Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63017	The re-assertion of grace, or, Vindiciæ evangelii a vindication of the Gospell-truths, from the unjust censure and undue aspersions of Antinomians : in a modest reply to Mr. Anth. Burgesses Vindiciæ legis, Mr. Rutherfords Triall and tryumph of faith, from which also Mr. Geerie and M. Bedford may receive a satisfactory answer / by Robert Towne.	Towne, Robert, 1592 or 3-1663.; Bushell, Seth, 1621-1684.; Towne, Robert, 1592 or 3-1663. Monomachia, or, A single reply to Mr. Rutherford's book ...	1654 (1654)	Wing T1980; ESTC R23436	205,592	262

for reconciliation and peace or Christ to be a Sanctuary or hiding place or any to flie to him for refuge and salvation It seemeth you would have the law to be preached more mildly then some Antinomians do and with much mitigation of justice and yet you blame others for too little law you are not good to please and few mens Ministery like you so as doth your own But this I dare say he that was never killed was never made alive where the law worketh not to condemnation there the Gospel never brought justification to life And by this meanes the law is subordinate and subservient in making sensible of sin guilt and damnation in suppressing and destroying that pestilent opinion and conceit which every one hath of himself his own strength and righteousness And lastly when a man lyeth in that deplorable and desperate case sighing and lamenting under that burden of fin and wrath in making to desire and seek after help and remedy And in a remote and general sense or accidentally it may be said to have Evangelical purposes in that all hope of righteousness acceptance and life being quite lost and gone by the Law the minde and intent of God hereby is to drive man to believe in JESUS CHRIST But of this you will tell us your minde more fully afterwards as you say LECT XI Gen. 2.17 But of the tree of the knowledge of good and evil thou shalt not cat of it for in the day that thou eatest thereof thou shalt surely dye M. B. pa. 105. THe Antinomian cannot by his principles avoid that Christ intentionally dyed and so offereth his grace to all Answ That is Christ intended by his death fulness perfection or sufficiency of salvation for all and that so it should be tendered to all though the elect only can conceive it through faith and that it will prove the judgement and condemnation of others who were invited to be guests but refused to come in as Mat. 22. and had it propounded and offered to them Rom. 10. ult this is a truth as received by the Orthodox Ancient and Modern so consonant also to the Scripture and hence Christ is called the Saviour of the world And there is neither errour nor danger in it You say in another place that God justly requireth faith to the Gospel of all to whom it is preached in that we all had power to believe given in Adam is not then the object of faith or the grace of the Gospel to be propounded to all with command that they believe even for the obedience of Faith Rom. 1.5 This is the commandment of God that men believe on the Name of his Son Jesus Christ c. how should they receive and apply Christ unto whom he is not preached or offered or how can any be reproved for rejecting of him whom they might not receive or blamed for not coming unto him to have life whenas yet they had no way nor leave given as Joh. 5.40 You will not come unto me that you might have life LECT XIII Gen. 2.17 In the day thou eatest c. M. B. IN page 124. and 125. For did not God deal thus with Adam If he would obey he should live but if not then be must dye will you say with the Antinomian That this was an unlawful thing and this was to make Adam legal and one that was not affected with the goodness of God to him Answ If you deal candidly you should name your Antinomian and not charge any crime upon the guiltless you think he cannot be wronged too much 2. But if the continuance of Adams felicity was upon condition of his obedience it followeth not that it is so with the Elect in the second ADAM Christ for here they have a far more free and safe estate then was that in time of innocency LECT XIV Gen. 2.17 In the day thou eatest c. M. B. p. 132. ANother maine question is whether the estate of reparation be more excellent then that in innocency New here we cannot say one is absolutely better then another as the first estate of Adam did far exceed this in the rectitude it had c. Answ Our slate of reparation without all controversie doth far excell that of Adams innocency even as an infinite Good exceedeth a finite yea and in respect of rectitude immortality and felicity your three instances but then we must believe more then we see or feel yea and things centrary to what these our senses are set upon In Christ Jesus there is a new creation old things are past and all things are become new he that by faith putteth on Christ beareth the image of the heavenly whereas the image of Adam was the image of an earthly man As is the earthy such are they that are earthy and as is the heavenly such are