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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	die_v	sin_n	5,554	5	5.1473	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77355	The works of William Bridge, sometime fellow of Emanuel Colledge in Cambridge; now preacher of the Word of God at Yarmouth. The first volume. Viz. I. The great Gospel-mysterie of the saints comfort and holinesse, opened and applyed from Christs priestly office. II. Satans power to tempt; and Christs love to, and care of his people under temptation. III. Thankfulnesse required in every condition.	Bridge, William, 1600?-1670.; Yates, John, d. ca. 1660.; Greenhill, William, 1591-1671.; Adderley, William.	1649 (1649)	Wing B4445; Thomason E471_1; ESTC R6919	182,218	262

there of the Disciples That they should wait for the promise of the Father Christ commaded them that they should not depart from Jerusalem but wait for the promise of the Father What is that We know what it was and is that which befel afterward it was the giving out of the holy Ghost the holy Ghost fell upon them this is called THE promise of the Father That as in the times of the Old Testament the promise was the giving of the Son and coming of the Second Person So after Christ came the great promise was the coming of the Third Person and the giving of the holy Ghost When I am gone saith Christ I 'le send ye another Comforter He that beleeveth out of his belly shall flow rivers of living water This he spake concerning the Spirit which was not yet given in those extraordinary emanations of gists and graces because he was not yet glorisied So then the great Blessing that was to be given unto the children of men the great Gospel-blessing was the giving out of the holy Ghost this is a Gospel-blessing indeed Well Ques But what doth Christ do when he doth Bless It 's observable Answ 1 that when any Superiour did Blesse a father did blesse his child or the like he did observe what was the choice mercy and good in those times and he did wish that unto his child or unto his inferiour And so in Isaac and Jacobs time the choice good it was The dew of Heaven and when they did blesse their children they wish't unto them the dew of Heaven So now when our Iord Jesus our great High-Priest doth blesse any man observing that the choice mercy of the Gospel is the injoyment of God in Christ the favour and love of God and the giving out of the holy Ghost into a mans heart he doth wis all this good unto him and he saies unto God the Father Lord let this poor soul have thy favour Oh! cause thy face to shine upon this poor soul and give out the holy Ghost unto it that it may walk after the spirit In the Second place It 's observable That when the Priests did Blesse the people they did not barely wish good unto them but they did Authoratatively pronounce them blessed Numb 6.27 They shall put my name upon them saith the Lord when they bless So when the Lord Christ our great High-Priest doth Blesse a man he does not barely wish him good The Lord cause his face for to shine upon that soul in a way of wishing but the Lord Christ being a High-Priest when he blesseth he doth authoratatively pronounce such a soul to be Blessed Thirdly When the Priest Blessed he did not only pronounce the people Blessed but in the Blessing of the Priest there was a kind of Binding-power it had the power force and efficacy of an Absolution And therefore as Christ saies unto his Disciples Go and whosoever sins ye remit they shall be remitted I 'le stand by you in it So saith the Lord in that same place the 6. of Numbers On this wise shall ye bless the children of Israel saying unto them The Lord blesse thee and keep thee and at the 27. verse They shall put my Name upon the children of Israel and I will blessethem I 'le stand by them in this So when the Lord Jesus Christ our great High-Priest doth Blesse he doth not only pronounce a man to be Blessed but he doth Absolve him from all his sins saith he by authority that is given to me from my father the Keyes that are put into my hand I do Bind this blessing upon this poor soul Further The Priest when he blessed indeed he could wish well and he could pronounce a man blessed and he might Absolve but he could go no further he could not confer the Blessing he could not bestow the Blessing But our Lord Christ being an High-Priest beyond all the High-Priests that ever were before him in this respect too where he doth Blesse he bestoweth the Blessing being God and man he bestoweth the Blessing In the Fifth place This our great High-Priest being God and Man look how God Blesseth so doth he Blesse In the Scripture ye shall find That when God the Father Blessed he said unto those things that he blest Increase and Multiply still when he blest Increase and Multiply So the Lord Jesus Christ our High-Preist when he comes to blesse he doth not barely wish good unto a poor soul or pronounce him blessed or beslow a good thing upon him but saith he O soul Multiply in this good the Lord increase