Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	account_v	adulterer_n	adultery_n	17	3	9.5085	5	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

his custody sin is but as the fetters and cords in which such persons are held the world is but as the prison and death is but as the torments persons are put to but properly we are Gods Captives and are doomed and sentenced of God to banishment from his presence as Cain was and are delivered up to the power and dispose of the God of this world For 1. God is the Soveraign Lord and supream Monarch and Judge and the power primarily belongs to him to cast body and soule into hell 2. Men are guilty of that which they call crimen laesae majestatis or treason against divine Majesty Against thee thee only I have sinned said David therefore worthy to be rejected 3. Therefore they are by nature children of wrath The wrath of God is revealed from heaven Upon those that beleeves not the wrath of God abides 4. We ask to be losed and discharged from our sins not from Satan but from God and to be losed from the bonds and snares of hell and death therefore primarily we are held in bondage to God and not to Satan or any other Hereto agrees the witnesse of Scripture God hath shut up all in unbelief that he might have mercy upon all Rom. 11. 32. The Scripture that is God in the Scripture hath shut up all under sinne that the promise of faith through Iesus Christ might be given unto them that beleeve Gal. 3. 22. God gave some up to vile affections Rom. 1. 26. and verse 28. because they liked not to retain God in their thoughts therefore God gave them up to a reprobate mind God gave them up to worship the Host of Heaven Acts 7. 42. The Parable of the King that was wrath with him that was unmerciful to his fellow-servant is pertinent to the same purpose he delivered him to the tormentors Matth. 18. 34. And that exhortation of Christ To agree with our adversary while in the way lest the Judge deliver to the officer c. Which places do all shew that we through sin are primarily the Captives of God as a King and Judge offended and that only secondarily we are Captives to the devil and other enemies as to Gods Ministers and Servants though enemies to which we are committed for without commission and permission we are taught that the greatest tyrants can effect nothing against Gods Elect and the very devils themselves could not go into the herd of swine without leave therefore the price paid to God to satisfie him is the principal thing in redemption It is also to be understood that these two To be redeemed from God and to be redeemed to God will consist very well together for the captivity of the Elect is not like the captivation of a person taken in war and detained by the enemy from whom when he is redeemed he is totally alienated and separated and hath no more to do with him nor is it like the captivation of a person who is violently and unjustly detained in the hand of a cruel one who tyrannizeth over him after the manner of Pharaoh who laid unjustly heavy burdens upon the children of Israel from whom if he be once freed he is totally withdrawn from such an one and divided never to come into his hands or power any more But the captivity of the Elect is as when a subject for some offence against his Prince is delivered into the Serjeants hand or into some other officers custody and power to be imprisoned or scourged or punished with death according to the nature of the offence unlesse satisfaction be given and he be released upon that account such a redemption as this is viz. of a subject from the wrath of his Prince is not the alienation of the subject from his Prince but the reconciliation of him to his Prince and the person that is redeemed from is redeemed to man for these do consist well enough together from the wrath and justice of the Prince to the love and favour of the Prince he is redeemed And though God offended doth deliver the Elect to enemies and not to subjects for the devil is an enemy both to God and to the Elect and not a subject yet this makes no difference but that the Elects captivation may fitly be resembled captivation of a subject to his own Prince because God is the Lord of devils and they as truly subject though not as willingly subject as any other that are under Gods power Object 5. It is further asserted that it is God that gave Christ to redeem men and if there be any satisfaction given to God by Christ God himself is the author of it and gave it to himself if he gave it to himself he was satisfied before and the price moves him nothing to release the captive because it is not from the captive but from himself and of his own providing and nothing is added to God by it for it is but Gods satisfying of himself And what a kinde of satisfaction is this In the truth of the thing it is as no satisfaction for if the satisfaction must come out of himself he is satisfied in himself without any satisfaction from the captive Sol. God must be looked upon as one that dearly loves the captivated elect persons who had sinned against him and would not have them perish and withall he must be looked upon as one that dearly loved justice and truth and cannot suffer either of them to be violated for they are himself as dear to him as himself therefore he provides that Justice and Truth and the life and welfare of such poor captives may consist together and because he sees it impossible by any thing that the electcan do who had offended because they are without strength and can make no satisfaction for any trespasse therefore he himself in his wisdome and love to the Elect and in his love to Justice and Truth findes out a way to save them from ruine and to satisfie these And that is by Christ whom he sends and this is all his designe and he lookes for no further gain nor advantage to himself but that his goodnesse and righteousnesse and truth might be glorified together in the salvation of the Elect that had sinned for what standeth God in need of and what can be given to him for satisfaction which may be added to his store If his justice and truth in reference to his law be maintained and kept on foot with his love to those whom he hath chosen this is more to him then all the earth and the fulnesse of it and other satisfaction he looks for none The declaration of his justice and truth is satisfaction enough and a motive strong enough to let the captive go free and this he obtained by the intervention of the death and blood of his Son What advantage had Zaleucus who made a law that adulterers should lose both their eyes and he to satisfie this law that he might be accounted just and

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