they that are heavenly But our life is hid with Christ in God and when Christ who is our life shall appear then shall we also appear with him in glory Againe the state of reparation is more excellent then that of innocency in regard of immortality for the life that Christ hath purchased and brought to light can never be extinguished it is an everlasting life without fear danger or possibility of perishing here is no subjection nor propensity to death or mortality but Adams state was not so absolute and happy and though the body dye and outward man perish yet the state is imperishable and unchangeable And saith Christ He that believeth in me shall never see death Joh. 8.51 Lastly unto faith there is no infelicity for all the creatures stand reconciled in Christ unto the believer a firme and inviolable covenant is made for him with the beasts of the field the fowls of heaven and the creeping things of the ground Hos 2.18 Job 5.23 Also crosses afflictions tabulations and death it self not only cannot separate from the love of God in Christ Rom. 8. ult but all are yours saith Paul for your furtherance and hope the world or life or death or things present or things to come 1 Cor. 3.22 And all work together for good to them that love God Rom. 8.28 But this state is not discerned save by the eye of saith yet this is the truth of the Christian condition by the means of the blood of sprinkling which hath slaine and abolished all enmity and sanctified all things unto us and as it standeth and is confirmed in the minde of God and by him is revealed and held forth in the word of atonement he that is truly and effectually called by God is stated in that grace and blessed condition where he is without fear or danger of evil The defects or imperfections which you speak of are not in the state but in our sight and apprehension not in the thing or object but in our little saith The word and ordinances are left us to use for the increasing of our knowledge faith assurance consolation and full contentment

answer 1. If Christ died not for such how could such come unto him or believe on him So that there is a sweet harmony yea who else could be saved for what difference is there originally and inwardly though not in outward expressions and out-breakings to the eye of the world the strictest Pharisee is as wicked and unclean as the loosest Libertine God looketh upon the heart But 2. you ask how can an enemy to Christ close with Christ I answer Is it not possible for enemies to be reconciled or for a Rebell convinced of his danger to submit and receive a gracious pardon being offered and when he is receiving it he may rightly and worthily be called a Rebell though afterward he become a true professed Subject 3. Neither the Text alledged nor the Doctor say enemies to Christ but when we were enemies viz. to God his justice and holiness in reference to his law For as God absolutely considered cannot be the object of mans hatred so God in Christ as Mediatour cometh under another Notion as being the onely meanes to slay enmity and reconcile both in himself You say it is more then in some places they allow Ans When you shew some place we may speak to it But how frequently read you in Doctor Crisp these and like expressions If God give thee an heart to come if thou canst believe if now thou have a mind to close with Christ c. which ought to have prevented all these exceptions as annulling the grounds and reasons of them I marvell that any understanding and experienced man should except against his Ministery it tending specially to encourage the poore and troubled soul to come freely and with confidence unto Christ assuring it there is no such force and let as the conscience of sin and his own unworthiness will suggest Oh how hard a thing is it in the feeling and horrour of sin to look up to free-grace and to receive Christ the gift of God without all disputings and reasonings about workes or qualification It is an evill rooted deeply in nature even that opinion which your doctrine maintaineth nourisheth and strengtheneth enough to overthrow the soul in the hour of tentation witness all experience And so the thought and consideration of some conceited goodness doth breed presumption and an unwarrantable perswasion of being the rather accepted If the Doctor had said that Christ is theirs and become their salvation whenas yet they had no heart to receiue or desire him you had some ground of excepting against him M. B. Christ dyed not onely to justifie but to save us Answ 1. Christ hath saved all that are to be saved Tit. 3.5 2. But it followeth not therefore that any can lay hold on salvation without justification or the righteousness of faith although he may so do without the righteousness of works Tit. 3.5 for justification is to life the Antecedent of it Rom. 5.18 M. B. Indeed the grand principle that Christ hath purchased and obtained antecedently to us in their sense will as necessarily infer that a drunkard abiding a drunkard shall be saved as well as justified Answ That Christ hath purchased