Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	love_n	love_v	14,009	5	6.7932	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20176	Grace, mercy, and peace conteining 1 Gods reconciliation to man, 2 Mans reconciliation to God. By Henry Denne an unworthy servant of the Church, ...	Denne, Henry, 1606 or 7-1660?	1645 (1645)	STC 6610; ESTC R175933	37,602	120

will stamp at this and say Doth God love us aswell before conversion as after conversion Did God love Paul with as great a love when that he persecuted the Church as when he preached the Gospell I will answer boldly yea he did And that I shall by the assistance of God prove unto you against men or de ills who shall oppose it That God loved us being dead in trespasses and sinnes you have heard proved now give mee leave to propound a question Whether this great love wherewith God loved sinners be not his infinite love like himself nay whether is it any other thing then him self God is love 1 Ioh. 4.16 If this be granted that Gods love is infinite to sinners that it is like himself yea that it is himselfe for love in God is not a quality Then it will be plaine that his love is not capable of increase or decrease but is alwayes one and the same The difference is in us whose apprehensions doe often increase and decrease Again is not the love of God to be weighed by the pledges of his love But we shall find the greatest pledges of his love to be given unto sinners even in the state of ungodlinesse What greater pledge than the gift of his Sonne In this God commendeth his love c. as before Rom. 5.8 All the mercies of God are commendations of his love but none like this All other gifts are not comparable to the gift of his Sonne He thht spared not his owne Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 If all things were laid in one ballance and the Sonne of God in the other no man doubteth but that the Sonne of God would bee iufinitely beyond all things Greater love than this hath no man that a man lay down his life for his friend John 15.13 But greater love hath God in that he laid down his life for his enemies In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that wee might live through him Herein is love not that we loved God but that God loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4.9.10 Now that the Apostle saith In this was manife sted the love of God And Herein is love he doth it to this end that hee might shew unto us that Christ was the greatest manifestation of Gods love Hereby perceive we the love of God That he hath laid down his life for us 1 Iohn 3.16 These speeches are all comparative shewing us that Gods loue was manifest in nothing more or rather nothing so much as in the death of his Son Abrahams love to God appeared in many things but above all in that he denied not his Sonne For now I know thai thou fearest God seeing thou hast not with-held thy sonne thine onely sonne from me Gen 22.12 May not we iustly say with admiration unto God Now we know that thou lovest us because thou hast not with-held thy Sonne thine onely Sonne Thus you see God doth not onely love us before conversion but he loveth us with his great love yea his greatest love that ever was communicated to the creature for greater love did God never manifest to the creature than that hee should give his Sonne This may more fully appeare by severall effects of the love of God communicated unto men by God in and through his Sonne before conversion faith c. or any thing in us preconsidered He hath chosen us in him before the foundation of the world Eph. 1.4 Again Hee hath predestinated us unto the adoption of sonnes by Iesus Christ to himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved in whom we have redemption through his bloud even the forgivenesse of sinnes according to the riches of his grace verses 5.6.7 In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsell of his own will verse 11. How many acts of God have wee here comunicated by his grace unto the creature before repentance faith or conversion or calling We will adde to these one act of grace more communicated to the creature in the state of ungodlinesse God justifieth the ungodly Rom. 4.5 yea take wee sanctificaiion in the common acception may we not say God sanctisieth the ungodly For men are not sanctified because they are godly but godly because they are sanctified Yea one thing more even Calling it self effectual Calling I meane goes before conversion as the cause before the effect for calling is not an effect of conversion but conversion is an effect of calling It is necessary that God call before wee can heare yea that God open the heart before wee can receive If I did think that these things needed proofe I would spend time about it You see now Predestination Choosing Redemption Iustification Sanctification Calling opening of the Heart all of them gracious acts of God communicated unto the creature before the conversion of the creature to God Let us heare the Lord speaking of his own work upon the creature Esay 57.18 Hee went on frowardly in the way of his heart I have seen his wayes and will heale him I will lead him also and restore comforts to him and to his mourners Whom wilt thou heale O Lord whom wilt thou restore Even him whose wayes I have seen What are those wayes Even frowardnesse and perversnesse Hee went in frowardly in the way of his heart See againe Esay 43.25 I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Whose sins will the Lord blot our Looke wee back unto the 22. verse Thou hast not called upon mee O Iacoh thou hast been weary of mee O Israel Thou hast made me to serve with thy sinnes Thou hast wearied me with thine iniquities verse 24. See Thou hast been wearie of me yea thou hast wearied me This is Iacohs qualisication This is Israels preparation Then followes I even I am he that blotteth out thy transgressions As if the Lord would say unto his people as he speaketh by the prophet Ezek. Chap. 36.22 Say unto the house of Israel Thus saith the Lord God I doe not this for your sake O house of Israell but for my holy names sake which ye have profaned among the Heathen whither ye went or as when Israel was neer the confines of Canaan The Lord speaketh thus unto them by Moses understand therefore that the Lord thy God giveth thee not this good land to possosse it for thy righteousnesse for thou art a stiffnecked people Deut. 9.6 As if the Lod should say I will blot out your transgressions But I would have you know the riches of my grace It is not any thing in you that

