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A02609 The threefold state of man vpon earth conteyning [brace] the glorie of his Creation, the miserie of his Fall, and the sweete mysterie of his reparation : discussed in three seuerall sermons at the Court / by Christopher Hampton ... Hampton, Christopher, 1552-1625. 1620 (1620) STC 12739.5; ESTC S2712 38,298 70

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of God are without repentance Of Dauids faith and Peters and others that fell into enormious sinnes I say with Tertullian Caepit arescere sed non exaruit mota fuit sed non amota concussa sed non excussa Adam peraduenture may be thought to haue lost faith and grace wholly till he was restored againe but if it were so his losse inferreth not ours because wee haue gained a better estate by Christ then we lost in Adam for his Garden and Paradise we haue heauen for his mutable felicitie we haue an vnchangeable inheritance for his image of God we haue the same image againe in more glorious fashion not seuered from God as it was in him formerly but now inseperably coupled to the Sonne of God O necessarium Adae peccatum ô felix Adae culpa quae talem ac tantum meruerit habere redemptorem Here is all the aduantage that Adam hath if there be any aduantage in that which is euill his disobedience is generall and vniuersall not in power alone but in acte too it maketh all sinners The obedience of Christ hath a potentiall vniuersalitie and is sufficient to make all righteous but actually it iustifieth the faithfull onely By the obedience of one many are made righteous The reason of this difference is manifest Adams disobedience is deriued by propagation so reacheth vnto all Christ his obedience is beneficiall to so many as haue their hearts open to receiue it by faith because it comes of grace And that is not common vnto all for then it should be turned into nature Communis est omnibus natura non gratia natura non putetur gratia sed si putetur gratia ideo putetur gratia quia ipsa gratis concessa est Saint Augustine alloweth no vniuersalitie of grace The winde bloweth not euerie where but where it listeth Neyther can all heare but those that haue an eare to heare Neyther haue all faith but those that are predestinated vnto life neyther is it in him that willeth or in him that runneth but in God that hath mercie Quare hunc trahit non illum noli iudicare si non vis errare This continuance and soliditie of faith sortes well with S. Peter with S. Paul and such as were guides we are farre inferiour to those shining lights and may not expect the like grace of righteousnesse Thus some Rabbins of the Societie would beare the world in hand that where sanctification is not alike there iustification cannot be equall and so robbe poore sinners of comfort that need it most Doe they not withall steale one moletie of our iustification from God and transfer it to workes It was a harlot and not the true mother that cryed Nec mihi nec tibi sed diuidatur Tutiores viuimus si totum deo damus If Christ were a changeling if he were one to S. Peter and another to S. Paul fauourable to the Centurion Matth. 8. and difficult to the Ruler Ioh. 4. Flexible to the woman of Canaan for her faith that was heroicall and immoucable to the faint faith of the father that cryed Lord I beleeue helpe mine vnbeleefe Marc. 9. there were some colour for this inequality of iustification because he is made of God righteousnesse vnto vs. But seeing Iesus Christ is yesterday to day and the same for euer Heb. 13. seeing he is God and doth not alter Mal. 3 the same and his yeares doe not faile Psal 102. seeing he is euerlasting righteousnesse Dan. 9. And that which is eternall must needs be free from all variation Let no man imagine his iustification to be greater or lesse according