Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	consequence_n	death_n	slavish_a	18	3	15.8534	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57735	Emmanuel, or, The love of Christ explicated and applied in his incarnation being made under the law and his satisfaction in XXX sermons / preached by John Row ... ; and published by Samuel Lee.	Rowe, John, 1626-1677.	1680 (1680)	Wing R2063; ESTC R8468	324,819	522

Elders and chief Priests and Scribes and be killed and be raised again the third day Our Saviour was not ignorant of his own sufferings but had a perfect contemplation of them in his mind before-hand he knew how great and bitter and sore they would be and yet he was content to undergo them for our sakes Consid 8 The love of Christ in his sufferings appears in this That so great a person should give himself to suffer such things to expiate so vile a thing as sin which yet he hated so much and had power to punish that the life of the best person should go to expiate the worst thing this is admirable Sin is the worst of evils the vilest thing in the world Now that the life of the most excellent person the life of the Son of God should be given to expiate so vile a thing as sin this is admirable indeed The Lord hath caused to meet on him the iniquity or perversness of us all Isa 53. Sin is the perversness of the creature it is the crookedness or depravation of a mans actions sin is a defection or turning aside from a right path and yet the Son of God gave himself to expiate so vile a thing as sin is Dedit tam inaestimabile pretium pro tam despecta odioque dignissima re Luther It is a speech of Luther He gave so inestimable a price for our sins for a thing so vile so despicable so worthy to be hated What more abominable what more odious in the sight of God than sin and yet the Son of God gave himself to expiate our sins Sin is most hareful to Christ Heb. 1.9 Thou hast loved righteousness and hated iniquity it is spoken of Christ and yet though Christ hated sin so much he gave himself for our sins Gal. 1.4 Who gave himself for our sins and as Christ hated sin so had he power to punish and to be avenged for it and yet rather than we should undergo the punishment that was due to us he himself who had power to inflict the punishment and might justly have done it was content to suffer the punishment for us Well may we cry out with Luther O the condescension and love of God to wards man God was the person offended and yet God came to suffer the punishment that man deserved Consid 9 The love of Christ in his sufferings appears in this That Christ had all the Elect before him at once and suffered for all the Elect. It was not for one or a few of the Elect only that he suffered or for some or a few of their sins that he suffered but it was for all the sins of all the Elect Eph. 5.25 Husbands love your wives as Christ loved the Church and gave himself for it It was the Church that Christ gave himself for Christ knew all his sheep by name and he laid down his life for his sheep Paul could say He hath loved me and given himself for me and every true Believer may say He hath loved me and given himself for me Why now what an insinite Sea and Ocean of love must there needs be in the heart of Christ when as Christ out of the greatness of his love gave himself as a Sacrifice to expiate the guilt of all the sins of all the Elect that ever had been committed or should be committed to the end of the world This is set forth by the Apostle 1 Joh. 2.2 He is the propitiation for our sins and not for ours only but also for the sins of the whole world that is Christ is not only the propitiation for ours sins who do now live and believe on him but he is also the propitiation for the sins of all others who shall live after us and believe on him even to the end of the world The virtue of Christs death and the efficacy of his sufferings to the Elect of all Ages Consid 10 The love of Christ in his sufferings appears in this That Christ by his death and sufferings hath delivered us from that which was the greatest matter of fear to us The great thing which all the sons of men have feared hath been death and the consequence of death The great thing threatned for sin was death In the day that thou eatest thou shalt dye the death Death was the great punishment threatned for sin hence it comes to pass that all mankind ever since the Fall have been under a slavish fear of death and the consequence of death The great things which we do naturally dread are death and what follows death Hell and the wrath of God Now Christ by laying down his life hath taken away the fear of death and the consequences of death This is fully expressed by the Apostle Heb. 2.14 That through death he might destroy him that had the power of death and deliver them who through fear of death were all their life-time subject to bondage There are two things which the Apostle intimates are the great things that do keep men in bondage all their days the one is the fear of death and the other is the power that the Devil had over men That he might destroy him that had the power of death that is the Devil The Devil hath not the power of death simply and absolutely but he is said to have the power of death as he is the Executioner of Gods wrath and drags men to the torments of Hell Now Christ by his death delivers us from both these he delivers us from the fear of death and from the power of the Devil 1. Christ by death delivers us from death the strength and venom of death is spent in the death of Christ Christ underwent death as it was the Curse that was denounced upon us for sin Now death is no more a part of the Curse to a Believer because Christ hath undergone it as a curse for us 2. Christ hath also undergone the pains and torments of Hell as formerly hath been shewed and therefore he hath enervated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made void or frustrated the power of the Devil as the word signifies Christ by his death hath taken away Satans power The Devil after a sort as he was the Executioner of Gods wrath might be said to have the power of death that is of eternal death after a sort and in a sense he hath power over those torments which the damned feel But now Christ having born those pains and torments for his people the Devil hath nothing to do with them he hath no power over them Could we contemplate death as we ought to do in the death of Christ we might see death to have lost all its strength all its venom in the death of Christ It is the observation of Luther Could we believe so firmly as we ought to do that Christ dyed for our sins and rose again for our justification there would remain nothing of fear or terrour in us for saith he the

