Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	love_v	world_n	6,760	5	5.1542	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11603	Sermons experimentall: on Psalmes CXVI. & CXVII. Very vsefull for a vvounded spirit. By William Sclater D.D. sometimes rector of Limsham, and vicar of Pitmister, in Summerset-shire. Published by his son William Sclater Mr. of Arts, late fellow of Kings Colledge in Cambridge, now a priest, and preacher of the Gospel in the city of Exeter, in Devon-shire.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1638 (1638)	STC 21844; ESTC S116824	112,358	217

its own motions and actions and inclinations as themselves confesse there is Actus reflexus whether the motion be naturall or supernaturall yet by the native and imbred faculty of the soul a man knows or may know the motions of it Fiftly Grace indeed is a stranger to Nature yet so that when it hath place it over-rules and domineers over Nature and curbs the inclinations and propensions of it Thus usually it seems A neighbour whom we every day see we notice not so much because we know him but let a stranger come amongst us and meddle but a little as a * See Gen. 19.9 controuler every mans eyes are upon him and scarcely one action of his escapes without our notice so c. I hope ye can apply Sixthly And why not as well as my knowledge or my faith which themselves say a man may upon certainty discern in himself Object These are acts of the understanding As who would say Answ the minde onely did know and take notice of the acts of the understanding and not of those of the will affections senses body when for all or any of these in evill we are sure it directs us and trow we in good it directs us not Principium charitatis the fountain of charity Object that is God is unknown therefore neither charity possible to be known So is also the fountain of faith Answ which is Veritas prima the first verity or truth unknowne also to us yet that we may know by their own confession Why not Principium charitatis the beginning and fountain also of charity Yea and that with a knowledge of certainty though that certainty indeed be not altogether perfect and compleat Hold it then for a truth It s possible to know that we love God as well as that we know or fear or beleeve or obey God And in that perswasion addresse thy self to make the love of God known to thy self Notes hereof are Notes of the love of God First Where the true love of God is there do all other loves vanish love of pleasures profits honours life c. in comparison of God my meaning is hadst thou rather * Mat. 10.37 part with all these then with thy God I dare say thou truly lovest him Secondly How art thou affected to the Image of God shining in his children Doth that draw thy affection that is Dost thou love them * 1 Ioh. 5.1 and 1 Ioh. 3.14 because they resemble God in holinesse and purity and mercy and patience My soul for thine thou art thereby a seed of God as is said of Abraham Thirdly How art thou affected toward the Commandments of God and the duties that he enjoyns thee in them Canst thou say as David Oh my God I am * Psal 40.8 content to do it I delight to do it at least are they not grievous or * 1 Ioh. 5.3 burdensome to thee Go over the whole world of Aliens thou mayest see them sometimes doing and keep doing but thinkest thou with * See Am. 8.5 Mal. 1.13 delight Fourthly How art thou affected towards the signes of Gods favour or disfavour Doth this glad thee above all that he is pleased to lift up the light of his * Psal 4.6 7. countenance upon thee Doth this vex thee That the Lord takes from thee the signes of his love A token infallible that thou lovest him And thus farre of the matter of Davids Protestation I love the Lord. Now follows the Motive or Incentive Because he hath heard my voice my supplications How comfortable is it to the soul that Gods favours to us inflame our affections towards him Psal 130.4 There is mercy with thee therefore thou shalt be feared Oh blessed soul that can so say And marvell not that I call upon you to prove love for surely fear to offend or displease is the soundest token of love to our God 2 Cor. 5.14 The love of Christ wherewith he loved us constraineth us Oh Foelix necessitas blessed necessity that compells us to do our Saviour service Surely Non sic impii non sic With the wicked it is not so God is mercifull therefore they will be sinfull See then how the favours of God affect thee Vse whether they be as the cords of his love to draw thee to obedience and to inflame thy affection if so thou hast more in thee then all the rabble of reprobate hypocrites Yet understand me aright I say not but there are some favours and benefits of God that may allure a Castaway to do him service But first Not every favour but what humours the affection predominant as if it be wealth pleasure c. Secondly Not to love him but to do him service as a Mercenary therefore observe in such men when the Lord crosseth them in what they sought in his service they are ready to blaspheme him to his face see Mal. 3.14 Thirdly There are favours of God that through commonnesse grow vile and but by want have not their price seen as subjection of creatures Psal 8.6 c. But is it a speciall favour A privilege That ravisheth and therein cannot a childe of God satisfie himself whiles he extolls it