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A47030 A sermon preach'd before the University of Oxford, upon Act-Sunday, at St. Mary's in Oxford, 1698 by David Jones ... Jones, David, 1663-1724? 1698 (1698) Wing J938; ESTC R2577 15,702 30

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Root be plucked up the Branches can no longer Subsist but presently Dry and Wither John xv 5 6. Christ is the Representer of all Believers And when their Representer is Crucified they themselves are Crucified with him For Goliath was the Champion and the Representer of all the Philistines And when he was conquer'd by David they also were conquer'd with him and made Servants to Israel 1 Sam. xvii 9. Christ is the Surety of all Believers and has paid off all the Debts which they owed to Almighty God by fulfilling the Righteousness of the Law in his Life and by suffering the Curse of the Law at his Death And what a Man's Surety does we all know is the same in Law as if the Man himself does it Heb. vii 22. And for these and the like Reasons which we meet with in Scripture we are not only Crucified with Christ which seems very hard to a Natural Man But what seems to him much harder we are also at this very Time risen together with Christ from the Dead Yea and what seems to him much harder still we also at this very Time do sit together with Christ in Heavenly Places on God's right Hand by virtue of our Union and Communion with him who is our Head our Representer and our Surety Ephes ii 6. And indeed whatever Christ is and has is all ours His Incarnation Passion Resurrection Ascention and Intercession is all ours His Wisdom Righteousness Sanctification and Himself is all ours Whatever he had did and suffer'd was for our Sake and in our Stead For if it had been for himself then he had only paid his own and not our Debt As when a Man who is indebted himself is also Surety for another the Payment of his own personal Debt does not at all discharge his Suretiship But Christ had no personal Debt of his own to pay For he is God and therefore he is the Lord of the whole Law as well as the Sabbath and therefore he is not a Debtour to the Law either in the whole or in part save only as he freely made himself under the Law at his Circumcision To redeem them that were under the Law that we might receive the Adoption of Sons Mat. xii 8. compared with Galat. iv 4 5. And that is the first Doctrine with it's Proof The Application of it is this First of all If Christ was Crucified for our Sake and in our Stead by the foreknowledge and determinate Council of God Then this shews us the miserable Condition of every Man in the State of Nature For as that Debt must needs be extraordinary great which nothing but the greatest nothing but an infinite Sum of Mony can discharge So the Misery of Man in a Natural State must needs be extraordinary great must needs be the greatest that can be when nothing but the greatest Ransom nothing but an infinite Price nothing but the Blood of God and the Crucifixion and Death of Christ can recover a Natural Man from that otherwise irrecoverable Misery And now Christ is once Dead he dieth no more neither remaineth there any more Sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Rom. vi 9. compared with Heb. x. 26 27. And how then darest thou wilfully habitually and finally sin against Christ when there is no more Sacrifice and no more Satisfaction to be made or accepted for that Sin of thine but thou must of necessity be undone unavoidably undone for it for ever Again This shews us that we should as St. Paul did determine not to know any thing among you but Jesus Christ and him Crucified that is we should resolve in all our Preaching to insist chiefly if not only upon the Crucifixion of Jesus Christ For if our Natural Misery be so great that before we have done any actual Fault we are Born in Sin and the Children of God's Wrath And if nothing can redeem us from this our Natural Misery but only the Crucifixion of Jesus Christ Then certainly we ought to determine and to resolve in all our Preaching to set forth Jesus Christ so evidently Crucified before the Eyes of all our Hearers as if he were now hanging upon the Cross here in all our Sight That so we may look upon him whom we have pierced and mourn for him as one mourneth for his only Son and be in bitterness for him as one that is in bitterness for his First-born Zechar. xii 10. Oh my beloved Brethren the Crucifixion of Jesus Christ ought not to be Preached only upon Good-Friday But as we ought to die daily so we ought to have the dying of Jesus Christ daily before our Eyes His Death and our own Death should be our daily and our whole Study And then we could scarce ever do amiss For if a Minister could always look upon Jesus Christ crucified upon the Cross could he ever neglect to feed his Lambs and to feed his Sheep instructing the Young by Catechizing and the Old by Preaching Could he ever think it too much to Catechize and to Preach to that Parish for which he sees Christ is Crucified before his Eyes Could he ever think it too much to Catechize and to Preach to that Parish in his own Person for which he sees Christ is crucified in his own Person For who can ever think his own personal catechizing or preaching to be worth more than Christ's own personal Crucifixion and Death I speak to wise Men. Judg ye what I say But be sure to judge righteous Judgment Be sure to judge that ye your selves do not love Christ in Reality and in Truth unless ye personally feed his Lambs by catechising the young and personally feed his Sheep by preaching to the old People committed to your Charge John 21. 15 16 17. And if ye do not love the Lord Jesus Christ ye all know that ye are cursed with a Curse ye are Anathema Maran-atha 1 Cor. 16. 22. Again This shews us the great Love of God and of Christ to poor miserable Sinners For if God had had ten thousand Sons and he had only given us one of them to be crucified for us this had been very great Love indeed But when God had only one Son only begotten and only beloved was it not the Heighth of Love to give him to be crucified for us Men for us Sinners for us Enemies for us Rebels in actual and open War against Heaven and him And was it not the Heighth of Love for that Son of his to suffer himself to be crucified for us Yea verily For greater Love hath no Man than this that a Man lay down his Life for his Friends Joh. 15. 13. And how then canst thou find in thy Heart to sin against Christ who was crucified for thee Canst thou be so ungrateful as to cut his Throat who saved thee from hanging Dost thou not call to mind how Christ sweated and prayed and bled and died for
