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A10833 A defence of the doctrine propounded by the synode at Dort against Iohn Murton and his associates, in a treatise intituled; A description what God, &c. With the refutation of their answer to a writing touching baptism. By Iohn Robinson. Robinson, John, 1575?-1625. 1624 (1624) STC 21107A; ESTC S114366 156,832 207

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as in a generall root was so conceived and brought forth by his mother in sin Secondly it is one thing to be conceived and born in sin another thing to be made of sin The former David affirms of himself the latter they vainly impute to us and refute in us with many words That Infants are under condemnation that is naturally guilty thereof hath been formerly proved that actuall faith in Christ is required for their reconciliation to God doth not follow hereupon Actuall I say for the seed of faith they haue and of all graces for but by Gods holy Spirit in them which carries all graces with it they cannot be holy and so not bee glorified if they be not holy first but that hereupon they need actuall faith is their saying without proof Actuall sins indeed require actuall faith but for sin in disposit on called originall why may not faith in disposition suffice through the mercy of God for the applying of it About the Infants of Sodom and Gomorrah they discourse marvellously as first in ranking them in their deaths with unreasonable creatures in theirs secondly in making them not onely innocent but godly also The Scriptures teach that besides the temporary death those Cities suffer the vengeance of eternall fire Let them proue children not to haue been of those Cities If God exempted them or any of them from that vengeance it was not for any condition cōmon to them with bruit beasts as they insinuate but with respect to Christ besides whom the Scriptures acknowledg no other Saviour nor no other salvation but by him ADVERSARIES TO a question moved by themselves What need Infants haue of Christ if they be not under condemnation they answer that through his redemption they liue and moue and haue their being and injoy all other earthly blessings with resurrection from the dead and glorification 1 Cor. 15. 12. DEFENCE THus they make Christ and Infants amends But how proue they that by Christs redemption they liue moue c The Scripture Act. 17 to which they haue reference is meant of the naturall life of all by Gods work of creation and providence which is nothing but continuation of creation and nothing at all to Christ as Redeemer The redemption for which Christ came is from sin and so from the curse due for sin as the Scriptures every where testifie The first Adam was made a living soule the last Adam a quickning spirit We haue therfore our naturall life motion and being common to Heathens with Christians by the first Adam our spirituall and glorious life by the second Lastly the Apostle saying 1 Cor. 15. 22 In Christ shall all be made aliue speaks onely of all beleevers as is evident v. 14. 17. 18. 19 who haue Christ for the first fruits and are Christs v. 20. 23. Are any Christs but Christians Is not the lump and the first fruits one Men should haue risen again though Christ had never come or been promised but to condemnation Our resurrection onely in regard of the glory of it is from Christs glorious resurrection And if Infants haue glorification from Christ then they haue the pardon of sinne from Christ also 1 Cor. 15. 17. 23 and therewith his Spirit dwelling in them for sanctifying and quickning them Rom. 8. 9. 10. 11. These men divide Chrst making him a King to some for glorification to whom hee is not a Priest for redemption by his bloud Next to a question by themselvs moved How wee must haue the Son they answer by keeping his commandements forgetting faith by which alone we receiv Christ from which followeth loue purity of heart and obedience Which faith hath more properly the consideration of a condition as a hand to receiv a promise then of an act of obedience to a commandment It is true being rightly understood which they add that repentance is of all sin to wit particularly of all sins known and generally of sins unknown For Who can understand his errours Cleanse thou me from secret faults said he that observed and knew his wayes better then either these men or I. Doe they think nothing amisse slips from them in thought word or deed or ever hath done whereof they doe not or haue not repented particularly Is their knowledge so perfect as they need not pray for further enlightning as Eph. 1. 17. 18 Are they certain they are ignorant of and erre in nothing in the Scriptures written for their bearning This their book sufficiently reproues their Pharisaicall dream of perfection Where speaking of Idolatry they affirm that God cannot bee worshipped after a false manner they expresly contradict the Scripture saying The people did sacrifice still in the high places yet unto the Lord their God onely Here was worshipping the true God and him onely and yet after a false manner in a respect The same the Apostle teacheth the Athenians The God whom you ignorantly worship declare I unto you When Papists direct their prayers to God the maker of the world and father of Iesus Christ hoping the rather to be heard by means of the Virgin Maries intercession who doubts but they worship the true God but in a false manner Neither doth Deut. 18. 20 proue the sin one of speaking in the name of a false God and speaking falsehood in the name of a true God but divers though both deserving death Next they in their wilde order come to treat of Faith where they affirm that no man can haue faith to justification before he haue repented If they had sayd that no man hath the grace or habit of faith before the grace of repentance it had been true God by the spirit of regeneration infusing the habits of all graces at once But that the act and exercise of faith in beleeving is before our repenting appears both by Scripture and common sense We liue the life of Christ wherof our repenting is a part by the faith of the Sonne of God God purifieth the heart by faith and justifies the ungodly by his faith In all which it is plain that faith hath the preheminence and first work So 2 Cor. 7. 10 Godly sorrow workes repentance Repentance then presupposeth godly sorrow Godly sorrow or whatsoever is truely godly must needs please God which without faith no man can doe but even every thing is sin Faith working that which worketh repentance must goe before it Secondly godly sorrow is not onely for the fear of punishment for so the devils are sorrie but for the offence of God specially Now none can be sorrie for his offending God except he loue God nor loue him except he know first that he bee loved of him in Christ in which faith consisteth We beleev therefore before we repent in the truth of the thing and order of causes though we can hardly discern this order in our own sense CHAP. VI. Of Baptisme IN the next place they come to
