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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	father_n	son_n	trinity_n	3,742	5	9.9958	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54857	The signal diagnostick whereby we are to judge of our own affections : and as well of our present, as future state, or, The love of Christ planted upon the very same turf, on which it once had been supplanted by the extreme love of sin : being the substance of several sermons, deliver'd at several times and places, and now at last met together to make up the treatise which ensues / by Tho. Pierce.	Pierce, Thomas, 1622-1691.	1670 (1670)	Wing P2199; ESTC R12333	120,589	186

to Think on these things And the very God of Peace sanctifie us wholly that the whole of each of us both body soul and spirit may be kept blameless unto the coming of our Lord Iesus Christ. Now unto him who is able to keep us from falling and to raise us when we are down and to present us being risen before the presence of his Glory with exceeding Ioy To the only wise God our Saviour even to God the Father who hath created us in love by his mighty power to God the Son who hath redeemed us in love by his precious Bloud to God the Holy-Ghost who hath prepared us in love by his sanctifying Grace and thereby given us a Pledge of our future Glory to the holy individual and Glorious Trinity three Persons and one God be ascribed by us and by all the world Blessing and Glory and Honour and Power and Wisdom and Thanksgiving from this day forwards for evermore THE END ERRATA'S of the Signal Diagnostick Page 86. line 29. read Jer. 23. 26. Pag. 76. line 11. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 111. line 3. in marg read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books Printed since the Fire for R. Royston A Discourse concerning the true Notion of the Lords Supper to which are added two Sermons by R. Cudworth D. D. A Disswasive from Popery in two parts 4 o by Jer. Taylor Lord Bishop of Down and Connor A Friendly Debate between a Conformist and a Non conformist in two parts 8 o. The buckler of State and Iustice against the Design ma●…ifestly discovered of the Universal Monarchy under the vain Pretext of the Queen of France her Pretensions 8 o The Unreasonableness of the Romanist 〈◊〉 ●…quiring our Communion with the present Romish C●…rch 8 o. * Jer. 4. 3. ‖ Jer. 10. 12. Matt. 9. 37. Luke 10. 2. 1 Cor. 3. 9. Jer. 10. 12. 1 Cor. 3. 6 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 365. Rom. 10. 20. ‖ Luke 13. 24. Deut. 11. 29. Ex. 19. 18 20. Heb. 12. 19 20 * Heb. 13. 13. Mat. 7. 14. Mat. 5. 3 4 c. to verse 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollin John 14. 15. I. II. III. 1. 2. 3. * 1 John 3. 24. ‖ John 14. 23. ch 17. 23. * 2 Pet. 1. 10. Acts 21. 12 13. John 6. 67. Verse 6●… John 21. 17. 1 John 3. 1. 1 John 4. 19. Matth. 5. 46. Matth. 12. 24. Cant. 8. 6. * Acts 5. 31. Eph. 5. 29 30. * Rev. 3. 20. Cantic 5. 2. ‖ Heb. 11. 6. * Gal. 5. 6. ‖ Matt. 7. 22 24 26. John 14 21 23 24. * Rom. 13. 10. ‖ 2 Cor. 13. 5. * John 14. 23. ch 17. 23. 1 John 3. 24. ‖ Heb. 12. 2. * 1 Thes. 1. 3. Cant. 5 3. Jer. 13. 23. Rom. 6. 12 14. chap. 7. 23. Exod. 21. 6. 2 Cor. 5. 17. 1. John 3. 9. Tit. 2. 12. 1 John 5. 3. Psal. 19. 11. Levit. 18. 5. Ezek. 20. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 127. 128. * Est alia in hoc seculo obtemperantibus merces cùm penitùs à nobis evulsis Peccati radicibus caleatoque Mundi Fastu atque edomitâ carnis petulantiâ virtutibus ditamur nihilque non agimus quo ex hominibus Dii efficiamur Folengius in Psalm 19. 11. * Deut. 10. 13. Mat. 10. 30. 1. Tim. 4. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 351. Mat. 6. 31 33. * v. Torquat apud Cic. de Fin. l. 1. 2. Gatakeri Praeloquium quod Antonino Imperatori à se edito praemisit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 769 770. Praeceptum est pythagoricum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Philonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 670. Hinc paradoxa sunt plerumque quae docent Pythagorai sc. exules esse qui in mediâ urbe Magistratûs obeunt è contrà Divitlis scatentem Egenum esse vice versâ Psal. 119. 92. verse 19. * verse 50. verse 99. 100. verse 14. 16. 20. 97. 131. 143. verse 3. 162. 