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	sin_n	suffer_v	5,268	5	6.2457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81228	A discourse concerning Christ his incarnation, and exinanition. As also, concerning the principles of Christianity: by way of introduction. / By Meric Casaubon. D.D.	Casaubon, Meric, 1599-1671.	1646 (1646)	Wing C803; Thomason E354_1; ESTC R201090	58,852	100

Son in whom I am well pleased hear ye him Eph. 5.23 Christ is the head of the Church and he is the Saviour of the body 1 Tim. 2.5 6. One Mediator between God and man the Man Christ Jesus Who gave himself a ransome for all to be testified in due time and the like To this head are referred all such as concern Christ his Office For Christ is not our Mediator but as he is both God and Man It were grosse blasphemy to say in property of speech that the divine nature of Christ did suffer but that he suffered as God and Man we must beleeve the consideration of his divinity concurring with the sufferings of his humane nature to make them available The fourth is IV. Some things are spoken of Christ as God which must be understood of his humane nature onely as 1 Cor. 11.8 For had they known it they would not have crucified the Lord of Glory Acts 20.28 Feed the Church of God which he hath purchased with his own bloud V. The fifth is Some things are spoken of Christ as Man which must be understood of his divine nature as John 3.13 No man hath ascended up to Heaven but he that came down from Heaven even the Sonne of Man which is in Heaven Matth. 9.6 But that ye may know that the Son of Man hath power on earth to forgive sins c. Joh. 6.62 What and if ye shall see the Son of Man ascend up where he was before There is some difference between us and the Lutherans whether in these passages of the two last rules the 4. and the 5. the idiomata or properties of one nature should be said to be communicated to the other nature or rather as we maintain to the Person The consequence of this difference if neerly sifted may be somewhat but otherwise we acknowledging the reality of this communication of idiomes in the Person and they so bounding and expounding that communication which they maintain as that the properties of both natures may still continue really distinct there appears to me but little necessity of such quarrelling about it To these rules of distinctions the Scripture it selfe in direct tearms or by formall precedents doth sometime lead us as S. Peter in those words speaking of Christ being put to death in the flesh 1 Pet. 3.18 and suffered for us in the flesh Ibid. 4.1 and the same Peter Chapter 2.23 Who his own self bare our sins in his body not in corpore proprio or suo ipsius but in corpore suo as both Beza and the Vulgar which I conceive more proper though it be in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the tree So S. Paul Which was made of the seeed of David according to the flesh Rom. 1.3 and Chap. 9.3 to the same purpose Of whom as concerning the flesh Christ came I finde that most who have written of this subject both Schoolmen and others take into consideration the necessity of Christ his Incarnation or as some propose it of his satisfaction for the reparation of mankind Some also insist much upon it as a main circumstance This puts a necessity upon me of saying somewhat of it who otherwise could have rested well satisfied in the simple knowledge of that way of salvation which the wisdome of God hath pitched upon with those considerations which himself in his holy Word hath recommended it unto us with without going so high as the consideration of the possibility of another way But since I may not altogether omit it my first care shall be rightly to state the question which is not Whether the reparation of mankind and thereupon the Incarnation of Christ was absolutely necessary that Christ would have been incarnated though man had not sinned hath been I know the opinion of some but that the reparation of man being falne was absolutely necessary not of any that I remember Neither is this the question Whether upon a supposition that satisfaction must be had any other true and proper satifaction could be found but in and by Christ which is a point handled by a Vide Chrysost Theodoret c. in 1 Tim. 2.5 Sed praecipuè Athan. Orat. 2. cont Arr. Cyrill Alexan. De rectâ fide ad Theodos R ginas divers of the Ancients who give sundry reasons grounded upon the Scripture that it could not and hath b Vid. Reverendiss Archiep. Armachanū in Tr●ctatum qui inscribitur Immanuel vel De mysterio Incarn lately by some of eminent worth and ranke more accurately been discussed and proved but this supposed that God after the fall of Adam having a purpose to restore mankind to its former or a better state both of innocency and felicity whether he might not have brought it about any other way then by the Incarnation of his Son or thus for it comes all to one and so it is proposed by some Whether God can forgive sins without a proportionable satisfaction this is the question intended hereby us This speculation was first occasioned by the objections and scruples of ancient Heathens who as they liked well to heare of Gods mercy in generall so they could not many of them digest that the Almighty should be put to such shifts and stoop so low as they interpreted it for the execution of it Most ancient Fathers and Writers that I have observed resolve the question affirmatively that it was very possible to God either some other way or without any at all by his bare will and pleasure So not Athanasius and Augustine onely who are cited by learned Hugo Grotius in his Treatise De Satisfactione but S. Cyprian also or whoever is the Author of that excellent piece De cardinalibus operibus Christi Origen Theodoret Leo and Gregory two Popes for their singular worth and piety surnamed Great Theod. Therap l. 6. Theodoret having first shewed how many things God had made for mans sake and thereupon inferred how well it became him to restore them being faln for whom such store and plenty in Heaven and in Earth was appointed and provided and so proceeded in his discourse to the Incarnation of Christ goes on thus It was very easie for him without this veyling of himself with our flesh to have wrought this salvation of mankind and by his bare will not onely to have destroyed the power of death but sin also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of death and the begetter of sin that mischievous spirit the one to have altogether abolished and the other to have driven from the earth and confined to his after a short season appointed habitation eternall darknesse * Pariter Leo 2. De Nativit Misericordia Dei cum ad recuperandū genus humanū ineffabiliter ei multa suppeterent hanc potissimum consulendi viam elegit quâ ad destruendum opus Diaboli non virtute uteretur potentiae sed ratione justitiae But it was not the will of God in this to manifest

