Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	holy_a	spirit_n	word_n	12,159	5	4.3929	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12180	Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N.	Sibbes, Richard, 1577-1635.; Goodwin, Thomas, 1600-1680.; Nye, Philip, 1596?-1672.	1639 (1639)	STC 22488; ESTC S117302	42,979	208

glory of Christ thinke of us in him when we see him borne thinke he was borne for me when wee see him dye thinke wee dye with him when wee see him buried thinke our selves buried with him so in the state of exaltation when wee see him rise and sit at the right hand of God thinke he is there to prepare a place for me whatsoever hee hath or whatsoever he did he regards us in all therefore it somewhat obscures the glory and the love of Christ to us to conceive that he had a selfe-respect in these things when he saith in the text For this end Christ dyed and rose and revived that he might be Lord of quicke and dead I beseech you consider whose good he respects in this Lordship is it not a profitable Lordship for us is it not for our good that he is our Lord in life and in death not only our Lord but the Lord of Sathan of death and of all our enemies he is Lord over all saith the Apostle God over all blessed for ever therfore he is Lord over sinne over death over hell over all that we neede to feare it is for us therefore our good is intended though there be a redundance of glory in Christ in all these things yet thinke hee respects our good the best meditation of Christ is to thinke all is for us Beloved is it not a great mercy that hee should stop the issue and the beames of glory that should otherwise have come upon his humane nature that he should be content to be in the shape of a servant and bee eclipsed in regard of manifestation and abase himselfe to the death of the crosse and all for our redemption when he might have gone to glory another way but as one of the ancients saith well if he had gone to heaven another way hee might have come thither himselfe but hee could not have helped us that way therefore he would goe to heaven by way of abasement and concealement and stopping that of his glory that he might helpe us and pay the price to God for us and reconcile us I beseech you let us see his love to us in all this enough for that question which I would not have mentioned but that it hath a speciall use and comfort and may be an incentive to kindle love to Christ regarding us in his birth and life and death in his resurrection in his ascention in his glory in all To draw to a conclusion therefore Christ is our Lord both in life and death it is for ever oh beloved therefore I beseech you let us project for his glory for ever as much as we can he is our Lord when we are dead he is the Lord of our soules of our happines we are nearer him then than we are now hee that is my Lord both living and dying and for ever shall not I labour that when I am dead there may be a Church here that when I am dead posterity may serve him and be subject to him shall he for ever be Lord for my good and shall not I as much as lyeth in me lay a foundation for ever in his service that when I can serve him no longer my selfe then posterity may serve him It was a cursed wish of a Pagan Emperour when I am dead let heaven and earth be mingled if they will but a Christian thinkes Christ is mine and for my good both living and dying nay I have more good by him when I am dead than alive therefore I will labour that he may have glory in his Church by me and mine and all my counsels and projects shall be that it may be for ever and ever world without end therefore they desire that God may be served and glorified in the Church for ever as he is their Lord living and dying And let it be our comfort in the houre of death that may bee nearer us then we are aware off that he is not onely Lord of the living but of those that are dead he hath the keyes both of hell and death that is he hath the government of death and therefore shall I be afraid to commit my soule to Christ what a ground is this comfortably to yeeld our soules to Christ Lord take the soule thatthou dyedst to purchase that thou didst rise againe-to justifie that thou dost live now in heaven to make intercession for that thou hast given thy holy Spirit in some measure to sanctifie take this soule to thee it is thy soule as much and more than mine I am not mine owne nor my soule is not my owne Into thy hands I commend even thy Spirit for thou hast redeemed me oh Lord of truth thou hast redeemed this soule of mine therefore now take this soule that thou by thy Spirit hast wrought in some poore measure to desire to please thee that soule that thou hast sprinkled with thy owne blood take that soule for thou art Lord both living and dying and what a comfort is it when death shall close up our eyes that we can looke forward and see then our selves nearer Christ for then we goe to Christ our husband as Paul saith I desire to be dissolved and to bee with Christ which is best of all when a Christian thinkes at death now I am changing for the better Christ will not leave me at the houre of death neither dying nor living butwill watch over my dust my dead body is a member of Christ death may separate body and soule but it cannot separate soule or body from him therefore take no thought for body or soule for my soule I know hee will receive it and my body as a good depositum is layd up in the dust hee watches over all the dust and ashes and every thing and will make the earth faithfull in giving up that depositum he is Lord of me dying as well as living shall I be afrayd to dye when in death I commend my soule to such a sweete Lord and goe to my husband and to my King And that is the end of the Sacrament for the Word and Sacrament are parts of the regiment of Christ whereby he rules his Church hee rules his Church outwardly by the Word and Sacraments and inwardly by his Spirit his holy Spirit makes good his owne good meanes and therefore as the subjects of Christ I beseech you let us come to the ordinance of Christ he is such a Lord as doth great things by despised meanes bread and wine poore meanes but consider what a mighty Lord useth them for our soules good and it is his glory to magnifie himselfe by base and weake meanes hee goes contrary to the course of the world that stands all upon outward excellency therefore let no man stumble at the meannesse of the meanes but consider what great things he workes by the foolishnesse of Preaching and the meannesse of his Ordinances the Sacraments he beates downe strong holds he builds us up in Christ to Salvation hee communicates himselfe and all his benefits to us therefore I beseech you come with faith come with this perswasion Christ will blesse his own Ordinance and come with comfort Christ communicates himselfe to us the nearer we come to the fountaine the more wee draw And come with preparation know with whom wee have to deale with him that is Lord of quicke and dead come with reverence but these things I have oft upon this occasion stood upon so much for this Text. FJNJS Quest. Ans. 2. Independantly 3. Lord in the whole man 4. An Eternall Lord. 5. An Excellent Lord. Why the dead are put before the living Vse 2. Answ. Simil. Object Answ. Object Answ.

