Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	church_n	fullness_n	result_v	48	3	16.6894	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86694	The art of embalming dead saints, discovered in a sermon preached at the funerall of Master William Crompton, the late reverend and faithfull pastor of the church in Lanceston Cornwall. Ianuary the fifth, 1641. By G. Hughes. B.D. Pastor of the church in Tavistocke Devon.	Hughes, George, 1603-1667.	1642 (1642)	Wing H3307; Thomason E142_1; ESTC R8080	45,689	61

sit what meaneth this golden truth 2. Quomodo how Holinesse doth effect all this 3. Cur sit why it is so effectuall To the first the true value of this precious truth will appeare in the explication of these particulars Quid sit 1. The preservative Holinesse 2. the vertue or force it keepeth from or it forbids or denyeth 3. The evill over which it prevaileth Dereliction and Corruption in state of death 4. the subject on whom it worketh so powerfully the Man the Saint My soule thy Holy one What Holinesse 1. What is this Holinesse all the helpe we have to find this out in the text is only in that expression thy holy one which is diversely rendred by some thy Mercifull one by others thy gratious Saint and by others him whom thou favourest or whom thou followest with mercy and goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At. M●●t Ainsw Vatabl Iunius Bez in Act. 2.27 or in short e Sanctus hoc loco Hasid est qui gratiá spiritus sanctisicatus est Luth. in text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2.27 Acts. 13.35 thy favourite The word indeed carrieth the voice of mercy and goodnesse but then they have done best that translate it passively and note by it the soule that hath received mercy and goodnesse from the Lord to be sanctified and become a Saint The seaventy render it plainly thy holy one which the spirit in the new Testament twice warranteth to be a sound translation and our translators doe well to keepe that expression which notes a man pure from iniquity and a Divine worshipper as Etymologists observe but to leave bare words and to search for the thing intended even Holinesse I shall labour to open it first in its nature secondly In its Rise thirdly In its relation 1. Touching the nature of this Holines that we may reach it Nature 1. need wil require that we should distinguish to select that whose nature we would know Now the Holinesse carried in the text is two fold 1. primitive wch is in the head Christ the cheife Subject here intended for above all eminently is he called the Holy one of God and his holinesse againe is two fold 1. Essentiall to him as God equall with the Father so is he the subject of that the Seraphims proclamation Esay 6.3 Holy Holy Holy is the Lord of Hosts even the Holy God 2. Additionall such as by the Fathers pleasure was poured out fully on him in the flesh and did concerne him as Mediator for as he had the fulnesse of the Godhead and that essentiall Holinesse Col. 2.9 which is incommunicable being one with the Father so no lesse did hee thinke it meet being in the flesh to become one with his Church to receive such a fulnesse of the spirit that might be communicable to his body Col. 1.19 Joh. 3.34 and from whence every true member might have grace for grace Joh. 1.16 which fulnesse how ever it was created to be fit for us yet in Christ it received such an influence from that God-holinesse by reason of the personall union that it was most glorious and not without this advantage doth he give it cut to beleevers In this respect he is called by way of eminency the f Christus proprie passim inscripturis aspellatur Sanctus Dei sicut Chris●us Domini Luth. in text Mark 1.14 Luk. 1.35 Acts. 3.14 Holy one of God 2. Derivative namely that which by participation every true member receiveth from the Holy Head or fountaine and this is also two fold according to the various wayes of Communication 1. 1 Cor. 1.30 Holinesse imputed which is Christs indeed in propriety and right but the Saints onely by his deed of gift and Gods gracious accompt 2. 1 Per. 2.9 Holinesse infused which hath a proper being in the Saints wrought by the spirit of Christ and left effected in them whence they are likewise called by God an holy people and that both these wayes they may be truly sanctified Joh. 17.19 Christ is said to sanctifie himselfe Now then if wee restraine this priviledge to Christ that Holinesse which he received not abstracted from but joyned with and glorified by that God-Holinesse did keepe him from dereliction and Corruption in the state of death But if we extend this benefit to every Member of his body Mysticall as is intended by him then the Holinesse created in them is their preservative also being of the same nature with that in their head yet neither this separated but accompanied with Christs owne Holinesse imputed that not stript of the abundant glory cast upon it of God so that though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter whereof we desire knowledge be creature-Holinesse and that infused into every Saint yet by reason of its connexion with and dependance upon that in Christ and God-Holinesse it selfe whereunto it must beare conformity we cannot understand one without the other let us touch therefore upon the discovery of both 1. That Holinesse which is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be conceived from the notation of his name Now this the Prophet publisheth Esay 57.15 his name is Holy which g ld proprié apud Hebraeos Kados dicitur quod a vulgari usu consuetudine propter singularem aliquam vel virtutis vel vitii notationem semotum sejunctum est Ar. Mon● in lib. Ios c. 2. Levit. 10.3 word with the Hebrewes sets forth that thing which for some singular note of goodnesse or of evill was set apart for common use but in this place it must be taken in the better part having respect to God so that when God is called Holy it notes him to be a Being wholy separate from all spots and imperfections most pure perfect good great and most incomparably excelling all other Beings in so much that he will not bee touched nor spoken of nor served by any low or polluted creature but will bee sanctified by all that draw nigh unto him and for those that have dealt too commonly with him his Holinesse hath beene as fire to consume them It is a Title therefore worthy of God which Moses doth give him Glorious in Holinesse as noting that to be the Top of glory Exod. 15.11 and if we would have a fuller description of this Holinesse it is the very excellency redundant out of the confluence of all Gods Attributes whereby he is set in the height of purity above the reach either of the services or words or thoughts of the most excellent creatures to be admired not comprehended 2. The Creature Holinesse which we are now to finde is called the Image of God Col. 3.10 Eph. 4.24 2 Cor. 3.18 by which expression wee are guided to thinke that the nature of it should stand in the likenesse and conformity to the Holinesse of God whence this discovery may be of it Holinesse is the excellency of the new creature framed by