to take notice of mans misery through Adams fall and thereupon to order his redemption and restauration by his Son Of Christ his Exinanition in the first and chiefest sense wee have treated hitherto under the notion of his Incarnation Our purpose here in the remainder of our Discourse is to consider his Exinanition in the temporall estate and condition of his assumed flesh in those things that Christ suffered in the course of his life before his Passion not so much in the person or relation of a Mediator or Redeemer his chiefest Office as of a Master or Teacher to be an example of patience humility perfect obedience and mortification or contempt of the world unto us That Christ in all his sufferings even the greatest his death and passion had a further end besides our redemption to be an example unto us is directly affirmed by Saint Peter and that the same Christ in his more ordinary sufferings though we acknowledge his merits or meriting to us too in all that he did or suffered as his poverty and the like his chief end and aim was to be an example unto us if it be not directly affirmed by the Scriptures may with much probability grounded upon the Scriptures be supposed and inferred Why Christ for example though he might as some Ancients observe after a more apparently miraculous way have been made true man must be born of a woman many good reasons may be given but why he should chuse an obscure Village or a common Inne or a Manger in the Inne to be places in severall respects of his Nativity the most probable reason can be given is that he might be an example of humility unto us In this sense then it is and with this particular relation that I shal now speak of Christ his Exinanition wherin the first thing will be to consider how it is proposed to us in the Scripture I will not amplifie matters but content my self with the bare relation of the Gospel It is a subject I confesse fit for the best rhetorick of the world wherein ancient Fathers and Writers have not been deficient I like well of such amplifications as tend to make a deeper impression in us such is our dulnesse of what we can never be too sensible But some men have not contained themselves within those bounds As though they would rather supply the defect of the Scriptures then of our devotions they tell us of many things devised by themselves which the Scriptures doe not and of a sacred history by this mixture make as far as in them lies a kind of Legend Papias of old was taxed for this and many since him have been guilty of the same fault But to leave them The Scriptures tel us that the blessed Mother of Christ about the very time that he was to be born was forced to travell that she was delivered in a common Inne and the born child Christ Jesus for want of other room in the Inne taken up in all likelihood by greater guests was laid in a Manger That assoon as he was born he was persecuted and thereupon his true mother and reputed father with him their charge and care put to the troubles and toils of a long Journey into a strange Country for refuge That Christ did ever work with his own hands is not so clearly expressed in the sacred story but that he was subject to his parents his reputed father being a Carpenter by his trade is clearly expressed and because Christ himself Mark 6.3 by some to whom his life and conversation was well known is called a Carpenter Justin Martyr his opinion is approved by many who peremptorily doth determine it that Christ himself did work And besides though no other Scripture should induce us to beleeve it yet because we are taught that Christ was made a curse for us Gal. 3.13 and that he was sent in the likenesse of sinfull flesh Rom. 8.3 it stands with great probability to say no more that he should in the course of his life find and feel the effect of that curse by God himself so solemnly pronounced In the sweat of thy face shalt thou eat bread Gen. 3.9 Again that after he had openly and solemnly entered upon his Ministery he subsisted in part at least by almes and contributions is particularly recorded That he went up and downe doing good yet almost every where suffering evill evill words evill reports affronts reproaches frequent attempts upon his life and innocency persecuted in his own person and persecuted in them that adhered unto him or spake well of him we find in the same Scriptures Briefly his own words of himself Matth. 8.20 The Foxes have holes and the Birds of the aire have nests but the Son of man hath not where to lay his head are above all amplifications and all rhetorick that the wit or eloquence of man can reach unto If this be not enough to set out this Exinanition of Christ we might have recourse to the Prophet Esay who also is very pregnant and patheticall in the description of it Esa the 52. and 53. Chap. but it shall suffice to have named him the Reader himself if hee please may have recourse unto him Now because not the Jews onely who mistaking the Prophets expected an earthly King for their Messias but divers others also in all ages worldly-minded men or weak men have been much scandalized at this manner of the Son of God his appearing in the form of a servant before we speak of it in relation to us the main end of it we will consider of it by it self a while what from best humane reason may be said for such a condition of life For if it shall appear not only that the contempt of all worldly pomp and magnificence upon grounds of reason in the judgement of the most rationall and judicious Heathens Philosophers and others hath been accounted a more generous thing then the prosecution of it but also more blessednesse with patience and calmnesse of mind to undergoe all manner of crosses and adversities in this life then to enjoy pleasure and to live at ease I hope all exceptions and prejudices in this kind which humane wit can with any colour suggest to the prejudice of our faith concerning the Author of our salvation will sufficiently be removed To the first then The most ordinary both and compendious definition or character of one that is truly magnanimous or generous occurrent in the writings of ancient Heathens is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom nothing in this life nor life it self seems a great matter that is greatly considerable But more particularly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist De virtut is thus expressed by Aristotle in a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he c. It is also the part and property of true magnanimity not to admire neither pleasure nor greatness nor power nor victories obtained at the solemn games and prizes