therfore see by all circumstances how he loves to augment it let such as love thy salvation say continually Let God be * Psal 70.4 magnified see what titles David rejoyceth to set upon Gods favours * Psa 88.10 11 12. Loving kindnesse Faithfulnesse Righteousnesse Wonders read also Rom. 5.6 7 8. and 1 Tim. 1.12 13 14 c. Surely the least favours of God affect his children to inflame affection if it be but a * Neh. 1.11 desire to fear his Name if it be but a * Gal. 5.17 lusting against the flesh Oh yet because it is a token of Gods love because it is more then they have deserved for this they love God But is it a spirituall blessing A blessing that concerns life and * 2 Pet. 1.3 and Ephe. 2.3 godlines With these worldlings are not at all affected Ps 4.6 the reason is because they see not nor * 1 Cor. 2.14 can see the excellencie or worth of them No this is Privilegium justorum the priviledge onely of Saints to prize Adoption as Saint * 1 Ioh. 3.1 Iohn admiring therein the abundant greatnesse of Gods love to his soul in Christ Jesus to say as Saint * 1 Pet. 1.18 Peter of faith yea of tryall of faith it s much more precious then gold This is Privilegium justorum Object But is this such a matter to be drawn with the cords of love to love God Is there in it any thing supernaturall There are * Bern. de diligendo Di● four degrees of loving God First Answ Vt bonus sit nobis that he may be good to us this Mercenary see Iudg. 7.13 Secondly Quia bonus fuit because he hath been good unto us this gratitudinis matter of thankfulnesse to Almighty

save sinners Saint Peter to Cornelius Act. 10.34 I perceive of a truth that God is no respecter of persons David Psal 147. He bindeth up the broken in heart he tells the number of the starres Why goes he not on in his numeration Devotion wills him to notice this observation Great is our Lord and of great power his understanding is infinite The benefits thence accruing to us are specially two First It is an excellent strengthening of faith concerning all truths God hath revealed touching his Nature and Will ye may observe Gods owne servants sometimes overtaken with doubtings of the Attributes of God of his Mercy and Grace the Prophet Psal 77.7 8. of his Truth Ieremiah Ierem. 15.18 Wilt thou be altogether unto me as a Lyar and as waters that faile Of his Power Zechariah Luke 1. and Sarah Gen. 18. yea Moses who had so often seen the power of God yet at a time doubted Num. 20.12 Here now hath Observation place as a potent means to strengthen our Faith The Nature of God and Conclusions touching it we have delivered in the Scriptures and had we no experiment are bound to beleeve them the evidence of all and arguments demonstrating them we have in his works of Creation and Providence specially in the things that we see wrought before our eyes To this end tends the History of Scripture and had we wisedom we should observe in the daily proceedings of providence towards others towards our selvs what would silence the godlesse thoughts of Infidelity Justice Trueth Power Mercy Goodnesse c. we daily experiment and yet fools as we are observe not No marvell then if in time of Temptation our Faith grows so languishing A second benefit thence issuing is hope of obtaining what ever good thing we experiment according to the promise of God See 1. Sam. 17.36 37. in David and Paul 2. Cor. 1.10 and 2. Tim 4.17 18. David goes farther to time of forefathers Psal 22.4 5. And the reason is good such as the Lord hath been to others to us so will he be to us if we resemble in behaviour I say as Moses Oh that this people were wise Vse that we had all this wisedome to observe the Lords Actions of Justice Mercy Providence Truth Goodnesse to others to our selves There lives not the man on earth but tastes all these in his own person yet how few are they that observe them So of Threatnings Sundry precious Promises are given unto us faith * 2 Pet. 1.3 Peter Not one I dare say but his Children rightly qualified have seen or may see exemplified That he will be a God to the righteous Parents and to their seed who can but observe certainely it ravisheth me to consider and though weak in Faith and much conflicting with doubtings yet it strengthens my Faith to see Gods Grace towards others So of Comminations for Drunkards Whoremongers c. I see it daily exemplified Why doubt I But surely if in our own particulars we would be observant we should much more be fortified David fetcheth it ab ovo from his Birth from the Wombe of his mother * Psal 139.13 On thee was I cast from my mothers wombe thou hast been my God from the wombe I beseech you be exhorted to this point of Prudence beleeve me no more if you see not Athisme Infidelity Distrust Unthankfulnesse Disobedience all evills die in you Two things there are that hinder it First Opinion of fortune in all these Accidents of common life as if there were no providence guiding them yet to a Sparrow our Saviour extends * Mat. 10.29 it yea even to * Pro. 16.33 Lots the things most chanceable Secondly The second hinderance is the ascribing the good or ill successe of our lives to the means if evil to our imprudence or wilfulnes if good to our own wisdome industry whereas alas What is our All except the Lord give the * Psal 127.1 blessing The second thing observable in this passion of devotion is the passionate and