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	receive_v	son_n	4,380	5	5.7638	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06190	Come and see. The blisse of brightest beautie: shining out of Sion in perfect glorie Being the summe of foure sermons preached in the Cathedrall Church of Glocester at commandment of superiours. By William Loe.	Loe, William, d. 1645.	1614 (1614)	STC 16683; ESTC S103370	35,754	69

faith the one of the obiect as that there is a life euerlasting that Christ died for the sinnes of the world Both certaine by the promise of God Yet this is small comfort vnlesse the other certainety of the subiect also be assured vnto vs. To wit that this euerlasting life is prepared for me and that Christ died for my sinnes This indeed is the vndoubted worke of faith Dauid could saie Blessed is the man whose sins are forgiuen Yet this is but Christ in the whole cloth as we may say but Paule had learned to turne Dauids quorum into his owne ego and say whereof I am cheefe and so cut himselfe a garment therof to couer his owne wretchednes For he well knew that as many as were baptized into Christ had put on Christ. So you see he is fitted as a garment to weare and not to gaze vpon The reason of this certainty is this Because faith maketh that present which is absent Therfore by the Spirit of God faith is called The euidence of things not seene Neither is this certainety of hope but of knowledge For S. Iohn saith We know that when he shall appeare we also shall appeare in glorie And S. Paule testifieth that the Spirit assureth our spirits that we are the sons of God Doubtlesse therefore most restlesse and most vnquiet is the mind of that man which doubteth of Gods loue For what auaileth it thee be thy estate neuer so happie if it be miserable to thy selfe What comfort is it to a king to weare a crowne of gold albeit in great happinesse of estate if he be not perswaded of the enioyment therof What sound solace is it to any Christian to know that there is a life euerlasting yet knowes not whether he shall heare Come ye blessed or go ye cursed it being a very dictate of nature That no man is happy but he that so thinketh himselfe The felicity thereof consisting not in the happy expectation but in the present perswasion Thus then you see the appropriation of this loue how necessarie it is and not onely herein but in all other inducements of godlinesse S. Augustine recordeth that he was conuerted by reading that of S. Paule Rom. 13. Not in chambering and wantonnesse strife and enuying but put on the Lord Iesus So S. Augustine applied the Scripture to the particular reformation of his owne life And Alipius S. Augustines louing consort applied the beginning of the 14. Chapter to the Rom. to the end that S. Augustine might thereby recouer confirme him that wauered and staggered in the holy faith of Christ Iesus So the spouse here appropriateth Gods deere loue to her owne affections whereby we may learne That to a deuoted and truly religious soule Christ Iesus applied is the onely loue and life O heare a godly soule speake in her diuine phrases to Christ Iesus applying him to euery part to her mouth saying Let him kisse me with the kisses of his mouth that her words might be gracious and seasoned by the salt of the spirit of God 2. To her breasts My beloued is as a bundle of myrrhe vnto me he shall lie betweene my breasts that by alwaies meditating on him she might not be drawne aside to the by-paths of follie and vanity 3. To her affections Set me as a seale vpon thine heart that she might neuer be without his impression 4. To her actions And as a signet vpon thine arme that she might neuer be destitute of his directions The reason is For loue is as strong as death iealousie as cruel as the graue Much water cannot quench it neither can the floud drowne it whence ensueth a whole resignation Therfore I am my beloueds and he is mine Thus the true spouse Dauid likewise in the same case I am thine ô Lord hide not thy commandements from me Dauid was now neither for sinne nor for Sathan nor for the world nor for the flesh nor for his owne