Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	believe_v	lord_n	unbelief_n	5,320	5	10.6764	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28823	The triumph of faith over death, or, The just man's memoriall compris'd in a panegyrick and sermon, at the funerall of the religious, most learned Dr. Combar, late master of Trinity Colledge in Cambridge, and deane of Carlile / delivered in Trinity Colledge chappel, by R.B. ... the 29. of March, 1653.	R. B. (Robert Boreman), d. 1675.	1654 (1654)	Wing B3762; ESTC R17491	31,312	50

was snatched from his Domestick Contents and his meanes taken from him by the hand of violence through this storme he beheld a higher arme of Providence and kissed the Rod with meekenesse herein imitating holy Job of whom he was an exact Picture and concerning whom St. Austine sayes thus libro 1. de moribus Ecclesiae Catholicae Amisit ille omnes divitias factus repente pauperrimus tam inconcussum animum tenuit infixum Deo ut satis de monstraret non illas sibi fuisse magnas sed se illis sibi autem Deum It was his vigorous active Faith working by love that was the ground of this undaunted Patience Non murmurat Qui se filium Dei cogitat Vincentius He that believes himselfe to be in the number of Gods Sonnes will never murmur nor repine at providence He believed that Christ had provided for him in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.34 an everlasting inheritance a better and an enduring substance Therefore he tooke joyfully the spoyling of his Goods and those things which others court with dazled Eyes he did not account worth a glance of his which like the Sunne-flower did not open to every blaze but onely to the light and heate of Christ the Sunne of Righteousnesse Whom he loved whom he served of whom his heart was full dwelling therein by his spirit which kept out all things else from comming in so that there was no roome for hatred no roome for malice no roome for desire of revenge for he was never heard to dart out of his mouth any passionate word from the time he first suffered against the persons of his enemies but onely these God forgive them This was the Language of the Sonne of God upon the Crosse and it is the voyce of Gods Sonnes and Servants It was ever His who was often like holy David and the melting Prophet Jeremy seene which hee desired not to weepe and being demanded why he did so He then replied it was out of griefe when he considered the miserable sad condition they were in who in these times even against the Word and against Conscience runne as it were in a gallop to Hell in the broade way of Sacriledge Wrong and Violence whilest they forget God our Lord Christ that bought them at a deare price not observing the will of him that died for them and would reward their service with Eternall joyes as he hath promised but serving the Devill who will requite them for their paines with paine and torments and that everlasting When the good Deane considered this woefull madnesse in worldlings and the miseries which attend their sinfull Soules he used to weepe which is an infallible signe of a good man and a sanctified Spirit to weepe for the sinnes of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men are of a melting weeping temper and disposition It would require a larger time than these straites wherein I am bounded to relate unto you the severall actions of Piety which passed from him all the time of his lingring sicknesse He made good by his devoute practises that saying of Saint Austine Prov. Gall. Non potest malè mori qui vixit benè hee cannot die ill that liveth well It is never a bad day that hath a good night I could tell of his frequent ejaculations to God in prayer which was for the most in Latine and sometimes Greek I could likewise enlarge my discourse in a repetition of his frequent Almes his often remembring the poore knowing that Almes accepted upon the Altar of Christs Merits deliver from death and that God will not turne his face from him that turnes not away his face from the poore in their affliction c. In a word he walked as a friend with God as Enoch Gen. 5.22.6.9 Noah and Abraham did He was much in that great duty of Prayer he often spake to God in it and loved to hear God speake to him in his Word He delighted to reade it himselfe and heare it read which was constantly and frequently done by his deare Consort who one night above the rest reading to him that passage in the Gospell concerning Thomas his thrusting his hand into our Savours wounded side John 20.27 John 20.29 He upon this fell a weeping with that expression in his mouth which fell from our Saviours to Thomas Happy are they that believe and see not He believed though He saw not and therefore did he weepe He washed with the teares of Repentance those wounds of his Lord which did bleed upon the Cross for his sinnes and in a lively faith touched the print of his Nailes and thrust his Finger into the hole of his side Thereby taking a reall possession of his Crucified Saviour therefore presently as he wept he said with Thomas his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God and my Lord The Nailes and Speares The bloudy Crown of Thornes which printed his sacred Temples gored his Lords side pierced his Hands and Feete had so imprinted the love of Christ in the Soule of our deare Saint that he was ready with St. Paul and other holy Martyrs to die for the Lord Jesus on whom his heart was alwayes fixed by whom it was possessed in whom it was established to whom it was most sincere and truly devoted as appeares by the constancy of his Faith even to the houre of his Death which is a cleare evidence and demonstration that he was a true Divine a man of God one led by the spirit You know what S. Paul sayes Rom. 8.