to the strength or imbecilitie of his faith The poore lost sheepe that was brought home vpon the shepherds back had no great strength of faith to walk And they that did looke vnto the brasen Serpent were not all alike sighted yet they all had one and the same benefite of health The difference of degrees and measure neither increaseth nor abateth the nature or being of anie thing A small droppe is as well and truely water as the maine Sea a little sparke is as truely fire as the mightiest flame the hand of a little childe may receiue a pearle as well as the pawe of great Goliah and a weake faith euen a graine of Mustard seede may be a true iustifying faith as well as the full perswasion and height of assurance It is not the qualitie of faith that makes vs righteous that is but the worke of one commandement that is inherent in vs that would giue vs matter of boasting But the obiect of faith namely Christ imputed vnto vs is that which makes vs righteous A counter that is not worth three pence of it selfe when it stands in the right line is reckoned for tenne thousand pounds so is the valuation of our righteousnesse taken not for the perfection of faith that is but a three pennie counter in respect of righteousnesse but from the line of Christs obedience The Publicans righteousnesse stood not in the perfection of vertues fot he cryed Lord be mercifull vnto me a sinner and he went home iustified How S. August Nihil boni fecisti datur tibi remissio peccatorū It stood in remission of sinne And is not forgiuenesse of sinne graunted to all alike If there be any difference they should haue greatest iustification that haue most forgiuen What is it then that can make inequalitie in our iustification Is it the lesse for the multitude of sinnes No S. Paul giues vs sweeter diuinitie Where sinne doth abound there grace exceeds it in aboundance Or is it lesse for the infirmitie of our faith Neither there S. Peter relieueth vs when he sayes We haue obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1. like pretious faith with the Apostles Do you think that the strangers which dwelt here there thoroughout Pontus Galatia Cappadocia Asia Bythinia had puritie of faith eyther amongst themselues or with S. Peter No sure there will euer be a diuersitie in graces Why then doth hee call their faith like pretious Forsooth because that by faith we doe all possesse the same Iesus Christ with his righteousnesse and obedience So he saies we haue obtained like pretious faith by the righteousnesse of our God and Sauiour Iesus Christ. If Iesus Christ his righteousnesse his obedience make our faith like pretious then God puts no difference as touching adoption and iustification betweene them and vs And therefore for conclusion we beleeue thorough the grace of the Lord Iesus Christ to be saued euen as they doe It is plaine by the Text that all righteousnesse is inclosed in the obedience of Christ His doctrine is the fountaine of wisedome his iustice the worke of righteousnesse his life the mirrour of temperance his death the standard of fortitude And in vaine doe yee labour in the pursuit of any vertue if you seeke it anie where but
from the Lord of vertue Sine me nihil potestis facere Without him all the vertues of the heathen were like golden Nutts that wanted kernells Currebant saith S. Augustine tanquam athletae validissimi sed praeter metas carceres They did runne like valorous Champions b 〈…〉 was without the lists and farre from the gaole Those gifts were not vulgar and common but bestowed vpon certaine of the Heathen as the speciall graces and fauours of God not sanctifying but adorning and perfusing them as he did with Besaleel and ●holiab for the worke of his Tabernacle Their exercises were ciuilly good commendable for men of their fashion and in respect