Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	faith_n	love_n	overcome_v	2,284	5	9.3905	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55754	Sun-beams of gospel-light shining clearly from severall texts of Scripture, opened and applyed. 1. A heavemly [sic] treatise of the devine love of Christ. 2. The Christians freedome. 3. The deformed forme of a formall profession. 4. Christs fulnesse, and mans emptinesse. By John Preston, doctor in divinity, chaplaine in ordinary to King James, Mr. of Emmanuel Colledge in Cambridge, and sometimes preacher at Lincolnes Inne.	Preston, John, 1587-1628.; Preston, John, 1587-1628. Two treatises, viz. The Christian freedome, and The deformed forme of a formall profession.; Preston, John, 1587-1628. Plenitudo fontis, or, Christ's fulnesse and man's emptinesse.	1644 (1644)	Wing P3307A; ESTC R219005	93,300	192

gaines qualifications and obiects of this love How faine would he have thee love the Lord Iesus that thou maiest avoid the curse and enioy the blessing Hee knew nothing more necessary for a good Christian then this love First he must be a Christian by faith next hee must live a Christian by faith and love too Hee can doe neither without the love of Christ to him and this hee can not have but in his time hee shall have faith in Christ and love to the Lord Iesus There is neither thing nor love in all the world more comfortable to a good man then this Sinne presseth hard downe and pulls him back from heaven Satan baites both the hands and hookes of the world prosperity and adversity to entangle him Death brings him downe to the bed of darkenesse the land of oblivion and laies him up as a despised lumpe But if hee have this love when all vanishing bubbles flie away this mounts him up into the bosome of God As water be it conveyed in Pipes never so low yet in the same Pipes it will rise up as high as the Spring head so this love springing from the bosome of God though it bee shed abroad and runne through the channels of our hearts on earth yet with a willing motion it mounts up to Christ againe and carrieth us along with it in despite of stormes Where we love we live where wee love we desire to be and God hath so ordered that this appetite shall not be in vaine And as for other Loves see whether the Love of the Lord Iesus doe not surpasse them all Love other things and yet often they slide away from thee so that in them thou hast but a momentany joy But love thy Lord and doing so he he abides with thee for ever and is to thee a spring of everlasting joy Love other things and they cannot know the sincerity of thy heart how much and in what manner and measure thou lovest them But love thy Lord and hee knowes better the love of thy heart then thy selfe Thou maist say unto him as did Peter Thou knowest all things thou knowest that I love thee and shalt find entertainment answerable Love other things and thou hast vexing care over them both about their gaining keeping and losing But love thy Lord and thy care is sweete for him yea he careth for thee in all thy wayes Thou canst lose nothing by it no not thy heart which though it goe out to him and he keepes it yet hee gives it to thee againe and that better then it was to comfort thee in thy whole course Love other things and thou findest not them at all times nor so often as thou wouldest when thou hast need thou canst not speake to them so often as thou wouldst neither doe they harken to thy words as thou couldst wish But love thy Lord and hee is with thee alwaies to the end of the world Thou maiest speake to him at any time by night or by day he heareth thee at all times and gives thee thy hearts desires Love other things and thou canst not know their secrets there may bee something in them which may bee vexations unto thee in the issue there may lye a snake under the greene grasse a filthy loade under a sweet flower and a worme in the heart of a defired apple But love thy Lord and he will reveale the mystery of Godlinesse and his hidden secrets of truth unto thee according to his word yea thou shalt see that nothing but that which is glorious in it self and good for thee is either in him or about him Love other things and they put thee to many a trouble they hinder thee in thy prayers and all thy service to God because thou dost alwaies think and dote upon them But love thy Lord and hee bringeth into thy heart and conseience peace which passeth all understanding The more thou lovest him when thou prayest the more hee gives thee to thy selfe yea the more he gives thee to himselfe and fills thee with holy comfort Love othe● things and they are without thee still thou canst never bring them to any more intimate communion save that which is common to thee with Epicures But love thy Lord and he dwelleth in thee and thou in him for he is Love Love other things and they seeke at thy hands a profit and gaine to themselves or else they perish in thy love They will take advantage upon thy love to worke upon thee for their owne perfections