Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	garment_n	zion_n	56	3	8.3179	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17299	The Christians bulvvarke, against Satans battery. Or, The doctrine of iustification so plainely and pithily layd out in the severall maine branches of it as the fruits thereof may be to the faithfull, as so many preservatives against the poysonous heresies and prevailing iniquities of these last times. By H.B. pastor of S. Mathevvs Friday-street.; Truth's triumph over Trent	Burton, Henry, 1578-1648.	1632 (1632)	STC 4140; ESTC S119545	312,003	390

it loueth And between these friends all things are most freely common He partakes of our flesh we of his spirit Hee of our nature we of his grace He of our infirmities we of his perfections He of our pouerty we of his riches yea Hee of our sinnes which hee bare vpon the Tree wee of his righteousnesse the best Robe He is called the sonne of man we the Sonnes of God He the Lord our righteousnesse and we the Lord our righteousnesse yea He and we one Christ. O incomparable communion O incomprehensible vnion Neuer such an immediate intercourse and community betweene friends And this not for a day or a yeare or for terme of life but for life without terme For as Christs loue to his is from euerlasting so it is to euerlasting it is without beginning and therefore without ending Ioh. 13. 1. So that of this loue betweene Christ and his faithfull friends and brethren we may sing the Psalme of Dauid the burthen whereof is principally the loue between Christ and his brethren Behold how good and how pleasant it is for brethren to dwell together in vnity It is like the precious oyntment vpon the head that ran downe vpon the beard euen Aarons beard and went downe to the skirts of his garments As the deaw of Hermon and as the deaw that descended vpon the mountaines of Sion for there the Lord commanded the blessing euen life for euermore This Psalme is a mirrour and cleare type of that vnion and communion of grace betweene Christ and the faithfull Behold therefore it is Christ that maketh his faithfull ones to dwell together in vnitie to bee of one minde in the house of God Psalme 68. 6. He it is that perswades Iaphet to dwell in the Tents of Sem the Gentiles to become one Family with the Iew vnder Christ that one head whose type was Aaron From him our head our high Priest flowes downe the oyle of grace vpon vs vnto the skirts of his clothing euen vpon vs whose nakednesse hee hath couered with the skirts of the robes of his righteousnesse of whose fulnesse wee haue all receiued and grace for grace His head is full of the dew of grace distilling vpon the barren Mountaines of his Sion his Church and chosen to poure a blessing vpon it and there to giue life for euermore Such is the vnion betweene Christ his faithfull ones farre passing the loue betweene dearest friends euen that betweene Ionathan and Dauid passing the loue of women Eightly nor is this vnion betweene Christ and the beleeuer a ciuill vnion such as is betweene the King and the Subiect for alas to what dis-vnion and diuision is this subiect too especially where the Pope is Lord Paramount whenas eyther his roaring Buls of excommunication and deposition of Kings or the poysoned steellettoes or pistols of his all-daring brats doe euen teare the head from the body as too lamentable experience hath proued True it is that Christ is our King and we his seruants hee commands vs wee obey him he is our Princely head we his members but his commandements are not grieuous his yoke is easie and his burden light He hath lightened the burden and sweetened the yoke vnto vs by both hauing borne the grieuousnesse and bitternes of it himselfe alone and for the remnant hee both beares it with vs and giues vs strength to beare it yea he hath so loued vs and so shed his loue abroad in our hearts by his holy Spirit giuen vnto vs that as hee can neuer deny vs the grace and protection of a louing Prince so hee hath giuen vs grace neuer to deny him our most humble homage and louing obedience So that neuer was there such a strait bond betweene Prince and People as betweene Christ and the Beleeuer Ninthly this vnion betweene Christ and the Beleeuer is not a coniugall vnion such as is betweene a man and his wife although this be a mysticall resemblance whereby Christ setteth forth his vnion with vs. For this Coniugall vnion suffereth dissolution and death giues the Suruiuer libertie to marry a new mate Not so with Christ and his Spouse This is a band indissoluble The marriage band is but during this life it holds not in