the spirit of Christ after God whereby the soule is set apart from Common men for speciall Service to and communion with the Lord where the same is called a new man Eph. 4.24 it is said to be created after God● which phrase gives us to conceive God under a double Notion 1. Of a Creator for that can be none else but hee 2. Of a patterne or Copy after which the new Creature is drawne for to that purpose in the text it seemes especially to be urged so that the great Jehova in creating this new thing whereof Holines is the glory doth lay himselfe and all his Attributes as it were the originall patterne conforme to which he is resolved to make it and as his Holinesse is the summe of all his Attributes that sets him to the highest so the Holinesse of this creature the summe of all the graces that concurre to its perfection and the glory resulting from them all To this state of Holinesse foure things must concurre 1. Reality and truth of graces 2. Integrity and fulnesse of them 3. Adue and fit disposition of them betweene themselves as of members in a proportionable body 4. A sweet and cleare perspicuity of them in a sincere profession which is like a fresh and amiable colour upon a well proportioned person These so conspiring make up the beauties of Holinesse wherein the people of Christ appeare Ps 110.3 suppose the glory of all the starres put into one or the glistring sparkes of all the Diamonds in the world gathered in one or seaven dayes sun-shine joyned in one to make a surpassing glory resolve these into the confluence of all graces to make one transcendent and glorious one and this is Holinesse This Holinesse as an ancient calleth it h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Eph. 4.24 is the pure the full due answering to the mind and will of God in the Archetype for that it seemes was the use of the word rendred Holy to note a man not obnoxtious for defect one that owed nothing And not a whit improper is it here to set out true Holinesse which answereth to God his due In the i Innovatus spiritu mentis novum bominom dicitur indutus qui est Christus Ambr. in Eph. 4.24 Eph. 6.24 1 Pet. 1.23 In novissimo no vis2ima 2 Rise new man Christ as one stiles him this Holinesse is exact and full and in every beleeving member that is a new creature it is truly and indeed though as yet but in measure not so heightned as in the head from this discovery made in the nature of Holinesse thus much may wee gather that it is in genere incorruptibilium of and incorruptible being grace therefore is not unusually paraphrased by incorruption yea and such a new creature is it that at the oldest it is newest some advantage then may we see in its nature against those evills which are natures terrors 2. The Rise of this Holinesse that we may looke a little further into it is from heaven which specifieth and separates it from equivocall and false-named Holinesse And if it be a sprout of Heaven no Marvaile that it keeps so sweet to God and secures the Saint from putrefaction in the earth Its descent is not darkly shewed unto us in these intimations of it by the Holy spirit A birth from above heavenly things a divine nature Ioh. 3.3.12 2 Pet. 1.4 which doe but paraphrase Holinesse in respect of its originall I shall mainly touch but upon one testimony which at once will give us both its rise and vertue 1 Cor. 15.47.48.49 be no slender proofe of the whole truth The first man is of the earth earthy the second man is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly and as we have borne the Image of the earthy we shall also beare the Image of the Heavenly In which allegation I shal only note first the scope to be the proofe of the resurrection 2. The burden of the Scripture what it carrieth to evince the former truth intended There is evident at first sight in the words a parallell betweene the two Adams their seed and their events or last issue upon the first part three propositions are laid downe 1. Of his originall the first man for his substance qualities and perfections was of the earth and therefore is it averred that he with the Rectitude and Image of God which he had according to his principles was earthy all out of the dust brickle enough in his owne nature and likely to be broken however by obedience hee might have beene preserved i Ez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in text Yet cleaving too much to the earth he became sinfully earthy sensuall and so obnoxious to death as the event declared 2. Of his seed As he so every living soule that comes from him is earthy corruptible and perishing 3. Of their end he is returned to dust from whence he came k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. and his seed doe beare his Image and must see corruption also upon the second part the same things are asserted 1. The Rise of Christ the second Adam Hee is the Lord from Heaven not man or body from heaven as if hee brought it from thence to avoide that Hereticall glosse He was as it is said a quickning spirit 1 Cor. 15.45 having power to give lise and the Lord having Soveraignty to dispose it to his seed and bee commeth himselfe and brings this from heaven it is not a nature arising from corruptible principles but heavenly and lasting and communicable of this he himselfe is full and therefore termed the quickning spirit as being inriched with it to give out Holinesse with its powerfull vertue over death as he doth to his peculiar seed in their regeneration 2. The conformity of his seed even as hee such are they that are heavenly that is like in nature spirituall Holy as he is said to be a spirit like also in descent he and his excellencies from heaven so they and theirs from heaven also Heaven and Heavenly beare a great Emphasis here and adde much vertue to the spirit of Holinesse which is eminently in Christ as in the head and answerably by measure derived to the Saints This is Gods heavenly Image therefore incorruptible as the first was earthy and thence subject to corruption like also in the soveraignty given to this nature he came not only as the quickning spirit but as the Lord from Heaven Lordship is joyned with his spirit which gives power and soveraignty to it over the grave and no lesse is the vertue of this addition annexed to his spirit of Holinesse in the Saints which gives it command and Lordship over corruption it is a Lordly Holinesse 3. The issue of this Lord Adam with his seed he came from Heaven was manifested in the flesh