Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	see_v	soul_n	14,522	5	5.2397	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B22921	Justification onely upon a satisfaction, or, The necessity and verity of the satisfaction of Christ as the alone ground of remission of sin asserted & opened against the Socinians together with an appendix in vindication of a sermon preached on Heb. 2, 10, from the exceptions of H.W., in a pamphlet called The freeness of Gods grace in the forgiveness of sins by Jesus Christ / by Robert Ferguson.	Ferguson, Robert, d. 1714.	1668 (1668)	Wing F743; ESTC R37344	97,537	320

a curse I would have well observed here that though hanging was reckoned always an ignominious kind of death ye● that it alone was an accursed death arose meerly from the constitution of the Law-maker and the declaration of the Law Whatever malefactors were hanged before the enacting and proclaiming of this Law we have no ground to believe that they were accursed and originally the curse was ceremonial being intended by God as a type of the moral curse which Christ was to bear Suspensus secundum legem ceremonialem est execrationi Deo nam alicqui neque secundum naturae legem nec secundum jura civilia neque per seipsum denique qui suspensus est Deo execrabilis Jun. Paral●ll l. 2. And here the providence of God is very observable that whereas suspension was not any o● the capital punishments prescribed by Moses neither was it the custome of the Jews to punish their malefactors with that kind of death Christ should dye by a Romane and not a Judaical law It is true that some after they were stoned to death were sometimes for the enormity of their fact put to the ignominy of Deut 21. 22. And he be to be put ●o death and thou hang him on a Tree ough● to be read and he be put to de●th and thou hang him on a Tree See Grot. and Fag on the place the Gibbet but otherwise it was no Judaick punishment and had Christ been executed according to a Mosaick law he could not have been Crucified But among the Romans it was a death to which they often used to put Traitors Thieves Murderers and Seditious persons Authores Seditionis aut tumultus pro qualitatis d●gnitate aut in crucem tolluntur aut bes●tis obj●c●untur Paulus l. 5. tit 22. Now Christ being condemned by Pilate upon accusation of affecting the Soveraignty disturbing the Nation and being an enemy to Caesar Luc. 23. 2. Joh. 19. 12. underwent the death of the Cross which was the Roman punishment for these crimes Crucem autem irrogatam Christo tanquam seditionis auctori verissimè à multis notatum est eam enim p●nam ei crimini statuunt Romanae leges Grot. in Mat. 27. And as of all deaths it was the most painful and shameful summum supplicium Paul in Se●tent Extrema poena Apul. Servile supplicium Tacit. Pone crucem servo Juven So over all these there was in the death of Christ the curse of the law and the wrath of God And this together with the apprehension and sense of the withdrawment of his Fathers love of which more anone was the rise of that grief and horrour in the soul of Christ which the Holy Ghost by the several Evangelists so largely expresseth His soul was exceeding sorrowful Mat. 26. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undequaque tristis Bez. It signifies the soul surrounded and encompassed with an excess of sorrow beset with grief round about The soul depressed and bowed under dejection of mind the Holy Ghost seems to ●ave respect to Psal 116. 3. The ●orrows of death compassed me and ●he pains of hell got hold upon me ● found trouble and sorrow See ●lso Psal 22. 14. Mark expresseth ●t He began to be sore amazed and ●ery heavy Mar. 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● signifies an high degree of hor●our and amazement Medici vo●ant horripilationem when the hair ●ands up through fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ravissimè angebatur Bez. It im●lies much fear attended with rest●●eness and anxiety of mind Prae ●oerore pene concidere animo John ●presseth it Now is my soul trou●ed Joh. 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sig●fieth great trouble through fear or grief Hence tartarus hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia terret omnia Luke satth he was in an agony Luke 22. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth fear and commotion of mind upon the feeling and foresight of evil and danger yet not so as to be dispirited or disheartned From hence also proceeded his bloody sweat ibid. his sweat was as it were great drops of blood Tears were not sufficient evidences of his inward sufferings nor could the sorrows of his heart be vented enough at his eyes but the innumer●ble pores of his body must represent and speak the bitter anguish of his soul There is no instance can parallel it That a person under no distemper of body who before hand had agreed to lay down his life and was now willing to do it A person perfectly innocent both in nature and life under no accusation of conscience as to personal ●uilt free from all solicitude in ●eference to the cares of the world and c●●tain of a Crown of Glory should be under such ●nguish and const●rnation which ●lea●ly argues that it did not pro●eed from the consideration of meer natural death but from the ●ense of Divine wrath and the ●eeling of the curse I here are ●wo instances in Thuanus which ●hough very strange yet do infi●itely differ from this Dux quidam indigna mortis metu adeo con●ussus animo fuit ut sanguineum ●udorem toto corpore fudit Hist ● 11. Juvenis ob●le●em causam à S●xto 5. ad mortem damnatus prae doloris vehementia lachrymas crucn●as fudisse sanguinem pro su●dore toto corpore mittere visus est l. 80 I might also add That his strong crys and tears arose from the same spring Heb. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denoteth a most ardent kind of praying A●dentior orandi ●o●ma cum lachrymis gemitu aliisque gestibus conjuncta Luke expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he praye● more earnestly To say that all this was only from a preapprehension of his bodily sufferings is a most irrational as well as a false suggestion for what were this but to abase the valour and courage of Christ below that of thousands of men who have undauntedly at least with less consternation encountred death in its most terrible shapes The ground then of all this anguish and agony which Christ was in was his conflicting with Divine wrath and the curse of the law in death There was not the least change of the punishment in reference to the Surety from what was denounced against the sinner The consideration of this overthrows First the Popish phansie of Christ his suffering formally only in his body and in his soul only by way of simpathy he suffered the very same that we should have suffered i. e. he suffered both in soul and body In neither did God spare him but both gave him up to death and made his soul an offering for sin Rom. 8. 32. Isa 53. 8 10. Secondly It overthrows the phansie of others that if God had so pleased one drop of the blood of Christ might have been a compensation for our sins whereas seeing it was death wrath and the curse which was in the threatning nothing less could have made a satisfaction for sin It is a note of Camero's