But love thy Lord and hee seekes thy profit and perfection he alwaies endures to glorifie himselfe in doing thee good Love other things and most times they will deceive thee they are often lyars variable and inconstant But love thy Lord and thou shalt be assured hee is most true and unchangeable and thou maist build upon him that hee will not faile thee nor forsake thee Love other things and ofttimes they cause griefe and heavinesse and so doe highly displease thee But love thy Lord and it banisheth feare and sad confusion of face because thou canst see nothing in him that can displease thee Lastly love other things and thou knowest not assuredly whether thou art loved of them again But love thy Lord and thou maist bee assured that he answereth thee with the same yea with better for hee cannot but love a blessed child of the begetting of his owne will By how much more excellent this love is then the love of all things else by so much the more must thou presse to enjoy and practice it Every thing naturally desires that which is best for it If it have it not it is from the errour about the object or the miscariage of the appetite That therefore thou maiest faile in neither but mayest have the best object and the best appetite cleared from clouds of ignorance and sin unto thee these five Sermons of an experienced master in Israel are tendred unto thee If thou reapest benefit by them give glory to God who would not have this lampe of love kept under a bushel and buried in oblivion If thou receivest the least encouragement from these foregoing lines to make use of this light know that they proceede from the love of thee in Christ in him who desires thy prayers that hee may love the Lord Iesus both in life and death Farewell A HEAVENLY TREATISE OF DIVINE LOVE Sermon I. 1 COR. 16. 22. If any man love not the Lord Iesus Christ let him bee Anathema Maranatha Let him bee had in execration or let him be excommunicated unto the death THese words have little dependance on the words before going which are these The salutation of me Paul with my owne hands It was the custome of the Apostle that the Church might not deceived with counterfeit Epistles to set his name to those hee wrote And that he would not doe alone but did alwayes adde some gracious sentence as commonly this The grace of our Lord Iesus

must make way for it and they are Humiliation and Faith for every one beleeves not this to bee needfull and if they doe beleeve it yet they may bee opposite to it because it is not agreeable to their nature That a man must be broken so and moulded again before hee can have this love which is wrought by Humiliation and Faith And they are wrought on this manner when we preach the Gospell and offer Iesus Christ unto you for the duty of a Minister is nothing but this to offer Iesus Christ himselfe unto the world To us a Child is borne To us a Sonne is given for unto you is borne a Saviour that is Christ the Lord. This is the summe of the Gospell this is the newes which we bring God hath given us his Sonne wee offer you not forgivenesse of sinne But the Lord Iesus And when he hath given us him will hee not with him give us all things also Christ must first bee given and when you have him you shall have all in him are the promises yea and Amen First have Christ and then the promises belong unto you not before The Gospell is no●hing but this we are to manifest that God the Father is willing to give you his Sonne We are his Spokesmen to beseech you to take him that you would take him as your husband to be ruled by him none before you are humbled can marry you to Christ. You must bee divorced from all other things and beleeve that Christ will take you and this is Faith the other Humiliation And then when you can receive him you will love him Now when we preach thus unto the world what answere doe wee finde Why there are some that will not beleeve that there is such a Lord and then our worke is to perswade that Christ is such a Lord and this was the Apostles worke and theirs at the beginning But when wee intreat you to take Christ for your Lord your answer is as theirs who were invited to the feast This and this excuse they have to hinder them to beleeve that a Christ is propounded and men regard him not they will not looke after him Now that Christ may be received there is required Humiliation and Faith Humiliation opens their eyes by the Law and spirit of bondage that they see themselves miserable men men condemned to dye Now when God hath discovered our misery unto us and wee rightly apprehend what our estates are then we beginne to looke on Christ as a condemned malefactour on his pardon as a Captaine on him that comes to redeeme him as a Widdow that thought she should live well enough alone but now when all her goods as seized upon and they are now to carry her to prison would bee content if any one would marry her When a man shall see what hee is without Christ one that is condemned that must perish if hee have him not then he lookes on Christ as upon one most desirable to prize him to thirst for him and if hee know that Christ will then receive him oh then he cannot but love him for Love as hath beene said is to a good apprehended fit for us Now without this wee will thinke of Christ as if wee might bee well enough without him But when the heart is thus prepared by Humiliatiō oh that all the World would vanish for Christ Then comes the Gospel and tels us that Christ is willing to take us to redeeme us to be ours And then when we take him the match is made up and thence arises this conjugall Love The Apostle praies for the Ephesians that Christ may dwell in their hearts by Faith Ephes. 