Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	nature_n	sin_n	7,957	5	5.0292	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12187	A miracle of miracles or Christ in our nature Wherein is contained the vvonderfull conception, birth, and life of Christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene God and man. Preached to the honourable society of Grayes Inne, by that godly and faithfull minister of Iesus Christ, Richard Sibbes. D.D.	Sibbes, Richard, 1577-1635.	1638 (1638)	STC 22499; ESTC S117264	26,445	58

the malice of Antichrist and his supporters He is the true Michael that stands for his Church And then in the tenth verse Take counsell together and it shall come to nought speake the word and it shall not stand for God is with us And as the Church before Christ came in the flesh much more may we now hee is come in the flesh insult over all Let all the enemies consult together this king and that power there is a counsell in heaven will disturbe and dash all their counsells Emanuel in heaven laugheth them to scorne And as Luther sayd shall wee weepe and cry when God laugheth He seeth a company of idolatrous wretches that conspire together to root out all Protestants from the earth if it lay in their power They that are inspired with Jesuiticall spirits the incendiaries of the world have devoured all Israel and Christendome in their hopes but the Church which is Emanuels land and freehold sees it and laughs them to scorne God can dash all their treacherous counsels And so in all personal trouble whatsoever Emanuel God with us is fitted to be a mercifull Saviour he was poore that he might be with the poor he took not on him an impassable nature but he tooke our poverty our miserable nature Hee is poore with the poore afflicted with the afflicted persecuted with the persecuted he is deserted with them that be deserted My God My God why hast thou forsaken me He suffers with them that suffer he hath gone throgh al the passages of our lives In the beginning of it he was conceived and borne and he hath gone along with us and is able to pitty and succour us in our poverty in prison in bonds in disgrace in our conflict with God in our terrour of conscience in all our temptations and assaults by Sathan he was tempted himselfe by Sathan for this purpose that Emanuel might in all these be mercifull Let us not lose the comforts of this sweet Name in which you have couched so many comforts In the houre of death when wee are to dye thinke of Emanuel When Iacob was to goe into Egypt sayth God Feare not Iacob goe I will goe with thee and bring thee back againe and he did bring him back to be buried in Canaan So feare not to dye feare not to goe to the grave Emanuel hath been there he will goe into the grave hee will bring us out of the dust againe for Emanuel is God with us who is God over death over sinne over the wrath of God God over all blest for evermore and hath triumphed over all so that what shall separate us from the love of God in Christ Iesus He is not onely God with us in our nature but he is God for us in heaven at this time he is God in us by his spirit hee is God amongst us in our meetings Where two or three be gathered together in my name I will be in the midst of them He is God for us to defend us he is for us in earth for us in heaven and wheresoever we be specially in good causes And therefore enlarge our comforts as much as we can And shall not wee then labour to bee with him as much as we can All spirits that have any comfort by this Emanuel they are touched on by his Spirit to have desires to bee nearer and nearer to him How shall I know hee is my Emanuel not onely God with us but God with me If by the same Spirit of his that sanctified his humane nature I have desires to bee nearer and nearer to him to be liker and liker him If I am on his side if I be neare him in my affections desires and understanding if I side not against the Church nor joyne in opposition against the Gospell If I finde inwardly a desire to bee more and more with him and like to him if outwardly in the place where I live I side with him and take part with his cause it is a signe I have interest in him And therefore let us labour to bee more and more with Christ and with God in love and affections in faith in our whole inward man because he is with us Wee must know this Emanuel doth trust us with his cause to speak a good word for him now and then to speak a word for his Church he takes it ill if we neglect him Curse ye Meroz because hee came not out to helpe the Lord. God trusteth us to see if wee will bee on his side and calles to us as Iehu did Who is on my side who Now if wee have not a word for the Church not so much as a prayer for the Church how can wee say God with us when we are not used to speake to God by way of prayer nor to man but by way of opposition and contestation By this therefore examine the truth of our interest in Christ. Those that intend to receive the communion must thinke Now I am to be neare unto Christ and to feast with him Christ is with us in his Word in the Sacrament there is a neare relation betweene the bread and the wine and body and bloud of Christ. Now the true childe of God is glad of this most speciall presence of Christ. All true receivers come with joy to the Sacrament Oh I shall have communion with Emanuel who left heaven tooke my nature into a most neare hypostaticall union the nearest union of all and shal not I desire the nearest union with him againe that can be possible Oh I am glad of the occasion that I can heare his word pray to him receive the Sacrament Thus let us come with joy that we may have communion with this Emanuel who hath such sweet communion with our nature That our hearts may bee as the virgins wombe was to conceive Christ I beseech you inlarge these things in your meditations And because wee know not how long wee may live here some of us be sicke and weake and all of us may fall into danger wee know not how soone let it be our comfort that God is Emanuell hee left heaven and tooke our nature to bring us thither where himselfe is When times of dissolution come consider I am now going to him to heaven that came downe from thence to bring me to that eternall mansion of rest and glory And shall not I desire an everlasting communion with him God became man that hee might make man like God pertaking of his divine nature in grace here and glory hereafter Shall not I goe to him that suffered so much for me Therefore saith Saint Paul I desire to be dissolved and to bee with Christ which is the effect of Christs prayer Father saith he my will is that where I am they may be also And in this God heareth Christ that all that beleive in him shall bee where Christ is as he came from heaven to be where wee are Lay