devout expression and celebrating with due praise the attributes of God which he had experimented so filled he is with ravishment in the contemplation that interrupts his speech he cannot expresse the benefit but first he celebrates the praise of the attribute like passages you may observe many in reading the Psalmes speeches broken and seemingly interrupting the sentence and making a kinde of solecisme when yet if you truly did understand the affection of a soul truly devout you will finde them most pertinent Ephes 2.4 5. The Apostle intends to remembrance the people of their blessed change of estate from being dead in trespasses and sinnes to spirituall life the speech would have passed full enough for the sense in the simplest commemoration but mark how devotion interposeth God which is rich in mercy of his great love wherewith he loved us hath quickened like see 1 Tim. 1. The grace of our Lord was exceeding abundant in faith and love Do you ask me a reason of it and I ask you Why doth the Sunne shine Why doth fire burn No man can give reason of it It is the nature of the creature and this is the nature of devotion Marry if you would ask me a reason why he should so do I could give many but it is impertinent to the point in hand we handle not now matter of duty to urge obedience but matter of property that tends rather to triall And so make use of this point see how thou art affected when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these thy belly as * Iob 32.19 Elihu speaks is full as bottles of new wine thou must speak to the praise of God else thou breakest as Ieremie I cannot hold it is well and I blesse thy soul my belly saith David Eructabit shall belch out thy praise But on the deadnesse of our indevout hearts in this behalfe We can sometimes speak of the blessings we enjoy from God and perhaps we sometimes expresse our noticing the hand of God teaching these favours to us but shew me the man of Davids spirit that breaks out into the magnifying of the grace or mercy or power or goodnesse of God In a word two faults I observe in this kinde in us First That either we languish in the praise of the God that hath done so great things for us and with a little bare lip-thanks passe over his benefits Secondly Else are not distinct or particular in noticing the speciall attributes we have experimented me thinks I would have a Christian so skilfull in this kinde that he should know to what property of God he should ascribe every benefit he enjoys every work or operation of God to his creatures in some shine wisdome in some goodnesse in some long-suffering in some patience in some grace and mercy in some justice c. But the wisdome of a Christian should be this to be so distinct

But because it is uncertain This rule walk by First Though simply if we compare state with state it is best to be with Christ for that is the end of our life there is perfection and consummation of holinesse there is fulnesse of joy and pleasures for evermore Yet secondly for thee whose service God hath use of on earth it is better to live on earth the yeers of Methuselah doing God service then to be whirried as Elias with chariots of Angels presently into heaven In heaven thou hast thine owne glory on earth thou promotest Gods glory and in the end findest a glorious reward proportioned to thy measures of doing service to God here upon earth What then may we say of them whom God hath taken away in the prime of their life as that peerlesse Iosiah amongst the posterity of David Answ What but what Saint Paul speaks of the Martyrs The world was not worthy of them that people unworthy of such a pearl a Prince so peerlesse as was Iosiah for now the Lord remembred the sinnes of Manasseh and the time of vengeance drew neer upon that rebellious and gainsaying people Secondly Or that God saw their weaknesse and some likelihood of their corruption therefore took them away by death as Henoch by transmutation Ne malitia mutaret intellectum Thirdly Or they had served their generation according to Gods will as is said of David Act. 13.36 therefore fell asleep or as our Saviour Had finished the work which God had assigned them to do and were therefore taken away unto glory Ioh. 17. they had finished their course and kept the faith and were now to receive their crown of their righteousnesse 2 Tim. 4.7 8. And yet it is true while God gives ability and opportunity to do him service upon earth while he calls us to do him service upon earth while he hath use of our service of men upon earth it is his great blessing to reserve us to walk before him in the land of the living to be preferred in our choice before the hastening of our salvation and glory in the kingdome of heaven Blessed be thy glorious Name most glorious God Father Sonne and holy Ghost for all thy mercies for thy marvellous loving kindnesse shewen to me in a strange city in rescuing me from the gates of death and from the jaws of the grave in love delivering my soul from the pit of corruption preserving my life to walk before thee in the land of the living Lord God What shall I render unto thee for all thy benefits thou hast done unto me for this unspeakable mercy thou hast vouchsafed unto me It is little too little for so great a favour to praise thy power thy goodnesse thy grace thy mercy thy truth and my heart