Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	abide_v	keep_v	love_v	4,382	5	7.4474	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85208	The sacrifice of the faithfull. Or, A treatise shevving the nature, property, and efficacy of zealous prayer; together with some motives to prayer, and helps against discouragements in prayer. To which is added seven profitable sermons. 1. The misery of the Creature by the sinne of man, on Rom. 8. 22. 2. The Christians imitation of Christ, on Ioh. 2. 6. 3. The enmity of the wicked to the light of the Gospel, on John 3. 20. 4. Gods impartiality, on Esay 42. 24. 5. The great dignity of the saints, on Heb. 11. 28. 6. The time of Gods grace is limited, on Gen. 6. 3. 7. A sermon for spirituall mortification, on Col. 3. 5. / By William Fenner, minister of the Gospel Fellow of Pembrok Hall in Cambridge, and lecturer of Rochford in Essex.	Fenner, William, 1600-1640.; Stafford, John, fl. 1658, engraver.	1649 (1649)	Wing F699; Thomason E1241_1; ESTC R210449	136,683	333

a true Christian he Doct. walkes as Christ walked if he be in Christ Before we make entrance hereupon let me expound to you two things lest we meete with rubs in the way First the conditionall IF Secondly the exemplary AS First for the conditionall if it is not a precedent condition of life as a condigne preparation unto or a previall disposition for Christ for a man cannot first walke as Christ walked and then be in Christ A graf● cannot live the life of the stocke and then be inoculated into the stocke No but it is a subsequent condition if ever a man be in Christ Christ holds him to these termes to live as he lived to walke as he walked The first act is before the latter act life before the actions of life so walke as Christ walked this notes the actions of life Now a man must first be in Christ before he can walke as Christ walked Indeed this condition is first quoad cogn●s●● to our knowledge but it is not first quoad esse and in its owne nature So then to walke as Christ walked being a necessary consequent of being in Christ we cannot be said to be in Christ if we walke not as Christ walked for take away the necessary consequent and you take away the antecedent take away the walking as Christ walked and you take away the abiding in Christ This condition is put in by our Saviour John 15. 10. If ye shall keepe my commandements ye shall abide in my love as I have kept my Fathers commandements and abide in his love This was the walke of Christ he kept his Fathers commandements and abode in his love This must be your walke too that looke to abide in Christs love If ye keepe my commandements ye shall abide in my love But if there be any commandement of Christ in all the Gospell that you will not conforme to it is an evident signe that ye abide not in Christs love 2 For the exemplary As even as he walked Can any man walke as Christ walked Object is it possible that dust and ashes that is corrupt with sinne can walke as he walked This word as hath a twofold signification Answ there is a two fold as either such an as as imports an equality or secondly similitude As this as imports an equality so it is impossible that any flesh can walk as Christ walked so purely so unspottedly so steadily so effectually as he lived No for our Saviour Christ was filled with the Holy Ghost and of his fulnesse have we all received grace for grace John 1. 16. Marke he doth not say that we receive his fulnesse but some of his fulnes so that none can walk as Christ walked with an as of equality but there is an as of similitude A scholer writes as his masters coppie directs him he begins every line as his master begins he ends as he ends he sets himselfe to frame every letter as his master framed it to joyne letters and syllables together as his master joyned them together Though there be no equality he cannot write one stroke or dash with his penne so well as his master yet he doth write as his master sets his coppie his hand followes his masters hand So it is saide of all that are in Christ Revel 14. 4. that they follow the Lambe whether soever he goeth they follow Christ in all duties in all holinesse in all his commandements they tracke Christ in all his stepps though they cannot walke with such long strides so steadily so purely so constantly as Christ yet they labour to tracke him with this as of similitude Doe all that are in Christ walke as Christ walked yea Beloved this is a clause of the covenant of grace so that a man cannot be in Christ unlesse he walke as Christ walked For thus runs the tenour of the covenant of grace Math. 11. 29. Learne of me for I am meeke and lowly of heart and ye shall finde rest unto your soules Marke there is no rest to the soule no grace to the conscience no assurance of the pardon of sin Christ gives no comfort to the heart unlesse the heart will learne of Christ follow Christ his copy be holy as he is holy pure as he is pure walke as he walked This will the better appeare if we consider that Christ his life must be the example for our life according to which we must live Now the exemplatum must be conformable to the exemplary saith Aquinas the draught must be according to the copy so if Christs life be the patterne of our life then our life must be conformable to his life therfore Christ declares his ways unto us as our samplers Christ was humble and serviceable to all in the days of his flesh with this Motto John 13. 