3. to unite them to Christ to marry him then presently it follovvs That ye may bee rooted and grounded in Love so that Love followes this and not a flash but it rootes us in Love The act of justifying Faith is the taking of Christ for rest Now when yee have taken him thus then you will love him and then all that followes will be effects of this love so that this love of the Lord Iesus is this to wit A holy disposition arising from Faith whereby wee cleave unto the Lord Iesus Christ with full purpose of heart to serve and please him in all things Whereby wee cleave to him Love inclines and knits our hearts to him as it did Davids to Ionathans And so Barnabas exhorted them to cleave unto the Lord with full purpose of heart Act. 11. Neither is this idle but makes a man desirous to please the Lord in all things A man is saide to love the Lord when out of a perswasion that Christ is most desirable and willing to receive him hee cleaves to the Lord with a desire to serve and please him in all thinges Faith that begets Love is not onely a perswasion that the Lord will be mercifull and forgive us For a prisoner may see the Iudge willing to pardon him and perswade himselfe that hee shall be pardoned and yet love not the Iudge because hee lookes not on the Iudge as on an amiable person but a receiving and resting upon his amiablenesse There is another affection when the heart is so framed it apprehends Christ for its onely good its happinesse Faith is not onely an act of the minde to beleeve that God will pardon us but of the Will and heart also to take Christ for our Husband so that all the parts of the heart are inclined and bent after hem If you beleeve with all your heart saith Philip to the Eunuch Act. 8. If a Spouse should see one willing to have her that is not enough to make up the match she may not thinke him fit shee may bee unwilling But suppose there bee one that shee loves above all whom she thinkes to bee most fit for her yea she thinkes she shall bee undone if she have him not but yet she is not sure that hee will have her but thinkes it is very probable that hee may be induced unto it So this is Faith when a man sees Christ onely worth his love he would gladly bee divorced from all so that he might have Christ oh he cannot bee without him yet there is somewhat betwixt them he cannot firmly beleeve that Christ loves him but yet doth not thinke that hee is wholly averse from him Though thy perswasion bee not full yet if you have this thirst and desire this hungering after Christ you may bee comforted This shuts out such as have a perswasion of the pardon of their sinnes and yet have not this love this prizing this desiring after Christ and takes in such as doe thus love and prize him yet finde not that full perswasion of his love so that this love is that which follows Humiliation and Faith the breaking of the heart and the moulding of it up againe when wee see our need of him and his willingnesse to receive us then wee will take him which cannot

knowne sinne which hee loveth Fourthly because hee hath the whole law written in his heart and his heart is set to obey the whole law and therefore hee cannot lye in any knowne sinne Fifthly because he is wholly changed and translated to another man which is exprest two wayes 1. The whole drift of his minde is changed As suppose the earth were made free the whole bent of it were to goe upward so a man is wholly bent towards heaven or else his heart is not changed and if so he can lye in no knowne sinne 2. He is changed in his taste S. Paul saith They that are in Christ savour not the things of the flesh but of the spirit every sinne is bitter to the regenerate man if it be not then he savoureth the things of the flesh To this is that agreeable Keepe this feast with unleavened bread and not with old leaven of maliciousnesse we must be unleavened bread to Christ we must give no allowance to sinne Sixthly because they know God The Lord saith by his Prophet I will write my law in their hearts and they shall know me so that with this writing the law in their hearts they cannot but know sinne for they are changed in their mindes before they can know God hence I inferre that he that knowes God will not change from the immutable God to the mutable creature and they that doe it doe it because they know not God Seventhly