Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	aaron_n	faith_n	moral_a	36	3	10.1605	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80742	Gospel-libertie in the extensions limitations of it. Wherein is laid down an exact way to end the present dissentions, and to preserve future peace among the Saints. VVhereunto is added good newes from heaven; to the worst of sinners on earth. The former in nine sermons on 1 Cor. 10. 23. All things are lawfull for me, but all things are not expeaient. The latter in three sermons on Luke 2. 10. Feare not, for behold I bring you good tidings of great joy which shall be to all people. By Walter Cradock late preacher at All-Hallows Great in London;	Cradock, Walter, 1606?-1659.; Homes, Nathanael, 1599-1678.	1648 (1648)	Wing C6762A; ESTC R204983	178,682	290

it nor separated not Faith from love for so faith is dead Jam. ● Nor love from faith for then it is sinfull if not a b●●●ard love For faith must make attonement for the failings of love So nor may Moses and Aaron the morall and Ceremoniall law be confounded or separated in the Old Testament They both were delivered at the same time and in the same place As the morall law Exod. 20. So the Ceremonial Acts 7.44 Heb. 8.5 compare Exod. 25.40 Even as Moses and Aaron lived at the same time and were in joynt Commission in the same businesse instrumentally to save the people Not to be confounded by looking on the performance of the ceremoniall as wee doe on the morall viz. a matter of meer obedience as many now transforme many Gospel duties prayer hearing c. into a legall notion resting in the deed done without taking up Christ in them Nor to be separated not the ceremoniall law from the morall For then there is a dreame of faith without obedience faith without love Nor the morall from the ceremoniall for then there is obedience without faith and so not sincere but altogether sinfull Obj. The Apostle Gal. 4.24 makes the Covenant at Sinai a Covenant of bondage and puts it in opposition to Hierusalem above that is the Covenant now in the N. T. with the universall Church And so seemes to make two Covenants Answ The Apostle speaks all this in relation to the ceremoniall law which formerly was the manner of that religious worship commanded in substance in the 2d Commandement to all ages and so was then the forme and ceremonie of much of their obedience which ceremoniall law indeed was a bondage and kept men in servitude Gal. 4.1 But can not speak it of the morall law in that the Apostle himselfe doth so press it upon all believers at the end of every one of his Epistles annexing it as the doctrine of love to the doctrine of faith which he profoundly handles in the former part of his Epistles So that the Apostle doth there signifie only two severall dispensations and formes of promulgation of the same Covenant of grace of faith and love The former Ceremonious in types shadows the other plain and spirituall The● called the old Covenant the other the New Covenant though but two formes of the same Covenant as the Apostle evidently explains Heb. ● 5 to the end of the chapter The 1. in regard of the shadowes was Moses vailed the 2d was Moses unvailed and spirituall God shining in the face of Christ 2 Cor. 3.13 to the end 2 Cor. 4.6 By all it appeares that we that are believers may no more divide the ten commandements from our faith then wee may divide our love from faith The 3d and last thing to which I will speak only a word is Expediency The Apostle to explain the doctrine and to direct in the practise of expediency useth four words 1. CONVENIENT to signifie that even in indifferent things we must see that all be agreeable to our persons according to all the circūstances aforenamed 2. EXPEDIENT Intimating that we should look that those our actions be such as do further and dispatch some good or else they be not good 3. PROFIT As the Apostle saith what profit is there of circumcision Hinting that we should see that such our actions be beneficiall to us or others wee either doe good or receive good 4. EDIFIE Teaching us that we should rather endeavour edification then giving offence in the use of things indifferent or circumstantiall And in that the Apostle useth so many words to direct us in the right use and acting about things indifferent that one of the four said ingredients must be in them or else all is not well For a close observe two rules which we oppose to two false principles by which meu usually goe and so oft miscarry 1. Touching matter of opinion they usually say it is a truth as they conceive therefore to be contended for at any