Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	punishment_n	sin_n	wage_n	4,100	5	11.0461	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77515	Two treatises the one, handling the doctrine of Christ's mediatorship : wherein the great Gospel-mystery of reconciliation betwixt God and man is opened, vindicated, and applyed. The other, of mystical implantation : wherein the Christian's union and communion with, and conformity to Jesus Christ, both in his death and resurrection, is opened, and applyed. / As they were lately delivered to the church of God at Great Yarmouth, by John Brinsley, minister of the Gospel, and preacher to that incorporation.	Brinsley, John, 1600-1665.; Ashe, Simeon, d. 1662.	1652 (1652)	Wing B4737; Thomason E1223_1; ESTC R22919	314,532	569

and of signification The Vulger Latine renders it Redemptionem Redemption Beza Redemptionis precium a price of Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicissim datum Redemptionis precium Scapul● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est tale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo Liberator simile quiddam subit ei malo quod ei imminebat qui liberatur Grot. de Satisfact c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè precium quo redimuntur captivi ab hostibus eámque commutationem quâ capite caput vita redimitur vitâ Leigh Critic ex Hyperio ad loc But neither of them fully expressing the force of the word which properly signifieth a Counterprice When one doth or undergoeth in the room of another that which hee should have done in his own person As when one yeilds himself a Captive for the redeeming of another out of Captivity or giveth his owne life for the saving of anothers Such Sureties amongst the Greeks were commonly and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as gave Life for life Bodie for Bodie And in this sense saith our Apostle here of this our Mediator that he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome a Counterprice Paying a price for his people Ye are bought with a price saith the Apostle to his Corinthians 1 Cor. 6.20 and 7.23 So are all beleevers they are bought They are Gods Redeemed ones Isa 51.11 And who bought who redeemed them That did Jesus Christ Denying the Lord that bought them saith Saint Peter speaking of those Apostates who professed that they were redeemed by Christ 2 Peter 2.1 And how hath he bought them Why by paying a price for them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of Redemption And what price was this why his own blood Yee are redeemed with the precious blood of Jesus Christ saith Saint Peter 1 Peter 1.18 Thou wast slain and hast redeemed us to God by thy blood Rev. 5.9 In whom we have Redemption through his blood Eph. 1.7 id est his death and passion which was the principall piece of his obedience This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Saviour himselfe calleth it that price of Redemption which he gave for his Elect. The Sonne of Man came to give his life a Ransome for many Mat. 20.28 A Ransome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptorium a price of Redemption that by his death he might free and deliver them from death And thus saith our Apostle here in this verse after the Text that Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Counterprice a Ransome submitting himselfe to the like punishment that his redeemed ones should have undergone So the Apostle fully expresseth it Galat. 3.13 Which place we may well look upon as a Periphrasis an Exposition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing us how Christ is said to have given himselfe a Ransome for us Christ saith he hath redeemed us from the curse of the Law being made a curse for us Subjecting himself to that same curse of the Law under which all mankind lay and that for the delivering his Elect from it To the same purpose are those other Texts which for substance speaketh the same thing John 6.51 Christ a true Suretie where Christ saith that he gave his flesh for the life of the world Titus 2.14 He gave himselfe for us that he might redeem us Thus was Jesus Christ a true Surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that gave his life for the life of others as the Poet saith of Castor and Pollux Si fratrem Pollux alternâ morte redemit Virgil. Aeneid 6. that the one redeemed the others life with his own death So did the Lord Jesus this our Mediatour he became such a Surety for his Elect giving himselfe an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome for them Alleg. Now The Socinian Doctrine Vide Grotium de satisfact cap. 1. cap. 8. how will the Adversary evade this why it is true saith Socinus This Christ hath done to deliver us from the punishment of sin But how not in way of satisfaction to God by procuring from him a discharge of our debt How then why only in reference to us that by this means we being induced to believe the truth of his Doctrine thus confirmed and sealed by his death and yeilding obedience unto God according to the pattern that he had set before us we might obtain Remission of sins and Eternall