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	sin_n	soul_n	22,606	5	5.7136	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47746	The history of sin and heresie attempted, from the first war that they rais'd in heaven through their various successes and progress upon earth to the final victory over them, and their eternal condemnation in hell : in some meditations upon the feast of St. Michael and all angels.	Leslie, Charles, 1650-1722.	1698 (1698)	Wing L1135; ESTC R11401	44,933	69

the meaning of the Sacrifices under the Law The Sacrifices of God are a broken Spirit So that Repentance was no new Condition Nor indeed was any Doctrine of Christ new for He came to fulfil the Law And if we look into this it will convince Us beyond all we cou'd gather from our own Reason As much as a Picture is beyond a Description Behold therefore in the Law the Types of Christ how they were Expiatory and not meerly for Example Christ our Passover is Sacrificed for Vs 1 Cor. 5.7 Sacrifices were for Expiation and not for Example The Sin of the Party was Laid upon the Sacrifice and it was said to Die for His Sin Which was confest over the Scape Goat Lev. XVI 21.22 and put upon his head and he was to bear it away to a Land not Inhabited This was to shew that Death was the wages of Sin and that Christ was to bear it for us and Escape with it and carry it from Us. Chap. xvii 11. The life of the Flesh is in the Blood and I have given it to you upon the Altar says the Old Testament to make an Atonement for your Souls for it is the Blood that maketh an Atonement for the Soul And this is the Reason that almost all things are by the Law purged with Blood Heb. ix 22.23 and without shedding of Blood is no Remission It was therefore Necessary says the Apostle and so goes on to infer the Necessity of Christ's shedding his Blood according to his Types which He did to the least Jota Chap. xiii 12. even to His Suffering without the Gate This sets before Us as in a Picture the whole Oeconomy of Christ's Sufferings and from the first Sentence of Death pronounced against Sin In the Day thou Eatest thou shalt surely Dye we see this fulfilled in the Legal Sacrifices slain for the Sin of Man which Typified the Sheding of that Blood which cou'd indeed take away Sin which it was not possible for the Blood of Bulls and Goats to do Heb. x. 4 5. and therefore says Christ a Body hast thou prepar'd me and Lo I come Col. 1.20 He was the true Sacrifice and Expiation for our Sin having made Peace thro' the Blood of his Cross Eph. 1.7 In whom we have Redemption thro' His Blood To call all this only His being an Example to Us is so wide both from Reason and the Matter of Fact that it shews the very Impotence of our Enemy It was by the Blood of the Lamb they overcome him says the Epistle for this Day This Expiation of Christ takes away our Sin pays all our Debt and leaves nothing to the Spirit of Pride but to Feed on his own Envy and Malice and Mad Despair God has Guarded this last stake and great Rock of our Salvation as to render it Impregnable but by our supine Negligence He who can turn all that the Scripture speaks of the Expiation and Atonement and Ransom of Sin to a mere Example he must go against his own Conviction if ever we can determine it in any Case Nay I dare appeal to any such whether if he were Dying he would take greater Comfort in Considering Christ as his Surety who had paid his Debt as his Sacrifice and Expiation who cou'd plead to the Justice of God full Satisfaction for all his Sins whether his heart wou'd not Lean more to Christ thus as a Saviour then to look upon Him meerly as an Example which he has not follow'd Some wou'd go farther and let Christ be an Intercessor only and as such a Redeemer i. e. Who Redeems Us by His Interceeding with God for Us. That God appointed Him for this work but that it is against Reason to talk of his Answering to Gods Justice for that God needed no body to Pay a Debt to him He might forgive without all that if He pleas'd This has been Answer'd already But I wou'd fain ask one Question Whether God needs an Intercessor more then a Redeemer to Save Mankind How can People pretend Reason for the one and yet cry down the other as against all Reason And again to give Divine worship to this Intercessor and at the the same time to deny his Divinity as the Arians did and the Polonian Socinians do at this Day which is Reckon'd no less than Rank Idolatry by the new fashion'd Socinians which are got up amongst us who deny Divine Honor