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as Chrysostome notes upon this Text they onely are said to be ledde by the spirit who are carried on to their lives end by it in a continued practice of holinesse and never fall from their holy profession by meanes of any secular Feare Crosse or Tribulation Filium Dei se prodit qui bonum quod cum laude inchoarit etiam perfecit cujus finis exordio respondet Novar Bona inceptio sine fine est instar corporis speciosi sine capite A good beginning without a good end is like a beautifull specious body without an head The saying of Henry the Fourth in an Epistle of his to Otho Bishop of Ramberg That consummatū est It is finished which Christ uttered dying might though not so fully become him who finished his course with patience and kept the Faith with a Martyr-like constancy and perseverance being one that was most constant to his friends and loving to his enemies as appeared by his promoting the servants and retinue of his Predecessour who had been uncivill to him who was civill to all and well reputed by all which stirred up Envy if not Malice in the brests of his Adversaries When he had almost runne his last stage and neere the end of his Race He was shot by one of Deaths black Arrowes with a Disease in his Feete which hindered not his progresse in godlinesse That begat another as it

nobis spiritus De● efficit c. Berv. Ep. 107 Spirit that he is reconciled to God that God is his Friend his Sinnes which God hates and which makes him an enemy being pardoned whence his person is justified and God is more delighted with him because he beholds him in his Sonne Christ Jesus as cloathed with his Righteousnesse than displeased with his sinnes and daily infirmities There is more good in Christ for a godly man than there is evill in sinne against him and God would not have left this Jebusite in the Land I meane sinne in the Soule of a righteous man if notwithstanding that he could not have loved him Chamier 1 John 4.19 God loaths the sinne whilest he loves the person Et qui certus est Charitatis Dei erga se idem certus est salutis suae We love him because he loved us first Our love to God is but a reflex beame darted into our Soules from that Eternall Sonne of Love which burnes hot without wasting or the least Diminution The second worke of the Spirit as Lord in us is opus supprimens to suppresse all bad motions to sinne arising either from the corruption of our natures from the World without or the Devill about us and withall to stirre up good affections and motions to Piety and godlinesse amongst which inward motions the most principall are these First an utter dislike of sinne as sinne for that our good God is thereby displeased and offended Secondly an hungring and thirsting after Grace an eager desire above all things in the World to be at unity with God in Christ and to be reconciled unto him when we have provoked him by any hainous sin c. The third worke of the Holy Ghost in us is opus vivificans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Symb. Oriental Eccles. apud Epiph. ad finem Anchorati a quickning or enlivening worke It is the Spirit that quickneth Iohn 6.63 As in the first Creation God Created Light before there was life in the Creature to bring forth and multiply Gen. 1.3.14.20.24 So in our Regeneration which is a new Creation Psal 51.10 there is ever a Principle of Light infused into the Soule before we can have life or be quickned in the exercise or doing of good That spirituall light is a clear and full perswasion of Gods love to us in Christ that He is our Father and we his Children that Christ is our Saviour c. Such a strong Faith is the Adamant that nothing will breake the Palme that sinks not under the most weighty burden The Oyle that ever swimmes above the Water be this poured in never so great quantity upon it It is such a powerfull Chimist that turnes Death into Life Sorrow into joy makes riches of Poverty nay all things of nothing 2 Cor. 6.10 as having nothing yet possessing all things Lastly it turnes cold feares into warme hopes sighs and groans into triumphant and joyfull songs trembling into leaping and clapping of hands witnesse Paul and Silas in the stocks witnesse too Acts 16.25 that renownd for undanted constancy Dr. Taylor of Hadley who when he came within two miles of the place