Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justification_n	justify_v	sanctification_n	6,333	5	10.3320	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77788	A golden-chain, or, A miscelany of divine sentences of the sacred Scriptures, and of other authors. Collected, and linked together for the souls comfort. By Edward Bulstrode of the Inner-Temple, Esquire.	Bulstrode, Edward, 1588-1659.	1657 (1657)	Wing B5443; Thomason E1618_2; ESTC R209646	90,388	257

any wayes assure himself of living till to morrow Tota vita dies unus as a Father observeth that is Our whole life here is but as one day Non potest praesentem diem recte vivere is qui se non eum quasi ultimum victurum esse cogitat ut Pater No man can live well and as he ought to do unlesse he think and account of every day to be as it were his very last day Nascentes morimur finisque ab origine pendes Et pubesceutes juncta senecta premit Nequities vitae non sinit esse senem Being born we dye and our end hangs upon our beginning And as we grow up in yeares old age presseth upon us And the evils of our life will not permit and suffer us to grow old Optima aliorum sententia quippe homini aiuut non nasci esse bonum aut natum cito morte perire ut Pater It was the opinion of some others for man not to be born was good or else being born then soon to dye Many there are Plin. Qui non nasci optimum censerent aut quam ocyssime emori Which have thought it the best not to be born or being born then suddenly to end his dayes as Plinie observeth Non nasci Cicero longe optimnm proximum quam primum mori This the very heathens thought That not to be born was farr the best the next very soon to dye as Cicero observeth Primum bonum non nasci secundum citius mori The first good is not to be born the second soon to die as a Father observeth Directory rules how we are to live Rules how to live Qualis vita finis ita that is as the life is so shall the end be In the place where the tree falleth Eccles 11.3 there it shall be Heu vivunt hamines tanquam mors nulla sequatur Aut tanquam infernum fabula vana foret Alas men do now live as if that no death were to follow And as if Hell were but a fable O quam contempta res est homo nisi supra numana se erexerit O how contemptible a thing is man if he do not erect his thoughts to a higher pitch than to that which is onely humane as a Father observeth Praestat homini nunquam nasci quam non renasci nunquam generari quam non regenerari ut Pater It had been farr better for a man never to have been born than not to be born again and never to have been begotten than not to be regenerated And Iesus answered John 3.3 5 6 7. and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Iesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the kingdome of God That which is born of the flesh is flesh and that which is born of the Spirit is spirit Marvell not that I said unto you Ye must be born again Melior est non esse quam esse fine Jesu melior est non vivere quam vivere sine vita ut St. Bernard It is farr better for a man not to be at all S. Bernard than to be without Iesus Christ and better it were for a man not to live at all than to live here without enjoying the happinesse of life eternall hereafter as St. Bernard observeth And this it was which made that good Father St. S. Bernard Bernard to cry out and say Domine Jesu esto mihi Jesus O sweet Lord Iesus be thou unto me and unto my soul a Iesus a Saviour This likewise made another Father to say after this manner Non est vita nisi vera vita non est vera vita nisi aeterna vita There is no life here unlesse the same be a true life and there can be no true life here without the enjoying of life eternall hereafter as a Father observeth And this our life eternal proceedeth from our Iustification and Sanctification here the fruit and effect of our Glorification hereafter Knowing Gal. 2.16 17 19 20. that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Iesus Christ that we might be justified by the Faith of Christ and not by the works of the Law For by the works of the Law shall no Flesh be justified But if while we seek to be justified by Christ we our selves are found Sinners is therefoae Christ the Minister of sin God forbid For I through the Law am dead to the Law that I might live unto God I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me And the life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me Vita vitae mortalis est vita vitae immortalitatis The life of our mortall life here is the life of our immortal life hereafter as a Father well observeth Viam vita dicitur per quam quilibet natus properat ad finem Our life here S. Basil is the way by which every one that is born doth hasten unto his end as St. Basil observeth Ut hora Sic fugit vita Sic in non homini vertitur omnis homo ut Poeta As the Hour so our life passeth away and so every Man is suddenly turned and changed and become no man We must therefore be carefull how we live And herein Boetius giveth us this good rule for Directions in our Life Boetius Incumbit nobis necessitas recte vivendi cum omnia quae facimus facta sunt coram oculis Judicis cuncta videntis Boetius Necessity lieth upon us to live well in this regard That all things which we do they are all of them acted and done before the eyes of that great Iudge of Heaven and Earth which seeth all things Intrasti ut exires as one saith Thou camest into the world that thou mightest go out of the world again And as an other well observeth Nostrum vivere è vita transire All our life here ought to be a preparation for death Considering this which one observeth as namely Non est vitae momentum sine motu ad mortem huc tendimus omnes huc primus huc ultimus ordo There is Not a moment in our Life without some Motion towards our Death and this is the true state and condition of all Mankind here And therefore one giveth us this good Rule to be observed by us in the whole course of our life Proximus esto bonis si non potes optimus esse Follow then the good example of good men and come as near to them as thou canst do if so be thou canst not be the best of all It is well observed by one Quam turpe est in eo statu vivere in in

