Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	live_v	new_a	vigour_n	2,667	5	15.1489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14664	An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.	Wilson, Thomas, 1563-1622.; Walkington, Thomas, d. 1621, attributed name.	1600 (1600)	STC 24966; ESTC S102108	79,110	106

Funerall on the 28. of December 1608. The second The Perseuerance of the Saints Preached on the 29. day of Ianuarie 1608. By T. W. Minister of the Word LONDON Printed by Tho. S. for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1609. THE FIRST SERMON called The Practise of the Saints preached at a Funerall on the 28. of December 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body that yee should obey it in the lusts thereof THE holy and blessed Apostle Saint Paul in the eleuen former verses of this Chapter had taught that such as be iustified by faith in the blood of Christ were partakars also of the Spirit of Christ vnto their sanctification whereby they were freed not from the corruption yet from the tyranny and dominion of sin euen as iustification had freed them from the guilt and condemnation of sinne wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne is accompanyed with a new grace of holinesse vnto amendment of life therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne How can they which are dead to sinne liue yet therein Verse 2. then in the 3.4 and 5. Verses our sanctification is declared both by the seuerall parts thereof as also by the cause and testimonie of it The parts are three first death of sinne secondly buriall of sinne which is the progresse of mortification thirdly newnesse of life The cause is a vertue or power deriued and conueyed into the members of Christ from his death to the beating downe and keeping vnder the strength of sinne and also from his Resurrection to the quickning and raising them vp in their vnderstandings and wils vnto the study and loue of Godlines all which hee setteth forth by an excellent similitude of grafting or planting Verse 5. like as the grift translated from an old stocke to a new liueth groweth and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set so it is with the elect being taken out of the old rotten stock of Adam and thence planted into that noble stocke Christ Iesus they participate of his Spirit by vertue whereof applying the death and Resurrection of Christ vnto them they receiue power against corruption to keepe it downe and subdue it as also to loue and doe in some measure the will of God and of all this their Baptisme is no idle and naked but an effectuall pledge and testimony the water sanctified by the word as also the dipping or sprinkling the childe with water according to Christs ordinance and commandement and the comming out of the water being a powerfull instrument of the holy Spirit not onely to represent and seale the grace of the couenant but also to effect in all the elect their neerer and straighter coniunction with Christ in his death and resurrection both for iustification and sanctification After this from the sixt Verse to our Text this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals and at this twelfth Verse he falleth vnto exhortation which he deduceth out of and buildeth vpon the former doctrine as appeareth by the illatiue particle therefore let not sinne raigne which is as much as if hee should say seeing the members of Christ are vouchsafed this mercy to haue fellowship with Christs death to the killing and destruction of sinne in them by little and little euen as his crucified body dyed and languished by little vpon the Crosse also with his resurrection that as Christ being dead raised vp now dyeth no more but liueth for euer to God likewise we may perpetually liue the life of grace till wee come to glory therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature that sinne raigne not in vs as a king and as a Tyrant trample vpon vs and triumph ouer vs. In this Verse consider the exhortation it selfe and the explication the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues let not sinne raigne in your mortall bodies The explication teacheth how this raigne and kingdome of sin is to be hindred namely by not obeying the lusts of sinne In the exhortation the words are first to be made plaine then the matter to be handled Let not sinne The word sinne in this place and through this whole Chapter doth signifie that naturall corruption called originall sinne which sticketh both to the reason and will and hath depraued and corrupted them both Eph. 2.23 This naturall corruption is here tearmed sinne not onely because it is the fruit and consequence of our first parents sinne as also the matter and cause of all other sinnes but moreouer because it keepeth the proper nature of sin euen in the regenerate The Papists in their Remish notes deny this and say that it is not properly a sinne nor forbidden by commandement till it raigne in vs and wee obey and follow the desires thereof Which their opinion appeareth to be false by these reasons first naturall concupiscence is repugnant to the law of God as it is written I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 But whatsoeuer is repugnant to the law is sinne as it is written the transgression of the Law is sinne 1. Iohn 3.4 Therefore naturall concupiscence is sinne Secondly naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate There was saith Paul a Law in my members rebelling against the Law of my minde therefore it is sinne properly Thirdly it both commeth from sinne and begetteth all other sinnes and beareth the name of sinne therefore it is properly sinne according to that rule That which maketh such is more such Fourthly young children are knowne to dye which haue no other sinne but naturall concupiscence now death is the wages of that which is properly sinne therefore naturall concupiscence hath the proper nature of sinne and whereas some say it is not properly sinne because it is not voluntary this reason holdeth not but in actuall sinnes onely howbeit originall sinne in some sence may be auouched to be voluntary insomuch as Adam voluntarily and freely disobeyed the commandement and wee all sinned in him his sinne is ours by imputation as Christs merits and righteousnesse is ours by imputation Rom. 5.12 c. And whereas some of the Fathers say it is not sinne in the regenerate they must be vnderstood first that it is not accompted to them as a sin to whom all sins are forgiuen secondly that in them it is no raigning sinne but peccatum inhabitans a dwelling sinne Rom. 7.17 Now the word body by a

