Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	curse_n	law_n	sin_n	11,182	5	5.3000	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46990	A suddain essay with a sincere desire to vindicate Christianity, or the common faith, from the superlative heresies or phantasticall novelties of all selfe-particular Sciolists endeavouring the subversion of the same by seven arguments used in opposition to Mr. John Biddle, Febr. 18 and Febr. 25, 1654 at his school in Coleman Street by Richard Jackson.	Jackson, Richard, 1621-1677.; Biddle, John, 1615-1662.	1655 (1655)	Wing J87A; ESTC R28947	13,237	28

hath been made the servant of circumcision Rom. 15.8 submitting himselfe by our nature assumed unto circumcision that so under the Law he might answer the Law for us and by death destroy him who had the power of death all which evidently appeares from these texts Gen. 2 17 Rom 6 23. with Rom 8 32 33 34 and Gen. 3 15 with Heb. 2 14.15 for as Zalucus lawgiver to the Locrians after that he had made adultery punishable by losse of both the eyes although as an absolute Prince he might have pardoned his son though convict of the sin so have dispensed with the Law in his perticular yet as a just Prince or as such as hee desired to be reputed hee could nether pardon nor dispence So though I repute it full of irreverence and prophane presumtion to dispute what is within Gods absolute power what not or any way to limit that by the Law or rule of our speech or reson Yet Salva dei Justitia verytate saving his justice and truth hee could not pardone our sins without punishing them nor abollish the curse without undergoing it nor distroy the death without enduring it neither could he so have conquered sin curse and death as to swallow them up to absolute victory if he were any other kind of person then wee confesse him nay now and belleve him to be Now to prove the disjunction necessary take but notice of the opposition of those two parts in the Proposition and then you will aprehend viz. that if the truth and justice of God had not required such a sacrifice as necessary it had been both cruelty and more then Stoicall temerity or rashnesse to make a person of that dignity innocency and meritoriouse eminency so to suffer the extreamest of all reproaih and punnishment Mr. Biddle seemed rather to slight or decline rather then answer any thing to this Argument so opposed saying no more then what I have heard some moderne Jewes assert upon such like occasion But if upon second thoughts he can aver any thing to avoide the force of it and not in so doing abandon the very basis of the common faith and christianity it shall be presently examined and acknowledged Mr. Biddle THough I have reason to understand you better then some of your Advers●r●●s having so lately been an ear witness of your Assertions yet by a more naked Discovery I can better evince the enormity of your new conceits If you therfore abound it that candor and ingenuity which you accused me to want then let your deliberate Answer be distinct and punctually directed to what pincheth never stand upon strictest terms us at the contest when you and your Auditors would tie me to prove by expresse text viz. the bloud of Christ to be not only a proper or the chiefe but the only sacrifice for so we may lose the principall and stray it in the throng of Incidents which I earnestly desire to avoyd Whatsoever I have sayd for your better satisfaction according to the sence of that sacred Doctor August contra advers Leg. Prophet viz. quoniam singulari solo vero sacrificio Christi sanguis pro nobis effusus est which I durst not there alleadge lest there both he and I should be disdayned but did rather assert the error of your assumed Principle from our Saviours answer to the Sadduces and that testamentary instance of Matth. 26.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ponderation of words used by the Apost Gal. 3. arguing a maine principle not evidently appearing in the text to say nothing how they were written for our search and that Aristotle saith enough to make that absurdity evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS

such formall object of faith as is the bloud of Christ Ro. 3 25. unto which as it is the bloud of God Act. 20 28. faith relateth with an infallible adherence as the onely prime foundation in effect of all our consolation heer and of all our future hopes heerafter else it is but a vain term to avoid the evidence of the text An influence and is that all for ought I yet understand by that term he might say that Christs riding upon an Asse hath or had an influence upon the Jewes and our reconciliation therefore let him explain if he be not to seek what we should conceive by it for upon his clear explication I shall willingly confesse mine own weakness if I doe not make his conceit in this very thing appear so absurd and nonsensicall to any impartiall man that may bee found that it subverteth the great mystery of our most holy faith upon which as I told them dependeth all our consolation heer and all hopes of salvation hereafter Of the which mystery of Godlinesse truly so stiled Mr. Biddle seemeth in this novell imagination either grosly ignorant or prophanely contemptuous Secondly afterwards and obiter as wee use to say Mr. Biddle alleadged that of Numb 19. concerning the red Cow c. concluding from thence as I thought that a thing may be purgative of sin