Selected quad for the lemma: world_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A81812
|
The fulnesse and freenesse of Gods grace in Iesus Christ; declared in the point of election, by a middle way betweene Calvin and Arminius, and different from them both, in an uniforme body of divinitie. By Francis Duke.; Fulnesse and freenesse of Gods grace in Jesus Christ. Part 1.
|
Duke, Francis.
|
1642
(1642)
|
Wing D2501; Thomason E146_23; ESTC R22338
|
174,028
|
185
|
the ten Fathers before the flood by beliefe of truth reached the Oracle of life from hand to hand through their generations page 53. 54 That God would rather have glorified his mercy in the salvation of the old world then his Iustice in their destruction yet all that perished in that flood perished not eternally p. 55 That upon Noah his offering in a figure Christs satisfactory sacrifice God renewed his mercy universally to the world page 56 57 A particular description how Noahs first off-spring carried themselves to God ungratefully for that mercy and how God proceeded against them for that page 58 From whence all hellish Paganisme did originally spring page 59 Because of mans apostasie from God in the object of justification therefore hee confined the Oracle which conveyed that object to narrow bounds three times pag ibid. What the number of eight did signifie in reference to Noah page 56 In what sense Christ is the Saviour of all men especially of them that believe page ibid. That God the second time predestinated man in Christ by covenant with Abraham man being by his universall apostasie then fitted to destruction page 60 61 In what sense God hated Esau loved Iacob p. 65. 72 73 That the Church of the Gentiles shall never totally depart from Christ as hath the Church of the Jewes p. 122. 123 In what sense God hath mercy on whom he will and whom he will he hardeneth page 74 How man comes now to be necessitated to sin p. 83. 84 85 What most properly is Gods Booke of Life page 88 That in heaven amongst the Saints there is no difference of degrees of glory page 89 90 That God gave rules how hee would have man put Christ to death so as hee would be well pleased with them that did it page 82. 83 That the Saints faith is not the condition of the covenant of grace page 87. 88. The Law of Moses distinctly explained page 67 What absurdities doe follow the misapprehending of Moses Law page 78. 79 What made the way to eternall life narrow to mankinde yet in that narrow way man might and some did attaine eternall life Chap. 7. That God directed the second Adam as well as the first by Allegories to his eternall happinesse in the work of the worlds redemption to which he was borne in five relations P. 100 A definition what that truth is to which Christ was the faithfull and true witnesse page 101 What righteousnesse of Christ it is which is imputed or accounted to man in generall or to the Saints more speciall page 113 That God never reprobated man personally to unavoydable damnation page 112. 113 That his powring out of his spirit extraordinarily upon all flesh was twofold page 115. Of the Jewes rejection in wrath page 85. 86 Of the Jewes reception to mercy page 86. 87 Of the Lords Supper or in what sense Christs flesh is meat indeed and his blood is drinke indeed page 66 Of Baptisme page 37. 38 A definition when the spirit of a man under the covenant of grace is dead in sinnes and trespasses page 121 A definition what man is a righteous man Chap. 11. A threefold degree of justifying faith page 128 Justifying faith defined and also the perfection of it page 131. 132 Other faiths distinguished from justifying faith pag 130 In what sense Christ is a Priest for ever after the order of Melchizedeck page 123. 124 The different operations of justifying faith perfect and imperfect page 138 139 What reward God rendreth to the Saints for their good and evill workes done in the body page 140. 141 142 The manner how God perfecteth Iustifying faith in the Saints pagâ— 134 to 138 That the naturall liberty of the will is no barre to keepe man from an undissoluble union with God in the object of justification page 150 151 Of Manassâ—s Salomons Pauls and Peters different backslidings pag. 149. 150 God loved Abraham Daniel and David being considered personally no more then the persons of other men generally page 150. 151 In what sense the Saints raigned with Christ a thousand yeeres page 166. In what sense justification is referred to faith pag. 77. That the will of man is no more freed from sin and free to righteousnesse then it is freed by Christ therefore to attribute any thing well done by man from the force of his pure naturalls absurd page 150. 