and obtained all graces as you call them is so clear and fully convincing in the light of the Scripture that you cannot deny the truth of it onely our sense of it is corrupt and erroneous as you say but why do you not tell what our sense is It is out of no love that you conceal it but rather it argueth a minde in you to make the world thinke worse of us then you can make us to appear What you make or how you pervert our sense would be seen but that grand principle will necessarily infer the contrary to the conclusion you make for what Christ purchased for us must necessarily be dispensed and given therefore cannot that grace of Regeneration be withheld from them that are Christs but it cometh to them not in the preceptive way of the Law but through the word of promise which you cannot skill of If any should teach that some graces favour and part of eternal life were left to be purchased and obtained by our obedience and service that doctrine might finde more free passage and better entertainment But I wonder you are so peremptory and unadvised in making such an inference as if justification did leave a man as it found him and there were no vertue efficacy nor health in it nor that pretious faith apprehending it or as if we did teach so as by you we are slandered the contrary still lying under your eyes You need and must be forced to acknowledge that Tot us processus c. the only and whole passage from sin to righteousness from death to life from bondage under wrath and the curse unto liberty and the receiving into favour and felicity is attributed by Scripture and all sound Divines to that article of free justification so that in true and strict sense salvation is inseparable from it Yet that the world may see how the simple intent and sense of Dr. Crisp is misrepresented by you these are his words pag. 66. Christ the only way If a man saith he have a little holiness and righteousness he thinks now that in regard of that he may without presumption close with Christ Christ came not to call the righteous but sinners but it seems a man must be righteous before he have to do with the calling of Christ See now whether this be with or against the Gospel-free-grace therefore even to sinners is it no licentious doctrine nor doth it a jot maintaine the continuance in sin I say therefore that Christ doth belong to a person that closeth with him though he be in his sinfulness Christ indeed doth wash cleanse and adorn a person when he is closed with but there is none clean till Christ himself do enter who makes clean where he doth enter Do not then so misconstrue the Doctor as if his doctrine were inconsistent with the truth All that you can gather and directly conclude from him is that sinners under that very notion and name are called upon in the Gospel to come unto Christ that he is tendered unto them while they are such If God give a heart to a wicked man at this instant willingly to close with Christ he giveth him an absolute and compleat and perfect interest in Christ And these his expressions imply as much as you in truth can require For can there be a heart given to come a real willingness to close with Christ where there is no sight and sense of sin and danger why doth the soul desire Christ believe in him is it not that it may be saved from sin wrath and damnation and obtain righteousness life favor and salvation doth not the hastening unto the City of refuge sufficiently prove the man to be a manslayer so here it argueth a true inward conviction of and a real confession of a guilty estate yea a perswasion that in

is that the Hebrew word doth signifie largely any doctrine and so may comprehend the whole word of God Answ You say that others as well as they Antinomian take the law so largely so that you see your Adversarie is not single in his opinion as you are who can produce no Author but onely say It seemeth good to expound that phrase in such a manner And otherwise it seemeth it would cross your designe else I see nor you do shew no reason But Luther and some others upon that place Psal 19.7 do take the law for the moral law but I dare say you will not stand to their exposition of it Luther saith This is no absolute commendation of the law but it is to be understood legem talem factans esse per fidem non talia facit lex The law worketh not these it self but they are effected by the influence of the Sun of righteousness inwardly quickning reviving and comforting the soul through the faith of the Gospel The law giveth nor hath no such heat or vertue of it self but produceth contrary effects It may indeed saith he convert the eye mouth hand ears omnes vires sed magis avertit cor odio paenarum indignatione prohibitae concupiscentiae sed cor non est rectum spiritus non est fidelis In brief his judgement is that after the soul is justified and converted by the Gospel then it loveth the law which it hated before and now it doeth not avert or as being afraid she from God in his law but with confidence and delight draweth nigh unto him and observeth the things of the law