Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27499	The still-borne nativitie, or, A copy of an incarnation sermon that should have been delivered at St. Margarets-Westminster, on Saturday, December the five and twenty, 1647, in the afternoone, by N.B., but prevented by the committee for plunder'd ministers, who sent and seized the preacher, carried him from the vestry of the said church, and committed him to the fleet, for his undertaking to preach without the license of Parliament ...	Bernard, Nicholas, d. 1661.	1648 (1648)	Wing B2018; ESTC R18366	26,917	36

of it And that most justly for Death entring upon Christ to whom he had no title by reason of the righteousnes that was in Christ considering he was flesh not knowing that he was also the Lord of life made a breach upon the flesh of Christ and at last death dyed as all things do in their contraries in the life of Christ Having first forfeited his owne tenement by a forcible entry upon another mans possession which gives a good title among Kings and Souldiers to all things gotten by conquest Lastly his power which is breifly more manifest in uniting the divine nature to the humane then it is in creating Because there is a more reall and infinite distance betweene God and Man then between Man and Nothing between Heaven and Hell then betwixt Heaven and the first Chaos betweene sin and Grace then Emptines and Grace As also more difficulties in redemption then in creation more corruptions to hinder more Enemies to oppose the very work and office of a Redeemer and this is the first reason given by Damascene lib. 3. cap. 1. de orthodoxa fide Secondly That there in some manner might be a proportionablnesse analogy in the Mediatour to the Trinity which if I forget not is by St. Austin called a responsary Trinity for as in the Trinity there are three persons in one essence So in Christ there are three essences in one person In the first the persons of the Father and the Son and the Holy Ghost are but one essence i God So in the latter three essences the word the Soule and flesh are but one person Christ and this is Saint Augustines lib. 13. de crtniate cap. 1. The reasons of the Incarnation that concerne as are two First the removing of Evil from us Secondly the promoting of our good To the effecting of both these it was necessary that the word should be made Flesh and the Sonne of God should become the Sonne of Man For although I confesse with Saint Austin that God in his absolute power could have framed another possible meane for the salvation of mankind yet by that power which is ordinate to and equall with his will there could be No other name given under Heaven whereby we should be saved but only this For if we consider Sathans power who now Lords it over seduced and enthralled mankind And by a wofull CATACHRESIS is become the God of this World his power and strength I say not to be overcome no not by the contention of an Arch angel without a Mittimus to God The Lord rebuke thee Or secondly sinnes most intimate adhearence to the sonnes of Adam whose vitious habits in us that they might appear as it were more then accidentall to us have by the best speaker Gods word the denomination of our very parts and substance given to them Being called the body of Sinnes and of death our Members yea our very Flesh too whose crucifying vicinity and tormenting closenesse made a miserable Apostle make a more miserable ' EPIPHONEMA crying out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who shal deliver me Or thirdly the more then necessary Fluxe of sinfull acts and transgressions from those vitious habits and corruptions whose violent torrent like a breach of the Sea or the Cataracts of Nilus though caused by nature cannot by the Lawes of nature or rules of Physick though with the poore Woman in the Gospel wee spend our whole time and substance upon the Physitians be stopped no nor with reverence be it spoken by Christ himselfe without the Fountaine be dryed up by a vertue proceeding from him Or lastly the strong Sequence of Gods law following sinne inevitably with Death malediction and curse Charging upon transgressours invincibly That vengeance and those intolerable plagues which Gods word can be understood to denounce or Gods wrath to inflict So that to the removing of these malignities there is required the interposition of a God It must be more then an Angel that must disenthrone the Divell He must be God that must tread Sathan under our feet Secondly it must be some thing more subtill and spirituall then any creature whatsoever that must get between us and our luste even the God in whom we live move and have our being that must seperate our sinnes from us Thirdly it must be somewhat above nature that must hinder sinnes actions and cause the naturall and most fruitefull wombe of concupiscence to miscary It must be the God of nature that can make the fire not burne the Sea not drown the Lions not devour the Sun to go backward He alone it is that can give sinne a miscarying wombe and dry breasts Lastly it must be the Law-giver himselfe that must make the Fire no burne the Sea not drown and lions of his law not devoure guilty mankind And all this yet not to be done in a direct judiciary way without an union for although Christ as God be stronger then the strong man Sathan Yet the stronger dispossesses not the lesse strong but by an entry into his house Christ must be incarnate , that man may not be a Divell incarnate Christs incarnation was an Ejectione firme against Sathan Againe this only way was it whereby Christ had fairer evidence for his title to man then Sathan had for the Divell got in Man from Gods Regiment notwithstanding the right of Creation by getting Man to be of one way and one work with him man having as little communion in essence and substance with God as with the Serpent but now Christ comes with this plea and defeats him For though Man and Sathan are of one work yet are they not of one nature though they be one way yet they are not one flesh though in this they be one both lyars both deceitfull both sinfull Yet in this Christ and Man agree better that they be bone of his bone and flesh of his flesh And as the Serpent for this very reason when he separated God and Man in the first fall yet could not nullifie the Marriage of or divorce Adam and Eve Nor Sin nor Sathan could separate them whom God hath put together So Christ and his Church standing upon the same termes are so united that I am perswaded that neither life nor death life will not death cannot nor Angels nor principalities c. shall be able to separate from the love of God in Christ Iesus Rom. 8. 38. 39. And so what hath bin said of Sathan is likewise to be said of the goods which he is possessed of I meane sins and plagues though I confesse in some sence even Man may be accounted part of his chatrel goods For sinne like the Darkenesse of night is chased about the earth by the Sunne of Righteousnesse stil and only giving place to Christ whose advancing into our Horizon is the bringing in of the day of Salvation and the driving away of the Darknesse of transgression For al other meanes whether the Light of