of the outward worke worthie of imitation such is the power of honestie that ther● is a shining brightnesse in the very shaddow of it bu● 〈◊〉 is so farre from true righteousnesse that all their wor●● were nothing else but glistering sinnes For what righteousnesse could they haue that knew not Christs obedience which is the righteousnesse of God God gaue ciuill graces to them here and there for the conseruation of this present life If all knowledge of God had beene extinguished and difference of good and euill taken away what could this life be but a barbarous immanitie brutish confusion secondly these glimmerings remained to make them inexcusable thirdly God vsed them as the Shoe-maker doth his bristle not to sow withall but to draw in his threed Nos vnius Christi participes ad vitam ad mortem vero particeps ille multorum FINIS 1. Cor. 15.47 Psal 100.3 No helpe in our creation Esa 44. I am the Lord that made all things that spread out the heauens alone and stretched out the earth by myselfe Rom. 11.34.35 He spake not to the Angels God and Angels haue not one image Ioh. 14 9. Ioh. 10.30 Aug. de Trinit lib. 1. cap. 7. Faciamus hominem Many persons in the vnitie of the Godhead Ioh. 5.17 But one God Gen. 1.18 The worke of creation belongeth to the Godhead alone Ierem. 10.11 Reuel 14.7 How it is attributed to the Father Act. 4.24.27 The Father doth not exclude Sonne or Holy Holy Ghost The first worke of the Godhead fitly attributed to the first person 1. Cor. 8.6 Act. 14.15 Three persons ioyned together in creation of all things First reuelation of Trinity in the creation of man Aug. in Psa 70. Gen. 2.7 Why man was made of dust and turneth to dust againe The Son of God and man beare the image of God Genes 1.31 Man had some extraordinarie perfection The body of man is not the image of God The soule is not the image of God No part of the soule is the image of God The soule onely not made to the image of God The body is not vncapable of the image of God 1. Cor. 6.19 That bare the image before mans fast which is redeemed and sanctified to beare ●t againe 1. Cor. 6.20 The image of God Theodoret. Image of God in dominion 1. Cor. 11.7 Psal 82.6 Ephes 4.24 Gen. 2.17 Aug. de bono Coniugal c. 2. Heb. 11. ● 2. Reg. 2.11 Gen. 5.5 27. Esa 42.8 Mal. 3.6 Luc. 15.12.13 Aug. de catechis rudib cap. 18. Gen. 40.15 Cant. 2.12 Ruth 1.20 Iere. 31.29 Ioh. 1.17 Psal 126.5 1. Cor. 15.46 1. Tim. 2.14 Ecclus. 25.24 Gen. 3.22 1. Tim. 2.14 Ioh. 8.11 1. Sam. 15.23 Hieron ep 29. Matth. 6.23 Rom. 6.13 Iam. 1.14 Matth. 15.19 Prou. 4.23 Aeneid lib. 6. Gal. 5.19.20 Ioh. 3.20 Matth. 6.23 Exod. 10.23 Aug. Soliloq ca. 3. Iob 19.4 Ezech. 18.20 Rom. 6.23 Gen. 5.3 Psal 5.4 1. Ioh. 2.16 1. Ioh. 1.5 Hab. 1.13 Iob. 34.10 1. Ioh. 3.4 Exod. 3.14 Matth. 21.31 1. Sam. 13.13 Difference in the obedient Complete obedience Phil. 2. v. 6 7 8. Ioh. 2.19 1. Pet. 2.24 Leo epist 41. Psal 60.11 1. Sam. 24.5 Spontanea obedientia Luc. 22.15 Psa 40. v. 6 7 8. Exod. 21.5 6. Psal 40.6 Gen. 22.9 Gen. 42.21 Mat. 27.12.14 Isa 53.7 Ioh. 21.18 2. Cor. 5.4 1. Cor. 15.51 Matt. 27.34 Ioh. 18.5 Ioh. 11.8 9 10. Ioh. 18.7 Vers 6. Ion. 1.12 Gen. 3.5 Ioh. 3.35 Ion. 1.12 Ioh. 10.11 Aug. med ca. 7. 1. Cor. 1.30 Matth. 25.9 Ioh. 4.13 Hab. 2.4 Ioh. 4.14 2. King 4.6 Psal 119.142 Matth. 27.14 Rom. 8.34 Heb. 7.25 Hebr. 12.24 Gen. 27.27 Ephes 1.7 Exod. 1.6.7 Iudg. 6.39 40. 1. Cor. 15.36 Iudg. 14.14 2. Cor. 5.14 Rom. 6.8 Rom. 8.17 Gen. 47. Gen. 39.17 18. Vers 21. Rom. 8.26 Ioh. 18.5 Matth. 26.56 Vers 57. Isa 53.5 1. Sam. 30.24 1. King 20.11 Matth. 13. Ioh. 10.28 1. Ioh. 3.9 5.18 Ier. 32.40 Ioh. 17.11 Luc. 22.32 Ioh. 15.16 Rom. 11.29 Ioh. 3.8 2. Thes 3.2 Rom. 9.16 1. King 3.26 Matt. 8.13 Ioh. 4.50 Matth. 15.28 Mar. 9.24 Hebr. 13.8 Mal. 3.6 Psal 102.27 Luc. 15.5 Num. 21.8 Luc. 18.13 Rom. 5.20 2. Pet. 1.1 Ioh. 15.5 Exod. 3 〈…〉