further we may consider that the humane nature by means of the Incarnation of the Son of God hath its standing as it were in the Divine Person yea I find how some of the Ancients go further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae personae Damasc Pertinet ad integritatem Verbi incarnati Chemnit Damascene's expression is That the humane nature is a part as it were of his person And a modern Divine observes The humane nature belongs to the integrity and compleatness of the person of the Word incarnate Yet to prevent all mistakes we must understand this cautiously That person whom the Scripture calls the Word or the Son which is the second of those three the Scripture speaks of There are three that bear record in Heaven the Father the Word and the Spirit was a Person from Eternity and the humane nature is not properly and strictly a part of his person neither doth it add any thing to the compleating of his person simply considered but on the contrary the humane nature having no personal subsistence of its own receives personality from the Word or the Son of God who was a person from Eternity Hence is it that Divines observe That the person of Christ in one respect may be called a Person that is simple and uncompounded look upon Christ simply as the second person in Trinity and so his person is most simple and uncompounded and his humanity adds nothing to it but in another respect look upon him as he is Mediator in a way of Dispensation and so they say Christs person is a person that may be said to be compounded that is to say in plain terms consider Christ under the notion of Mediator so the humane nature is not to be excluded from the person of the Mediator it is not to be excluded from the consideration of Christ as Mediator For Christ is not Mediator according to one nature meerly not according to his Divine nature meerly nor according to his humane nature meerly but Christ as Mediator is Mediator according to both natures and is to be considered as Mediator according to both natures Christus est ex duabus naturis in duabus naturis Christ as Mediator is to be considered as consisting of both natures and as subsisting in both natures It is a passage of one of the Ancients It is a thing of equal danger to believe Christ to be God only without believing him to be man or to believe him to be man only without believing him to be God for the Mediator is to be believed to be both God and man the Mediator is both God and man in one person Now to return to what was first proposed The Mediator being both God and man the love of the Father extends it self to the whole person of the Mediator who is man as well as God and all the complacency and delight of the Father is taken up in him so that a part of our nature being taken into unity of person with the Son of God there is a foundation laid for the Fathers delight and complacency in us Hence it is said He hath made us accepted in the beloved Eph. 1.6 Christ is first beloved and we are beloved in him The Father hath a part of our nature always before him which is ever in his eye which stands in personal union and communion with his own Son and Christ man hath no sin in him but is perfectly pure and righteous and being so is perfectly pleasing and delightful to the Father and he being Head of the Church all that are members of his body are looked upon in him and are accepted in him To understand this more clearly we must consider that our nature by sin is alienated and estranged from God lyes under wrath and the curse but now by the Incarnation of the Son of God our nature is again brought near to God The Son incarnate and made man is perfectly the object of the Fathers delight and our nature being represented pure and spotless before the Thone of God in the person of the Son of God the Father reflecting on our nature as it stands in personal union and conjunction with his Son accepts of us and delights in us through his Son so that by means of the Incarnation of the Son of God there is a foundation laid for our acceptance with God 9. The love of Christ in his Incarnation appears in this In that by means of the Incarnation of the Son of God Grace is brought down deposited and lodged as it were in our nature as in a fountain near at hand that we may know where to go and have recourse for all grace The Godhead it self is the original spring and fountain of all grace it is proper only to God to create grace therefore is it we have that expression The God of all grace 1 Pet. 5.10 But look upon the Divinity or Godhead simply or absolutely considered and so it is as a spring that is more remote and kept hidden and secret from us but in the Incarnation of the Son of God God is manifested in the flesh and so the Godhead which is the Original and head-spring of all grace is brought near unto us With thee is the fountain of life Psal 36.9 Now in Christ the fulness of the Godhead dwells bodily therefore the fulness of the Godhead dwelling in Christ bodily by necessary consequence the fulness of life and grace must necessarily dwell in Christ The Divine nature empties it self as it were into the humanity of Christ and from God in Christ we receive all grace Hence is it said Joh. 1.14 The Word is made flesh and what follows upon that full of grace and truth Immediately upon the Words being made flesh the humane nature which the Word assumed comes to be replenished with grace and truth Observe the order or gradation that is here set down first the Word the second person in Trinity assumes our nature the Word is made flesh what follows upon this The Word being made flesh he having the Godhead in him fills the humane nature with all grace Hence is that expression The Word is made flesh and dwelt among us full of grace and truth What follows upon this Out of his fulness we receive grace for grace The Word incarnate the Word made flesh the Son of God becoming man he is now the proximate and next fountain of grace to us The Godhead of the Son which is one and the same with the Godhead of the Father is the original fountain of all grace and the Son in our nature is the proximate and next fountain of grace to us and hence is it that the Ancients call the humanity of Christ the Receptacle of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The humanity of Christ is the first receptacle of all grace Of his fulness we receive and grace for grace The Evangelist doth not say Of him we receive grace for grace that is true but