to be due to Christ and yet when these Socinians are pleading for Antiquity they Derive themselves from the Arians Tho' the Arians allow Christ to have a Being with God the Father before the Creation of the World And the Socinians say that he never was at all before he was Born of the Virgin Which is so wide a Difference besides that of Divine worship above told that nothing cou'd make them of the same Party but fighting under the same General And then their Cause will gain great Antiquity it came from the Prae-Adamites the Mighty Host's of Heaven who fell in this Quarrel and Manage it with greater success now on Earth 1. Others by their Instigation Argue in this Form against this Doctrin of the Satisfaction That if Christ Pay the Debt and undergo the Curse which was Due to Man for Sin He ought to Suffer the same Curse that was laid upon Man which was Eternal Death else He do's not Pay the Whole Debt or Suffer that which Man was to have Suffer'd Ans Man Suffers Eternally can Never come out of Prison because he can Never Pay the Vttermost Farthing which Justice do's Require Therefore Christ's Sufferings were not Eternal because they were Sufficient for the Dignity of the Person to make Full Satisfaction And not only because of the Dignity of the Person who was God but from the Nature of the thing For Sin being an Offence against Love or Goodness the Nature of Love do's Require that the Person Offending shou'd have a Sense of his Fault For while the Offender Remains Obstinate Insensible and Persists in his Ingratitude even Love cannot Forgive I say Cannot because tho' Love were willing Love is always willing yet the Insensible Offender is not Capable because the Forgiveness of Love is Restauration to Restore those to the Happiness and Enjoyment of Love who have fallen from it And all Happiness being Center'd in Love as before has been said for God is Love consequently till we Return to Love we cannot Return to our Happiness And an Vngrateful Man and Insensible of his Ingratitude to His Greatest Benefactor who still Courts and Invites him to Return is utterly Vn-capable while he Persists in his Vngratitude to Know or Enjoy the Blessings of Love and Consequently of the Forgiveness of Love which by its own Nature must Necessarily Hate all Baseness Envy Malice and whatever is Contrary to its own Nature Now as the Nature of Love do's Require that an Offender shou'd be Sensible of his Fault so likewise that he

will two such Combatants enter the Lists Here is a Creature so Mighty that he dares contend with God and here is God humbl'd into a Man to subdue that Spirit which had overthrown all Mankind And Christ grapples with him as a Man without interposing his Godhead for that had been no contest and to shew what Man might have done and may still do I need not here again tell you of the Quarrel upon which these two Fought it is the same we have been speaking off the same that St. Michael Fought before that is Pride and Love which of these is the most Noble and most Mighty Michael defended his Cause well and was Victorious but Christ Acted what Michael cou'd not Since the Devil wou'd not be peswaded by Arguments Christ here brings him to the Test to Experiment the Powers of Love and of Pride And that with all the Disadvantages Imaginable Love in its Lowest Condescention expos'd to Pride Inrag'd in its Altitude Christ came of Poor Parents Born in a Stable not room for him in a common Inn he liv'd Destitute and Forlorn without a place to lay his head in worse provided for than Foxes or Birds he choose poor Men and unlearned for his followers He was Despis'd Persecuted Slandar'd called a Glutton and a Drunkard a Madman a very Devil Isa 53.2 3. He had neither Forme nor Beauty a Man of Sorrows and acquainted with Greifs we hid as it were our Faces from Him He was Despis'd and Rejected of Men and they esteemed Him not His Vertue was Omnibus ornamentis Spoliata void of all outward Ornaments to Recommend it according to Plato's Qualification and may be call'd a Prophesy of the Just one and of His Passion His Arms was Blessing and Praying and Instructing He never us'd His Power to Hurt any but to Heal His very Enemies He went about doing Good to all and Lov'd His Enemies more intensly then they cou'd Hate him and tho' they requited Him with Mischief for His Good-will yet He always return'd Good to them for their Evil. He came into his own and His own Receiv'd Him not The only Visible Church He had upon the Earth had taken Arms with the Enemy the Scribes