Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	zealous_a	34	3	8.4431	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40073	The design of Christianity, or, A plain demonstration and improvement of this proposition viz. that the enduing men with inward real righteousness or true holiness was the ultimate end of our Saviour's coming into the world and is the great intendment of his blessed Gospel / by Edward Fowler ...	Fowler, Edward, 1632-1714.	1671 (1671)	Wing F1698; ESTC R35681	136,795	332

with profitable Instructions and in so many respects of great importance to the good of our Souls as this is CHAP. VII That to make men Holy was the Design of Christ's Death Proved by several Texts of Scripture And how it is effectual thereunto discovered in six Particulars FOurthly the making of us Holy as it was the Business of our Saviour's whole Life so was it also the great End and Design of his Death And this are we assured of by abundance of Express Scriptures Some few of which we will here produce Romans 6. 6. Knowing this that our Old man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve sin 2 Corinthians 5. 15. He dyed for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Galatians 1. 4. Who gave himself for our Sins that he might deliver us from this present evil world viz. From its corrupt practices according to the Will of God and our Father Ephesians 5. 25 26 27. Husbands love your wives as Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the word that he might present it unto himself a Glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without blemish Colossians 1. 21 22. And you that were sometimes alienated and enemies in your minds by wicked works hath he now reconciled in the Body of his flesh through death to present you holy and unblamable and unreprovable in his sight Titus 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of Good Works 1 Pet. 1. 18. For as much as ye know that ye were not redeemed with Corruptible things as Silver and Gold from your vain Conversation received by Tradition from your Fathers but with the precious blood of Christ as a Lamb without blemish and without Spot 1 Pet. 3. 18. For Christ also hath once suffered for Sins the just for the unjust that he might bring us to God c. That is saith Calvin upon the place that we might be so consecrated to God as to live and die to him 1 Pet. 2. 24. Who his own self bare our Sins in his Own body on the Tree that we being dead to sins should live to righteousness by whose Stripes ye were healed Now the Death of Christ is greatly effectual to this end of making us Holy these several ways First As it gave Testimony to the Truth of his Doctrine which as hath been shewn hath no other Design Christ took his Death upon it that that was true was willing to expose himself in the Defence thereof to a most ignominious and painful death Secondly As the shedding of his blood was a Federal right confirming the New Covenant wherein is promised in and through Him the Pardon of our Sins and Eternal happiness on Condition of our sincere Repentance Faith and new obedience So the Blood of Christ is called the Blood of the Covenant Heb. 10. 29. And the Blood of the Everlasting Covenant Heb. 13. 20. Thirdly As it is exemplary of the highest vertue 1 Pet. 2. 21. Christ also suffered for us leaving us an Example that we should follow his Steps who did no sin neither was guile found in his mouth who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously The Greatest Humility and Self-denial the greatest Meekness Patience and Submission to the Divine Will the most wonderful Charity and Forgiveness of Enemies c. are exemplified in our Saviour's Death and so it must needs be very highly Effectual towards the promoting of these most Excellent Graces and the like in us and the expelling and utter extirpating out of us the Contrary Vices One would think it impossible that he should be of an Haughty Spirit and a proud mind that seriously Considers how the Onely-begotten Son of God humbled himself to the death even the shameful and ignominious death of the Cross That he should Covet great things in the world that frequently affects his mind with the thoughts of his Saviour's emptying himself and becoming poor that we through his proverty might be made rich and preferring the death of the Vilest of wretches before the life of the greatest and most Honourable Personages How can he be vain and frothy that considers his Saviour's horrid Agony what a man of Sorrows he was and how acquainted with Griefs How can he storm at the receiving of injuries and swell with indignation against those that offer him incivilities and rudely behave themselves towards him that fixeth his thoughts upon his Saviour's meek putting up the Vilest and most Contemptuous usages and considereth how gentle sedate and Lamb-like he was when Barbarous Villains Mocked Buffetted and Spit upon him Crowned him with Thorns put a Robe in a jear upon his Back and a Reed for a Scepter into his hand and at last acted the parts of the most inhumane Butchers towards him One would think it no uneasie matter to perswade our selves to forgive very heartily the Spitefullest most malicious enemies whilst we take notice that Christ shed even his pretious blood for those that carried in their breasts the greatest malignity against him and bare him the most deadly hatred that he suffered death for those which in the Cruellest manner they were able took away his life What temptation can be forcible enough to prevail upon us sinners to murmure and repine at the hand of God in the afflictions he inflicts upon us while we observe how much greater sufferings than ours are were with profoundest Submission to and likewise the heartiest approbation of the Divine Will endured by the not onely perfectly innocent but also the highly meriting and infinitely Well deserving Jesus Fourthly As the Death of Christ was likewise a Sacrifice for sin it was in an Eminent manner effectual to this great purpose In the death of Christ considered as an Expiatory and Propitiatory Sacrifice is the offence that God Almighty hath taken against sin and the hatred he bears to it as well as his Love to us sinners infinitely declared in that he would not forgive it to us without the intervention of no meaner an offering than the Blood of his onely-begotten Son Observe what the Apostle S. Paul saith to this Purpose Rom. 3. 25 26. Whom God hath set forth to be a Propitiation through Faith in his blood to declare his Righteousness for the remission of sins that are past through the forbearance of God to declare I say at this time his Righteousness that he might be just and the justifier of him which believeth in Iesus The Plain sense of which words as I conceive is this That God might at one and the same time demonstrate how holy he