Qu. Which is the third An. Remission of sinnes which is the remouing of the guilt and punishment from vs by his sufferings Col. 1.12 Qu. Which is the fourth An. Imputation of righteousnesse wherby our sins are accounted his his obedience is accounted ours 2 Co. 5.21 Qu. Which is the fift An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name and other good workes spotlesse vnto his Father Rom. 8.34 Heb. 9.24 Qu. Which is the sixt An. Acceptation to eternall life whereby we are accepted as worthy of life for Christs worthinesse Eph. 1.5 Qu. Which is the seauenth An. Adoption whereby of the Children of wrath by nature we are become the children of God by grace Gal. 4.4 Qu. Which is the eight An. Sanctification whereby we dye to sinne and liue to righteousnesse Rom. 6. throughout 1. Pet. 2.25 Qu. Which is the ninth An. Corrob●ration whereby we are kept in holinesse to the end Eph. 6.10 1 Pet. 5.10 Qu. Which is the tenth An. Glorification whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen Rom. 8.30 the Saints liuing now the life of glory Qu. What vse is to be made of these benefits An. First they minister cause to consider of the manifold loue of Christ and the vnsearchable riches of his grace Secondly wee may giue an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured euen Christ himselfe with all those benefits we haue named 1. Cor. 10.16 Mat. 26.28 Thirdly they occasion vs more earnestly to loue and praise our Redeemer and more heartely to obey him Eph. 1.3 Rom. 12.1 The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall where of Faith and the office thereof BVt seeing we haue learned before that by nature wee are the children of Gods wrath and vnder death how shall wee become pertakers of eternall life and of Christ with these benefits which bring to it An. By being ioyned to God who is that life himselfe Iohn 5.26 Qu. But wee sinners cannot attaine to the most iust God An. True therefore God in the person of his Sonne descended to vs and tooke flesh of our flesh Iohn 1.16 1 Iohn 5.11.12 Qu. But hath this flesh of Christ life in it An. It hath so from the God-head the fountaine of life Iohn 6.65 Qu. Is this life communicated from Christ to the Elect An. It is so by his flesh which is the conduit to conuey it to them Iohn 6.54 Qu. Must the Elect haue coniunction with Christ that they may be pertakers of this true life An. They must haue a reall coniunction such as is betweene the head and the members the Vine and the branches Iohn 15.1 Eph. 4.15 1 Cor. 12.12 husband and wife Eph. 5.25.26 Qu. What is the band of this coniunction and knitting An. The spirit of Christ by his infinite vertue 1 Cor. 6.17 12.13 Qu. By what meanes doth the spirit knit vs and Christ An. By the meanes of faith which the spirit through the word preached creates in our hearts that wee may receiue Christ and his benefits Eph. 3.17 Rom. 10.17 Qu. What doe ye call Faith An. That gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sacraments Qu. Is not this common to all other gifts of the spirit An. No verily it is proper to faith onely to receiue Christ. Iohn 1.12 Gal. 3.14 Qu. Is it not in this sense said that we are iustified by faith An. It is so not because faith as a vertue qualitie or worke is any part of righteousnesse which is wholy in Chirst his obedience and sufferings 1. Cor. 1.30 but because it is a spiritual hand to receiue his iustice to be ours Qu. Is Christ and his righteousnesse ours to iustifie vs before it be receiued by faith An. Our righteousnesse is perfectly and fully wrought before and it is ours in the purpose of God who hath decreed to giue it vs but till wee beleeue wee haue no profit by Christ but are as the reprobates be that is sinners vngodly enimies children of wrath Rom. 5.6.8 Rom. 3.6 Eph. 2.2.3 Sauing that the Elect are vnder the decree of Gods loue and are preserued from the downe-fall mentioned Heb. 6.4.5.6 whereinto some reprobates fall Qu. It seemeth to me ye will haue faith coupled with Christ to make vs righteous An. No my meaning is that Christs iustice onely makes me stand righteous but it is not allowed me to be my iustice vntil I beleeue and so apply it to my selfe Rom. 4.3.4 ver 23.24 Qu. By what similitude may this be expressed An. By the similitude of a pardon a gift a plaister of the Sunne of the brasen serpent which doe benefit none till they be receiued accepted applyed and looked vpon Ioh. 3.14.15 so Christ our soule-plaister that vnspeakable gift of God the Sunne of righteousnesse doth not benefit any till they beleeue in him Qu. What thinke yee of their opinion which say Christ and his obedience are ours to iustifie vs before wee beleeue An. It is senselesse absurd impious hereticall and damnable Qu. Why say you so An. Because it fighteth against sense reason scripture Rom. 3. and 4. and 10. consent of the Church Gods decree Iohn 6.40 Christs glory Rom. 4.20 and brings in a false Christ which should be a iustifier of vnbeleeuers whiles they be such Qu. But the Elect are accounted iust with God in his eternall counsell therefore iustified before and without faith An. This is an absurd reason for iustification or accounting iust is distinguished from eternall predestination as an effect from the cause a timely effect issuing out of an euerlasting cause Rom. 8.30 Againe euen in Gods eternall counsell hee doth so decree to iustifie the Elect as it was ordayned to be by faith in Christ Gal. 3.8 Qu. What vse is to be made of this doctrine An. First it admonisheth vs aboue all things to labour for a liuely faith secondly it confuteth Papists who set vp other meanes to apply Christ and them which will haue Christ and all his good things without application Qu. Be there not degrees of faith An. Yes there is a little and a great faith a weake and a strong faith Rom. 4.19.20 O ye of little faith Mat 6.30 Woman great is thy faith Mat. 15.28 Q. What difference is there between a weak and a strong faith An. None in the nature of the thing but in the measure of apprehending Christ for the weake faith being true and liuely is sufficient to lay hold on Christ as a weak hand can hold a stone as sufficiently though not so firmely as a stronger Againe the strong faith is that which Scripture calleth full assurance whereas a weake