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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	justification_n	justify_v	7,231	5	9.1878	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66441	Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel.	Williams, Peter, preacher of the Gospel.	1665 (1665)	Wing W2750A; ESTC R220006	194,887	304

despondency that we are able to lift up our heads and hearts with joy and exultation But whence comes it that Christians are so born up under their sufferings that they faint not why it is reducible to their experimentall knowledge of the love of Christ Because the love of Christ sayes he verse 5. is shed abroad into our hearts by the holy Ghost given unto us Which words are not to be referred to that which is next only but to all that went before It is a Christians sense and tast of the love of Christ through the effusion of it into his heart by the Spirit which keeps him from fainting o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd gloriantes cervices erigant caput attollant Harmar Lexic Etymol in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes him to glory in tribulation Sect. 3. Quest BUt how comes it that the love of Christ thus known and experienced is such a cordial against fainting under tribulations Answ This may be gathered from that which goes before where we have these grounds of it 1. Because the sting and bitterness of every suffering is taken away from them Guilt and Wrath are the things which make afflictions so painful and distastful as they commonly are it 's the feeling of the guilt of sin and fear of the wrath of God as mingled with their sufferings which so often affright men and make them to faint under them but now he who knows the love of Christ having apprehended it by faith and having the sense of it shed abroad in his heart by the Holy Ghost is justified and at peace with God thus he begins the Chapter Being justified by faith we have peace with God And the fear of Guilt being taken away by Justification and the fear of Wrath by Reconciliation he may well lift up himself in courage and confidence under whatever sufferings he meets with and say with Luther Feri Domine nam à peccatis absolutus sum Strike Lord for thou hast pardoned mine iniquities Nor is there any wonder to be made at their stability and stedfastness in this state of grace and peace from which all their afflictions and sufferings cannot remove them seeing they are brought into it by the hand of Christ By whom we have access or rather p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adducti sumus Bez. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertit adductionem transitivè potiùs quā absolute aditum Par. in loc are inducted in this grace wherein we stand verse 2. 2 Because those who have this sense of the love of Christ in their hearts are able to look through their tribulations to the great recompence of reward which they know will make abundant recompence for all at last Thus in the end of the second verse We rejoyce in hope of the gl ry of God The hope of the glory of God is an excellent means to keep a soul from fainting under tribulations This is a remedy of Christs own prescribing to his Disciples and all believers Fear not little flock it is your Fathers good pleasure to give you the Kingdom Luke 12 32. Let not your hearts be troubled in my Fathers house are many Mansions John 14.1 2. This hope the Saints have and thereby are kept from fainting yea made to rejoyce in all their tribulations 2 Cor. 4.16 17. For this cause we faint not For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory Whiles we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Looking by an eye of faith into another world they saw glory for afflictions a weight of glory an exceeding a more exceeding a far more exceeding weight of glory for light afflictions eternal glory for momentany afflictions and through hope of enjoying this glory after they had suffered a while here they were kept from fainting Nay it is said of the believing Hebrews That they took joyfully the spoyling of their goods how why as it follows knowing in themselves that they had in heaven a better and an enduring substance Heb. 10.34 Martyrs look not at their Cross but at their Crown sayes q Pericul● non respicit Martyr coronas respicit Bas one of the Fathers Nor doth he feel his chains and torments upon his body whose mind is in heaven as r Nihil crus sentit in nervo cu● jus animus in coelo Tert. another speaks 3. Because of those excellent effects and fruits which such do find wrought and brought forth by their present sufferings Not only that which they have in hope but also what they have in hand not only their future glory but also their present improvement in grace by their tribulations doth keep them from fainting under them as the Apostle sets it forth by an excellent Climax verse 3 4 5. Knowing that tribulation worketh patience c. As ill as affliction and suffering is in it self and to wicked men it is of great advantage to the souls of the Saints and an happy exchange it is to part with outward comforts for spiritual graces But let us take a survey of the words you shall see what good fruit is brought forth from this bitter root Knowing See how he begins Not ghessing or thinking but knowing that is s M●nt on James pag. 17. Either being assured from the Spirit teaching and the proof that hath been made by others and our selves Or distinctly considering by spiritual discourse acting our thoughts upon the nature quality of our sufferings the promises which are made to them That tribulation worketh patience Here is the first good fruit Tribulation worketh t In choatā augeat paulatim veluti conficiat Bez. in loc Significat reminchoatam provehere eò usque donec perficiatur Camor Myroth p. 259. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increaseth perfecteth patience carrieth on to perfection that patience which is already begun as the word imports A strange Paradox that tribulation which is the cause of so much murmuring and impatience should work patience and yet so it is not in all but in the people of God not of it self but from the Spirit working by and with it And it 's an usual form of speaking in Scripture to ascribe that to the instrument which is proper to the efficient cause only u Ut autem medicus ex rebus venenatis noxiis componit saluberrima pharmaca ita Deus opt max. suâ sapientiâ ex afflictionibus quantumvis rebus malis praeclarissimas virtutes producit qualis est patientia P. Mart. in loc Thus as a Physician out of the m●st poisonous and hurtful things compounds very wholsom medicines the great and g●od God by his infinite wisdom doth produce even from afflictions which are evil in