thy Graces and thy Gifts and thy Comforts poor soul Increase and Multiply herein This the Lord Christ our great High-Priest doth Thus it 's cleer what the Blssing of the Gospel is wherein it consists and what our High-Priest doth when he doth blesse the people But Secondly Quest 2 Does this Blessing properly or specially belong unto Jesus Christ Yes Answ For he was made a curse for sin he and none else made a curse for sin and therefore it belongs unto him above all the world for to blesse For look what evil Jesus Christ endured the contrary good he merited for the children of men a power to bestow that good Now he above all was cursed hung upon the Crosse and died a cursed death he was made a curse therefore it belongs unto him above all for to give the blessing for to blesse poor sinners Primum in quolibet genere c. The first in every kind is the cause of the rest The Sun is the cause of all the light we have here below and 't is the first light body And the Lord Jesus Christ he is the first blessing Therefore hath they God blest thee for ever There are Three that we reade of in Scripture especially that did blesse The Father the King and the Priest The Father did blesse his Children the King blest his Subjects and the Priest blest the People Now the Lord Jesus Christ He is our Father The Everlasting Father He is our King I will set my King upon my holy hill And he is our great High-Priest and therefore all these relations meeting in him it belongs unto him above all for to blesse the people But is the Lord Jesus Christ Willing for to Blesse poor sinners Quest 3 and inclin'd unto it Yes Answ He is very Willing this blessing of the people it is a work whereunto he is much inclin'd and wherein he is most delighted Ye shall observe therefore what abundance of blessings Christ scattered among the people when he was here upon the earth Ye don't reade that ever he cursed any man formally cursed him Once indeed he pronounced a Curse but it fell upon a barren fig-tree not upon a man But take your Bibles and turne over from leaf to leaf and see how frequent he was in blessing and consider whether you do reade in al the Bible of any Preacher or Prophet

nothing that does so satisfie God the Father as Obedience and the more full the Obedience is the more God the Father is satisfied thereby Now it is said of our Lord and saviour Christ That in this great sacrifice upon the Crosse he was Obedient He was Obedient even to the death of the Cross That he that did make the Law should come down from Heaven and be subject to the Law what Obedience was here Obedient to the Death Yea unto the Deaths in the plural Number And he made his grave with the sinners and his Deaths was with the rich He made his grave with the wicked and with the rich had his Deaths Isaiah 5● ver 9. It is in the Plural Number in the Hebrew though in your English translation it is in the Singular As if the holy Ghost had called death the Second death that our Lord Christ had in some measure suffered For if you consider things truly and rightly I beleeve you will find that our Lord and Saviour Christ when he died and was in his agony he did not only indure the first but the torments of the second death He overcame no more than he submitted to he overcame death by submitting to death Now he overcame the second death also and therefore in some measure submitted to the torments of it so far as he was capable Look what the first Adam should have indured for his sin in the fall that the second Adam now did indure in some measure for to take it off The day that thou eatest thou shalt die the death It was not barely the corporal and outward death but it was the second death If our Lord and Saviour Christ did not indure the torments of the second death the wrath of God upon his soul why did he sweat drops of blood and tremble and shake so when he came to die There is many Saints and Martyrs when they come to die they go skipping and leaping and rejoycing and our Lord and Saviour when he came to die he sweats drops of blood surely there was more than an outward death Oh! the wrath of God and the torments of the second death was upon his soul Thus obedient he was and this obedience of his it was volontary for he needed not to have died but he saw that God the father was dishonoured by mans sin and that poor man would be lost and rather than that should be he does volontarily offer himself unto this Obedience Loe I come saies he in the volum of the book it is written of me I delight to do thy will and thy Law is within my heart Psal 40.7 8. Mark what an expression there is in that Psalm 't is spoken concering Christ as is plainly interpreted by the Apostle in the 10. of the Hebrews at the 6. verse Sacrifice and offering thou didst not desire mine eares hast thou opened or bored The Apostle when he translates these words he translates them thus My body hast thou prepared But reade them as they are here in the Psalm Sacrifice and offring thou didst not desire mine eare hath thou bored