72. verse 80. verse 32. Amicitia est inter pares 1 John 3. 24. * Joh. 14. 13 14 John 15. 7. John 16. 23. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. * Matth. 7. 2. * Sinner Impleaded part 1. ch 1. Sect. 6. Luk. 10. 40 41. Rom. 13. 8. 9 10. Gal. 5. 14. 2 Cor. 6. 10. 1 John 3. 18. verse 17. Jam. 2. 15. 16. Rom. 13. 9 10. Heb. 6. 6. ch 10. v. 29. Mark 4. 39. 1 Cor. 15. Deut. 5. 29. Deut. 32. 39. Psal. 81. 13. Isa. 48. 18. * Sinner Impleaded part 2. ch 3. Sect. 6 7 8 9 10. 2 Cor. 8. 12. Ho●… 11. 4. Rom. 6. 16. Luke 16. 13. ●… Cor. 5. 14. 2 Cor. 5. 6 7. Rom. 10. 10. Rom. ●… Psal. 39. 3. Cant. 8. 6 7. The Application 2 Cor. 2. 15. Eph. 5. 2. Cant. 4. 10 11 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. ult 1 Esdr. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian Matt. 5. 44. Matt. 5. 12. Mark 10. 21. Matt. 16. 24 Luke 14. 26. * Matt. 10. 37 38. Luke 14. 26 27 33. Psa. 1●… 1. 12 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. ●…thic l. 10. cap. 1. ‖ Virtutes coluit non tanquam per se bonas sed in quantum aptissimas ad quietè vivendum vel quia vitam tutiorem voluptatem efficiunt pleniorem Nec justitiam censuit per se optubilem sed quia jucunditatem afferret Torquatus apud Cic. de Fin. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epic. apud Laert. l. 10. 2 Cor. 13. 5. Jer. 17. 9. Compare Isa. 5. 20 23. with Jer. 23. 14. 33. a Prov. 30. 12. b Deut. 29. 19. c Job 8. 13 14. d Mic. 3. 11 See the Confession of Faith by the Assembly of Divines ch 18. p. 31. See the Penitent Murderer in the Account of Thomas Parson 2 Thess. 2. 11. Philip. 2. 12. 1 Cor. 7. 9. Confession of Faith chap. 18. Art 2. 3. * 1 Cor. 13. 9 12. * Ubi supra Heb. 11. 11. Heb. 6. 10 1 Cor. 9. Rom. 8. 10 11 13. 1 Tim. 1. 5. Luk. 6. 44. The Application Eccles. 12. 13. 1 Cor. 7. 19. Gal. 5. 6. Psal. 119. 33. Jam. 4. 4. Psal. 56. 8. Mal. 3. 16. Act. 26. 26. 1 Sam. 15. 9. 1 Sam. 25. 41. 1 John 4●… * Per se placet propter se non requirit causam non Fractum S. Bernard super Cantic Cant. Serm 83. Nam cùm ama●… non vult aliud quam amari Id. ibid. Non ad aliud amat Deus nisi ut ametur sciens ipso Amor●… Beatos qui se amav●… Id. ib. Iussisti ô Domine ut diligam te aut mihi Infernum minari●… Sed mihi magnus satis infernus est quod te dignè amare non val●…o August Confess l. 10 c. 28 29 30. Quid vitius ●… quā

higher than by reflecting much and often on him who lov'd us in such a measure I might have said so out of measure as to have hated even Himself in a comparative signification For neither was his life so dear nor was his Bloud so pretious to him but that he was prodigal of them both when both might fall to our Advancement Methinks there is nothing more expressive of God's obliging us to love him than that word of S. Paul in his Epistle to the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He SPARED not his own Son but delivered him up for us all We know his Son was Himself as to the unity of the Godhead yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not spare him Should we not think that Father cruel and void of natural Affection who would not spare his own Son no not his Beloved and only Son no not when 't was in his choice and his power to spare him yet when Abraham being commanded was ready to Sacrifice his Isaac 't was not his Cruelty but his obedience and that was the fruit of such a Faith as did work by love I mean a love of his God and not at all of his Isaac whom in that case he was to prosecute with a comparative Detestation And in like manner when the Father of our Lord Iesus Christ could not so wisely shew his Mercy for all aeternity upon us as for a time by shewing none upon the Lord Iesus Christ it was the highest and best expression not of his Cruelty but of his Love For he could never have spared us his adopted Sons if he had spared that Son who was his only-Begotten Nor could it be Cruelty even to Him not to be spared by his Father because volenti non fit injuria he was willing yea and desirous not to be spared for a Time rather than millions of men and women should certainly fail of being spared to all aeternity What then shall we return him for so astonishing a Love as is now describ'd Shall we spare any thing that is ours when 't is well-pleasing unto Him that we should not spare it Suppose he would not be pleas'd unless