dare not pretend that God could suffer any thing but only the Humanity which They say was united to him such Sufferings were but Human Sufferings the Sufferings of a Man not of God and therefore in no sense Infinite Their Conceit that the Humanity of Christs is united to the Divine Person of the Son helps them not in this case for God dwells in all the Faithful nay is united to them and one with them they are so joined that I may use the Apostle's words to the Lord as to be one Spirit with him 1 Cor. 6.17 John 17.21 but neither their Righteousness nor their Sufferings have any more value on that account but are rated only according to their intrinsick proper and real Worth CHAP. XII On the Texts alledged for the Satisfaction with a Conclusion of the whole THE last thing we are to consider is the Collection of Texts that our Author has here made he urges First That He Christ was wounded for our Transgressions was bruised