15. I have given you an example that you should doe as I have done Thou art of thy master the devill and his copy thou followest if thou account it an indignity to stoope a disgrace to condescend to thy brother Christ was willing to suffer disgrace with this Motto 1 Pet. 2. 21 Leaving us an example that we should follow his steps Art thou loth to practice Religion for feare of the crosse loth to reproove sinne for feare of a flout or of the displeasure of a great man least thou shouldest procure his ill will it is evident that thou follow●st not Christ because he hath left us an example that as he suffered so also should we Christ was obedient to the death of the crosse not looking to his owne things so much as the things of others so the Apostle warneth us Let the same mind be in you that was in Christ Jesus 1 John 2. 5. you that be in Christ must have the same mind that Christ had 1 John 3. 3. He that hath this hope purgeth himselfe even as he is pure Howsoever the world nick-names and reproaches purity yet if any have this hope indeed he may have other hopes he may have vaine rotten dead hopes and never seeke after purity but he that hath this hope a true saving hope to be redeemed by Christ he purifyeth himselfe even as he is pure Thou then which art not pure but makest a mocke of purenesse and of conscience of every sinne thou canst have no true sound faith in the Lord Jesus Thou must be righteous even as he is righteous Thou happily saiest thou art righteous thou doest this and that righteousnesse this and that good action take thou heede saith the Apostle that thou deceive not thy selfe thou must be righteous as Christ is righteous In a word love is the fullfilling of the law and Gualter carrieth it along through all the law which Christ walked in Christ loved us and gave himselfe for us with this injunction a new commandement give I unto you that you love one another as I have loved you John 13. 34. This was one of the maine reasons of Christs comming into the world to redeem

powerfully never so terribly if it give him a reproofe and away so it doth not stand digging in his conscience and galling his heart day by day let the Minister enter a reproofe into his hear● againe so it be but once or twice he cares not Why he thinkes he can recover himselfe againe from it b●● let the word of God come into him and galle his conscience continually that every Sabboth he is convicted for a condemned man if he live not otherwise every Serm●n the Minister findes him out in his 〈◊〉 and dearest sinnes he can never goe to Church but he hears the Minister reprooving him for some s●me or other telling him that he must to hell for them unlesse he repe●t and leade a new life thus when the word followes him every Sabboth that he hath no breathing time to recover his lust this makes him to hate the word Amos 7. The Prophet preaching the word of the Lord and denouncing the Judgements of God to the people for their sinnes Amaziah opposeth him ver ●2 and sayth unto Amos O thou Seen goe flye thee away into the Land of Judah and there eate bread and prophesie there but prophesie not againe any more at Bethell for it is the Kings Chappell and it is the Kings Court He could like it well enough that Amo● should prophesie once or twice but if he did prophesie any more he should spoile all their mirth he should gall all their consciences go saith he prophesie in Judah eate thy bread there Amos should prophesie where he would so it were not there he might eate his bread where he would so it were not there Lastly as it is an actuall affection of the heart whereby the heart riseth up against an union so in the last place it is against that that is dissonant and repugnant to his lust For as love is the consonancy of the affection to a thing that hath agreement therewith so hatred must needs be dissonancy of affection to a thing that is repugnant and contrary to it So a wicked man he hates the word because it disagrees and jarres with his lust Indeed a wicked man may love the word so long as it opposeth not against his lust Therefore a wicked man may love three kinds of preaching First Quaint preaching that savours more of humanity then of divinity As long as the Minister commeth with dainty phrases acute stories eloquent allusions and fine transitions they will like it well enough it jarres not with their lust and therefore you shall heare them when they come from Church commend him O he was a fine spokes-man a witty schollar what a learned and excellent Sermon did he make to day so farre as the word opposeth not his lust a man may love preaching The people they did love to heare Ezekiell preach they did love to heare his pleasant