Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	child_n	double_a	shadow_v	16	3	16.1882	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21054	The righteous mans tovver. Or, The way to be safe in a case of danger. Published by Ier. Dike, minister of Epping in Essex	Dyke, Jeremiah, 1584-1639.	1639 (1639)	STC 7422; ESTC S100142	133,735	372

the likenesse of Lazarus his resurrection Iohn 11. 44. hee was indeed raised but yet hee was to die againe Too many rise in the likenesse of his resurrection of whom it may be said cleane contrary to that which the father spake of his prodigall sonne Luke 15. 32. This thy brother was dead and is alive againe but of them These were alive and are dead againe Such is the resurrection of Apostataes and back-sliders But now a man that would be raised aright must be raised in the likenesse of Christs resurrection hee must be raised like as Christ was raised How was that The third day hee rose againe from the dead hee ascended into heaven Christ after he rose from the dead hee ascended up into heaven and hath his abode there So a man that is raised in the likenesse of Christs resurrection must doe he must rise and ascend into heaven Then a man is planted into the likenesse of Christs resurrection when he ascends into heaven then hee is ascended into heaven when hee hath his conversation in heaven And so a man that hath his conversation in heaven is planted into the likenesse of Christs resurrection and hath also thereby a comfortable evidence that hee is risen with Christ For indeede none can rise in the likenesse of his resurrection but those that are raised by the power of his resurrection All this therefore considered be wee stirred up to approve the truth of our Christianity by the heavenlinesse of our conversation by living now where wee desire to live for ever hereafter by living like Daniel Saints Dan. 7. 18. Like the Saints of the high ones or high things or places What should the Saints of high things doe minding these low things here on earth What should the Saints of the high places doe conversing in these low places on earth Some low thoughts as of the earth become not the Saints of the high places Saints of the high places should have their conversation in high places There should be a suiteablenesse betweene mens conditions and conversations If God have called them to the high calling of God in Christ Iesus If he have called them to be of the Saints of the high Phil. 3. 14. places then let them live on high and have their minds and affections on high let them have their conversation in high places Indeed in one sence it is a sinne to Rom. 12. 16. Bonum est sursum habere Cor non tamen ad seipsum quod est superbiae sed ad Deum quod est obeduntiae Prosper sent be high minded and it is forbidden Mind not high things but in this sence it is a vertue and a grace to bee high minded and we are commanded to doe it Col. 3. 2. Minde the things above minde high things It is the same word that is used in the verse before this text which minde earthly things Though wee may not be Proudly high-minded yet wee may and must be heavenly high-minded Such an highmindednesse will prove us to be right bred Christians indeed Wee shall finde that God twice promises Abraham the multiplication of his seed once Gen. 13. 16. And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also bee numbred And againe Gen. 15. 5. Looke now towards heaven and tell the Starres if thou be able to number them and he said so shall thy seed bee In the first place hee compares Abrahams seed to the dust of the Ponam semen tuum quasi pulverem terra c. Infra deus jube● Abrahamū numerare stellas Illic igitur posteritatem Abrahae comparat stellis luminibu● coeli hic autem pulveri terrae Significatur autem his similitudinibus duplex Abrahae posteritas una terrenae corporalis Altera coelestis spiritualis aeterna Luther in Genes 13. earth in the last to the Starres of heaven Luther from thence observes the shadowing out of the double seed of Abraham one earthly and bodily another spirituall and heavenly And indeed the Scripture tels us of a double seed of Abraham Rom. 9. 7 8. The children of the flesh and the children of the promise The children of the flesh haply shadowed out by the dust of the earth the children of promise by the Starres of heaven Now sureit is that we cannot be children of God except we be children of Abraham If we be children of Abraham wee are sure to be heires Rom. 4. 14 16. All Abrahams seed are not children and heires Rom. 9. How may a man know whether he be of those children of Abraham that shall be heires By this if hee be of the seed that is like to the Starres in heaven That seed that is like the dust of the earth that Christian that is but carnall and earthly hee is not a child of Abraham that shall be an heyre but that seed that is like the Starres of heaven such Christians as are spirituall and heavenly they shall be heires because they are the right bred seed of Abraham The Saints Dan. 7. 18. are called the Saints of the high places And so Dan. 8. 10. they are called the Host of heaven and the Starres They are Saints of high places indeed when they are Starres in heaven and the Host of heaven Now when wee are Starres in heaven then indeed wee are the right seed of Abraham true Christians indeed But now when are wee Starres in heaven Then when wee have our conversation in heaven Men that have their conversation in heaven they are Starres in heaven the glistering lampes and lights of heaven that shine as lights in the middest of a crooked generation Philip. 2. 15. they are the Host of heaven And they that are Starres in heaven they are the true Christians indeed the right seed of Abraham looke upon the Starres so shall thy seed bee What comfort is there in being the dusty seed of Abraham as now all the reprobate cast-away Iewes are at this day but to be the Starry seed of Abraham that 's honour and comfort indeed And then we are the Starry seed of Abraham when we be Starres in heaven when wee have our conversation in heaven But how then may one come to Quest have his conversation in heaven what must one doe that hee may converse in heaven If a man would have his conversation Answ in heaven he must doe these things First he must get his heart loose from the world and worldly things a man must get his heart weaned from the world Psal 131. 2. I have behaved my selfe as a child that is weaned of his mother my soule is even as a weaned child Hanna had vowed Samuel unto God that he should have his whole converse in and about the Tabernacle in Shiloh But yet shee brought him not presently thither but she first weaned him 1 Sam. 1. 22. Hannah said I will not goe up untill the child bee