and yet no sacrifice I did not then cause the place to be read or examined for I did not remember the originall word what it would bear nor did I deem it pertinently urged at that instant But so soon as ever it came in my mind the same night when I came at my lodging I looked for it and the first Bible I opened rendred it expresly a sin offering and so it is by the two last words of the Hebrew text Num. 19 9. yea all the circumstances doe there ver 2 3 4 5. so concur to constitute a formall sacrifice that I hope Master Biddle in his serious thoughts will acknowledge it And that therefore mine Argument is in that part of this Assertion irrefragable viz. the bloud of Christ therefore a proper sacrifice because purgative c. Now lest he should avoid these two Arguments as he seemed to indevour by making them only previous actions to the offering and presenting of his person in heaven this may be fairly firmely and briefly opposed from the words of the texts alleadged viz. If the Scripture do imply the person of the Mediatour as praevious to those actions of sacrificing his own body and bloud according to the clearest conceptions of the most Catholike Doctors in the Church of Christ then these actions can never in common apprehension be conceived and taken as praevious onely to the persons oblation or presentation of himselfe in heaven which Mr. Biddle taketh as equipollent terms from Math. 2.11 nor by the curious neyther without some palpable affectation of novelty and singularity But the Antecedent is very true ergo the Consequent The Assumption is clear from Heb. 1.3 where the Greek Idiom is very observable when he had purged our sins by himselfe Heb. 9.26 Col. 1 20. 1. Cor. 5.7 Ephes 5 2. or the offering himselfe hee did or hath sate down at the right hand c. And how can hee offer himselfe so but by the yeelding of his body and the powring out of his bloud Tit. 2 14. Heb. 10. 10. Matth. 26.28 Heb. 9.14 And therefore is the spirit so exact in expression to wit that he might reconcile unto himselfe having made peace through the bloud of his Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him referring all unto his person as also Ephes 2.13.14.15.16 To say nothing of the most punctuall correspondency between the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so emphatically used Heb. 2.17 to answer the Hebrew Caphar so often used in the old Testament for purging or expiating to shew the perfect accomplishment of typicall sacrifices in that true bloud of the Covenant so sprinkled or powred out from such a person as is called our Passeover 1. Cor. 5.7 Nor should Mr. Biddle slight but reverently examine whatsoever such have well sayd according to the word as we have reason to stile able Doctors of Divine mysteries and graciously instructed in the main for notwithstāding any accidental errour yet none of us can without highest impudence thinke our selves comparable to them in vertue or piety knowledge or judgement wisdome or sufficiency I wish therefore he would peruse and seriously ponder how Austen expresseth himselfe upon those foure things considerable in every sacrifice 1. To whom 2. For whom 3. By whom 4. What. Lib. de Trinit 4. cap. 14. So I think hee might see enough for his satisfaction and without any shame receive it from such an Authour Argument 6. From Heb. 13.20 VVHatsoever is bloud of the Covenant powred out and sprinkled the same is sacrificed bloud or bloud of the sacrifice shed for obtayning the end of the Covenant that is to say remission offins as appeareth by Levit. 7 2. cap. 5 9. cap. 9 9 cap. 8 15. compared with Hebr. 9 19.20 22. Assumpt But the bloud of Jesus Christ sprinkled or powred out upon the Crosse is the bloud of the everlasting Covenant shed for the remission of sins and iniquities never to be remembred any more as appeareth plainly from these texts Heb. 1● 20 Matth. ●6 28. Heb. 8 6 12. Ergo the bloud of Christ so sprinkled and powred out was sacificed bloud or bloud of the sacrifice This Argument was slightly offered Feb. 25. 1654. in way of refelling Mr. Biddles fancied evasion from Argument 2. and especially that which is Argument 5. by saying that it cleansed and reconciled not as a sacrifice but as the bloud of the Covenant c. which seemeth a cold distinction without a difference But let him answer distinctly upon deliberation and if hee doe not acknowledge this Argument as Apodeicticall I doubt not but to make it evident that he is grosly ignorant of the New Testament according to the true nature and tenour of it which rightly understood must needs destroy or subdue those hereticall novelties which exalt themselves against the truths of Jesus Argument 7. Gal. 2. ult EIther the bloud of Christ so sprinkled and powred out was a proper sacrifice necessarily required for due satisfaction to divine Justice or God the Father is to be accused of monstrous cruelty in so giving up his son Ioh. 3 15. and the son himselfe of temerity in that he would bee made a curse Gal. 3 13. and exposed to reproach and punishment without a cause Gal. 2.21 by that shamefull death of the Crosse Philip. 2 6 7 8. Assumption But God the Father is not to be so accused c. nor the son neither nor can bee without highest Blasphemy Ergo the blood of Christ so sprinkled and powred was a proper sacrifice necessarily required for due satisfaction to divine justice and to make good his truth which is the reason why he