where he was executed fetched a leape or two and withall said Now lack I but two stiles and I am even at my Fathers House he meant Heaven witnesse likewise that famous Hawkes in the booke of Martyrs who being desired to give a signe whether the Fire was tolerable to be borne promised it to his friends and after all expectation was past he lift up his hands halfe burned and being on a light Fire with great rejoycing strook them three times together Whence all this from what spring were derived all these streames of strength and comfort but from a lively Faith in Christ the fruit and effect of Gods Spirit and the cause of a lively Hope of happinesse which Hope is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Root and Seminary of good workes and the Mother of Patience In a word it is this wonder-working Faith that quickens and revives us first in Adversity Secondly in Death Thirdly in Duty First in Adversitie Let whole troopes of trouble let Sicknesse or Poverty c. seize upon or lay seige to a righteous Soule armed with a strong affiance in the Lord Jesus it defies this Host this tormenting Regiment of Sinne and Satan it sees * Cant. 2.9 Christ behind this Mud-wall and beholds a Saviour under this † Fides larvam detrabit Christo Aug. Vizard it discernes a mercifull hand through this black Cloud the hand of a wise God and indulgent Father the Heart of a tenderly loving elder Brother who knowing the mold whereof we be made doth exactly measure out every crosse unto us and will not loade us above the strength of our weake natures whose Foundation is frailty our composition dust and ashes Therefore a faithfull Soule having an Eye to this gentle Hand he solaces himselfe with this perswasion from that Principle his Faith extracts this infallible conclusion that this trouble or crosse is not the Axe of perdition but the pruning Knife of correction that God hath given a more strict charge to the army of afflictions 2 Sam 18.5 than Davids was to Ioab and his followers Doe the young man no harme doe mine anointed no hurt c. Nay he is assured not onely of the Negative but also of the Affirmative that is not onely of this that his crosse or affliction shall not hurt him ●quin but also doe him much good Hee knowes that affliction is Gods Physick Medicina animae and so it is sanativa mali praeteriti praeservativa à malo conservativa in bono it is administred to us by our heavenly Physitian to cure us of our sinnes past by driving us to repentance to prevent sinnes to come by begetting in us humility and a carefull watchfulnesse over our wayes And lastly to preserve and keepe us in well-doing whilst God denies a man health and riches which He knowes would be to him the f●mes of sinne and wickednesse upon these considerations a faithfull Soule rejoyces in the crosse and triumphs in his afflictions which he entertaines with joy and embraces with thankfulnesse knowing that comfort is laid up and hid for him though for the present it be hid from him light is sown for the Righteous and that as the crosse came from Heaven Psal 97.11 so it will carry us thither upon the back or rather merits of our crucified Lord Iesus Secondly as in Adversity so in Death it selfe Faith hath a quickning vertue to support us in our encounter with that Giant with that great Goliah who defies all the Host of Infidells holds them in bondage all the dayes of their lives and makes their whole life no better than a living Death Onely Faith encounters with this Giant and grapples with him as a vanquished underling insulting over him as much as he doth over the

sonnes of unbelief She sets her foot upon the neck of this King of feares and so as a Conquerour sets up a Flag of defiance to all petty dangers and feares which are onely dreadfull because they march towards and tend to Death the last the end and summe of all feared evills Let Death dresse it selfe like the cruellest and most bloudy fury come with all her Racks Fires Strappadoes wild beasts all her exquisite tortures invented by the wit of the most savage Tyrants Faith will set a Woman a child to make sport with it to dare and tire it and its executioners A faithfull man dying lookes up to Iesus as Alexander look'd his Physitian in the face Heb. 12.2 Curt. when he dranke off his potion wherein he was told there was poyson and being assured that Christ drunk out of Deaths bitter Cup an eternall health to all Mankinde suck'd the Gall and Venome out of it and made it an wholesome potion of immortality upon this assurance he looks into the Grave without feare and upon Death without horrour embraces it with joy as old Egredere anima mea c. so said He dying Hieron in vita ejus Hilarion and the Martyrs did as being the end of sinne and misery and the beginning of everlasting felicity This pious thought had St. Cyprian of it who when he was condemned to die by Valerian did lift up his hands and eyes to Heaven and cheerfully replied at the hearing of his fatall sentence Benedictus Deus c. God Almighty be blessed for this Gaole-delivery for that he is