Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	sin_n	wage_n	4,080	5	11.1858	5	false

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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

sence like man that he should repent Those whom he thus loveth he loveth to the end that is he cannot cast off whom he hath chosen For these councells of grace concerning these persons being without respect either to good or evill in the persons themselves Rom. 9. 11. The good or evill that followed them in such persons could neither confirme them nor overturne them because they stand upon this basis the immutable and unchangable Will of God not upon the uncertain and wavering creature and hence it came to passe that when one means of effecting them viz mans own righteousnesse proved ineffectual God to shew his firmenesse in his Councels found out other means to accomplish them by viz. the righteousnesse of another and therefore gave Christ John 3. 16. 2. Though sinne did not could not overturn the Decree of life yet it broke the Covenant of life and so overthrew that visible state of life in which the elect were whom God had chosen and so brought them into a dreadfull visible state of death though not into a final miserable state because of Gods election Sin altered the state of elect persons though it altered not Gods thoughts concerning them so that it might be said he that was before in the state of salvatiō is now through sin in the state of condemnation though it cannot be said that God will because of sin now damn that person whom his thought and purpose was to have saved Rom. 3. 11. Destruction and misery is in their paths and ver 23. All have sinned and fallen short of the glory of God and Rom. 5. 12. As by one man sin entred into the world and death by sin so death passed over all men because all had sinned 3. Sin having overthrown the Covenant of life and glory and brought men into the state of death all hope and expectation of life was together with it taken away and nothing but a fearfull expectation of death and condemnation It is said of Adam when he had sinned that he hid himself from God when God came into the Garden as one that expected no good from Cod. We read of the condition of the elect before deliverance that through fear of death they were all their life subject to bondage This is to be interpretend in reference to their consciences which tormented them with the representations of death but this will be granted that Christ came to satisfie the conscience and quiet it but not to satisfie God 4. Though the election of God stand sure and the sove of God could not be broken off yet the amity and friendship of God was brought to an end and wrath was manifested instead of love and God instead of prosecuting his Decree of life prosecutes the breach of the Covenant of life which was violated by sin and ratifies the threatning which was this thou sbalt surely die and doth unfold the curse in it and open it in some part of its latitude which was shut up under these generall words thou shalt die Gen. 3. 16. to 20. And Ephes 2. 3. Elect person are called Children of wrath as well as the reprobate they are in one state till deliverance come And 1 Thes 1. 10. Jesus is said to deliver us from wrath to come Now wrath is not a passion in God as I have shewed but it is Gods righteousnesse conflicting with and prosecuting sinne viz. the first sin in the violation of the Covenant of of life and all after sins also And such which sinne are accursed Gal. 3. 10. that being the sentence of the Law is the sentence of God whose the Law is so that God as a Judge prosecuting sinne on the Lawes behalf is represented unto us 5. If God must be a righteous and just God and faithfull and true God he must be even he himself the prosecutor of the Elect notwithstanding his Decree of life and glory in which he had comprehended them wherein his goodnes freely wrought from all eternity towards them because God had threatned and must not reverse it least he suffer in his truth least his word be falsified which was that Adam transgressing his Commandement should surely die and the law saith That that soule that sins shall die His truth therefore binds him to it God must be true and every man a liar that contradicts him in that which he speaks And the Apostle Paul speaks of some persons That knew the judgement of God that they that commit such things are worthy of death He had mentioned many sins which men committed and brings in the knowledge that they had of the demerit of such sins against them that such sins were worthy of death and that it might not be thought that they judged these sins worthy of death through the working of their consciences only the Apostle shews that they had the knowledge of the judgement of God and that thence it was that they judged these sins worthy of death Now the judgement of God is according to righteousnesse therefore Justice presseth God on to a prosecuting where ever sin is 6. Though God because he hath chosen some to life will not suffer them to perish but will bring them to life everlasting and though he love them so well that to save them he will give Christ to them and for them as from John 3. 16. is manifest he doth yet in the giving of Christ he will have such respect to his justice and to his truth that neither of them may be violated or wronged Hereto the Apostle gives witnesse Rom. 3. 25 26. God hath saith he set forth Christ to declare his righteousnesse that he might be just and the justifier of them that beleeve in Jesus God had regard to both these in sending and setting forth Christ that he might justifie those that he had chosen and had brought to faith and that he might be just in so doing because the sinne that such had commited or participated in was worthy of death by Gods owne dome therefore God minds both that goodness and righteousnesse might be exalted together in the same Christ So in Gal. 3. 10. 13. God had an eye to his truth when he gave Christ it was written in the Law that he that continued not in all things contained there was accursed and because no man did continue in all things written there that God in the Law might be true Christ whom Gods electing love gave to the elect became accursed for them Christ therefore died not for any such end as to ratifie the doctrine which he had brought from the Father for by his miracles he gave sufficient witnesse thereto nor is this made the end of Christs dying any where in Scripture but it was to appease God and to fulfill righteousnesse 7. Gods laying the sinnes of the Elect upon Christ Isa 53. 6. was in order to satisfaction to God It was not only done to assure us that in mercy they are taken away from us that we might not fear