debts something material is paid and received by which the Creditor is made richer In penal it is enough that th● Law be satisfied though the Governour be not formally made th● richer A person that is wronged may account himself satisfied i● the party who hath offended him hazard his life for him though h● formally pay him nothing S● here it was not needful that Go● should properly receive any thing● it was enough that he should accept what was done To mak● good God's acceptance of th● price it is sufficient that his law is satisfied and that his justice suffered not by the delivery of th● sinner though he be not formally made the richer and this is not only true that the justice of God suffers nothing by our release Rom. 3. 25. but besides it is more glorified than it could have been in the destruction of the sinner These things being premised we come now to prove that Christ by the interposition of his blood as a price hath properly in way of solution and payment redeemed and delivered us And this will appear if we consider these three things 1. If we observe that there was a price paid and this the Scripture fully informs us 1 Cor. 6. 20. for ye are bought with a price and what this price was we are expresly told 1 Pet 1. 18 19. Ye are not redeemed with silver and gold but with the precious blood of Christ as of a Lamb without blemish and without spot Of what use silver and gold are in other cases to redeeme captives of that use is the blood of Christ to redeem sinners Hence Christ's death is called a ransome Mat. 20. 28. He gave his life a ransome for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is all one whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay As we w●re held prisoners by the law and justice of God we are by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeemed and set free The Antient C●ot in Mat. 28. 20. Jews used to stile the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not improbable that the Romans derived their lustrum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when many were delivered from destruction by one or more suffering to purifie and ●xpiate the sin of the rest Hinc Dec●i dicuntur lustrasse Romanum exercitum Now Christ was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of many Hence he is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. Quum alius solvit quod reus non potera● Ar●t Est tale pretium in quo liberator simile quid sub●t et ●alo quod ei imminebat qui liberatur Scult It signifieth a counter price that which one undergoeth in the room of another When one giveth his own life for the saving of anothers Such were those whom the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave life for life and body for body who used to devote themselves to death to deliver others as Alceste did for Admetus Philumene for Aristides An●inous for Adrian the Decii for their Country So Christ laid down his life to redeem ours he bore the curse that we might escape it he shed his blood in our lieu and offered up himself a valuable compensation for our release 2. That it was paid and accepted in our lieu and stead There is no other ground with any consistency to Scripture or reason can be assigned of the payment of it for not being paid for himself it must meeds have been for us It is chiefly and principally in reference to this that he is our Mediator it was God's law and justice which was against us and the only way for a Mediator to deal with them was in bearing the penalty to give justice the satisfaction which it did claime So that should it be granted that the word is sometimes used to signifie only an interpreter and intermessenger yet the nature of the case betwixt God and us doth necessarily require that whoever interposeth in way of mediation must do it by price and ransome And the Apostle puts it out of doubt by asserting this as the cause ground and end of his mediatorship in those places where he so stiles and mentions him 1 Tim. 2. 5 6. There is one Mediator betwixt God and Man the man Christ Jesus who gave himself a ransome Heb. 9. 15 He is the Mediator of the New Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Heb. 12. 24. And to Jesus the Mediator of the New Covenant and to the blood of sprinkling In all which places the Apostle clearly assigns this as the cause and reason of Christ's being Mediator namely that he gave himself a ransome and by his blood made reparation for transgression 3. This will further appear by observing that by vertue of the solution and payment which Christ hath made we are said to be redeemed Ephes 1. 7. repeated Col. 1. 14. In whom we have redemption through his blood the forgiveness of sins c. Though there be forgiveness yet it is only through the redemption wrought and accomplished by the blood of Christ c. see Rev. 5. 9. Heb. 9. 12. 1 Pet. 1. 18. 19. Rom. 3. 25. In all these places both our redemption is asserted and the blood of Christ h●ld forth as the meritorious and procuring cause of it The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never so far as I remember made use of in the whole New Testament but to denote a proper redemption save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is once metaphorically employed Heb. 11. 35. to signifie a temporal deliverance From what hath been offered we may now confidently infer the truth and certainty of a satisfaction Object 1 Object 1. But it is Objected That Moses as a type of Christ in reference to his bringing the people of Israel out of Egypt is called a redeemer who yet paid no price for them and consequently that the intendment of the Scripture when it speaks of Christ's having redeemed us is not that he payd any ransome for us but only that he hath set us free which he may have done by other ways and means than the solution of a price Answ To this I offer these Answers 1. It is a strange way of arguing that because redemption is taken sometimes Metaphorically that therefore it must always be so taken because we so interpret it in such places where it is expresly said to be done in a way of power must we likewise interpret it so in such places where there is express mention of a price and ransome 2. We have shown before how that temporal deliverance out of Egypt was not wrought without a typical reconciliation and price to intimate that the spiritual deliverance was not to be effected but by a proportionable price and ransome 3. Though I do not deny but