pleased to deliver mee from the fetters of my Body A man that is in debt feares the face of a Serjeant or Baliffe nay every one that weares a Sword is a terrour or death unto him Thus it is with the wicked their debts being not paid the black bills of the Lawes endictments against them being not cancelled they feare death 'T is otherwise with the Godly whose sinnes are pardoned and they reconciled to God they entertaine Death with the greatest welcome and delight that can be imagined as a messenger from their heavenly Father to invite them to a Palace from a Prison Chrys in Colos to a Court of Glory from a Dungeon of sorrow to be solaced and feasted amongst the Saints and Angels with heavenly delicacies the chiefe dish of which glorious banquet is the Vision of Almighty God to behold the soule-ravishing aspect of our Lord Iesus now glorified Death is the * Eccl. 41.1 O Death how bitter c. Rich mans feare the good mans wish whose sinnes are washed away in the bloud of the Lamb Christ Iesus whose person is therefore reconciled to God who upon this ground has a good Conscience a Conscience that is quiete bona that is not troubled nor staind with unrepented sinnes He that trembles at the approach of Death we may say to that man in the words of St. Austine O homo perdidisti fidem O man thou hast lost thy Faith which in the last place as in Adversity and Death so it has a quickning power to enliven us in Duty When there is great Faith in the Heart there will be much prayer in the mouth Charity in the Hand sedulity in the Feet to move with alacrity in those paths which tend to God and bend toward Heaven Faith like the Spring in a Watch sets all the Wheeles or Members of the Body on worke Heb. 11.26 Psal 71.20.80.18.119.25.37.88.107.149.154.159.143.11 Faith reflecting upon the Promises and having with Moses respect unto the great recompence of the reward of everlasting Life Doubtlesse David prayed to God for the enlargement or encrease of Faith when he desired so often as we finde in the Psalmes to be quickned This livelinesse in duty when we serve God with cheerfulnesse breaking through all oppositions to the contrary as it is the effect of a strong vigorous active Faith so it is a thing most pleasing to God Rom. 12.8 Shew mercy i. e. give Almes with cheerefulnesse God loveth a cheerefull giver 2 Cor. 9.7 As for those weake Christians Is 42.3 those bruised Reeds and smoaking flax who by meanes of their bodily distempers or weaknesse of Faith finde in themselves some indispositions and deadnesse unto or about spirituall duties when their Altar seemes to have no fire when they pray but not with wonted fervency when they heare but not with an attentive alacrity Let them not measure their interest or share in Christ by sense or feeling let them not be discouraged though they want inward comfort which is oftentimes denied to many a deare Saint it being a dish reserved for many a one till he comes to partake of the Heavenly Banquet Advise to those tha want comfort in duties and let me advise such although they have no comfort nor delight in duties as they are performed by them with some imperfection and drinesse yet let them rejoyce in this that they have so much grace as to doe the Wi l of God even with some reluctancy of theirs then they discharge their duty for the substance or matter of it though they faile in some circumstance or manner of doing And let them know too that that duty is most acceptable to God Vid. Fr. de Sales Bp of Geneva his Introduct to an holy life l. 4. c. 14. Is 50.10 Is 8.17 which is performed meerly out of Obedience to his command when our vigorous wills carry us to it and we take little delight in the performance of it because then we seeke not to please or content our selves so much as God And who is He that walketh in darknesse and hath no light let him trust in the Name of the Lord and stay upon his God who sometimes hideth his Face from his Children who are of the Familie or off-spring of faithfull Abraham This King of Spirits and Lord of Soules hath a Throne of Grace set up in his Childrens heart he rules and raignes in them by his blessed and holy Spirit whose Dominium and the parts of it you have heard Now followes the second particular which is Dominii generalitas the Generality of the Spirits Lording power in us of which with much brevity and concisenesse The Soule of Man may be fitly resembled to Noahs Arke Gen. 6.16 in which there were Gen. 6.16 First Second and Third stories Gen. 6. So in the soule there be upper and lower roomes the superiour and inferiour faculties and in all these the Holy Ghost by a generall command and rule keepes his abode and residence First it dwells or resides in the understanding which is the Soul 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper loft by clearing the darke and dimme eye of it by begetting in it a saving knowledge whereby we come to know the things of God 1 Cor. 2.12 those things which are revealed to us in his Word concerning our future end which is our soules salvation and the meanes