is too narrow to comprehend the heighth and depth of thy love to me in Christ Iesus even in this one favour vouchsafed unto me Lord enlarge my hea●t and ●ffectio●s fill it with love of thy Majestie zeal of thy glory Take up body and soul what ever I am or have to thine own use Behold Lord truly I am thy servant disi●ing to do thee service upon earth Lord accept my endeavours pardo● mine imperfections give more strength to perform Lord I am willing to do it yea my heart is ready Be pleased Lord to accept these calves of my lips this poor weak morning sacrifice of praise and thankesgiving which goeth not out of fained lips Lord thou knowest it accept it therefore for thy promise sake for thy mercy sake for the merits sake of sonne Iesus the Mediatour of all Grace and mercy to the sonnes of men To him with thee O Father of mercies O holy Spirit Comforter of the Church and chosen children be all honour and glory for this and all other thy mercies towards all Churches of thy Saints for ever and ever Amen That might here be annexed by all good means to cherish life that we may perform the service God expects from us Scripture points us to four causes or means of shortening life First Immoderate sorrow especially for things of this life Prov. 12.25 Heavinesse makes the heart sloope Prov. 15.13 By sorrow of heart the spirit is broken see 2 Cor. 7.10 Secondly Intemperance whether in diet or other luxurie which what tends it unto but the shortening of the dayes Plures gula quam gladias and it is that the Lord foretells to men given to the flesh Prov. 5.11 The flesh and bod● are consumed see Prov. 6.26 and 7.23 Thirdly To this adde those other grosse crimes for which God hath threatened untimely death the blood-thirsty and deceitfull live not out half their dayes either the sword of the Magistrate seizeth on them or else Gods immediate hand taketh them away as we see in Absalon Adonijah c. Fourthly immoderate pining of the body with immoderate fasting watching labour though never so religiously imployed see Col. 2.23 If we follow the second reading which perhaps is here implied it implies the promise or vow of David in thankfulnesse unto God for his marvellous deliverance vouchsafed unto him Wherein are three things considerable First The act Secondly The manner Thirdly The mean First The act is to walk or to serve God Secondly The manner in sincerity Thirdly The meane implyed in the Trope Before him But so see we the generall fruit of all Gods gracious deliverances vouchsafed us the duty we owe him in liew thereof that is to do him service in that rank or station whatsoever it is God hath placed us in so Zacharie speaking of the end of that great deliverance from spirituall enemie it is to serve him in holinesse and righteousnesse Luke 1.74 75. and Psal 50.15 23. hence Davids acknowledgement and protestation Psal 116.16 17 18. To fill up the meaning that must be weighed That the Lord expects in respect of speciall favours speciall service increase of our measures according to the measures of our abilities Ye must understand that there is upon all a generall obligation and duty of service that they owe unto God arising from benefits they enjoy in common with others as Creation Providence Redemption Word c. which bond yet by speciall favours grows more strait especially when they grow towards personall and we become after a sort proprietaries in them for example Israel had a bond of service as heathen from Creation and Providence but much more for the specialty of Gods favour in their deliverance from Aegypt wherefore that is prefixed as a reason of obedience to the Decalogue Exod. 20.2 in shewing his word unto Iacob his statutes and ordinances unto Israel so is the bond yet more increased Psal 147.20 Levi had yet more then Israel God had singled them out of all the Tribes of Israel to minister before him Num. 16.9 therefore he looked to be sanctified by them especially Levit. 10.3 wherefore see this a circumstance of aggravation upon Hezekiah 2 Chron. 32.25 that he rendred not unto

* Matth. 5.20 Pharisees had yet must there be a righteousnesse greater to bring thee to God Suppose thou hadst * Matth. 7.22.23 Prophecy yet mayest thou be dismissed with ne scio vos I never knew you Suppose all those excellent endowments Heb. 6. without the knowledge of Gods mercy to thee in Christ What doth all this adde to thee except an aggravation to thy damnation Lord methinks therefore that I might enamore you of love towards this mercy of God in Christ Jesus and prevaile with you aright to esteeme it Saint Paul when he comes to speak of it never * 1 Cor. 2.9 satisfies himself in it desires to know nothing but Christ and him Crucified accounts all but Dung and * Psal 3.8 Drosse in comparison and again Eph. 3.19 it passeth knowledge This being enamord on it is if not an evidence of our sharing in it yet a step towards it Before ever we shall come to know the price of it Three things must be removed out of our hearts which are naturall to most men to all men one or other First Ignorance of our misery in Nature without Christ my meaning is That we either know not or consider not what punishment our sins have deserved or how strict the justice of God is against them For remedy whereof I would prescribe First Diligent examination of our lives by the Law of God Lord how