because hee hath faith which will make him not lie in any knowne sinne for all sins are either of the temptation of the devill the flesh or the world now faith overcomes all these 1. It overcommeth the world This is the victory that overcommeth the world even your faith but if the world could overcome the regenerate in any temptation then this were not true that faith overcommeth the world but he shall not be overcome by the glory and riches of the world Secondly the flesh The just walketh in his integrity To this may be added that blessings are every-where annexed to the keeping of the commandements Blessed are they that have respect unto thy commandements If you leane to the right band or to the left c Againe If you keepe the whole law and offend in anyone you are guilty of the whole law But besides these Scriptures there be other reasons to prove that the regenerate man cannot lye in any knowne sinne First because hee that lyes in any knowne sinne hath another for his Lord and God and so is an Idolater and so cannot be regenerate for hee yeeldeth to the same still if it commands hee obeyeth God commanding him hee neglecteth it and therefore maketh it his God Secondly because he that lyeth in any knowne sinne will be unconstant in the serving of God now God rejecteth such an one for though the temptation to that sinne being removed hee serve God yet that sinne setting upon him hee forsakes Gods service and obeyeth it and when soever occasion is offered hee turneth to obey it now such unconstancie God hateth As among men a flower though it be more beautifull than a pearle yet it is not regarded so much because it is fading and a ship may saile safe a great while but yet falling upon a rock maketh shipwrack so a man may make shipwrack of faith and a good conscience and such a one cannot be in the state of grace Thirdly because hee that lyeth in any knowne sinne will if he had like strong temptations commit all the sinnes in the world as be a man enclined to covetousnesse or uncleannesse hee would commit any other if hee were as much enclined to any other now such an one cannot be in the state of grace Fourthly because if a man have a good heart no sinne can grow there because it is out of its proper place and therefore cannot prosper as plants that grow in India if they be set here wither so every sinne in a good heart is out of its proper place and wil not grow but wither every day more more but he that findeth finne growing in his heart his heart is not regenerate Fifthly because he must hate the word of God and godly men for when a man is ready to commit sinne the word is at him to disswade him godly men disswade him and therefore now if he doe it and they still rebuke him hee commeth to account the word a reproach and he hates it and good men likewise Thus Herod is Iohns friend a great while till he tels him of his beloued sinne and then off goes his head so hee hates God and wishes there were none because he resolveth to sinne and God reproves him and so hee cannot be in a good estate Sixthly and lastly because all his actions will have an evill tincture from that his sinne it so swayeth all he doth that nothing is currant in Gods sight As if a man were set to get honour though he did not directly fall into that sinne yet hee squareth all his actions that way hee affecteth such persons as may further that his intent so that sinne leaveneth every action of his and whensoever any act of religion opposeth him he then forsaketh all as if a man have a project to get a harvest that is not yet come all that hee doth is for that end hee ploweth soweth and the like so it is with a man that hath a sinne and resolves to follow it hee byasseth all his actions by that therefore God abhorres him and all that he doth First this is to try us hereby every man may know whether he be in the state of grace or no. If he lies in the least knowne sinne that is hee is but counterfeit if though he be admonished and told that God will not have him to doe such a thing yet he doth it it is a signe he is not in a good estate as if a man knew and were perswaded he ought not to abound in idle speeches and yet will it is a signe he is not in the state of grace So when he is commanded to pray and yet doth it not or doth it only for shew it 's a signe he is in a bad estate or if hee knew it a sinne to be idle and is perswaded of it and yet will it 's a signe his estate is not good so for immoderate gaming if one be told hee should not yet will use it certainly he is bad so for the lust of the flesh the lust of the eyes and the pride of life when a man shall spend all his time and finde all thoughts bent that way for any one of them certaine it is his heart is not gracious for then these thoughts would not abound in him but thoughts of growing in grace but if his morning thoughts be for satisfying of the flesh and the lusts thereof or his secret plots he may justly feare it 's a reigning sinne for when all his projects and thoughts are upon one thing