That as when a servant was willing to stay with his Master and to do him yet more service the servants eare was to be bored So saies the Lord Christ I am as willing to do this work to be thus obedient as a servant whose eare is bored is willing to stay with his master And mine eare hast thou bored saies he ah here 's obedience here 's obedience this now did infinitly satisfie God the Father In so much that ye may see what is said in that same 5. of the Ephesians and the 2. verse Who hath loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour The whol world it was ful of a stench before and the Lord was displeased with man before but now when Christ comes and offers up this sacrifice he did thereby give full satisfction unto God the father for it was a sweet swelling-savour unto God the Father So that thus the Father he was fully satisfied To this I shall ad one word When the Lord Jesus Christ offered up himself a sacrifice unto God the Father and had our sins laid upon him he did given more perfect satisfaction unto Divine justice for our sins than if you and I and all of us had been damned in Hell unto all eternity For a Creditor is more satisfied if his debt be paid him all down at once than if it be paid by the week A poor man that cannot pay all down will pay a groat a week or sixpence a week but 't is more satisfaction to the Creditor to have all paid at once Should we have been all damned we should have been but paying the debt a little and a little and a little but when Christ paid it he paid it all down to God the Father Had we gone to Hell and been damned for ever we had alwaies been satisfying of God I but God had never been satisfied but now when Christ makes satisfaction God was satisfied The Creditor if he be a merciful and a good man is more truly satisfied where the Debter is spared he does not desire that the Debter should be cast into prison and there lie and rot but he is better satisfied with the sparing of the Debter let me have but my Money and so the Debter be spared I am willing nay I desire it saies the good Creditor Now if all we had bin cast into everlasting burnings indeed the debt should have been a paying but there the Debter had been lost But not when Christ comes and makes satisfaction unto Divine justice Ah! poor man is redeemed here is the Debter spared And therefore the Lord he is infinitly more satisfied by the satisfaction that Christ made upon the Cross for our sins than if all we had gone to Hell and been damned to all eternity Oh! what a glorious and blessed satisfaction did this our High-Priest make unto God the Father But you will say then Quest If the Lord Christ made this full satisfaction unto God the Father how is it that Beleevers many of them have their sins and debts standing upon the score still in their Consciences so perplexed in regard of sin as if there were no satisfaction at all made Luther cals this aspect of sin A sacralegious aspect Answ and beholding of sin As now saies he If a man take out of an holy place some goods and bring them into his owne house This is sacraledge So for me to go and take my sins From Christ and lay them in mine own bosome this is sacraledge saies Luther But the reason of it is this Because that men do not study this Truth but was ignorant of it As suppose that a man do owe three or four hundred pound to a shop-keeper for wares and commodities that he hath taken up there a friend comes and he payes the debt crosses the book but the

them that are tempted in that he himself suffered being tempted Was he not as God able to succour them that are tempted Why then is it said In that he suffered being tempted he is able to succour them that are tempted There is an ability of Sufficiency and an ability of Idoniety As God indeed he is able to succour those that are tempted but by being tempted in the flesh he is able that is apt and idonious to succour those that are tempted There is an Absolute ability and a Respective ability as he is High-Priest As God indeed he was able to succour them that are tempted though he had not been tempted but he speaks of Christ here as our High-Priest and so by being tempted he is able to succor them in that way There is as I may so speak a Scientifical ability or an Experimental ability As he was God he was able in the first sense to succour 't is true but by being tempted he is able Experimentally to succour them that are tempted It is an ability of Disposition and Compassion that here he speaks of And therefore in the fift Chapter speaking of the same thing he saith concerning the High-Priest That he can have Compassion on the ignorant and those that are out of the way So then Christ by being tempted is able to sucour those that are tempted with an ability of Idoniety an Experimental ability with an ability of Compassion and Disposition and gracious Inclination And so the Observation that lies before us is this The Lord Jesus Christ Doct. is a succouring Christ to tempted souls In the former Doctrine ye heard