time without distinction of expedience To which we oppose this rule All truth though indeed the very truth of God is not to be uttered at all times Mat. 7.6 chap ● 13 14 15 16 17. Job 16.3 4. Heb. 5.11 12. neigh these texts for they are strong 2. Touching practise they commonly contend that it is their Christian liberty and therefore they will use it and not be debarred from it by circumstances To which we oppose this Rule Phil. 4.8 Finally brethren whatsoever things are true whatsoever things are honest or comely whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think of these things From my Study at Mary Stainings London July 10 1648. Nathanael Homes Teacher of the Church there The Contents of the ensuing SERMONS SERMON I. The scope of the words Page 1 The parts of the Text Page 3 The meaning of the words Page 4 Doct. 1. The Saints in the New Testament not so strictly bound in point of lawfulnesse as the Saints were in the Old Page 3 This latitude is not in the Morall Law But it is Page 13 1. In freedome from ceremonies Page 14 2. In the externalls of Gods Worship Page 15 Reason 1. The Saints under the New Testament are Sonnes Page 17 Reason 2. The Saints now are men of ripe yeares Page 18 Reason 3. The Saints now have more of the Spirit Page 19 Reason 4. Gods designe in the New Testament to set up a spirituall Kingdome Page 20 Reason 5. The Gospel being to be preached to different Nations Christ ties them chiefly to the substance Page 23 SERMON II. Use 1. Encouragement for sinners to come to Christ Page 26 The wayes of Christ easie Page 29 1. Because the maine work is done already Ibid 2. Those things that are yet to be done are few and easie being compared 1. With the Jewish service of God in the Old Testament Page 32 2. With the service of Papists Page 33 3. With the service of naturall men Ibid 4. With the service of the Devill Ibid Object The service of the Devill seemes sweet Page 34 Answ 1. It will one day be soure Ibid 2. That sweetnesse is from distemper Ibid 3. It is because men tast not the sweetnesse of Christs service Ibid Object Some of Christs servants have turned back to serve the Devill Page 35 Answ 1. They are but few Ibid 2. They were not true members Ibid 3. The wayes of Christ easie because he will give his Spirit to doe what he requires Ibid Believing in Christ three things in it Page 30 1. To give credit to what he teacheth Ibid 2. To accept of life and salvation from him Page 37 3. To submit to his lawes Page 38 SERMON III. Use 2. Reproofe of two sorts of people Page 39 1. Those that erre on the left hand of three sorts 1. Those that

passion Thus of the 1. generall head Things indifferent Next of the morall Law 2. For the morall law of the ten Commandements whose injunctions and prohibitions directly determine the question what things are necessary viz. must be done or must not be done and consequentially what it leaves out it resolves us to be indifferent the licentious of this age lay aside thereby to attain a vaster liberty to make more things indifferent then ever God made and so to doe even what they please And their pretended reason is because they conclude it to be of the Covenant of works And I wish they have not learnt it from Pulpits unskilfully handling it and putting it wrongfully under that notion For the morall law of the to Commandements is cleerly an appendix or part of the Covenant of Grace For as Love answers to faith in the New Testament so did the ten Commandements answer to the Ceremoniall law in the Old Testament Will any man that is in his wits according to Scripture deny that either love in the New Testament or the Ceremoniall Law in the Old Testament were of the Covenant of Grace The text is plain Gal. 5.6 In Christ Jesus neither circumcision availeth any thing that is then or at any time in the outside nor uncircumcision but faith which worketh by love And the Lord Christ and the Apostles have this often up The law is fulfilled in this one word LOVE And saith Christ of the Ceremoniall law John 5.48 Had ye believed Moses yee would have believed me for he wrote of mee I need say no more to mind men that love in the N. T. and the Ceremoniall Law in the O. T. were of the Covenant of Grace and that love in the N. T. answers to the ten Commandements in the O. T. And is there any thing in the ten Commandements to bespeake them a place in the Covenant of workes Doth commanding Why then doth Christ so often say to believers John 14 c. If you love me keepe my Commandements It 's farre more suitable to a Gospel way and a gracious Covenanting Spirit rather to be commanded by