selfe but for the Lord totally by resignation fully by affection And verily how can it be otherwise but that a religious soule should thus wholy deuote it selfe to God in all sacred affection if it call to mind but these motiues following First what Ieremie saith how the Lord speaketh when he considered whereof the sonnes of men were made and weighed that they were but dust and therefore in his mercie to them he said it and not to the Angels that fell Shall they fall And not arise shall they turne away and not turne againe Here is rising from the gulfe of hell and returning from the bondage and captiuitie of the diuell assured vnto vs by promise in Gods preuenting mercie Secondly when we shall remember that God hath omitted all his other creatures of heauen and of earth and as it were neglected them and hath set his loue onely vpon vs yea the Angels that fel he hath reserued in chaines of darknesse for the iudgement of the great day and yet saued a remnant of the sonnes of men Thirdly when it shall call to mind that to all other creatures God hath giuen a direct motion to content themselues in their now being but to man a circular motion that we should onely seeke our felicitie in him in whom we had our beginning Fourthly that forasmuch as Gods grace is giuen vs for our guide in this dangerous world which ouercometh infallibly the world the diuell and the flesh holdeth the truth inseparably against all heresie and schisme and leadeth indeclinably into the Paradise of God we should with all deuoted thankfulnesse entertaine this holy blessednesse Fiftly seeing that we may by holy faith as in a christall mirror behold the whole holy and vndeuided Trinitie in this worke of louing sauing and sanctifiing grace we should as those that had newly receiued their eye sight after a long blindnesse be rauished with ioy and comfort For see God the father so loued vs that he gaue his onely begotten sonne c. that whosoeuer beleeueth in him should not perish but should haue euerlasting life God the sonne so loued vs that he would die for vs God the holy ghost so loued vs that he maketh request for vs with sighes vnutterable in our soules Who would not then gather hence diuine affections according to the measure of grace giuen vnto vs calling to mind the precept of Christ which is the summe of all Thou shalt loue the Lord thy God with all thine heart and with all thy soule and with all thy mind that is saith S. Augustine Loue him with all thy right reason with all thy earnest affection and with all thy strongest powers loue him with all thy vnderstanding with all thy will and with all thy memorie loue him wisely that thou be not deceiued by the diuell in an angell of light Loue him sweetly that thou be not allured by the wicked and bewitching world Loue him

of perfection and not of defection Nullus in egregio corpore naeuus erat The Iewes indeed saw no beauty forme or feature in his face Esay 53 yet was he peerelesse being void of all staine either of sinne or shame the most absolute perfection of beauty For his eloquence what eloquence may declare it The Grecian Demosthenes and the Romane Cicero are herein but rudesbies Hercules that was conceiued to draw multitudes after him with golden chaines si ad illum cōparetur nihil est The Queene of the South comes to heare the wisdome of Salomon matchlesse in his time but behold our true Salomons eloquence whō being yet but a child of twelue yeares the grand Doctors are amazed to heare Luke 2. Being a man his very enemies said No man spake like this man Iohn 7. His owne that knew his worth said Thou hast the words of eternall life When he disputed he put his aduersaries to silence as we may see in his discourse with the Sadduces and when he preached he taught with authority and not as the Scribes Mat. 7. 29. Yet this gracious eloquence and heauenly charming was follie to the Pharisies who thrust him out Lu. 4. 29. and to the vnbeleeuers madnes and therefore they cry He hath a diuell So euen at this day the spirit of prophecie which indeed is the sauor of life vnto life becomes to some misperswaded misbeleeuers the fauor of death vnto death Neither is this eloquence of this chiefest the delicacy of words but the efficacie of power for out of his mouth goeth a two edged sword Apoc. 1. 