151 That God willed not Adams fall to the damnation of man yet God willeth the damnation of all that perish eternally page 150. 154 A briefe description of the Antichrist p. 155. 156 157 From the whole Treatise as opening the maine scope of the Scriptures is definitively laid downe what was Gods decree before the world was after the counsell of his owne will concerning the eternall state of mankinde page 167. 168 Errata PAge 5 line 15. for God reade good p 6. l. 32. erfections r. perfections p. 7. l. 4. boded r. lodged p. 11. l. 12. Adaras r. Adams p. 13. l. 42. farth r. earth p. 19. l. 36. conditiâ—n r. condition p. 23. cap. 4. l. 5. after work r. of p. 73. in marg untorne r. unborne p. 79. l. 29. blot out farre p. 86. in marg externall r. eternall p. 93 l. 25. wrath r. worth p. 99. l. 9. type r. high p. 114. l. 8. uncircumcised r. circumcised p. ib. l. 29. God r. Gods p. 117. l. 14. at Ephesus r. to the Ephesians A TREATISE OF FREE GRACE CHAP. I. Opening the first Adams pure Naturals which was his first Estate THe first Adam in this world passed through foure Estates two before his fall the third was his fall the fourth was that estate after his fall The first produced him good and not evill and this was the estate of the creation The second propounded to him good and evill and this was the State of the Covenant betweene God and him The third was his transgression namely his fall and this produced him the losse of all good and an hereditary possession of evill totally and eternally The fourth was the State of the Restauration of the world by the second Adams Redemption and this propounded to him and all mankind good and evill The Estate of the felicity of the Creâ—tion produced to Adam a fourefold good First his Personall perfections secondly his continuall support of the same thirdly an onenesse or selfenesse with the parts of the whole creation fourthly the perfections of the whole creation led his reasonable soule in love by his senses to a perfect union with God Of these in their order First his Personall Perfections are described by Moses Gen. 2 7 in three particulars first the Lord God formed man of the dust of the earth and that was the perfection of his body secondly he breathed into his nostrils the breath of life and that was his soules creation by infusion thirdly man became a living soule that is compleatly composed in his Vegetative Sensitive and Rationalls or in his Personall
figured in Isaak the Child of Promise Therefore this Terrestriall Canaan was intaild to them in Christ for an everlasting inheritance as it was a figure of the Caelestiall Canaan yet eternall life intail'd with this proviso implicitly of their right submittance in beliefe of truth and so to enjoy this day of grace as a day of grace and therefore at this universall Predestination in Christ God gives this generall rule I will blesse them that blesse thee and curse them that curse thee That is blessing more speciall to them which by beliefe of truth rightly receive all good in the imputed righteousnesse of this seed as did Abell the first ten Fathers and Abraham their Father or the contrary to them that beleeve not this truth as to Cain the old world the Off-spring of Noah Shems Posterity and Terah Abrahams Father So that Gods proceedings by this Covenant in the promised seed was here layd downe without all respect of persons Iewes or Gentiles both being comprehended in this Covenant Againe to goe on for in the raysing of this Nation from misery to mercy in Christ Jesus God exprest himselfe in divers figures as first in the manner of Isaacs conception and birth he being the Child of promise therefore that God might by this figure lead this Nation by a streight line to receive by beliefe of truth this land as their terrestriall day of grace and to receive by Faith in Christs righteousnesse the celestiall day of glory therefore hee gave the naturall being of this Nation not so much from the force of nature as from Faiths object for Abrahams naturall force in the flesh especially Sarahs wombe was now as good as dead to this production yet she by beliefe of the promised Messias in Isaac to spring figuratively (a) So that Isaac was borne after the Spirit and therefore as a right figure of Christs bâ—thâ— so also of all beleevers which are borne after the will of God and not of the will of the flesh as was Ishmâ—ell the figure of all which walke after the will of the flesh in terrestriall contentments and so Hagar in Arabia and Sarah in the Land of Promise were figuratively two Testaments