they may be serviceable to the maine else not to performe them Herein consists the maine happines of a Christian that whether hee lives or dies hee is not his owne but hee is his that can dispose of him better then ever he could of himselfe for if wee had the disposing of our selves as Adam had what would become of us what became of Adam when he was master of himselfe he lost himselfe and all The second Adam hath bought us with his blood and life to rule us for ever will hee then suffer us to bee disposed off by our selves No whether wee live or dye wee are his if we yeeld our selves sweetely to his governement in life and death THE THIRD SERMON ON ROM 14. 9. For to this end Christ both dyed and rose and revived that he might be the Lord both of the dead and of the living IN these words as you heard heretofore at large the Apostle labours to stay the thoughts and affections of men concerning the things of indifferency that they should not be hasty to censure anothers Servant who stands or falls to his owne Master as you have it in Verse 4. The reason is because whatsoever they do they doe it to the Lord He that regards a day regards it to the Lord hee that regards not a day regards it not to the Lord. Some things are of that nature that the right aime puts a qualification upon the actions a good end cannot qualifie many actions but some actions are of that nature that a good aime doth not altogether justifie it but it frees the person from some censure he doth it to God some upon some conceite may abstaine from a thing for religious ends and are not to bee censured some againe performe it and are not to be censured because they doe it to the Lord that is out of religious respects How doth he prove that they doe it to the Lord he proves it more generally ver 7. None of us live to our selves nor none of us dye to our selves which I spake of before Then he proves that we are the Lords because it was the end of Christs dying and rising and reviving that hee might be Lord both of the dead and of the living and if he be the Lord then we ought to live to this Lord of the quicke and dead We see Saint Paul here makes use of a generall truth of a grand principle that we are the Lords and therefore live to him and dye to him and doe particular actions to him or not doe them to him to shew that wee should have in minde information of sound general truths that are the ground of all particular practise as we shall see after For to this end Christ both dyed rose and revived c. The words they are Christs universall government of the dead and of the living inferred from the end of his death reviving and rising againe a comfortable inference from a strong ground We considered the particulars Christs death rising and reviving Christ dyed as a second Adam as a publicke person in whom dying all dyed when other men dyed particular men dyed when Paul was dead Paul dyed and there was an end onely there was an exemplary good in his death but there is more then an exemplary good in the death of Christ Christ dyed alone and singular in this respect because in him dying all dyed that were his that the Father gave him to dye for for they goe parallell Gods gift and Christs death hee did all by commission and hee would not transgresse his commission and he dyed a violent and cursed death because otherwise hee could not have saved us that were under a curse so as a second Adam hee rose and as a publike person therefore wee see in the resurrection of Christ many rose it is like enough they dyed againe it was for a particular dispensation to shew that Christ rose as a publicke person and it is not strange to thinke so that to honour God they should be content to live a w●●●e when Christ himselfe that was God was content to bee man and to be abased to death that grand mystery makes all other things credible he rose therefore as a publicke person to give life to all that he dyed for So hee revived that is more than to rise againe never againe to lay downe his life as you have it excellently set downe among other places Revel 1. 18. I am he that liveth and was dead and behold I live for ever more amen and he seales it too I have the keyes of hell and of death that is the dominion of hell and death for inde●●●hrist is life it selfe and life cannot dye as God he could not dye and therefore he tooke upon him that nature wherein he might dye for us and now having done that dispensation that office there is a perpetuall influence of life from the fountaine of life his Godhead to his humanity so he never dyes any more then here followes the scope and end of all That he might be Lord of the dead and of the living The three offices of Christ they have this order in regard of manifestation First he was a Prophet to instruct and teach his in himselfe and likewise by his ministery And then a Priest to dye for those that are his to make intercession now for ever in heaven and then a King first a Prophet then a Priest and then a King He was all at once the very union invested him in all these but in regard of manifestation he was first a Prophet to in struct us of the end of his comming into the world and then a Priest to doe that grand office that we have most comfort by and then a King to rule us he could not be otherwise for if he had manifested himselfe a King and a Lord in his glory where had beene his abasement if they had knowne him to be the Lord of glory they would never have curcified him onely some sparkles of his God head and Lordship and Kingdome and royalty over all flesh brake out in his miracles yea in his greatest abasement there were some sparkles I say even when he lay in the manger Kings came to adore him when he payd tribute he had it out of a fish by a command by majesty when he was on the crosse hee converted the good theese so somewhat brake out of him that he was a person more than ordinary but that was for speciall ends ordinarily hee went on in a course of abasement and all that he might performe the great worke of redemption therefore hee made a stoppe of his glory and Kingly office that hee might not manifest himselfe in that relation and office that he might doe the office of a Priest to dye for us therefore you have it here in the due order Christ dyed and rose againe as the high Priest of his Church that hee might he Lord of the dead and of the living he was