16. By the eloquence of his word he leadeth the facile with the terrour of his sword he enforceth the stubborne and vnwilling for if his word preuaile not which deuides discernes deuides betweene the soule and the spirit the marrow and the ioynts and discerneth the very intentions of the heart then his sword the rod of his manly mouth shall plague them and the breath of his mouth shall kill them Esay 11. 4. As for his power who was euer able to resist it either Heroique or Heretique Let the fatall destructions and fearefull downfalls of Herod Ascalonita that murthered the infants of Bethlem and died disconsolatly of Herod Archelaus who died ingloriously at Vienna in Austria being but a terror onely to Christ of Herod Antipas who beheaded Iohn Baptist Christs seruant and perished with his dancing minion in Spaine and of Herod Agrippa a persecuter of Christs preachers who was eaten vp of wormes in the sight of thousands at Cesarea Philippi Act. 12. be exemplary warnings to all posterities how they dare resist the Lord Iesus Among the ranke of heretiques let the wretched ends of Arrius Nestorius and Euty ches be presidents of his power puissant renowne And besides all this the glorious increase and godly perfection of his Church maugre the proiects of all his open and secret enemies The splendor whereof is so eminent that it remaineth firme stedfast when other powers haue yeelded thereunto For his kingdome shall haue no end Esay 9. 7. The zeale of the Lord of hostes shall bring it to passe And God the Father hath giuen him a kingdome that shall not be taken away Dan. 7. 14. As the Angell told the blessed Virgine That Christ should rule ouer the house of Iacob for euer Luke 2. 33. His equity sustaining his throne For he iudgeth not by the sight of the eyes nor by the hearing of the eares but according to iudgment and equity Esay 11. 4. His magnificence is boundlesse mercie All about him smell of Myrrhe Aloes and Cassia For he abhorred not the confessing theefe he despised not the sinfull woman that wept vnto him he reiected not the suppliant Canaanite he iudged not the adulteresse apprehended in the fact he called Mathew sitting at the receit of custome he had respect vnto the disciple that denied him yea he prayed for them that crucified him And therfore the spouse representing the Church of the redeemed saith in the Cant. We will runne after thee in the sweete odors of these thine oyntments and fragrant perfumes the sacred confections of thy most perfect nature Thus we see our welbeloued to be the chiefest in heauen and the choicest on earth yea the perfection both of heauen and earth both in himselfe and also in his redeemed Church For he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the heauens and the earth were perfected The Elohim by whom al things in the great vniuerse receiue speciall perfection in particular he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sufficient for himselfe and others rightly resembled to the glorious Sunne that hath light sufficient for it selfe and for both the superior and this inferior world also He is Ens simplicissimum and things the more simple and deuoide of commixture the more pure and perfect they are as heate is the more it selfe the lesse it is intermingled with cold and wine the lesse it is alayed with water and gold the lesse drosse is in it the more refined But our welbeloued is most pure and perfect without any the least dramme of blending or commixture In a word he is the perfection of life motion and being Of life for who so liueth not in him is dead already albeit he hath a name that he liueth Of motion for who so moueth not in him is distracted and doth peregrinarià Domino vitae estrange himselfe from the Lord of life Of being for who so is not in him by his Spirit is subiect to be lost by an eternall priuation In his Church of the redeemed he is also of most absolute perfection which Church consisteth