Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	death_n	know_v	resurrection_n	1,580	5	9.6777	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45548	The first general epistle of St. John the Apostle, unfolded and applied the first part in two and twenty lectures on the first chapter, and two verses of the second : delivered in St. Dyonis. Back-Church, An. Dom. 1654 / by Nath. Hardy ...	Hardy, Nathaniel, 1618-1670.	1656 (1656)	Wing H722; ESTC R31526	315,886	434

in all these relations we stand to the Father we his servants and he our Lord Nay not only servants but friends and therefore we read not onely of Moses the servant but Abraham the friend of God nay we are adopted to be sons and therefore it is no presumption to say our fellowship is with the because our Father 2. This fellowship is said to be with his Son Jesus Christ which may very well admit of a double construction either Our fellowship is not only with the Father but his Son or Our fellowship with the Father is by and through that fellowship which we have with the Son 1. Our fellowship which we have with the father is also with his Son Iesus Christ. There is a generation of men indeed in the Romish Church who challenge this as their peculiar to be è societate Iesu Iesuites Iebusites rather such who whilest they pretend to be of the society of Iesus are in truth limbs of Antichrist and one day this Iesus will give them little thanks for this arrogant assumption of his name whilest they stand in opposition to his truth As for the reall priviledge of having society with Christ Iesus it is not be appropiated to any order of men but is justly applicable to every Christian. This fellowship which we have with Christ is set forth in various similitudes such as are these of the head and the members root and branches foundation and building husband and wife and look what participation the members have with the head receiving sence and motion from it the branches with the root which communicate to them sap and juice the building with the foundation by which it is sustained and upheld finally the wife with the husband having an interest in his person goods what ever he is and hath the same hath every Christian with Christ who communicateth himself with all his merits and benefits unto him Indeed as the Apostle tells us It pleased the Father that in him should all fulness dwell and this not for himself but us that we as the Evangelist speaketh might of his fulness receive grace for grace If you would yet have a more distinct explanation of this fellowship consider it in reference to each of these Titles which are here used we having fellowship with him as Gods Son as our Iesus and as Christ. 1. We have fellowship with him as he is Gods Son in as much as we participate of his Sonship and inheritance Christ though the onely begotten yet maketh us the adopted sons of God and therefore our Apostle saith in his Gospel To as many as receive him he giveth this power to become the Sons of God even to them that believe in his name in this respect Christ tells his Disciples I go to my Father and your Father Indeed he saith not our Father because Christs filiation is of another kind than ours but mine and yours not only mine but yours Christ communicates to all believers by grace that which himself had by nature and as thus we have fellowship with him in the Sonship so likewise in the inheritance as the inheritance is Christs by natural right so he conveyeth it to us by deed of gift and therefore the Apostle Paul saith that being children we are heires heirs of God joint heirs with Christ. 2. We have fellowship with him as Iesus in as much as it is to believers that he becometh effectually a Iesus according to that expression of the Angel when he gave this name to him For he shall save his people from their sins indeed we are sick of sin and Iesus is our Physitian we are captives to Satan and Iesus is our Redeemer we are at enmity with God and Iesus is our Peace-maker we are in danger and Iesus is our deliverer Finally we are indebted and Iesus is our surety Now as the Patient partaketh of health by his Physitian the captive of liberty by his Redeemer enemies are reconciled by their Peace-maker the afflicted saved by their deliverer and the debter is acquitted by his surety so have we by this Iesus a participation of pardon peace liberty and salvation 3. We have fellowship with him as Christ and that whether you look upon the mediatorial offices he was pleased to undertake or the mediatorial acts he performed 1. Christ signifyeth as much as annointed and we have an unction too he was indeed annointed with the oyle of gladness above his fellows but yet so as that we are fellow partakers with him of this oyntment in which respect St. Hierom well observeth that the very name of this unction is communicated to us who from Christ are called Christians Yet more distinctly there is a threefold office to which Christ was annointed in each of which we have fellowship with him namely prophetical sacerdotall and regall St. Paul saith concerning Christ Iesus that he of God is made unto us wisdome and righteousness and sanctification and redemption as he is a Prophet he is made to us wisdome enlightning and informing our ignorance as Priest he is made to us righteousness absolving us from the guilt of our sin whereby our persons are justified and services accepted as King he is made to us sanctification enabling us to mortifie our lusts and to live holily thus he becometh a Christ and being a Christ he is a Iesus also and thereby Redemption to us In respect of this participation with Christ in his offices it is that we are not onely in generall called Christians but in particular said to be Kings and Priests to God the Father and that of his making and the Christian Church is called a royall Priesthood offering up spiritual sacrifices acceptable by Iesus Christ. 2. This Iesus being thus annointed for the accomplishing of our salvation and the completion of his offices performed many acts he was born crucified dead buried he rose again and ascended into heaven and in all these we have fellowship with him with his birth in our new birth and regeneration with his cross in our sufferings with his death in the mortification of our lusts with his buriall in the progress of that work with his resurrection in our newness of life and with his ascension in our heavenly conversation This is that which the Apostle Paul often intimateth in those phrases we are buried with him we are planted into the likeness of his death our old man is crucified with him and you are risen together with Christ yea yet more sutably in those expressions the vertue of his resurrection and the fellowship the same word with this in my text of his sufferings This being that which every Christian more or less experimentally knoweth and wherein he hath a conformity to and so a fellowship with Christ. 2. But this is not all that the Apostle here insinuateth those words and with his Son Iesus Christ being not onely a further enlargement of this participation in that it