and his office to reconcile God and us in one As he is God in our nature hee tooke our nature into communion of person so his office is to bring God and man together his two natures is to fit him for his office God and man were at much distant tearmes as could be unlesse betwene the Devill and God And therefore God man in one person must performe the great office of bringing such as were in such opposite tearmes together Of his conception by the Virgin Mary wee spake sufficiently onely wee will adde this for farther explication A further type of this was in the birth of Isaack Isaack you know was borne of a dead wombe Christ was conceived of a Virgin and in a manner farre more improbable then the other Isaack was the Sonne of the promise Christ was the promised seed both in some sort miraculously borne For indeed it was a true wonder that Isaack should be borne of a dead wombe And here that a Virgin should conceive Sara had nothing to supply moisture and juyce to the fruit And so here was nothing of a man to further Christs conception I will shew why there must be this kind of conception of Christ which will helpe our faith exceedingly First Christ must be without all sinne of necessity for else when hee tooke our nature stubble and fire had joyned together God is a consuming fire and therefore the nature must be purified and sanctified by the holy Ghost in the wombe of the Virgin And then againe in the conception there must be a foundation of all obedience active and passive and of all that was afterwards excellent in Christ. If there had beene any blemish in the foundation which was his conception if he had not beene pure there had beene defect in all that issued from him his active obedience and passive obedience for every thing savours of the principle from whence it commeth And therefore it was Gods great worke in this strange conception that sinne might be stop't in the roote and beginning nature might be sanctified in the foundation of it And so that he might persue sin from the beginnning to the end both in his life by living without sinne and also in his death by making satisfaction for sinne And therefore ground our faith on this That our salvation is laid on one that is mighty God man and on one that is pure and holy And therefore in his obedience active holy and in his obedience passive holy Againe he came to be a surety for us and therefore hee must pay our whole debt hee must pay the debt of obedience he must pay the debt of punishment Now obedience must come from a pure nature and his death must extend to the satisfying of an infinite Iustice. And therefore he must be conceived of the holy Ghost in the wombe of a pure Virgin And wee must know that in this conception of Christ there were 2. or 3. things wherin there was a maine difference betweene Christ and us Christ was in his humane nature altogether without sin we are sinfull in our nature Again Christs humane nature had alwaies subsistence in the divine and it was never out of the divine nature As soone as his body and soule were united it was the body and soule of God now our natures are not so And then in manner of propagation his was extraordinary altogether Adam was of the earth neither of man nor woman Eve of man without a woman All other of Adam and Eve Christ of a Virgin and without a man But setting aside his subsistence in the second person and extraordinary meanes of propagation Christ and we are all one hee had a true humane body and soule and all things like our selves sin and the former differences excepted Why Christ must be man we have already heard He became man to be sutable to us in our nature and to sympathize in all our troubles And shall call his name Emanuell He shall call his name Emanuel saith the new Testament That is he shall be Emanuell indeed and shall be knowne to bee and published to be so Whatsoever hath a name is apparent Christ was before hee tooke our flesh but he was not called Emanuell It did not openly appeare that he was God in our nature hee was not conceived in the wombe of a Virgin They before Christ knew that hee should come but when he was conceived and borne hee was then called Emanuell There were divers presences of Christ before hee came He was in the bush as a signe of his presence he was in the Arke as a signe of his presence he was in the Prophets and Kings as a type of his presence He tooke upon him the shape of man as a representation of his presence when he talked with Abraham and the Patriarkes but all this was not God with us in our nature he tooke it on him for a time and laid it aside againe But when hee was Emanuell and was called and declared so to be he tooke on him our nature never to lay it aside againe He was borne in our nature brought forth in our nature lived in our nature dyed in our nature was crucified in our nature became a Curse for us in our nature buried in our nature rose in our nature is in heaven in our nature and for ever will abide there in our nature All their faith before hee came in the flesh was in confidence that he should take our flesh in the fullnes of time Now came the time when hee was called Emanuell and then the word became flesh and tooke our nature on him From hence that God tooke our nature upon him in the second person come divers things considerable For first it appeares that he hath dignified and raised our nature above Angells because he hath taken the seed of Abraham and not of the Angells a wonderfull advancement of our nature for God to bee with us to marry such a poore nature as ours is for the great God of heaven and earth to take dust into the unity of his person If this may not have a behould before it I know not what may To joyne alltogether For the great God of heaven and earth before whom the Angells cover their faces the mountaines tremble and the earth quakes to take our flesh and dust into unity of his person and for such ends to save sinfull man and from such misery eternall misery from such great enemies And then to advance him to such great happinesse as we are advanced to take Christ Emanuell in the whole passage of his mediation and there is ground of admiration indeed But consider it specially in the raising and advancing of our natures to bee one with God Shall God bee God with us in our nature in heaven and shall wee defile our natures that GOD hath so dignified Shall we livelike beasts whom God hath