both of men and Angels he being the perfection of both who albeit he was made man yet was he God from euerlasting laied in a cratch yet adored by Angels from heauen and worshipped by sages on earth The Iewes saw no beauty nor comlinesse in him yet beleeuing eyes saw in the mount a glimpse of that glory which rauished them with exceeding great ioy He was baptized as man yet forgiueth sins as God he hungred yet filleth a thousand hungry soules with the bread of life the Angels foode He prayed as man yet heareth our prayers as God he wept as man yet wipeth all teares from our eyes In a word he is the perfection of prophecie and priesthood of sacrifice and sacrament I exhort you therefore beloued and blessed in the Lord Iesus seeing that the chiefest and choicest man and woman among vs is more then a litle imperfect let vs flie and hasten to our perfection to be perfect men and women in Christ Iesus and to rest and abide with him that we may be beautifull and perfect as surely all those shall be that abide stedfast and are found in Iesu Christ according to his effectuall prayer Iohn 17. I in them and thou in me that they may be made perfect in one For by him was our creation in him is our preseruation and of him shall be our eternall felicity and perfection Let vs then men fathers and brethren returne vnto him with stedfast eyes lift vp to heauen where our perfection is with bowed knees of humility and grace and with pure hands lifted vp to the throne of God without wrath or enuying euen to him that was and is and is to come that he would grant vs continuance of that we are to be his and giue vs supplie of that we want and that we resolue that it is our chiefest grace and choicest beauty to haue the least resemblance of his diuine perfection in vs. Euen so Lord Iesus To whom with the Father and the holy Ghost be rendred all praise perfection power maiestie and glory throughout all ages for euermore Amen Errata Pag. 4 lin 28. for when reade where p. 17. l. 12. Goodesse reade goodnesse p. 23. l. 19. shall reade had p. 30. l. 4. hearing reade learning p. 27. l. 4. propale reade perpale Act. 13. Ioh. 20. Luke 2. 1. Pet 4. Io. 14. 1. Io. 3. Io. 18. 1. Io. 5. Mat. 12. Psal. 68. 1. 1. Cor. 16. 22. Picus Mirād Hexapl. Zan●h in Euchirid Bern. de am dei Picus Mirand in Apolog. Iosu. 6. Dan 3. Mat. 25. Heb. 9. 28. Apoc. 22. Mat. 25. Cant. 5. 9. 1. Cor. 16. 22. Cant. 5. 10. Psal. 50. 2. The diuision Ioh. 13. 23. 2. Cor. 12. 4. Mat. 17. Aquinas Cant. 8. 6. Cant. 3 11. Bern. de consyd ad Euge nium l. 3. c. 4 Cant. 5. 2. Cenebrards obseruation 2 Cor. 5. 13. 14. 1. Ioh. 2. 14. 1. Ioh. 4. 8. Aug. in Soliloqui Bern. de 2. more Dei Cyprian de me ●o dilig Dei Euseb. Emiss Deut. 30. 14. Certitudo objecti Certitudo subiecti Psal. 32. 1. 1. Tim. 1. 15. Gal. 3. 27. Heb. 11. 1. Rom. 8. 16. Mat. 25. Seneca Aug. lib. confes 8. cap. 12. Rom. 13. 13. The lesson Cant. 11. Cant. 8 6. 7. Cant. 7. Psal. 1 19. Ier. 8. 4. Picus Mirand in Heptapl sup Gen. Ioh 3. Rom. 8. Aug. in locum Esay 26. Rom. 7. 1. Cor. 16. ●2 Bern. in Solil Rom. 8. 28. Ioh. 20 15. Luke 2 37. Luke 24 Luke 2. Act. 10. Act 5. Psal. 1. Gen. 32. Math. 26. Bero. sup Cant. Math. 4. Phil. 3. ● Act. 20. Col. 3. 2. Psal. 16. 6. Psal. 122. 1. Pro. 30. 11. Pro. 16. 25. 1. Sam. 28. Luke 20. 20. Mat. 2. 7. Mat. 2. 6. Rom. 15. 1. Acts 5. Iob 21. 14. Leuiculus noster Demosthenes Tull. lib. 5. Tusc. Act. 19. Vir. lib. 6. Ae. nead Pro. 26. 12. Pro. 26. 16. Abac. 2. Rom. 1. 1. Sam. 15. Ioh. 13. Mat. 26. Deut. 9. Nicolaus de Lyra sup 5. cap. Exod. Apoc. 3. Iam 3. Mat. 5. Rom. 1. 2. The lesson Mat. 5. Tit. 1. Apoc. 22. Pharisies Mat. 23. Sadduces Essen● Ioseph antiquit lib. 18. cap. 2. Item de bello Iudaico lib. 2. cap. 7. Hemerobaptists Epiph. de haeres Epiph de haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen 6. 38. Ioseph de antiquit Iud. lib. 18 cap. 2. Act. 5. Mat. 5. 20. Ezech 36. Ios. 1. Gen. 38. 27. Mat 1. 3. Be● sup Cant. Ier. Lament 1 12. Psal. 2. Mat. 26. Act. 3. Luke 22. Psal. 51. Apoc. 12. Psalm 119. Mat. 26. Rom. 1. Rom. 5. 5. Ioh. 6. 68. Ioh. 8. Volentes ducit nolentes trahit Psal 45. Cant. 1. Ioh. 3.