in their service by which he obtained his brothers discharge So doth Christ for us by shewing to the Father as once he did to Thomas his wounds and his side in which respect Calvin saith well that Christs intercession is nothing else but a perpetual application of his death though yet withall we must conceive that in Christs Advocateship there is not only a presentation of his person and merits but 3. Of his will and desire in our behalf Christ interceding by the vertue of his blood doth not beg in a precarious way but yet he signifieth his will and if you would know what his will is I answer it is That the pardon which his blood hath merited may be granted and assured to That the spirit which his death hath purchased may be given for the strengthening of That the salvation which by his sufferings he hath wrought may in due time be conferred on all his members besides all which this Advocate makes a presentation 4. Of our prayers and supplications which we make in behalfe of our selves and others and the prayers of the Church which she maketh in our behalf Preces sacrificii sui odore sanctificat saith Calvin he perfumes our prayers with the odour of his sacrifice and so presents them to his Father in this respect he is as it were the Master of requests and the angel in the revelation with the golden censer and we are said to have boldnesse of accesse through him and he assured his disciples that whatsoever they did aske in his name should be given them I end this first part Lapide observeth that an advocate appearing in the behalf of guilty persons is to do three things To alledge what may satisfy the law and yet the guilty person escape To present the humble confessions and intreaties of the nocent and withall to interpose his own desires and requests to the Iudge in the delinquents behalf in all these considerations Christ is our advocate as you have already heard he as it were alledgeth his sufferings as a satisfaction of the law for our sins he tenders our penitent acknowledgements and prayers for pardon to the Judge yea he declareth it to be his own no lesse earnest then just desire that for his sake our sins should be forgiven us And now that you may see he is according to Tertullians phrase exorator a prevailing oratour be pleased to take a view of 2. The efficacy of this intercession and that in respect 1. Of the person with whom he is an advocate The Father To unfold this know 1. First that the Father is properly the name of the first person in the sacred Trinity and accordingly with Carthusian we are so here to understand it though not excluding the other persons indeed all the three persons being offended when any sin is committed Christ is vertually an advocate with them all but yet because he cannot be said properly to intercede with himself and lest he might be thought inferiour to the spirit if an advocate with him therefore his intercession is set forth as expressely directed to the Father And inasmuch as the other persons have the same essence and therefore will with the Father Christ in being an advocate with him is also with them 2. But further the Father relateth to the Son whence the Arrians argue ●hat as the advocate is inferiour to the Iudge so the Son is to the Father when as yet St. Paul saith he thought it no robbery to be equall with God that is the Father In answer to which 1. It may and that orthodoxly be returned by way of concession that the Son is inferiour to the Father with this restriction as Son and the Father as Father look as though the essence be the same yet the persons are really distinct one from the other so I know no reason but that we may assert though the persons have an equality because an identity of essence yet as persons they are inferiour one to the other this solution St. Basil maketh use of to clear those words my Father is greater then I whilest yet he was equal with his Father nor is it any infringement to the truth nor incouragement of the Arrian heresy to assert that whereas the Son of God as God is equall with yet as Son he is inferiour to the Father 2. But letting this go you may please to take notice that the Son of God is advocate with the Father as mediator and he is mediator not as God nor as man but as God-man upon which consideration he may be truly asserted inferiour to the Father hence the Sonne of God his becomming man is called an emptying himself for so St. Pauls phrase signifieth whereby he that is equal with became in our nature subordinate to and so capable of being advocate with the Father 3. Lastly The Father is a comprehensive expression and may have reference both to the advocate and the guilty and so either his Father or our Father Indeed God is the Father of Christ and the Father of all beleeving penitents in a very different respect whilest he is Christs Father by Generation ours only by Regeneration Christs by natural begetting ours by gracious adopting Christs primarily ours mediately in and through him and therefore our Saviour saith not I go to our but to mine and your Father because he is otherwise Christs then ours but yet he is ours as well as Christs and these words the Father may well take in both as having a strong influence into the efficacy of the intercession 1. With The that is Christs Father the Advocate is the Iudges Son and therefore the Father is illius amantissimus dearly affected towards him and cannot but grant his desire surely he that saith to us This is my well beloved Son hear him will himself hear him upon that very account as the sufficiency of Christs death depends upon his God-head so the validity of his intercession upon his Sonship when God saith concerning Christ thou art my Son there presently followeth an Ask of me and I will give thee I and my Father saith Christ are one so that God can as well deny himself as his son adde to this 2. With The that is our Father the guilty are the Iudges children therefore the Father is erga nos clementissimus most indulgent towards us and in this respect the advocate likely to speed great is the love of parents ventowards their offending children witnesse that of David to Absolon especially when they return witnesse that of the F●ther to the prodigal pro maximo delicto paululum supplici● satis est patri a few stripes will serve with a Father for a great offence nay any intercession will prevaile with a Father to withhold his correction Yea how often will a Father desire another to step in and intercede for his childe I say not saith Christ to his disciples that I will pray the Father