our life here is a way-fare 118 119. That our life here is full of troubles calamities and dangers from the highest even unto the lowest 118 119. That our life here is also as a race wherein we must be running and not stand at a stay 119 120. Thirdly that our life here is a warr-fare and our weapons spirituall 120 121. What this our spirituall armour is 120 121 122. Here is also set down the fourfold condition of man 122 123. Of the vanity and infelicity of man in his first entrance into this world and during the whole time of his continuance here nothing but full of misery 122 123 124. That man sucks misery even from his nurses teat with examples of this 123. That mans life is nothing but misery a pattern of infelicity miserable in his conception nothing but misery in his whole life 124. That afflictions come not forth of the dust 124. That man is born unto trouble 125. That no man can assure himself of living till the morrow 125. That man is to account of every day as his last day 125. That not to be born by some held to be best or being born soon to dye 126. Directory rules how to live 126 127. That man is to erect his thoughts to a higher pitch than that which is humane 127. Better for a man not to be born than not to be regenerated 127. That our life here is nothing without the happinesse of life eternall hereafter 128. S. Bernards prayer 128. That no Justification is by the works of the Law but by faith in Christ 129. That our life here is the way by which we do hasten to our end 130. That as the hour so our life passeth away 130. That we must be carefull how we live necessity enforceth us so to do with the reason thereof 130. We came into the world that we may go out of the world 130 131. That our life here ought to be a preparation for death 131. That every moment in our life is a motion towards death 131. Here is set down a Rule to be observed in the whole course of our life 131. That we are to come as near good men as we can 131. That we are to live in that condition in which we would not be afraid to die 131. A good life the cause of a happy death 132. Our life here ought to be a preparation for death in our life we are to foresee death 132. Here is also set forth the comparison of Death unto the Basilisk and the reason thereof 132. That in life we ought to foresee death if in death we desire to enjoy life everlasting 132. That the whole life of the wicked is sin 132 133. S. Augustins prayer to God to lay on him here in this life what torments he would so as he reserved for him life eternall after this life ended 133. Here is also set forth the life of man and whereunto the same is compared by reason of the frailty thereof 133 134 135 136 137. That we are to number our dayes that so we may learn to apply our hearts to wisdome 135. We ought not to conclude of any thing for the time to come without this saying if the Lord will and we live we will do this or that 136. That no man is sure of his life 137. Here is also set forth the frailty mutability and incertainty of the life of man here in this world being attended with so many miseries and calamities 137 138. That the consideration of this should make us not to desire any long continuance here but the contrary with the hope of the fruition of a better life hereafter 138. That all the enjoyments here in this life are nothing but vanity 138. That the whole duty of man is to fear God and keep his commandements 138. Here is also set forth life eternall and the giver thereof 138 139 140 141 142 143 144 145. Touching the two Domestick keepers of our souls sc shamefastnesse and fear 141. Touching the two props or pillars of our lives here sc care and fear 141 142 143. Secondly concerning death and how we are to fit and prepare our selves for the same with the reasons thereof 143. To whom the remembrance of death is bitter and to whom not 143 144. Not to fear the sentence of death with the reason thereof 143 144. That the wages of sin is death 145. That every day a part of our life is cut off 145. The six things to be specially remembred by us 145 146. That in Adam all die but in Christ all are made alive 146. That the sting of death is sin 146. That death is compared to a quiet sleep and wherefore 146 147. Not to be troubled at the thought of death the reason thereos 147. Than death nothing more certain than the time when nothing more uncertain 147 148 149. The meditation of Seneca upon the certainty of death very observable with the fruits of the same 148 149. To whom death is as a refreshing and again to whom it is as a punshment and dammage 149 150. That to die the death of the righteous he who desires this ought to live the life of the righteous 150. The difference between the life of a godly man and the life of a worldling 150 151. That we ought at all times and in all places both young and old to fit and prepare our selves for death with the reason wherefore 152 153. That nothing is more available than the meditation of our mortality 153 154. That we ought so to live every day as if we were even then to come to Judgement and to account of every day as our last day 154 155. What it is to die well even to die willingly and not to fear death with the reason why 155 156 157. The saying of holy Hillarion on his death bed being fearfull to die 156. That death is a port or haven by which we passe to joy it is the way of all flesh hereupon the saying of Xerxes is observable 157. That we ought so to live here as that we may enjoy life eternall hereafter 157 158. That death is but as a passage to life and as a sleep not death 158. That all things by perishing are kept alive as the corn it dies and springs again with a comparison of this unto our death and resurrection death being as a passage unto our resurrection 158 159. S. Augustins observation touching the Resurrection of Christ 159. That death is the gate unto life a speedy course and passage to heaven and a happy sleep 160 161. That death to the godly is the port and haven of health and happinesse 161 162. That death conjoyns but life doth separate us from Christ 161 162. That the highest did ascend and descend the reason thereof and the fruits we have thereby 162 163. That it is the part of a wise man to prepare for death by continuall meditation thereon 163 164. To be