he speakes not onely of Christ as dying for us but also as he is our Advocate in heaven with the Father propitiating or pacifying his anger towards us in procuring actually the forgivenesse of our sinnes and acceptance with him By the whole world therefore he understands such as confess their sins such as whose sins God forgivs cleansing them from all unrighteousness such as have Christ their Advocate with the father for whose sins he is a propitiation c. which are onely the faithfull and that not onely of the Iewes intended in these words and not for ours onely but of the Gentiles also as the whole world here and els where by Christ and the Apostles opposed to the Iewes Mark 16. 15. Iohn 3. 16. specially Rom. 11. 12. where as here by the world is meant the beleeving Gentiles obtaining salvation opposed to the Iewes And this our limitation in just proportion the very next place cited by our adversari●s confirmeth The whole world lyeth in wickednesse 1. Ioh. 5. 19. that is all such Iewes and Gentiles as are not born of God v. 20. not Iohn or other beleevers one or other The Apostle Peter 2. Epist. 3. 9. speaks not at all of Christs death but of Gods patience that none might perish but all repent By which all he means all the elect which were in their time to repent and so to be saved for whose sakes and not in slackness as the mockers accounted he deferred his judgments Reve. 6. 11. we haue this poynt notably exemplified And it was sayd unto them that they should rest yet for a little season untill their fellow servants also and their brethren that should be killed as they were should be fu●filled For which purpose it must be minded that Peter sayth The Lord is long suffering towards us not willing that any should perish opposing us as the elect to the reprobate Scoffers at God both in his word and works The last place being 2. Chron. 36. 16. is impertinent as neither meant of Christs death of which the question is nor of mans salvation by it but of a bodily and visible judgement in which kind of works God tieth himself to no certain form of proceeding Against their error of universall redemption by Christs death I thus argue Them whom God and Christ love to wit with that speciall loue of mercy they love unto the end and therefore never come to hate them as they do the wicked and damned But for whomsoever Christ dyed God in giving his Sonne and he in giving himselfe to the death for them love with the most speciall love of mercy that can be Therefore they for whom Christ died never perish but in time haue wrought in them faith and repentance and are kept in the same by the power of God to life Christ therefore dyed effectually and in his and his fathers intention of love for them onely that are saved and perish not This is also more manifest Ioh. 17. whence may be drawn many arguments to prove that all for whom Christ died are saved seeing all that are given to Christ of the Father keep the word of God and haue eternall life given them by him Now it cannot be denyed but that all for whom Christ dyed are given him of the Father that he might redeem and save them by his death Furthermore the death and bloodshed of Christ is every where called the price of our redemption and a ransome for sinners Vpon this holy foundation most clearly layd in the Scriptures these men and others would build a more hatefull Babell then that of old in the East by which they would as it were scale heaven and depriue God of divers his most glorious Attributes by name his Wisdom his Power and his Iustice. His wisdom they ●mpeach in affirming that he would buy with so rich precious a price as the bloud and death of his onely begotten Son that and them whom he certainly knew before he should never possesse by it for that end for which he bought them their justification sanctification and salvation Secondly it impeacheth Gods power and makes him unable doe he what he can to save any more then he doth save though he desire it never so much For look for whom he would do the greatest thing that possibly he could which was the giving of his onely begotten and beloved Sonne to the cursed death of the crosse for them and their salvation without all doubt hee he will doe whatseever other good as lesse that possibly he can Whereupon it should follow that God cannot possibly give the Gospell to more then he doth and by it convert and confirm them to and in his grace which are lesse things then the former it being the foundation they but the building upon it it being the meritorious and deserving cause● and they effects thereof Thirdly this conceit makes God unjust in taking a full price and ransom for mens sins at the hands of their surety Christ as was his death and obedience and yet not resting satisfied with it but exacting the debt of their sinnes at their hands by eternall punishment which is the condition of many thousands in the world ADVERSARIES OTher things follow tending to prove Gods purpose to save all even such as slew Christ blasphemed and resisted the spirit of God to their condemnation c. Act. 3. 25. 26. 5. 30. 31. 7. 51. 13. 46. 15. 6. DEFENCE I Answer that the persons of whom those Scriptures speak were the peculiar people of God and not yet wholly cast off by him The argument therefore from Gods will and work for the saving of them is stretched beyond its reach to prove such purpose will or work of God to save all which are not his people as they were Secondly I grant that where the Gospell is preached there the Lord truely wills that is commands the conversion of sinners and their turning from iniquity as the text hath ●t approving and rewarding the same with salvation in them in whom it is found as it is ordinarily in some of them to whom the Gospell is preached and so was in some of the persons to whom the men of God spake in those places who before were elect of God and redeemed of Christ and were in their time effectually called to that grace whatsoever before they had done or been Now the Apostles not knowing which in particular were elect and redeemed in the secret purpose of God and Christ were to sow the seed of grace upon all grounds and to preach to all indifferently as they had occasion hoping in charity that this and that and any one particular might be of the elect vessels and good ground in Gods destination by whose preaching such as were preordained to life beleeved actually The Lord tels Paul abiding in Corinth that he had much people in that Citie and that therefore he should speak the word there and not hold