That God suffers his own servants and dearest children to be sorely tempted Now this Doctrine holds forth the remedy Jesus Christ is a succouring Christ to tempted souls As our hearts are full of Sin So his heart is ful of Succour he is a succouring Christ His Names and Titles speak him so His Nature speaks him so His Officies His Doctrine His Life and Conversation His Death and Sufferings call him a Succouring Christ I shall not run thorow all these particulars But because men are known by their Names I will fix there a little and we shall see how all the Names and Titles of Christ call him a Succouring Christ If we search the Scripture we may observe That the Names of Satan of the Devil carry malice with them and evil against them And the Names of Jesus Christ are contrary thereunto as holding forth a Succour against all that evil that is in him who is The Evil One. Is the Devil called Satan that is an Adversary Jesus Christ is called our Friend Is Satan called Diabolus the Accuser or the Accuser of the brethren Jesus Christ is called our Advocate Is Satan called a Destroyer Jesus Christ is called our Saviour Is Satan called a Lyon that goes up and down seeking whom he may devour Jesus Christ is called a Lyon of the Tribe of Judah Is Satan called a Serpent and Old Serpent Jesus Christ is called the Brasen-Serpent Still Names of reliefe and succour answerable unto those Names of Satan We shall observe that there is no Evil in Sin but there is somewhat in the Name of Jesus Christ that speaks the contrary contrary succour Is sinne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a transgression of the Law Jesus Christ is called our Righteousness The Lord our Righteousness Is Sin called Folly Jesus Christ is called Wisdom The Wisdom of the Father Is sin called an Infirmity or Weakness He is called the Rock and the Rock of ages and the Arme of the Lord. Is sin called Darkness He is called Light Is sin called Pollution or Vncleanness His blood is the fountain opened for sin and for uncleanness to wash in Is sin called Death He is called Life Is there Ignorance in sin He is called our Prophet in opposition to that Is there Disorder in sin In opposition to that he is called our King to order Is there Guilt in sin In opposition to that he is called our Priest he is called our Propitiation in that place of John But in the 3. of the Romans and the 25. verse He is called our Propitiatory Whom God hath set forth to be a Propitiation so you reade it but rather a propitiatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Greek word that the Septuagint used for the Jewes Propitiatory And in that he is our Propitiation or Propitiatory this speaks him a succouring Christ Famous was the succour and reliefe that the Jewes had from their Cities of refuge and as if the holy Ghost intended the confirmation of this Truth that is now before us those Hebrew Names that were given to the Cities of refuge are given to Christ Is any of the Cities of refuge called Kedesh signifying Holy He is called Holy Holy Holy Was another City called Shechem signifying Shoulder Vpon his Shoulder is the government and the lost sheep brought home upon his Shoulder Is another City called Hebron from Society or Fellowship By him we have fellowship with the Father Is another called Golan signifying one Revealed or Manifested 'T is said of him He was Manifested in the flesh Is another City called Ramoth Things Exalted Him hath God Exalted and by him are all Exalted In the phrase of the new-Testament he is called our Father and our Brother and our Friend and our Shepheard a Hen a Lamb a Door there 's none of all his Names but speak him full of sweetness and loving disposition and succour unto poor souls But that I may the better clear up this Truth I shall deliver my self these Four waies First That Jesus Christ is able to succour tempted souls Secondly That he is willing to do it Thirdly That he is faithful in doing of it Fourthly How he doth it in the day and time of their temptation and so come to the Application First He is able to do it He is able to succour them that are tempted He is able saith our Apostle in that 17. of the Hebrews to save those that come unto God by him he is able to save them to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Satan tempts to the uttermost he is able to save to the uttermost And as they sin to the uttermost he is able to save to the uttermost A man is said to be able to do all that which he hath a commission and power from God to do The Lord Jesus Christ in the 3. of the Romans and the 25. was set forth to be a propitiation Whom God hath set forth to be a propitiation He hath laid help upon one that is Mighty and that is Christ Design'd and called he is to the office of the High-Priest The proper work of the High-Priests office was to condole with relieve and succour the people against their sins And the more Eminent any High-Priest was the more in this work In the 17. of the Hebrews we find all along how abundantly he