life which upon our repentance and new obedience God hath promised to give This is the summe as Grotius hath cast it up of what Socinus hath to say in this businesse Reply But how unsatisfactory is this Reply what is all this to the Texts alledged which assert a Redemption properly so called The death of Christ properly a Price affirming that we are bought bought with a price a Counter-price redeemed by a Ransome Now a Price a Ransome is somewhat that is tendred and given to the Deliverer for the redeemed not to the redeemed themselves And such was the death of Jesus Christ a Price and that properly so called So much may be collected from that place of Saint Peter 1 Pet. 1.18 19. where he telleth the believers to whom he writes Ye are redeemed not with corruptible things as silver and gold but with the precious blood of Jesus Christ So comparing one price with another silver and gold with the blood of Christ Now the former silver and gold given in way of Redemption is a true price and so is the later the Blood of Jesus Christ a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true and proper price of Redemption given unto God as a valuable consideration for the satisfaction of his Justice Away then with all those mysts or fogs which are or may be raised by any for the obscuring and darkning of this Truth of God which shineth so clearly through these emphaticall phrases and expressions of Scripture alledged as surely that eye must either be weak or wilful that doth not or will not see and acknowledge it Socinus propriè dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu precium definit id quod à detinente accipitur Vide Grot. de Satisf cap. 8. Alleg. As for that which Socinus alledgeth that a Price must be somewhat that is given to and received by one that setteth another free it is not worth the answering Reply For such was the death of Christ It was such a price as God the Father received accepted by way of satisfaction for those for whom it was tendred Accepted of God by way of satisfaction being contented with it As it was under tht Law what was there which any wayes accrued unto God from any of those Sacrifices what did he receive from them which might any wayes turn to his account in way of advantage Onely this was enough they were accepted of him as you have it Lev. 20.27 And so was it with this Sacrifice of the death of Christ which was prefigured

be cruell towards another when he putteth him to torment or pain without a cause or putteth him to great torment for a small cause The Chyrurgian that puts his patient to great pain for the saving of life or limb when there is no other way of Cure he is not therein to be accounted cruell Thus standeth the case here It was not without cause and great cause that God thus delivered his Son to the death This he did not only for those ends assigned by the Socinian that he might seal his doctrine with his blood and shew himselfe a pattern of Obedience but for a greater end then these viz. for the Redemption of a world as I showed you that when there was no other Remedy Grotius de satisfact cap. 6. Now as Grotius well presseth it against them this End being added to those by them alledged it cannot make Christs sufferings greater then they were which they themselves acknowledg were inflicted by God his Father and that without any Cruelty Nay by how much the ends propounded were more and greater so much the further were those sufferings from all appearance of cruelty So as our doctrine in this regard freeth the Majesty of God from such an Imputation far more then theirs Christ able to undergo and overcome them 2. Besides what is also considerable Though the sufferings of Christ were great yet was there no such Cruelty in inflicting them upon him who was able both to undergoe and overcome them This was Jesus Christ able to do As he had power to lay down his life so also to take it up again John 10.18 That burden which would crush a child a strong man will go lightly away with as Samson being inclosed within the walls of Gaza did with the Gates thereof which he took upon his shoulders and carried up to the top of the mountain Judg. 16.3 Thus did the Lord Jesus being inclosed in the Grave he carried away the gates of death which would have crushed all the sons of Men into the pit of Hell So as those sufferings though great in themselves yet to him they were not so great His dying was but a Tasting of Death as the Apostle calleth it Hebrews 2.9 but I will follow the Adversary no further You now see these his supposed strong-holdes in a good sense slighted Those locks wherein he conceived his strength to ly cut off the Arguments and Allegations producible in this cause with the severall improvements of them clearly answered and satisfied Quest Onely a Query or two is yet behind Whether God could not have pardoned sin without any such satisfaction which I shall send away with their Resolutions briefly and so dismisse this point Q. 1. Could not God have pardoned sin freely without any such Satisfaction And might he not have done it Answer 1 A. 1. To this it is answered From