Incarnation of Christ Jesus And therein consider First the Vnion of the two Natures God and Man in this mystery Secondly the Conception of Jesus Christ by the Holy Ghost The Nativity or Birth of Christ of the most blessed Virgin Mary In speaking to the Vnion I have foure things to go through withall first to shew the severall unions in Christ Secondly the signification of this word person Thirdlly the manner of the Union and Lastly the Reasons of the Union And of the first thus much There are in the person of Christ three unions and ale-immediate first the union of the Deity to the soul Secondly the union of the Deity to the body And Thirdly the Union of body soul together the two first werenot of nature nor of merit but wholly supernaturall And so not subject to separation by force of any natur al action or passion But the third being natural did leave a place for suffering and separation So that when Christ suffered death the Deity forsook neither soule nor body only the body was forsaken by the soule The plurality of which substances and Vnions notwithstanding Christ must be considered but as one that is in person Which word that you may understand aright know that it is derived a personando which is distinct sounding And is nothing else in Logick but what a Noune Substantive proper of the singular Number is in Grammer that is one particular compleate subsistence which Logicians call an Individuum but with this differenc That Person is a particular reasonable creature whereas a particular thing if it be unreasonable as a tree or horse c is not called a person but by the Schooles a Suppositum And in this sence Christ is said to be one Not in nature for so is no man in a strict sence for the soule and the body of men are of two different natures as well as fountaines or beginnings But in person wherein though there may be aliud et aliud one and another thing yet there cannot be alius and alius one and another person And so much for the meaning of the word person Now for the manner of this union we must know that things are united or made on many wayes As 1 Faedere by a covenant as Christ the faithfull And this may make one body but not one person 2. By transmutation as Snow and Water but this makes one substance as well as suppositum but so is not Christ 3. By aggregation as many materialls united make an house but this is violent and not voluntary as was Christ 4. By composition as body and soule make one man being united but this is natural and so is not the union of the Deity to the Humanity in Christ Lastly therefore by Assumption and this is singular proper to Christ alone For the cleare avoiding of old and dangerous heresies and errours which have risen about this Article of our Faith we conceive it not unnecessary to deale warily with those terms and words which we borrow from the Latines in expressing our mind in this matter such as are Vnion Assumption c. As in this nice and narrow sence To Assume and to Vnite do equally belong to the same Agents But to be Vnited and to be Assumed cannot be praedicated equally by the same Subjects Concerning the former it will appeare plainely by and by For the latter the difference is thus To be united may not unproperly be attributed to God and Man in thus speaking God was united to Man and man was united to God and with this not a Caviller will find fault But to say as on the one side truely Man was assumed to and by God so on the other God was assumed to or by Man were erroneous in it selfe and dangerous in the consequents For Relation we must allow to be in God if we acknowledge a Trinity of persons but suffering we dare not impute least with it we make him also changeable Now to be Vnited here is only a terme of Relation but to be Assumed is alway a terme of Passion To assume and to be assumed are words expressing doing and suffering and in the present matter divide unto us God and man God the Agent whose part therefore is to Assume Man the Patient or sufferer whose it is therefore to be Assumed To Assume as it is a compounded word so it doth signifie a double action the first is taking the second is application taking to The first is caled principium the second is called terminus assumptionis The first belongeth to all the three persons in the Trinity As the father did take and give the humane nature to his Son as he saith Lo a body hast thou given me So the Son did take not the nature of Angels saith the same Apostle but the seed of Abraham so likewise the Holy Ghost did whose it was to sanctifie the nature assumed and by whom also we believe it was conceived take our nature in the first act It was taken not to the father nor to the Holy-Ghost but to the second person which is Iesus Christ In the thing assumed it is worth our consideration 1. Negatively to observe that when God took our nature he separated it from sinne and personality he took not our sin for that was contrary to his nature He took not any person of man at all for that was contrary to his Vnity for so there should have been Two Persons in the second person of the Trinity As therefore our nature that was assumed received fulnesse of grace from that most holy nature which assumed it So it owes its personal existence to the second person in the Trinity having none of its owne to which it was united 2. Positively learn what we meane by our nature for Nature in Scripture is sometimes put for the corruption of our nature as Ephes. 2. 3. but so Christ tooke not our nature unlesse it were by way of imputation For this is the Nature which by the Schooles is alwayes opposed to Grace Sometime in Scripture it is taken for some part of nature as for Reason only Rom 2 14 Or for sence only 2. Pet 2 12 Iude. 10. but so Christ took not our nature that is some part of our nature For that were to fal into the errour of the Appollinarians and Monothelites By Nature therefore we understand not one or some but all the partt of nature whether essentiall as soule and body or integrall as the soules faculties and the bodies Members united as also whatever flowes from the Principles of nature as Growth from Vegetation Eatting Drinking c from Sence Discourse and speech from reason not refusing the very infirmities of nature as in the Soule Sorrow Greife Anger Pity Vexation in the will the contradiction of the naturall and Physicall part though with subjection too to the moral and deliberative in the understanding Negative Ignorance And in the Body Hunger and Thirst Wearines and Weeping Sense of