take any advantage from words uttered in the very pangs of death accompanied with unsupportable torment to the prejudice of those they are spoken by it being not ordinarily supposable that those can be themselves that are in such Circumstances and why the man Jesus or our Saviour according to his humane nature should not be under as great disadvantages as others in such a condition He being as was said no less sensible of pain than others were no reason can doubtless be given by us But however we stand not in any necessity of this Reply But I say secondly Though we should suppose our Saviour to be now as perfectly master of his thoughts as he ever was these words may not be understood in so harsh a sence for they were but a repetition of the first verse of the 22. Psalm and thereby he declared himself to be the true Messiah for whom it is apparent and by the Antient Jews themselves not doubted that this Psalm was penned and is not to be understood to relate to David's case only but also to his whom he often personated and was a Type of Nor can it be gathered from our Saviour's rehearsal of these words that it is in the least probable that he either concluded or at all doubted that he was utterly rejected and cast off by his Father but the contrary For several verses in the forementioned Psalm do give us assurance that they are not there to be so understood for David doth diverse times afterward not onely pray for but likewise expresseth good hopes nay and undoubted assurance of a gracious deliverance and praiseth God for it too as if it were already effected So that this sad complaint of the Blessed Iesus as it could not be occasioned by the least distrust so it may be more than presumed to have proceeded from the highest and intensest degree of Love which caused in his soul the most pungent and smart sense of his Father's hiding his face and absenting himself though but for a while from him But the least favourable interpretation that it is capable of is no worse than this viz. That our Saviour did thereby express how excessive the misery was which he then felt especially since the word Lama doth signifie How as well as Why. But lastly his Dying words and the last he uttered did express his retaining his confidence in God as much as he might seem to be cast off by him to the very last which were these Father into thine Hands I commend my Spirit I will instance in one Vertue more wherein our Saviour was also singularly exemplary Whereas he advised his Disciples to be wise as Serpents and Innocent as Doves they beheld in his Conversation a pattern to walk by in followiug the former as well as the latter part of this advice Nor was the Wisdom of the Serpent less Conspicuous in him than was the Innocence of the Dove Prudence is the first of the Primitive vertues or of those from whence all other take their Original and are derived She is the chief Governness of humane actions and those which are performed without her direction do want a main circumstance that is necessary to give them the denomination of truly vertuous A rash and heady doing of those actions which are for the matter of them praise-worthy will render them culpable as to the manner of their performance And he that hath no regard to Prudence though he may do good things and possibly may some times mean well yet he will never merit the Commendation of a Well-doer I say therefore that our blessed Saviour as he hath by his Example no less than by his Doctrine taught us the exercise of all other vertues so hath he of this also and his prudence did wonderfully discover it self through his whole life As very great as was his zeal for the Glory of God and the good of men it was not too strong for nor over-match'd his Reason it was not a blind Zeal but he was ever very careful to give each of his Actions their due Circumstances As eagerly as he was bent upon accomplishing the work that he was sent into the world about he was not for making more haste than good speed He shewed great prudence in his injunctions his preaching and several discourses He never urged any duties unseasonably and had a care not to give such severe Precepts to his Novice Disciples as might discourage and overburthen them He was not for putting a piece of new Cloth into an old Garment nor new Wine into old Bottles He very wisely timed his discourses did not preach all his Doctrines at once What was said of the Orator Demosthenes cannot be truly affirmed of him viz. That he knew what to say well enough but not what not to say For as he well understood what Doctrines to Preach so did he also what not to Preach He spake the word unto them as they were able to hear it Mark 4. 33. And said he Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now He knew both when to speak and when to hold his peace and in whatsoever he said he considered the genius temper and capacity of his Auditors He would not cast Pearls before Swine as he cautioned his Disciples not to do for this reason Lest they turn again and rend them When he thought good to deliver those Doctrines that were likely to exasperate as that of the calling of the Gentiles and rejection of the Jews c. he chose to fold them up in Parables unfolding them in private to his Disciples who were fitly disposed for the receiving of them and therefore had the favour bestowed upon them to understand the Mysteries of the Kingdom as he told them We find that till he knew his time of suffering was come he wisely still avoided danger wherein he properly shewed the wisdom of the Serpent one while by withdrawing himself as Matth. 12. 14. and at other times as was now said by concealing those Doctrines which he was well aware the unbelieving Jews would be so far from embracing and making good use of that they would take occasion from them the more industriously to design his Ruine We read Ioh. 10. 33. to 36. That he would not expresly owne himself to be the Son of God in any other sense than such a one as he might acknowledge with the least danger and concealed that which he very certainly knew would but confirm them in their opinion of him as a wicked Blasphemer and make him so much the more obnoxious to their Spight and Rage So far was he from running headlong upon sufferings and making himself through a rash and indiscreet zeal lyable to those that hated him so far was he from being in love with Persecution that he did as the Apostle exhorted the Ephesian Christians to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buy out or gain time because the days were evil and