many fowle sins should the greatest Civilian in the world then perceive in himself Secondly The punishments threatned therein Gods * Deut. 28. Gal. 3.10 curse in body in soul in this life in the life to come Thirdly The exemplification of the curse and the execution upon the breakers of it extraordinary upon other men tainted with our vices insomuch that there is no grosse violation of any Law of God but we have seen exemplified on others might see them in our selves Fourthly The strictnesse of Gods justice which without satisfaction which indeed is satisfaction every way equivalent to the violation of Justice accepts none to mercy And this methinks should teach us how to esteem of Christ A second cause is Opinion of our owne possibility to make satisfaction to Gods justice wherewith the whole world of Pagans furnish them with Presidents thence grew sacrificings of Pagans of Sonnes and Daughters thence all those whippings c. in the Church of Rome thereby to satisfie the justice and wrath of God due to Sins the same point For Remedy let us see whether according to Reason or Scripture we can possible make amends for sinnes of our souls First The Majesty violated is Infinite Secondly What give we more then * 1 Chro. 29.14 God hath given us Thirdly What indebitum as Papists themselves confesse it must be Luk. 17.10 Fourthly What perfectum which is the point so that if God should enter into Judgement with us we had not need to pray for mercy in acceptance rather then dream of making him satisfaction Fifthly Who can tell how * Psal 19.12 oft he offendeth our Good-works for the matter of them are easily numbred our sinnes are past number that this we must let alone for ever thought of satisfying Gods justice without a Mediatour A third cause That we never yet were sensibly arraigned in our Consciences for our sinnes nor for misery in Nature nor disability to make amends for sinnes of our souls by own strength naturall or gracious thence is it that we know not aright to price the mercy of God to us in Jesus Christ Beloved Christians To sin is common to feel burthen of sinne is if not a speciall yet a rare benefit that though I say not Reprobates may feel it and so heavy that it presseth them to Hell as Cain and Iudas yet surely it is rare amongst the people of God so that I begin to be of opinion that those graces common to us with some Castawayes grow marvellous rare amongst the people of God Judge of it by these evidences First The ventrousnesse of some men into grossest sinnes for profit pleasure or honours sake Secondly The little or no griefe they worke when they are committed Thirdly The lesse care of making peace with God by Jesus Christ the * Heb. 10. ●● trampling of his Grace and mercy under our feet Fourthly That common abuse of it in the vulgar as if they thought his death had purchased an indulgence rather then a pardon for sin But oh that we could learn to prize it aright How might we hope it should stil continue amongst us but as the base esteem of it amongst Jews remooved it to Gentiles so è contrà may the base esteem thereof amongst the Gentiles remoove it back again to the Jews see Rom. 11.24 Consider what I say and the Lord give you a right understanding in all things VERSE II. And the trueth of the Lord endureth for ever praise ye the Lord. THere be Three sorts of Trueth First Metaphysicall whereby things are truely what they seem or are conceived or have the Trueth and Reality of that Essence which is conceived of them so God is the Living and * 1 Thes 1. ● true God And Idols false gods see 1 Cor. 8.4 Secondly A Logicall Trueth which is the conformity of the conceptions of the minde with the things as they are and of the words wherein those things are enunciated see Rom. 3.3 4. so God is true truely conceiving and enunciating things as they are Thirdly Ethicall Truth the congruence of all our words with the things and our conceptions and of our facts with our intentions and pretenses So here principally understand David signifies First That the Lord truely and according to the very trueth of things avoucheth whatsoever he avoucheth and that without all doubling Secondly Promissory which commonly we call the faithfulnesse of God and it stands in two things First The Concord of his Intention with his Promise Secondly The answerablenesse of the fact to the promise infallible and hereof speaks the Prophet And it is said To last for ever because to eternity and without alteration he is faithfull and true and unalterably in all times makes good whatsoever he hath promised If any shall say that after this life when all promises are performed there is no use of such Fidelity Answ Distinguish the vertue from the exercise Secondly To all eternity there is use of Gods fidelity for that his Saints Continue in their blessednesse is by vertue of his promise and fidelity wherefore Divines also have said There is some kinde of faith that lasts in heaven which they call fidem dependentiae Thus farre of explication Now that God is thus true and faithfull in performing all his purposes and promises according to his own intention Scriptures are plentifull see Deut. 7.9 Dan. 9.4 not a word goes out of his mouth but is exactly performed see Iosh 21.45 and 23.14 2 Chron. 6.14 15. 2 King 10.10 Circumstances exactly kept conferre Gen. 15.13 and Exod.