which the same Apostle denounceth in another place of which I have spoken before against those who love not the Lord Jesus Some understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that which is in our own Translation In sincerity Thus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod alias verti salet immortalitas hic sonat integritatem ac sinceritatem animi vacantis omni corruptelâ vitiorum Eras in loc Erasmus whose note is That though this word is wont to be elsewhere rightly rendred Immortality yet here it signifies integrity and sincerity of a heart free from all sinful corruption e Subindicare voluit Paulus tunc demùm omni corruptelâ fore vacuum cor hominis si omni hypocrisi caret Calv. Calvin follows this sense and sayes that the Apostle useth this word to signifie that then is the heart of man void of corruption when it is without hypocrisie Several f Videsis Vorstium Bodium Baldvinū Hemingiū in loc others follow this sense but I passe them over Some understand the words according to the sense of the Margin with incorruption that is with constancy and continuance Thus the Greek Scholiast as I find mentioned by Bodius expounds it of a perpetual and incorruptible love which fails not nor is diminished but grows and is encreased day by day till it come to the highest pitch of perfection And thus g Significatur is qui nullâ vi nullis precibus nullis illecebris se corrumpi id est a recto abduci patitur Talis animi status hic dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestque hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verti constantèr Grot. in loc Grotius who sayes it may well be rendred Constantly and that such a one is signified by it as will not suffer himself to be corrupted nor drawn away from that which is right by any force intreaties or allurements whatsoever h Intelligo de constantiâ sinceritate Aret. in loc Others I find who take in both these latter Interpretations and understand it both of sincerity and constancy too Believers sayes a i Fergusson on the place late Writer are here described from this that they love the Lord Jesus in sincerity or incorruption that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really And truly there is such a near and necessary conjunction betwixt these two that they cannot well be separated for that which is sincere will be constant and that which is constant is sincere especially seeing the word signifies both and therefore hence I would direct you as ever you would obtain that grace favour and all good which in this Apostolical benediction is annexed unto it that you look your love to Christ be for the quality of it sincere and stedfast pure and permanent without reservation and without recidivation Sect. 2. The first Branch of the first Direction That it be sincere 1. LOok that your love to Christ be a sincere love for that may be one sense of the word k So it is in our Translation as I shewed you before Quest But how shall I know that my love to Christ is sincere Answ I shall not handle the case at large yet I shall give you some characters of such a love which may give you some light in this matter and for those who desire further satisfaction I shall refer them to the l Reynolds on Psa 110. p. 59. c. Pinks Tryal of Christians love to Christ the three last Sermons especially Morn Exercise Part 2. Serm. 9. p. 218. Authors quoted in the Margin where they may find the case more fully and largely resolved The Characters which I shall give are these 4 Characters of sincere love to Christ 1. Sincere love of Christ is spiritual in its principle and constitution It is not founded in Nature but Grace and springs not from custome education formal profession external communion or an historical faith but it is begun in a deep sense of our infinite wants and miseries without Christ The first character It is Spiritual together with his suitableness sufficiency and readiness to relieve and rescue us and it is carried on and further strengthned and encreased by evidence of our propriety and interest in him Unfeigned love is the daughter of unfeigned faith Now this faith as it believes what Christ is in himself abundantly able and willing to answer all the necessities of the soul works a love of desire after him and as it applies and brings home all this with some clearnesse and evidence to the soul so it works a love of complacency This is the first Character and of great concernment for if ever you would make good your love to Christ you must make good the ground and principle of it 2. Sincere love is Cordial in the exercise of it 1. It is with the heart The second Character It is Cordial O thou whom my soul loveth sayes the Spouse Cant. 1.7 m Quem ex animo diligo Mercer in loc Whom I love with my very soul n Ainsworth It notes the unfeignedness and fervency of her love Sincere love is not complemental but cordial it stands not in outward expression but intimate affection When Christ wooes for your love he bids you give him your heart Prov. 23.26 and sayes as Jehu did to Jonadab 2 Kings 10.15 Is thine heart right as my heart is with thine heart if this be wanting he values not all your good words but will say as Delilah did to Sampson Judg. 16.15 How canst thou say I love thee when thy heart is not with me 2. It is also with the whole heart Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind sayes our Saviour Mat. 22.37 There is no love befitting God but such a love He loves a broken but cannot endure a divided heart he will have all or none We should love Christ infinitely and because we cannot we must love him unfeignedly which we do not unlesse we love him with our hearts without halting and with our whole hearts without halving o Dr. Preston of Love p. 155. The Lord will have the whole stream of your affection desires intentions and endeavours to run to him there must not a rivulet run out of it it must not be drained away but the whole stream must be all bestowed upon himself there must be no division there but he must have all and there is good reason for it for he hath loved us with his whole heart and his whole soul Jer. 32.41 Christ then must be the Center of all the affections of your whole heart if you would love him sincerely as you ought to do The third Character It is Chaste 3. Sincere love is chaste love The love of a soul to Christ is of the nature of Conjugal love which when it is chaste hath these properties