and Pharisies were His sorest Prosecutors the Sanhedim Bought Him prefered a Thief and a Murderer before Him and procur'd His Death with violent out-crys one of His own Diciples Betray'd Him another Forswore Him as Forsook Him He was left to Tread the Winepress alone expos'd single to all the Malice and Scorn of Men and Devils the Agony of His Soul forceing Him into such an Astonishment and Exceeding Sorrow a was never heard of since the World began a Bloody Sweat making its passage through Skin and Cloths and falling down in Great Drops upon the Ground Lastly His Father Himself forsook Him in His Greatest Extremity Hanging upon the Cross twixt two Thieves and fill'd with the Reproaches of all about Him shaking their Heads and thrusting out their Tongues at Him His Father forsook Him That only cou'd make Him Cry out yet did not that it self overcome His Love for He Intirely and willingly submitted Himself He Bowed his Head in Obedience and Gave up the Ghost He Resign'd His Soul into the Hands of His Father who had forsaken Him trusting in Infinit Love that it can never fail and Dy'd praying for His Murderers showing the transcendence of His Love above their Malice And here behold the Wisdom as well as Goodness of Love That same Method which Pride and Malice suggested to destroy Christ that was it which most Advanced the Glory of His Love And let Us here Adore the Almighty Power of Love that out of all the Evils Pride was able to Invent cou'd bring such Infinit Good And by the Rule of Contraries here we may see the Folly as well as the Impotence of Pride When it is arived at the Full of its own Wishes that is always its Destruction For when Love has born all that Pride can do when it sees it can go no farther it Returns upon its self with Impatience and Rage and Madness When the Devil had nail'd Christ to the Cross he thought himself a Victor And had been so if that cou'd have mov'd Christ to Impatience or Distrust or if He had withdrawn Himself from His Sufferings either for the Shame or the Pain for then His Love had been Conquer'd it had fled the Field not being able to abide the Shock But Christ supported that Tryal with a Godlike Patience and Constancy and His Love Unshaken Remain'd more than Conqueror That Old Serpent left his Sting in the Cross and fled away Disarm'd Asham'd Confounded And the Grave of Christ which he thought to have kept shut for ever was made the Gate to open the Triumphs of Love into Hell where the Spirits of Pride did Gnash their Teeth with Unextinguishable Rage to find that Love was Unconquerable and that its Lowest Condescentions turn to its Greatest Glory for what can Conquer that which has the Vertue to bring Good out of Evil Thus you see how Christ has spoil'd the Principalities and Powers of Pride by the Arms of His Love and hath made a shew of them openly Tryumphing over them in His Cross Col. 2.15 that is in the Humilitation which is the Great Power of Love and having loosed the Pains of Death because it was Possible that He shou'd be holden of it Act. 2.24 He Arose Gloriously to the Astonishment of His Wretched Guards and all the Afrighted Legions of Hell Whom He Chain'd to His Triumphal Chariot and when He Ascended up on High He led Captivity Captive or a Multitude of Captives as our Margent Reads it And Gave Gifts unto Men Eph. iv 8. Bestow'd His Royal Donatives Liberally among His own Soldiers who had Fought under His Banner and now Attended on His Triumph and Shar'd in the Glory of it Now that He Ascended what is it but that He also Descended first into the Lower Parts of the Earth Eph. iv 9. He that Descended is the same also that Ascended up far above all Heavens that He might fill all things This shews that the Glory of Love Consists in its Condescentions And its Glory Rises Proportionably High to the Lowness of its Condesension Thus the Meanest Condescention Rises to the very Highest Glory and this Fills or Fulfills All things Includes All things for All things are Contain'd between the Highest and the Lowest And this is Fulfilling all Righteousness all the Dictats or Demands of Love towards our Righteousness making us like it self and this Includes in it the full Goodness and Power of God that is the utmost Condescention of Love So that now we see in Christ all the fulness of the Godhead dwelling Bodily And we are compleat in Him And from hence let me make the Apostles Inference and Prayer for you Eph. 3.17 That ye may be Rooted and Grounded in Love because so and never otherwise You will