words The Babylonians they did love to heare Davids songs it was fine melody to them though they hated the sence so the Philistins they did love to heare Sampson speake they knew he was a witty man and could speake fine riddles to them but they hated his religion so the people they did love to heare Christ preach and would flocke after him they did wonder at his authority c. yet they hated his doctrine for they cried crucifie him crucifie him so if a Minister speake onely of witte learning and memory c. a wicked man will love it it opposeth not his lust Secondly they may love Impertinent preaching when though it be never so pertinent to some in the Church yet if it be not pertinent to him he loves that As the drunkard loves to heare the Minister preach against hypocrisie though never so sharply The prodigall person loves to heare the Minister preach against covetousnesse But if the word come to strike him under his fifth ribbe to discover his corruptions and the plagues of God due to him for his sins then he hates it Thirdly he may love preaching in tanto though not in ●oto he mav love so or so much preaching but not preaching altogether A wicked mans conscience tells him that he must have some religion that he must performe some service to God and therefore so long as the Minister onely calls for some preaching some hearing and some serving of God why his conscience calls for so much The vilest drunkard and blasphemer and swearer that is will be content to heare of calling upon the Lord Jesus at his death the vilest whoremaster and prophane person the earthly worldling c. will yeeld to some preaching and to some hearing and to some reading why otherwise their consciences would not be at quiet but would be as the divells band-dogge bawling and houting at him But if the Minister call for more religion then his lust will suffer for more religion then will subsist with his security deadnesse lukewarmenesse hypocrisie worldlinesse that he cannot yeeld to and retaine them then he thinkes there is too much of it then he hates it and cannot endure it Thus you see that wicked men hate the word of God I set it forth by three instances Rom. 1. 30. Haters of God They did not hate his being and essence his goodnes and mercy but they hated him as he was a Lawgiver The devills hate not God as he is God and hath a being but they hate him as he is a Lawgiver and as he is their Judge they cannot endure to be called by this God to be controuled and judged by him Thus was it with the Colossians before they were converted they were enemies to God Col. 1. 21. Our Saviour takes away the whole doubt and speakes it peremptorily and generally of all the world they hated me the whole world so long as they live in their sinnes hate Christ and hate his word First a wicked man hates the word because Reas 1 he hates the truth and the being of the word he is sorry that the word of God is true he would be glad that the Scripture might prove false that things may not be as the word of God saith they are he hates the being of the word A man loves the being of that which he loves and he hates the being of that which he hates and were it in his power he would destroy it Now though a wicked man cannot destory the Bible from being in it selfe yet he will destroy the Bible from being in his life For beloved the word of God should not onely be in the Bible but the Bible should be in a mans life A mans life should be a walking Bible but a wicked man destroyes the Bible from being in his life A civill man would be glad that Aristotles Ethicks were the Bible A worldly man would be glad that the Booke of Statutes were the Bible he is sorry that that is the Bible which indeed is the Bible The young man that came to Christ though he loved eternall life and said that he loved the

Commandements of God yet when our Saviour told him one thing is wanting goe and sell all that thou hast and give it to the poore saith the text of him he went away sorrowfull as if he should say he was sorry that there was any such truth in the Scripture he would have beene glad that there had beene no such text in the word of God The Prophets prophesie falsely and my people love to have it so Jer. 5. 31. they hated to have it so as the word would have it But when the false Prophets told them it was otherwise O they loved that Beloved the men of the world would be glad that God would make another Bible that drunkards and whoremasters might be saved another Bible that earthwormes and worldlings and proud persons might be saved If God would raine downe a new Bible another Bible I feare there are many thousands amongst us that now say they love the Bible yet would love to heare of it and come from all places to seeke after it after another Bible that would shew the way to heaven a little wider men are loth to heare of so much holinesse so much precisenesse they love not to be beaten on that string a signe that they hate it Can a man that is nothing but flesh and bloud love the text of Saint Paul that flesh and bloud cannot inherit the Kingdome of God 1 Cor. 15. 