Power to Will no good Consequence 1. A posse ad esse or velle c. From Power to Act or from Power to Will the Consequence wil not hold Because a man can do or may do such or such a thing it cannot thence be concluded that he hath done it or wil do it Suppose that God might have pardoned sin in such a way yet it will not thence follow that he hath done it Answer 2 A. 2. But 2ly without any derogation from the perfection and absolutenesse of his Power How it may be said that God could not do this it may be said with a reverence that this was a thing which God could not do Onely let it be rightly understood Not that it is so in it self absolutely considered but ex supposito upon the supposition of his Decree Gods decree was that sin should be punished with death that the one should be the wages of the other And that decree was gone forth the sentence was past upon man to that purpose The day thou eatest thereof thou shalt dye the death Genesis 2.17 Now this being presupposed it may with reverence be said that God could not pardon sin without some such satisfaction as the Law required Neither is this to be attributed to any defect of Power in him but to the perfection of his nature Upon this account it is that wee say that God cannot do this or that which man can do He cannot sin he cannot Lye Tit. 1.2 It is Impossible he should do so Heb. 6.18 And why so The Apostle renders a reason for it 2 Tim 2.13 He cannot deny himself Gods Truth and Justice they are himselfe And being so he cannot go against them And thus is it in this case To pardon sin without any satisfaction supposing the foresaid decree and sentence it cannot stand with the Truth and Justice of God and therefore he cannot do it This is Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle cals it Rom. 1. last The Judgement of God Jus Dei saith Beza Gods right Justitia Dei saith Erasmus and the Vulgar Gods Justice that they which do such things are worthy of death This is not only a Positive Law but Lex naturae the very Law of nature a Law Originally ingraven in the nature of God himself and by him as a Counterpane from that Originall imprinted upon the nature of man And being so God could not go against it so as to let sin go alogether unpunshed This he could not do without wrong and injury to himself Repl. No may some say May not men without any wrong or injurie remit what they please of their owne right Whether men may alwayes remit what they please of their own right Answer To this it is answered 1. This is not universally true Some cases there are wherein men may not part with their owne right Parents may not remit that honour and Obedience which of right is due to them from their children Husbands must not part with their Headship which they have over their Wives And why because this were against the Law of God and the Laws of nature It is a good limitation which is given by Casuists to that vulgar Maxime A man may part with as much of his own right as he will to another but it must be Salvo jure tertii saving the right of a third Saving the right of God of the Law of the Magistrate of a mans Neighbour Where any of these are wronged or injured by the Concession a man may not part with his owne right Now thus standeth it here should God passe by sin without any satisfaction it would bee a wrong to his Law as well as to his Truth and Justice And therefore it cannot bee 2. But 2ly Suppose man might do this yet God cannot This may seem a Paradox but we shall find it a Truth Though man may part with his owne right yet God cannot How so Because Gods right is himselfe Deus ipse est jus suum Marke it Gods right is himselfe and therefore he cannot part with it Upon this

an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so

Elies sonnes were a break-neck to their father 1 Sam. cap. 3 and 4. Sometimes upon the account of a voluntary relation Thus Sureties suffer for their Principals And upon the like threefold account Christ may be conceived to suffer for us Upon that threefold account Christ suffered for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propinquus Redimens Montanus Numb 58. Ruth 3.9 1 Upon the account of a naturall Relation Being our kinsman he is also our Redeemer So it was under the Law the next of kin was to redeem the inheritance Lev. 25.25 whence it was that one the same word Goel signifieth both a kinsman and a Redeemer Thus is Christ our Goel Isa 59.20 Being our kinsman he is also our Redeemer 2. Upon the account of a mystical Relation Thus as our head he suffers for his members As our King he suffers for his Subjects As a Husband he is responsall for the debts of his Wife 3. Upon the account of a voluntary Relation Thus as a Surety he suffers for those for whom he hath ingaged To let passe the other two It is the third and last of these that I shall take hold of Which we shal find sufficient to free this Act from all imputation of injustice What Christ herein did or suffered he did it freely and voluntarily as our Surety undertaking this satisfaction for our sakes Now we say volenti non fit injuria Where the person is willing withall there