244. John 10.15 † He did not only spend himself in all to his life but spent life and all that we might not perish though he were the Prince of life Acts 3.15 yet he became obedient to death even the death of the Cross that we might live Phil. 2.8 And this he did meerly out of his great love to us Eph. 5.2 Now if the Lord Jesus did so love us as to give his life a ransom for ours Mat. 20.28 He may well expect that we should not stumble at parting with our lives when he hath need of them and may get himself glory by our death * Wards ubi supra p. 144. My Saviour began to me in a bitter cup and shall I not pledge him said Mr. Saunders when he was at the Stake and ready to be offered 2. It is the truest self-love for a man to hate himselfe for Christ as he hath told us John 12.25 He that loveth his Life shall lose it but that hateth his life in this World shall keep it unto life eternall He that loveth his Life that is with an excessive and preposterous love for so the word is here to be understood as † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de amare nimio et praepostero hic usurpatur Gerh. Har. p. 127. Gerhard notes He that so loves his life as that from a desire and endeavour of keeping it he denyes me and my Gospell He shall lose it He shall not onely not keep it but destroy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not to lose but destroy to bring unto utter destruction for that is the force of the word here and in other places as the * Perdere hic non significat amittere aut facere ●…i charae jacturam sed exitio tradere Calv. in loc Vis hujus verbi i● transitivâ significatione usurpati est in extremum exitium adducere Ger. Har. p. 128. Learned observe The meaning is That his study to preserve his temporall life upon these terms doth expose him to eternall death and destruction for it is to be taken in opposition to eternall life in the close of the verse But he that hateth his life † Non simpliciter vita odio habenda sit quae merito censetur inter summa Dei beneficia sed quia eam libenter objicere debent fideles quum eos à Christi accessu remoratur Calv. in loc Hoc comparativè est dictum quia spernenda sit vita quoties nobis impedimento est ne deo vivamus Idem ibid. Not simply for so it is to be reckoned among the cheifest of earthly blessings to be highly prized and carefully preserved but in reference to Christ and his Gospell out of love to whom life it self is to be undervalued neglected and cast away if it hinder us from living to God and be a Remora in our way to Christ Now he that thus hateth his life and will freely part with it when called thereunto for Christs sake for it is not to be understood * Vide Tolet. Calv. in loc as if a man might desperately destroy himself and put an end to his life upon every slight occasion such a one shall keep it unto life eternall Though it may seem in the eyes of vain and foolish men a throwing away of their life yet it is the safest and wisest way of preserving it It is not Jactura but Mercatura Their parting with a temporall life in this World shall be abundantly recompensed with the gain of eternal life And it is observable what variety of words are used by the Evangelists in this matter which probably might be for the help of our Faith in so difficult a case as this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Shall keep it Sayes this Evangelist here Though it be a reall parting with it in one sence viz. temporally yel it is as real a keeping of it in another and better sence viz. eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall find it So another hath it Mat. 10.39 Though it be lost it is not utterly lost lost at is as to this World but it shall befound again in the World that is to come the Glory and happinesse whereof will make sufficient amends for what they leave and lose here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Shall save it So a third hath it Mark 8.35 Though they lose the Cabinet they save the Jewel they lose the life of the Body b●● save the life of the Soul which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall preserve it So it is Luke 17.33 A Word that is but once more used in the New-Testament and that is Acts 7.19 which hath respect to Pharaohs command to cast the Israelitish males into the River as soon as they were born Exod. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end they might not live † Verbum significat soetum vivum parere Chemn Lyser Har. in loc Vivum animal producere Scap. The word signifies to bring forth a living creature Beza renders it by Vivificabit and makes it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall quicken it Our Translation renders it Shall preserve it Christ doth hereby very fitly expresse the frailty of our present life as * Conci●●è expri●it Christus praesentis vitae fragilitatem quum dicit animas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est generari in vitam ubi perditae fuerint peri●●e est ac si homines negaret in terrá vivere quia verae demum solidae vitae initium est renunciare mundo Calv. in loc Calvin notes when he makes use of this word and it is as if he should deny men to to live upon the earth because then do men begin to live a true and solid life when they leave the World The meaning of the word which surely is very emphaticall seems to be this Whosoever shall lose his life now shall bring it forth alive again in Eternity The loss of life for Christ is but a misterious Midwifery towards eternall life And it may be upon this account the Passion-dayes of the Martyrs were called by the Antients Natalitia Salutis The Birth days of Salvation We shall not end our lives in the fire said * Clarks en●● M●● p. 176. Mr. Julines Palmer the Martyr but onely change them for a better life yea for coales we shall receive pearls Thus doth Christ bring meat out of the eater and out of the strong sweetnesse to his b●loved and loving ones making death it self to be a womb of life to those who lay down their lives for him So that it is our greatest gain to lose for Christ and our greatest befriending of our selves to be enemies to our own lives upon the account of his Name and Gospel For as † Quicquid impietate conservaveris ●oc certiss●me amittis quicquid autem pictate amiseris hoc cert●ssimè coaservas Brent Hom. 20. in Luc. 17. pag. 383.