heauen for there they neither marry nor are giuen in marriage but this with Christ suffereth no diuorse but death is a degree to the full consummation of it Also the man and the wife are but one flesh but Christ and the beleeuer one spirit In a word this vnion betweene Christ and the Beleeuer is not the vnion of dependency as between the Creature the Creator for this is common to all the Creatures who haue their being life and sustentation in a dependency from the Creator his raine showreth and his sunne shineth vpon the good and euill vpon the iust and the vniust indifferently All depend and waite vpon thee saith Dauid and thou giuest them their meate in due season when thou openest thine hand they are filled with good when thou withdrawest their breath they returne to their dust But the vnion betweene Christ and his although it be an vnion of dependency wherein the Beleeuers eternall well-beeing hath a necessary dependance on Christ yet this dependance is proper and peculiar to the faithfull and not common with any other Creature vnlesse with the elect Angels who depend vpon Christ for the perpetuation of their happinesse So that the faithfull haue their dependance on Christ not onely as their Creator being the eternall Word common with other Creatures but chiefly as their Redeemer and Sauiour proper to them only and that not only for the supply of things temporall but much more of graces spirituall and glory eternall Thus by shewing what kinde of vnion this between Christ and the Beleeuer is not wee come to see the more cleerely what it is The Scripture also setteth forth this vnion by sundry similitudes especially foure as betweene a house and the foundation betweene the vine and the branches or the oliue roote and the tree betweene the man and the wife betweene the head and the members What more neare the foundation and building make one house the vine and branches one tree the man and wife one flesh the head and members one body So Christ and the beleeuer are one spirit Being vnited to Iesus our head hee becomes the Sauiour of vs his body Ephes. 5. 23. Beeing vnited to Christ wee are annoynted with all his titles and graces we are made Kings and Priests to God his Father Beeing vnited to this foundation we become liuing stones growing vp to an holy Temple in the Lord. Being vnited to this Vine this Oliue we partake of the sweetnesse of the one and of the fatnesse of the other Being vnited to this Spouse wee are endowed with all his goods Being vnited to this head wee receiue the rich influence of spirituall life and motion quickning euery member Yea that which is

persecutions nor windes of temptations can shake it downe Hence Esay saith of God and God of Christ Behold I lay in Sion for a foundation a stone a tryed stone a precious corner-stone a sure foundation He that beleeueth shall not make haste What is this that he saith He that beleeueth shall not make haste Haste wee know is a signe of feare which causeth slight feare is a token of a guilty conscience in wicked men who flye and haste away when none pursueth But the righteous is as bold as a Lyon A Lyon hasteth not away at the sight of men such is he that beleeueth he makes no haste but as Dauid saith his heart standeth fast and beleeueth in the Lord. So Paul and Peter both speaking by the same Spirit expound the same place thus Rom. 9. 33. and 1. Pet. 2. 6. Behold I lay in Sion a chiefe corner-stone c. and hee that beleeueth on him shall not bee confounded or shall not be ashamed Now what is it that maketh a man confounded or ashamed but sinne and shame the punishment of sinne But he that beleeueth on the Son of God this precious corner-stone hath his sinnes remitted and his shame remoued there remaines not so much as the least staine or guilt of sinne in his conscience whereby to affright or ashame him or that hee should for feare or shame make haste Now certainty being a natiue and inherent quality of Faith is not therefore any extrinsicke or accidentall thing giuen out of speciall grace to such such beleeuers as it were by extraordinary reuelation as if some few of Gods speciall Fauourites had this granted and ingrossed vnto them in the nature of a Monopoly But this certainty is as inseparable a quality of sauing Faith as the heate is of fire And therefore certainty of Faith is common to all true beleeuers without exception Not onely Iob had it nor onely Paul but all and euery true beleeuer the poore Palsie-man who while his body was trembling as it were in a motion of trepidation yet his Faith was fixed in his orbe The silly weak woman had no