is no wrong done Amongst men what more ordinary then for the Surety to make satisfaction for that debt which he hath voluntarily ingaged for And who is there that chargeth that with injustice Alleg. True it may be said In pecuniarie Mony-matters as Debts and Fines it may be so But not so in Corporall punishment Especially for one to suffer death for another Whether one may lay down his life for another Ans To this it is answered that even in these cases it is no unusuall thing for some kind of Sureties as those whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as ingage Body for Body life for life to suffer death for others Instances thereof amongst all Nations are rife Valerius de Amicitia Cicero de offic lib. 3. That of Damon and Pithias is obious The one of them being condemned to death by the Tyrant Dionysius and desirous to visit his friends before he dyed the other ingageth for him tody in his room in case he returned not by the day appointed Which sheweth that such ingagements in those times were not unusuall So much is not obscurely insinuated in that of the Apostle Rom. 5.7 Peradventure for a good man some would even dare to dye This some have done and Heathens never made any scruple about the lawfulnesse the Justice of it And surely were it so that men were Lords of their lives as well as of their estates that they might as freely dispose of the one as of the other as Heathens apprehended they might then could there nothing be said against it This it is as Grotius Grotius de satisfact cap. 4. well notes which maketh the difference betwixt these two the laying down ones Money and his life for another The one a man hath a more absolute power and dominion over then the other over his money then over his life And upon that account he may ingage and alienate the one where he may not the other Were it so that a man had as much power over his life as over his money there could be no more question about laying down the one then the other Now this is it in the case we have now in hand This was Christ's priviledg He being an absolute Lord he had also power over himself over his own life Christ a Lord over his own life so as he might lay it down at his pleasure which others may not do This we may take from his own mouth John 10.18 I have power to lay down my life Power not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ability but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Right This he had by concession and grant from God his Father who had given him power over all flesh John 17.2 And this he had in and from himselfe Being God he had power over himself as Man to dispose of his Manhood as pleased him Now the case being so that which is questionable in others is out of question in him He might do what he did ingage and lay down his life for others as a Surety in their stead 2. To this add what is very considerable His ingagement not of private but publick concernment that this engagement of his was not for one or yet a few but for many He gave his life a Ransome for many Matthew 20.28 Now however such a private engagement for one to lay down his life for another in an ordinary way may be looked upon as not warrantable not allowable Yet in a case of publick concernment to do it for a mans Country this hath ever been looked upon not onely as lawfull but laudable And so in the case of Hostages given in war where some particular persons ingage their lives for performances of promises and conditions agreed upon by the party which they ingage for This in all ages hath been and still is an ordinary practice and who ever questioned the lawfulnesse of it And Such a Surety was our Mediatour not in a private but in a publick way not for one or a few but for many Yea for a world So the Elect are called God was in Christ reconciling the world to himselfe 2 Cor. 5.19 that is the Elect world for no other are reconciled unto God but they For this world Christ laid down his life And that to free them from Eternall death Who can charge this Act with any imputation of injustice Thus have I vindicated this second Attribute also the Justice of God Now passe wee to the third Object 3 How can this stand with the Grace and Mercy of God his Grace towards us his Mercy towards his Son 1. How this standeth with Grace Allegat 1. For his Grace towards us This it is which is every where held forth and cryed up as that which hath the main stroake in the businesse of Mans Salvation By Grace ye are saved Eph. 2.8 The Grace of God which bringeth salvation Tit. 2.11 Now how can this stand with satisfaction required and received Ans To this it is answered that were it so that this satisfaction were required and received from us now it were inconsistent with Grace But not so being received from another Gods grace and Christs satisfaction are no waies repugnant Gods Grace Christs satisfaction no waies repugnant The one doth not so much as cloude or darken the other Nay herein in putting our salvation upon this way the grace of God is gloriously exercised and manifested In no way so much So much will appear in diverse particulars Gods grace in