say God loved such a creature and yet is angry with such a creature then to say a father loves such a child and yet is angry with such a child because he hath offended him especially when God is wise enough and knows how to declare his goodnesse and his righteousnesse together and to prosecute his decree of grace in bringing such persons to glory and to prosecute their sin with wrath with a curse and with death at the same time without thwarting with himself nor are love and anger opposite to one another considered in a divers respect a father loves his child as his child yet is angry with him as wanton as froward as disobedient and God loves the elect as elect as such whom he freely chose and set his heart upon and yet is angry with them as breaking his Law and doing things derogatory to his glory Obj. 3. It is asserted that redemption is taken in Scripture many times in a metaphoricall sense when only power is put forth to deliver persons from enemies and an evil state no price paid at all so in the deliverance from Egypt there was power exercised against Pharaoh and his Realm by which Israel was fetched out from bondage but no price paid to any yet it is called redemption in many places and Moses a Redeemer Acts 7. 35. And because this deliverance from Egypt was a type of the spiritual deliverance which comes by Christ and Moses a type of Christ in this deliverance therefore the deliverance which is effected by Christ is not redemption by any price paid to God but in a metaphorical sense by power put forth against Satan death hell all enemies that detained the Elect. Sol. Though redemption be taken metaphorically in some places of Scriptures yet it follows not it should be taken so in all places and though external deliverances are many times by power only and without price it will not therefore follow that this great spiritual and eternal deliverance must be a deliverance of the same kind And though this temporal deliverance from Egypt be a type of this spiritual by Christ from sin and death and hell yet it follows not that therefore there must be a similitude and parity in all things betwixt them and though Moses be a type of Christ yet the type reacheth not the perfection of the thing typified it is clear in the person of Moses compared with the person of Christ and it is as clear in the redemption that Moses effected from God which was from outward servitude and bondage and that redemption which was wrought by Christ which was from hell and from the devil There are many dissimilitudes betwixt the one redemption and the other and this is one that there is no price paid in the one but power used but in the other there was both And to convince of this the better consider the one was without blood for there needed none but the other must be with blood for there could be no remission without it Heb. 9. 22. The one was without the intervening of the Redeemer in the place and room of the redeemed Moses was not to be in bondage in the room and place stead of those that were by him to be redeemed from bondage but in this spiritual deliverance it must be so the Redeemer must be in the condition that the redeemed were in Christ must come in the room of sinners and must bear their sins and suffer their plagues instead of them as hath been proved And the reason of this difference is because Moses had not in the redemption of Israel any thing to do with an offended God who had a controversie against the people whom Moses was to redeem and from whom he would have satisfaction before he would save them for then in such a case against the enemy that held them power would not have been sufficient for their deliverance but a price would have been required but Christ in his redemption hath to do with Gods wrath and anger and with Gods righteousnesse which were shewed and revealed against the Elect for the Elect had sinned whom he was to redeem and God had threatned they should die the death and they had deserved it and God must be just and true in what he had said therefore Christ must first prevail with God in the deliverance of this people before he could exercise any power agalnst the devil or death or hell and this prevailing must be by a price paid to satisfie for transgression for it could not be by power God might be appeased but overcome he could not be as those enemies must whom he was to deliver the Elect from THis hath all been shewed already and this is it that makes the disparity betwixt the two deliverances which do typifie one the other Object 4. It is asserted in Scripture that redemption in Scripture is never said to be from God as it must needs be were any price paid to God or satisfaction given to God but redemption is said to be from Satan Acts 26. 18. from death Heb 2. 14 15. from the power of darknesse Col. 1. 13. from our vain conversation 1 Pet. 1. 18. from iniquity Tit. 2. 14. yea it is so farre from being a redemption from God that it is a redemption to God Rev. 14. 4. Sol. Redemption in Scripture though it be nowhere said in so many words to be from God yet it is said to be from the wrath of God from the judgement of God from the curse of God the Laws curse is Gods curse and so in a sense redemption is from God as an enemy and an Avenger it is from God as a Judge whose office is to search out iniquity and to passe sentence according to the Law and hath his officers to attend upon him to whom he delivers up the sinner and offender from God as such an one the redemption of Christ is but not from God in reference to relation interest communion fellowship acquaintance dependance power and dispose c. for in all these respects redemption is to God and not from him Though Redemption be from Sin Satan the world death hell and all such enemies and evils yet it is to be understood that it is from these only as the lesse principal causes of the detention of Gods Elect in bondage even as when a person is delivered from the Gaole he is delivered from the Gaoler from the daungeon or pit into which he was cast and from his bolts and chains and from all the noisomenesse and filthinesse and nastinesse that attends that condition yet these are but the lesse principal causes of the evils he is firstly and principally delivered from his Creditor and the Judge that committed him to these So it is in this case God is the principal person that detains and the rest that are mentioned in Scripture are but his servants The devil is as the officer that receives persons that are sentenced of God into

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