we gave our first-born for our Transgressions the fruit of our Body for the sin of our Soul Should we spare our own child in so great a Case How then comes it to pass we are so sparing to our lusts and do so grumble to be parted from our Destroyers Are those enemies of our Souls so extreamly dear to us as that we cannot find in our hearts either to send them out of our Bosomes or to deliver them up to a Crucifixion no not in love to that God who sent his Son out of his Bosom and delivered him to be crucified in love to us Sure if our Souls were all Flint yet being smitten with such a love they should yield some Fire Or if our Hearts were all Iron yet one would think that such a load-stone should draw them up Or however if it will not yet let us try a Fourth Engine for the winding up of our Affections Let us shame our selves out of our Coldness and Indifferency to Christ by duly reflecting upon our warmth to Inferiour things Not inferiour only to Him but to the Dignity of our Nature A Nature common to us with Him being consider'd in his Humanity and by so much the worthier both of our Care and our Respect too What Love do we bestow upon the vanity of the Creature to please a Palate an Eye an Ear a Fancy And shall we have so much love to fasten upon the Surface and outside of Dust and Ashes whilst so little for a Saviour as to permit it to be a Doubt if we have any for him or not All the noble men of Greece would ly like dogs at the door of the Corinthian Harlot and pay obedience to Her Commands notwithstanding they did lead in the paths of Death And shall a Question be made of our love to Christ whose very deformities make him fairer than the children of men I mean his wounds and his Bruises which should to us be more lovely than all the Roses of Sharon and the Lillies of the Valley as having been wholly suffer'd by him on our Account Or shall a Question be ever made of our obedience to his Commands which if a man do he shall live in them yet how many Trifles do we love and with what vehemence of Affection of which the best consequent is this that we shall heartily repent our having lov'd them and what a madness what a shame what a disparagement and a discredit must it needs be unto our Reason to lay out the Treasures of our Love upon those Allectives which we cannot but hope we shall be heartily sorry for because we cannot but fear that if we are not both truly and timely sorry we shall be hopelesly sorry when 't is too late but how much a greater madness is it to be so negligent and illiberal in our Affection towards Him whom the longer we shall love we shall love so much the more and shall have nothing to repent of but that we ever lov'd him less and that withal it was so late before we lov'd him shall we be able to say less of our Love to Christ than the Apostle S. Paul could say of his to his Corinthians observe him speaking to that unkind and ingratefull People Most gladly will I spend and be spent for you though the more abundantly I love you the less I be lov'd 'T was strange on their parts that they should love so much the less the more abundantly they were lov'd But somewhat more strange on His that he should spend and be spent and both most gladly notwithstanding the discouragements of their Return which was of nothing but of Hatred for the excesses of his Goodwill Lord how happy were it for us had we but half so much love for the Lord Iesus Christ as that expression of S. Paul does amount unto it is impossible for our Saviour to love us the less the more we love him So very far he is from that that he did spend and was spent and both most gladly for the love he bare to us when we had none And therefore the least that we can do is both to spend and to be spent to part with all that we have and with all we are too for the love we bear him who so dearly loves us It is an hard heart indeed which is so far from bestowing that it will not repay or return Affection We will spend and be spent for our darling sins although they love us the less the more abundantly we love them for the more we still love them the more degrees of Damnation they threaten to us Let us therefore even for shame have as much kindness for our Preserver as we have had for these Authors of our Destruction If in a very free manner we have been