as Gal. 4.24 25. Rom. 4.19 Heb. 11.12 Gen. 12.12 from her wombe she received strength to conceive seed and was delivered of a Child from whence sprang this numberlesse Nation to (b) Christ as head and his nationall spouse elect as members being promised to issue as numberlesse from Abrahams Loynes then dead to thaâ— production 〈◊〉 were a figure of Christ and his numberlesse members of right beleevers yet Aâ—â—aham to be such a Father in these three respects believed God was able and faithfull to accomplish that pâ—omise and therefore humbly submitted in beliefe to receive in that gift the righteous seed his satisfactory righteousnesse imputed all that felicity according to this fourth estate of man and therefore God reckoned or imputed or manifested to Abraham that that act was very sutable or agreeable to his minde as in another case hee expressed to Phineas Numb 25.10 11. See this further explained at the end of the exposition of the ninth of the Rom. in cha 6. this honour Yet when Sarah would cast out Ishmaell from inheriting this honour with Isaac this to Abraham was grievous then said God to Abraham let it not be grievous in thy sight because of the Lad and because of the bond-woman In all that Sarah hath said unto thee hearken to her voyce for in Isaac shall thy seed be called that is figuratively in him to Christ by this streight line to receive the riches of mercy only in him in whose righteousnesse imputed I received all upon Adams fall as now by Restauration I intend to receive all wherefore Abraham accordingly in this righteousnesse received the riches of grace to him and the whole world and it was imputed to him for righteousnesse as saith the Apostle Rom. 4.3.11.13 Gen. 15.6 And hereupon God gave Abraham circumcision as the Seale of the righteousnesse imputed in the object of Faith which he received by beliefe of truth and then God gave this rule that that man or Family which refused to receiue this Seale of righteousnesse which is by Faith should be cut off from the nationall spouse of Christ Gen. 16.14 implying Gods impartiall proceedings towards them as precedently to Abell and Cain If thou dost well shalt thou not be accepted if thou dost not well sinne lies at the dore Againe to goe on with this elect Nation and then we meete with another remarkeable figure when Rebecca also had conceived twinns by Isaac God then considered these two babes in her wombe as two Nations and two manner of people to be separated from her bowells for so to Rebecca God explaines himselfe Gen. 25. And because God by tradition intended to leade this Nation by this figure as by a streight line of truth to know in future times that that rise from their Idolatrous denne to this honour in Abrahams Loynes was with no respect to Abrahams person more then to any other mans but onely to Gods mercifull election as before is described therefore before the Babes were borne God elected the youngest Babe and his posterity to this honour but hee rejected from this honour the eldest babe and his posterity although he was the first-borne in the naturall line as hateing this Elect Nations rise to this mercy with any respect to Abrahams or Iacobs fleshly line as any cause moving him so to doe Therefore he did this that the purpose of God according to the Election might stand only according to his call of Abraham from an Idolatrous denne by mercy from that misery Againe this Election and rejection of these babes and their posterity was before the babes were borne as here we see and therefore as saith Saint Paul it was before they had done good or evill and so this figure told this Nation that as their evill works in Terah from whom in Abrahams flesh they came did not hinder God from shewing mercy to them being miserable so neither on the contrary did any good (a) As not workes so not faith fore-seen in Abraham or any other is any ground of Gods election of miserable man to life and glory but onely Gods love to himselfe in the glory of his free grace in Iesus Christ is the ground of election as when God elected all mankind from reprobate divels we being the same with them in Adams fall so also the secoÌ„d time when he elected both Iews and Gentiles in the promised seed by Covenant with Abraham when they were all gone out of the way of peace became abominable by their Apostacy from that grace as in this Chap. doth appeare works of Abrahams or theirs foreseene further or bring on this honourable election to temporall and eternall felicity in Christ Iesus And therefore that the purpose of God might stand not of works but of him that calleth it was said