Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	spirit_n	19,754	5	5.4357	4	true

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

Conscience Law of Nature Counsailes of Men Rules of Philosophie Ingenuity of Education yea and the very Law of God it selfe that is it's Letter are nothing else but Stars and Candlelight not to drive away the night But as it were so many arguments to prove that there is a night Things that serve rather to shew that there is a Heaven and an Earth then to inable us to enjoy either And therefore they that doe charitably acknowledg a possibility of salvation to the Heathen which never heard of the Gospel say that this salvation doth accrue unto them from God for Christ sake Man could let in sinne but it is Christ that must expel it Man could embrace wickednesse but God must send his Sonne to blesse us by turning us away from our iniquities Israell could destroy himselfe But it is God must helpe David needed no guide to goe astray like a lost sheepe But it is Davids Lord must seek and save him And lastly concerning the Lawes rigour it fully appeares by that which hath been spoken already that it must be an Immanuell that must exonerate the burthen satisfie the court of justice arrest judgment and take of the seargeant with a supersedeas for an Execution taken out and not served And all this is don by Christ as our Praes and Sponsor Surety and Advocate for the removing of evil from us And this is the first reason The other reason concerning man is the promoting of his good which is done so many wayes so plentifully that St. Bernard after his manner calls Christ incarnate Manna from Heaven the joy of the hungry A cluster of grapes sweete grapes from Gods vineyard the refreshment of the thirsty soule O yle of gladness The health of the sickly and a stone cut out of the mountaine without hands that the negligent may feare In a word For the general let that goe for al which Fulgentius with fifteene other Bishops more have subscribed concerning this parti●ar except the Worde which is God by uniting in a singular way mans nature unto himselfe had been borne of a virgin a true and perfect man there should never have been bestowed upon us that are borne fleshly an Arise of a spiritual birth c. But now what sweet enterchanges do there passe betweene the Lords Anointed and mankind He borrowes our Flesh and gives us his Spirit takes Earth returns Heaven Exchanges his Peace for our chastisement his sonship for our servitude his grace for our sinne his crown for our curse his life for our death his joyes for our sorrowes In sum of God he became Man That wee by communion with him of men might be made partakers of the divine nature And because mans felicity stands in enjoying God Thus familiarly hath the Sonne of God bartered Natures states and goods with man His first nativity from God the Second from Man making him whose First Birth is from Man to have a Second from God And secondly in seeing God whose brightnesse dazling al sinfull sight with the beauty of holinesse Therefore hath the Lord Iesus Christ like unto another meek Moses put on the vaile of the flesh that by it boldly we might enter and have accesse to the Holy of Holies to see as we are seene And thirdly if there be any inhaerent happinesse I understand the cause of it in man aswell as sorrow it is but like the axe among the Prophets a tool not fit for their coat borrowed and that from Christ For there are three several Gifts which are all of them comprehended in or subordinate to the Incarnation of Iesus Christ concurring to the happines of man in the Scripture called by the name of Grace And distinguished by the immediate extrinsecal Giver As first the grace of God which is the Father by which grace I conceive Christ himselfe is specified To which sence I am enduced by comparing that of Saint Paul Tit. 2. 11. to that of St. Iohn c. 3. v. 16. Secondly the Grace of our Lord Jesus Christ Which grace must needes be the Spirit if we consider the promise Iohn 15. 26. Which is somewhere also called the Grace of God and of our Lord Iesus Christ Lastly the Grace of the Spirit which is well known to be that frame of holynesse in the Saincts which being diversified is called the fruit of the Spirit Gal. 5 22 To the introducing of which last it was necessary that the two former should precede The Spirit as the proper fountaine of holinesse and comfort The incarnation as the Mediam and Motive of the Spirits mission to and acceptance with man But of this parhaps fully and more clearely hereafter when if ever we come to write of Christ's Egresse from the world Lastly if in Mans felicity we may any way attend to mans actions Or if there be any such thing beside the name of it as moral felicity Christ as incarnate must be the procurer of it which is done by him As an Object of our Faith A Ground of Hope A cause of Love and a Rule of Operation Two things are required in the object of faith without either of which Faith failes Affability the Party we beleeve must be apt to be spoken with Rom. 10. 15. And Veracitie The first is denyed to God though with imputation of fault herein to Mans sinne only according to that Let not God speake least we die The other to man God is not a Man that he should lie Let God be true and every man a Lyer God cannot be beleeved though true because man cannot abide before his voice Man cannot be trusted when he speaks for untruths Now in Christ these two are united The affability of Man Here is our accesse The truth of God Here the object of our faith Secondly the ground of hope as the most plentifull expression of Gods love ●t quid non speremus amati being so loved what may we not hope for He that gave us his Sonne how shal he not with him freely give us all things The cause of love thirdly he is in God to each of us personaly in us to God dutifully We love him because he loved us first Lastly the rule of Operation In a Rule that men work by Two things are necessary Rectitude and Visibilicie The first is in God without the second The second in man without the first That Christ therefore might be a most perfect rule for man to work by To the righteousnesse of God he assumed the visibilitie of Man c. Thirdly the reasons of the Incarnation that respect sinne is without the limitation of the power of God that it might be a remedy to sinne Tolle morbos tolle vulnera et nulla est medicinae causa If there had been no sinne there had been no need of a Saviour and therefore the glosse upon 1. Tim. 1. Christ came into the World to save sinners is not amisse Nulla causa veniendi fuit Christo Domino nisi peceatores salvos facere and