love of Benevolence but a so with a love of Complacence and liking For this ia the voyc of the Father from heaven This my beloved Son in whom I am well pleased Matth. 3.17 Here is a revelation of the love of liking I am well pleased The Father is well pleased in his Son With whom Surely with those unto whom hee had given his Sonne that is all his elect Againe this answer if it were beyond all exceptions yet it is very impertinent to the obiection For the Text doth not onely say that God loveth them not with such or such a love but in plaine terms it saith that the Lord hateth them that work iniquity Now what shall we say that God loves a person with infinit a love beyond expression or conceit and yet at the same time hateth the same person with that perfect hatred wherewith hee hateth all the workers of iniquitie Let us take heed that we draw not a vaile before the face of God and delude our selves and others with such frothy and impertinent distinctions But I have by this time bred a kinde of wonder in you what I shall speak seeing that which other men have said thus far liketh me not I answer therefore that this clause God hateth all the workers of iniquity and God loveth the ungodly are both in Scripture and therefore both true yet in a different sense The first The Lord hateth all the workers of iniquity is the voyce of the Law the other the Lord loves sinners is the voyce of the Gospel Now the Law and the Gospel speak divers things the one being the manifestation of Gods iustice tells us what we are by nature the other being the manifestation of Gods mercie tells us what wee are by grace in Iesus Christ The Law saith that every sinner shal be accursed The Gospel saith Iesus Christ came into the world to save sinners The Law saith God will by no meanes cleare the guilty Exod. 34.7 The Gospel saith God justifieth the ungodly The Law declareth wrath without forgivenesse The Gospel Mercy grace and peace in Iesus Christ Thus farre is the obiection answered but yet all difficulty and scruple is not removed For the Law you will say is an eternall veritie whatsoever it saith is true I confesse it so and one iot or tittle thereof cannot faile But I say with the Apostle that whatsoever the Law saith it saith to them only who are under the Law and to none other I say again that the righteousnesse of the Law is fulfilled by Christ for us all yea in all that walk not after the flesh but after the Spirit Rom. 8.4 So that although the elect of God are sinners in the iudgement of the Law Sense Reason yea and oftentimes Conscience yet having their sinnes translated unto the Sonne of God in whom they were elected they have the righteousnesse of the Law fulfilled in the Mediatour and so become to be accounted righteous in his sight that as God on the one side delivered the innocent to death as though hee had been a sinner being made countable for our sinnes So on the other side God loveth justifieth cleareth the guilty and sinners as if they had been holy righteous and blamelesse The summe is this that as Christ was no sinner indeed and yet a sinner by imputation so they that are Chrisis are no sinners by imputation and yet sinners indeed Thus much for the first Obiection The second followes Objection 2. If God be reconciled unto us before all condtions c. How is it that our Saviour saith Matth. 6.15 If you forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Vnto which may be ioined that which we have Matth. 18.35 So likewise shall my heavenly doe also unto you if yee from your heart forgive not every on his brother their trespasses In which place we see first that unlesse we forgive God will not forgive us Nay more that God will reverse the act of his mercy if after hee hath forgiven us 10000. talents wee shall not forgive 100. pence wee shall bee delivered to the tormentors until we pay the whole due For answer to this Obiection we must lay down two grounds the first That God rever reverseth the acts of his mercy communicated to his Elect. For the gifts and calling of God are without repentance Rom. 112.9 God is not a man that he should lie neither the sonne of man that he should repent 1 Sam. 23.19 The second ground that Gods forgiveness of us is a fore-runner of our forgivenes of our brethren And we cannot truly forgive our brethren untill wee doe apprehend Gods forgivenesse of us Shouldest not thou have had compassion on thy fellow-servant even as I had pitie on thee Matth. 18.33 And upon this ground the Apostle presseth the Ephesians unto kindnesse and tendernesse of heart forgiving one another even as God for Christs sake hath forgiven you Eph. 4.3 But then if this be so what meane the foresaid places which strengthen the objection I answer That forgivenesse is there to bee taken for the manifestation of forgivenesse Except ye forgive men neither will your heavenly Father so fully declare and manifest himselfe unto your consciences and so this place pertaineth properly to our reconciliation with God not unto Gods reconciliation with us That this is not a subtile evasion but the truth appeares first by a place of Scripture secondly by the judgement of Interpreters upon a like place The place of Scripture is found Luke 7.47 Her sinnes which are many are forgiven her for shee loved much What have wee here that this womans great love was the cause of remission or that it went before her obtaining of remission as Bellarmine contendeth Verily no but it is plaine that her remission obtained was the cause of her love Simon saith our Saviour A certaine creditor forgave two debtors frankly whereof the one ought five hundred pence the other fifty which of the twain wil love him most Simon answereth well He to whom he forgave most Our Saviour maketh the application Seest thou this woman Thou lovest me a little Thou hast bidden me to dinner But when I came into thy house thou gavest me no mater for my feet but shee hath washed my feet with her teares and wiped them with the haires of her head My head with oyle thou diddest not anoint but this woman hath anointed my feet with ointment Thou seest that I have forgiven thee a few sinnes and thou lovest mee a little but this woman hath much forgiven her Therefore she loved much whereby we understand two things first that her love was not the cause of forgivenes but forgivenesse a cause of her love Secondly That forgivenesse in this place includeth the manifestation of forgivenesse many sinnes are forgiven her the sense is this it appeareth unto this woman that I have pardoned a multitude of sinnes for her This is the Scripture The judgement of