it is a Dead Charity So is the case with faith This is laid downe verse 15. 16. 17. The second is taken from the impossibility of the manifestation of faith without the fruites of it Faith where ever it is may bee and will be manifested It is with faith as it was with Christ He could not be hid A Faith that can keep house and skulk and lye close is not a right bred Faith vers 18. The third is taken from an Absurdity It were an absurd thing that a Christian should have no better a faith then the devils in Hell have And such a faith may they have vers 19. The fourth is taken from an Adjunct of Privation Because such a faith as is without workes is a Dead Faith How can hee bee a living Christian whose Faith is Dead That is laid downe vers 20. How can a Dead Faith bring a man to life The fifth is taken from a comparison from the lesse Because such a faith cannot Iustifie If not Iustifie then not save If not the lesse then not the greater And this argument he illustrates by two examples of Abraham and Rahab In the example of Abraham there be these things considerable First He layes downe his proposition That Abraham was justified by a working faith vers 21. For that is the meaning of those words and the Apostle by workes understands faith which hath workes as appeares by that vers 18. Thou hast faith it is a naked and empty faith without workes I have workes that is faith which breakes forth and manifests it selfe in workes when therefore the Apostle saies that Abraham was Iustified by workes he meanes that his faith by which hee was justified was not a naked faith empty of workes That hand of faith by which hee laid hold on Christ as it was an apprehending and an applying hand so was it an acting and a working hand Secondly he proves that Abrahams faith by which he was justified was not a faith which did not worke by the offering of his sonne vers 21. Thirdly Hee cals such vaine boasters to a serious consideration of what hee had said Seest thou not how faith c. And two things hee would have them consider 1. That Abrahams faith did worke together with his workes That his workes did flow from the principle of faith and that his faith did concurre unto his workes that they might bee right and pleasing to God for without faith it is impossible to please God Hebrewes 11. 6. 2. That his faith was made perfect by his workes That is by these workes of his it was clearely manifested that his faith was a lively true and perfect faith vers 22. Fourthly Hee concludes that which he had laid downe at first That Abraham was justified not by an idle but by a lively working faith And this conclusion he proves by a testimony of Scripture vers 23. The testimony is taken from Gen. 15. 6. for by the workes of Abraham it appeares that faith of which Moses there spake was not a sloathfull but a working faith And that faith of Abrahams hee sets forth by another consequent that followed upon it besides that which is specified in the Testimony of Scripture for take the words together and Abrahams faith is set forth by two speciall things that followed upon it The first was his Iustification Abraham beleeved and it was imputed unto him for righteousnesse The second was the favour and friendship of God And hee was called the friend of God Hee was called that is hee was and became the friend of God So Matthew 5. 9. Blessed are the peace-makers for they shall bee called the sonnes of God that is they shall be the sons of God From the words then wee may learne this point The great Honour and Happinesse of the Doct. faithfull The Honour of the people of God They have the Honour and the Happinesse to bee Gods friends Abraham was the father of the faithfull and hee is three severall times honoured in Scripture with the Title of Gods friend once here in this Text. Another time 2 Chron. 20. 7. And gavest it to the seed of Abraham thy friend for ever A third time Isay 41. 8. and that by God himselfe And thou Israel art my servant the seed of Abraham my friend And therefore so often given to Abraham the father of the faithfull that it might haereditarily descend upon all the children of faithfull Abraham That as amongst the German Nobility every sonne beares the title of his fathers Honour so in this case all that are his children are also Heires of his Honourable Title All the children as their father friends of God Therefore not peculiar to Abraham alone but given to others in Scripture also It is given to Moses Exod. 33. 11. And the Lord spake to Moses face to face as a man speaketh unto his friend It is given to the disciples Ioh. 15. 14. 15. Yee are my friends Henceforth I call you friends I have called you friends Not onely I will call you friends but I have called you friends as implying it was usually his manner of compellation to call them by that Name when hee spake to them of which wee have an example Luke 12. 4. And Isay unto you my friends fear not There is an intimate intire and mutuall friendship betweene Christ and the faithfull Hee is their friend They are his friends Hee cheeres them up by that name Cant. 5. 1. Eate O friends Drinke yea drinke aboundantly O beloved They are therefore friends and not onely friends ordinary and common friends but Beloved friends This is not every ones portion to have a share in such Honour and favour Look upon men in their naturall condition and they are strangers to God and God a stranger to them there is no acquaintance betweene God and them They are strangers as from the Life of God Ephes 4. 18. so strangers from the covenants of promise Ephes 2. 12. and strangers to God himselfe for both goe there together strangers from the covenants of promise and without God in the world They are born strangers Psal 58. 3. The wicked are estranged from the wombe And so they live strangers there is no more familiarity and acquaintance betweene God and them then is betweene strangers that never saw or heard each of other God is such a stranger to them that if hee doe offer them any manner of acquaintance they shake him off as a stranger Iob. 20. 14. 15. They say unto God Depart from us for wee desire not the knowledge of thy wayes what is the Almighty They use him as a stranger they wish him to bee gone they care not for nor desire his acquaintance they desire to bee ridde of him And therefore God carries himselfe as a very stranger to them And as men are not well pleased when strangers are brought into their houses whom they know not who nor what nor whence they are so is God highly displeased when such