A SERMON Preach'd before the University of OXFORD UPON ACT-SUNDAY AT St. Mary's in Oxford 1698. By David Jones Master of Arts and Student of Christ-Church LONDON Printed for Brab Aylmer at the Three Pigeons in Cornhill over against the Royal-Exchange 1698. GALAT. II. 20. I am Crucified with Christ Nevertheless I live yet not I but Christ liveth in me And the Life which I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me IN the sixteenth Verse of this Chapter St. Paul lays down this comfortable Doctrine All Men are justified by the Faith of Christ and not by the works of the Law But some took occasion from thence to infer That every Man might live as he list and never mind good Works because he should be certainly Saved by his Faith in Christ though his Life were never so Bad. But St. Paul denies that any such Inference could be justly made from that Doctrine For then says he ver 17. Christ would be the Minister of Sin by making us to renounce the Righteousness of the Law and leaving us to be a loose and a lawless sort of People Yea and I would make my self a Transgressor by Preaching up such a licentious way of living ver 18. Neither of which is true For neither is Christ the Minister nor am I the Preacher of Sin For says he ver 19. I through the Law that is I understanding that the End of the Law is not to justifie but to Convince Men of Sin and to send them to Christ for Justification Am dead that is I am set at liberty and made free as a Servant that is Dead is free from all the Bondage and Slavery that his Cruel Master was wont to put him to Am dead to the Law that is I am freed from the rigour and hardship of the Law which like a severe Schoolmaster requir'd more of me than I was able to do That I may live unto God that is though I am freed from the Law and do not expect to be Justified by it yet I do not intend to live a loose and a lawless Life but to live unto God to live a Life of Faith in Christ to the Glory of God's free Grace And when St. Paul had thus plainly and fully answer'd this Objection he presently foresaw another which is this If thou art justified by the Faith of Christ Crucified then thou art Justified by his Death And if thou art Justified by his Death then thou art Crucified and Dead with him And if thou art Crucified and Dead with him how then comes it to pass that thou art alive To which he answers in these words I am Crucified with Christ nevertheless I live yet not I but Christ liveth in me And when St. Paul had answer'd this Objection also he presently foresaw another which is this We see that thou livest a natural Life by Eating and Drinking and doing as other Men do and how then canst thou say that thou dost not live but that Christ liveth in thee To which he answers in these words The Life which I now live in the Flesh I live by the Faith of the Son of God And lest any Man should be so ignorant as not to know what this Faith of the Son of God is he tells us expresly That it is not a Faith whereby a Man only believes the Love of Christ to Mankind in general for such a Faith St. James tells us the very Devils themselves have who both believe and tremble But it is a Faith whereby a Man believes the Love of Christ to himself in particular A Faith whereby a Man can truly say of himself I firmly believe that Christ loved me and gave himself for me And thus I have shewn you what is the Connexion between the Text and the Verses that are before it And I now come to shew you what is the meaning of it In order to which I am to acquaint you First That when St. Paul says I am Crucified with Christ he does not say this of himself alone as if it had been some extraordinary Privilege which he had above all other Christians but he says it in the Name of all true Believers whoever and where-ever they are He says it in thy name and my name and the name of every one here present if we really and truly believe in Christ and live up to our Belief For what he here says in the singular number I am Crucified with Christ the same he says in the plural number Rom. 6. 4 8. We are dead with Christ and we are buried with Christ Secondly I am to acquaint you that there are two Selfs or two Men in every single Person that is a true Believer The one Self is corrupted and comes from Adam the other Self is renew'd and comes from Christ The one is the New and the other is the Old Man And these two Selfs or these two Men do signifie two different Principles that are in one and the same Believer The one Principle comes from corrupted Nature and moves a Man to Sin and the other Principle comes from renewed Nature and moves him to Grace And the truth of this is plain from the Text. For if St. Paul had not had these two Selfs he could no more have said I am crucified and yet I live than one and the same Man can be said to be dead and alive at one and the same time Thirdly I am to acquaint you that when Christ was Crucified upon the Cross he did not endure that shameful and cursed Death for his own but for our sake What he did and suffer'd there was not in a private but a publick Capacity as he was the Head the Root and the Representer of all the Elect. And therefore when Christ was Crucified all true Believers were Crucified in and with him as when Adam sinned all men sinned in him and with him or as when Abraham paid Tythes to Melchisedek Levi who was then in Abraham's Loins and unborn paid those very Tythes in and with him or to give you a more familiar Instance as when a Member of Parliament gives his Voice there the whole County or Corporation which he represents is said to give their Voice in and with him And the Truth of this also is plain from the Text. For it is almost seventeen hundred Years since Christ was crucified and neither St. Paul who lived some few Years after his Crucifixion nor we who live so many Years after it can ever be truly said to be crucified with Christ save only as he is our Head and we are his Members and he and we are one compleat and perfect Man and all the Benefits of his Crucifixion are as really and truly ours as if we our selves had all been actually Crucified with him in our own Persons And how hard and difficult soever this may seem to be yet let no Man in the least doubt or question the