lesse strong Faith to stay the running issue of her bloud than the valiant Ioshua had in staying the course of that Gyantlike-running Sunne For the woman said within her selfe If I may but touch the hemme of his garment I shall be whole not I may perhaps bee whole or I haue a probable perswasion or coniecturall opinion to be made whole but I shall bee whole In a word this Faith yea this certaine confident Faith this substance of things hoped for and this euidence of things not seene was in all beleeuers of the Old Testament none excepted whereof the Apostle giues vs a summary Catalogue in the 11. to the Hebrewes Tell mee what shall wee say of the very women a sexe whom the Pontifician Church much scorneth in the point of Faith yet the Apostle saith of them That by Faith the women receiued their dead raised to life againe others of them were tortured not accepting deliuerance that they might obtaine a better resurrection But I trow if they had not beene certaine but doubtfull of their saluation would not the sense of their tortures in their more tender bodies the naturall feare of death in their more passionate mindes and the loue of life haue easily perswaded them to haue accepted deliuerance being offered Would they thinke you so easily haue parted with their liue bird in the hand vpon the vncertaine hazzard of two in the bush No it was their Faith and the certainty of their Faith that made them despise present life and imbrace present death because they were sure to receiue a better resurrection than the receiuing of their temporall life from a temporall death Deuout Bernard saith Nonne si fluctuat fides inanis est spes nostra Stulti ergo Martyres nostri sustinentes tam acerba propter incerta nec indubitantes sub dubio remunerationis praemio durum per exitum diuturnum inire exilium If Faith wauer is not our hope also vaine Our Martyrs then were fooles to vndergo such bitter torments for vncertainties nor to make no doubt vnder a doubtfull recompence of reward to goe into a long exile by a hard passage Yea saith the Apostle and he speaks it in the behalfe of all true beleeuers Citizens of the Heauenly Ierusalem we know that if our earthly house of this tabernacle were dissolued we haue a building of God an house not made with hands but eternall in the Heauens We know it and it is by Faith that we know it and what greater certainty than knowledge And to conclude the Apostle makes this knowledge of Faith to pertaine in common to all beleeuers and so in common as peculiar only to Gods Elect sith they that want this certainty of Faith are Reprobates Examine your selues whether yee bee in the Faith proue your owne selues Know yee not your owne selues how that Iesus Christ is in you except yee bee Reprobates Therefore a man by examining himselfe may know whether hee bee in the faith a man by prouing himselfe may know that Iesus Christ is in him If he cannot at all come to know that Christ is in him and if hee neuer can bee certaine but euer remaines doubtfull of it so that hee knoweth it not then hee is a reprobate if hee perseuere in this doubting and doting ignorance vnto the end Then by the Apostles rule and the rule is infallible they that doubt of their faith of their saluation by Christ of their iustification are concluded to bee reprobates What shall then become of the whole Pontifician Church who teach and professe yea who peremptorily decree and command that none vnder paine of Anathema doe beleeue certainely and without doubting of his saluation O Reprobate Church But leauing them wee see the Apostles peremptory command to the Corinthians and so to Christians so to examine themselues so to proue their owne selues as that they know and knowledge is certaine that they are in the Faith and that Iesus Christ is in them Whosoeuer hath not this knowledge this certainety of Faith is by the holy Ghost doomed and damned for a Reprobate whatsoeuer the Councell of Trent say to the contrary Ob. But the most firme beleeuer is not without doubtings yea such as sometimes doe border and trench vpon despaire through some fierce assault of tentation It is true indeede But this doubting is not the effect of faith but rather a defect or weakenesse of Faith while the act of it is for the time suspended or suppressed God so disposing it for our tryall and further approbation As the soule remaines intyre euen in deliquio though it haue not for the time its organicall operations in the body So of Faith Faith may bee brought euen vsque ad deliquium to an extreame fainting in our sense and apprehension and as it were to the last gaspe yet