Being Christmas day Text. Iohn 1. 14. And the Word was made Flesh and dwelt amongst us THe Prophet Ezechiell before Christ and St. Iohn the Divine after Christ had both one and the same Vision Ezech 1. 10. Rev. 4. 8. of foure beasts or living Creatures That had the faces of a man of a Lion of an Oxe and of an Eagle Which faces Saint Gregory the great applies to Christ As that of a man for his Birth and Bowells of Compassion That of an Oxe for the Sacrifice of his Death and Plough of Doctrine That of a Lion for his open eyed sleepe that is his life in death and strength in Resurrection Rouzing himselfe from the grave as a Lion from his denne Lastly that of an Eagle for his ascention into Heaven leading Captivity captive Others apply this vision to the foure Evangelists affixing first the Face of a Man to St. Mathew because he begins his Gospel with the Generation and Nativity of Christ Secondly the Face of a Lion to St. Marke for he begins his Gospel with that prophesie of Iohn Baptist The voice of one crying or roaring in the Wildernesse Thirdly the face of an Oxe to Saint Luke Because he begins his Gospel with Zacharias Preisthood and Sacrifice Lastly the face to our present Evangelist Saint Iohn of an Eagle For he in the beginning of his Gospel acts perfectly both the parts of an Eagle which we read of Iob 39 27 and 30. First like an Eagle mounting up on high to speake of the Divinity of Christ to such an hight that the sublimest of the Heathen Philosephers stand at a Gaze admiring the mounty And this he doth from the first to the sixt verse Secondly like an Eagle immediatly stooping to the Carcase Mat. 24 28 For where the body is thither will the Eagles be gathered together Luke 17 37. And this is done in the words of this verse And the word was made flesh c. Which words taken altogether most excellently in a very few syllables expresses all the notable and most worthy-to-be-considered parts of Christ's whole History So that we want understanding the text wants nothing to be accounted a compleat Gospel Aquinas distinguisheth Christs life on earth into these foure divisions first his ingresse or coming into the World And this wee have in the former part of my text and the word was made flesh Secondly into his progresse or going on in the World Thirdly into his congresse or dealing with the World Fourthly into his Egresse or going out of the World And these three last parts may be understood in the latter part of my text and dwelt amongst us if the originall word which is no more but he Tented or Tabernacled among us be duly knowne But to go on His Ingresse or coming into the world is by some record to be threefold First in Carne in the Flesh Secondly in Spirity in the Spirit Thirdly in judicio in the last judgment The first is a coming Ad homines Iohn 1 11. Vnto men The Second is a coming In homines Rev. 3 20 Into men The Third is a comming Contrae-homines Iude 14 against men His Progresse in the World likewise appeares to be threefold First Locomotive in respect of place of abode And then the Gest's of his Progresse are 1 Bethlem 2 Egypt 3 Nazereth 4 Ierusalem Secondly Naturall by way of augmentation growing 1 For mind in wisdome 2 For body in Statute 3 For successe in favour both with God and man Luke 2 52. Thirdly official by way of undertaking 1 In circumcicion the fullfilling of the Law 2 In Baptisme the Preaching of the Gospell His congresse or dealing with the World is fourefould First with Men in his Conversation Secondly with Satan in his Temptation Thirdly with mens Sinnes in his Preaching Fourthly with mens Sicknesses and infirmities in his miracles His Egresse ongoing out of the World containes besides those memorable passages about his Passion Resurrection and Ascention al those Testamentary provisions by him made against his departure for succeeding generations Whether Commissions for his Ministers Legacies for his freinds or Seales which wee call Sacraments for Prooving and confirming of his will These are the heades of the History of the Gospel And now Beloved were it suteable to the consideration of the season or of my stay here I could without any great Travell fixing one foot of the Compass in the center of this text with the other fetch in all these points though never so vast a latitude within a just circumference of without any excentricity But I had rather make another and more profitable use of them whereunto the review and consideration doth directly lead me And That is to admire the Infinite goodnesse of God in all this to wretched mankind Who being in this Earth a stranger and a stragler without either freind or acquaintance in the midst of enemies dangers and mischeifes many snares no sure footing Sic erat instabilis tellus innabilis unda Sin procuring Satan bringing great woe wrath to the inhabitants of earth and of the Sea Such is the mercy of God toward so great his blessing upon Man at whose hands yet mankind had merited no such kindnesse but rather curses that whether he be to be borne or to grow or to go in or to deale or to encounter with or to dye out of the world He hath given his own son to be Duxque comesque viae et vitae a guid and companion to him of life and way And what ever other men doe thinke of it when I consider That to be Borne to Grow to Live and to Dye be things common to mee and my redeemer I cannot chuse but cry out O Lord my God since in these states thou hast so far as only nature goes fashioned us alike let these lineaments and parts in me which sinne hath drawne and overcast with the black coale of guilt be fil'd up with the colours of my Saviour That through the beauties of his holinesse as he glorified thee on earth so in my life and death I may shew forth his praises and vertues who hath called me out of darknes into his marvelous light And so without hopes of further commerce with them as to discourse in this place I dismisse the latter part of my text with it the 3. last generall branches of the Gospel History of the life of Christ betaking my selfe to the former part both of the Division and of the text which speakes of Christs Ingresse into the World And the word was made Flesh And therein of his comming in the Flesh only How Christ is called the word If we should shew it would engage us upon a discourse of that other Mistery of the Trinity unto a length prejudiciall to our present businesse or if we should shew how Flesh is put for our whole nature why It would run us at this time out of breath I proceede therefore to the substance of the words The

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