the authority of his Saviour then to pinne all obedience upon the power of his own uncertain love Luther hints notably to this Lord saith hee thou commandest me to pray I cannot pray as I would but I will obey Though my prayer be not acceptable yet thine owne Commandement is acceptable to thee And if ever any man Luther was of a most pure high Gospel-spirit deny it who can that hath read his Commentary on the Epistle to the Galatians now common in English On the other side what meanes the preface to the ten Commandements viz. I am the Lord Hebr. JEHOVAH Thy God which have brought thee out of the LAND of AEGYPT out of the house of bondage Doe not these words usher in the Commandements and set them down amidst the Covenant of Grace For here God as our God upon new tearms of redemption freely offering himselfe to us not upon the old namely doe this and thou shalt live We are brought out of Aegypt in Christ Mat. 2.15 That is we are brought out of sprituall Aegypt the wicked world as John expounds it Revel 11.8 An hint of these things is enough to them that will understand And doe not severall promises annexed to severall Commandements as to the 2d 4th 5th sound of Gospel-grace to the same tune with the preface I am importuned to be short for the accommodation of the Printer therefore I can but touch things It were strange if God many hundred yeares after his Govenant of Grace which he promised and plighted with man Gen. 3. Expounded and further confirmed Gen. 17. Compare Rom. 4. Should at Sinai make a Covenant of workes Learned and pious Polanus renowned for both is bold to speak higher It were very unreasonable saith hee to imagine that God should make a Covenant of workes with man after Adams fall and so unable to doe any spirituall thing having made THAT only ONCE viz. in Paradise when man was in a CAPACITIE to enter into SUCH a Covenant Object The Apostle Paul often in his Epistles opposeth the Law to faith and seemes to understand both the Ceremoniall and morall Answ The Apostle doth not oppose the Law to faith as the Law is considered in it selfe but as it is misconceived and misemployed by the Justiciary Selfe-justifier Cleer enough the morall law is not opposite to faith Jam. 2.21 to the end of the Chapter study the place For the least thou canst make of it will be thus much that a working faith is the only living justifying faith Working must justifie faith to be true faith as faith justifies us to be true Saints But the justiciary that would justifie himselfe by working he lookes upon all law both morall and Ceremoniall yea and upon the law of FAITH too as the Apostle cals it as on works Those of the Jewes that were such justiciaries obeyed the morall law not out of faith working by love Gal. 5. but out of selfe-love to justifie themselves by selfe-wrought righteousnesse Mark 10.20 Luk. 10.29 And they sacrificed and used other things of the Ceremoniall law not as an expiation and attonement including Christ as the kernel but as on workes by them performed to their cost and labour and so rested in the deede done Jer. 7.4 And so the Prophet cals Ceremonies there then lying vanities And forbids them Isa 1. Upon this consideration the Apostle speaks acuratly and precisely to the false notion of these Jewish justiciaries Rom. 9.31 32. They attained not to righteousnesse because they sought it not by faith but AS IT WERE by the workes of the Law meaning that the law morall or Ceremoniall was not in themselves of the Covenant of works but by the false notion of justiciaries they were to them tanquam WORKES they were as so to them to this Luther speaks notably to this effect Men saith he looke on the law asquint they looke on the law given by Moses as MOSES MOSISSIMUS that is MEER MOSAIGALL MOSES i. e. upon the Outward things and performances abstracted by themselves and so the Law saith he kills And not on the Law as given by Moses AARONICUS that is AARONICALL MOSES i. e. as Aaron the High Priest joyned with Moses typifying Christs Priestly office as Moses did his Propheticall and Kingly whereby attonement is signified for our persons and for the sins of our imperfect obeying the commands of either law and so our soules are saved alive So that as faith and love cannot be separated nor may they be confoūded in the New Testament Not confounded to make the law of faith a worke as the Papists and others doe whiles they adore it as a quality in us without its object Christ grasped in the hand thereof and so looke upon it as love viz. as a working thing in us or to make love as faith as if love were the forme of faith perfecting