50 Can an old filthy sinner love that text of Isaiah an old sinner though he be an hundred yeares old shall be accursed Isai 65. 20 Can a Usurour love the 15 Psalme Can a lukewarmeling love Rev. 3. 16 no he would be glad that there were no such truth in the word and therefore he hates it Rom. 8. 7. A wicked man is such an enemy to the word that all the Ministers in England cannot reconcile him to it Secondly wicked men hate the word because they doe hate the nature of the word If men did love the word of God they would will what the word of God wills and nill what the word of God nills It is a good proverbe amongst us It is the property of lovers to will and nill the same things If men did love the word then looke what the word sayth they would doe what the word commands them they would obey If men did love the word they would conforme their hearts and lives to the rules of the word But the carnall minde is enmity a●ainst God for it is not subject to the law of God neither indeed can be Rom. 8. 7. A wicked man hates the law of God why the heart of a wicked man conceives the word of God to be against him he can not thinke a thought but the word is against it he cannot speake a word but the word of God is against it he cannot pray his dead hearted prayers but the word of God is against him c. And as the word of God is against him so his heart is against the word he is of one mind the word of another he is of one minde and the word of the cleane contrary minde against him Lastly as a wicked man hates the being of the word and the nature of the word in it selfe so he hates the being of it in his understanding he 〈◊〉 o● 〈◊〉 the knowledge of the word therefore they say unto God depart from us we desire ●o● the knowledge of thy waves Jab 21. 14. A wicked man would ●aine keepe this and that lust ●● he is loth to depart with his old corruptions his old sinnes he hath liv●d ●● them so long that he is loth to part with his old freinds he would faine go● on in his lust and therefore he hates the knowledge of the word that would strippe him of his lust saith Aquinas Now he cannot be free for his sinnes and be curbed by the knowledge of the word I will tell you once it was my happe to preach a Sermon two or three hundred miles from this place and when Sermon was done I heard a man say O what a beast was I to come to this Sermon what a beast was I to come to it When the word of God comes to men and tells them that their state is damnable if they live in their sinnes when the word of God comes to the heart many are sorry that they ever heard the word of God that ever the word made such a thing knowne to them The drunkard the wanton the Usurer and the worldling how glad would they bee that the Minister could prove by the word of God that these sinnes were lawfull that usury were lawfull that covetousnesse were lawfull c. But when the word goes flat against them then they cannot endure that word why their conscience beginnes to penne them in it puts their hearts in the stocks as it were they cannot have freedome in the pursuite of their lusts and sinnes an evident signe that men hate the word Austin saith of a wicked man He loves the truth shining but he hates the truth reproving As much of the word as you will to make him skillfull in knowing but he hates the word every dramme of it checking and rebuking girding and controuling him for his sinnes Beloved what is all our preaching doth it not shew that men hate the word neede any goe to the field and exhorte the Husbandman to plough and sow his ground neede we goe to your houses to perswade men to feede to eate and drinke and to cloath themselves neede we goe to the Alehouse and perswade the drunkard to drinke the swearer to sweare the gamester to play no men love their backes and their bellies men love their profits and their pleasures men love their lusts and sinnes But they must be exhorted and intreated and commanded to obey and to love the word of God and all little enough Hence then is a reproofe to all the wicked Use amongst us O beloved it is too true that abundance of us doe hate the light Did wee not hate the light we would have shaken all our hands of our sinnes sheere ere now did we not hate the light we would have crucified our anger and our wrath and our pride ere now we would have subdued our security and our self-selfe-love and our lukewarmenesse in good duties did we not hate the light we had all beene children of the light ere now Plato sayth He loves that hath a similitude of that he loves but we have not a similitude and a likenesse of the light and therefore we doe not love it Beloved let me come a little neerer and convince all that heare me of this point They must needs be said to hate one another whom no intreati●s nor beseeches can possibly reconcile That is irreconcileable hatred which cannot be taken off by all the intreaties of the world Herod hated Tyr●s and Sidon but his hatred was taken off by Blastus his intreatie Acts. 12. 20. but that hatred is irreconcileable hatred that no