because the Spirit of Christ in the Gospel maketh them sweeter to the soul then all the riches and pleasures of this life Thus it s the doctrine of reconciliation by Christ believed on that marvelously altereth the Christians heart causing it to convert and turn to God as being thereby able to abide his sight and presence and to love his saw Et Amans legem non potest eam satis landare adeo placet quae prius adeo displicuit You say nothing that hath any strength in it against the truth held out and maintained by us And by this you may see whence it was that David so commended the law strictly taken because his heart was so altered by the faith of the operation of God It is remarkable saith Luther that the way to love and keep the law is to believe and receive the Gospel from this belief issueth love and all true obedience and it is not bred and effected by the law commanding and requiring it By faith we establish the law Rom. 3. ult M. B. That opinion which would make Christ not take an instrumental way for conversion of men in his first Sermon wherein he was very large that must not be asserted but to hold that the preaching of the law is not a Medium to conversion must needs be to say Christ did not take the nearest way c. Answ You answer your self page 169. where your words are That our Saviours intent was only to explicate the law better then did the Scribes and Pharisees that so they might be sensible of sin and discover themselves to be fouler and more abominable then ever they judged themselves unto which let me add And that by requiring and so letting the hearers see a necessity of a more absolute righteousness then was held forth even in the doctrine of the Scribes and Pharisees he might so destroy all confidence in their own works prevent the establishing of mans righteousness and prepare and dispose them to hearken after his righteousness for he is the end of the law for righteousness to al that believe Rom. 10.4 And by this it may appear that he used the law preparatorily to justification and conversion as you in part are forced to grant it to be the opinion and doctrine of all Orthodox Divines and yet it is thwarted by you who love to have a way by your self M. B. If the law of God have that objectively in it that may work exceedingly upon the heart when set home by Gods Spirit then it may be used instrumentally as well as the Gospel but it hath c. Answ Here is nothing but the vain reason of man If God be otherwise pleased what is it how glorious fit and worthy soever it may seem for this in our eyes The Sun in the firmament is a glorious object to look upon when we have eyes but God useth it not therefore to give and restore the use of sight to those that be blind the seeing man findeth variety of delightful objects to look at among the creatures but they finde him not eyes therefore M.B. 5. If the law of God may be blessed after a man is converted to the increase of his grace and holiness why not then to the first beginning of it That it is for the increase of of Godliness appeareth by experience Answ Every Christians experience teacheth him that the more he inwardly seeth and feeleth that divine love that pardoneth reconcileth and preserveth the soul in that everlasting covenant of sure mercies and peace the more it loveth againe and in love hateth evil escheweth it doth good is every way cheerfully obedient I love the Lord saith David because he heard me when I called upon him in the time of trouble and delivered my soul from death my eyes from tears and my feet from falling What bred and caused love and gained the heart to God at the first that same is of continual force still to enlive and enlarge the affections towards him But because sins are forgiven it is said she loved much Luke 7. and if this Candle be put under a bushel if this Sun the light of Gods countenance do not shine forth upon the Solissequium the soul of a believer it will be dark dull and indisposed to whatever good you can propound to it therefore is it requisite that faith be nourished and ever operative and lively in apprehending and feeding upon that exceeding kindness of God in Christ that so it may be more quick and free in all holy expressions Faith works by love if faith dye or wax cold by which the soul liveth the law can but little work upon or affect the heart Besides as the Christians beginning so his building up and increasing is in another way and by other means then are meerly legal he lives and grows in the Vine Christ and thereby fructifieth M. B. It is hard to think that a Minister having opened any moral duty of the law may not pray to God to cloath that word with power to change the heart of the hearers Answ Why should man thinke it hard or be offended at any thing where he findeth it Gods will that it be so and no otherwise 2. If God reveal not his minde and willingness to put forth any renewing power in the law how can you then pray in faith to be

wrong is this by you who pretend and plead for Law Do you not care to offend Mr. Eaton's words are That Proposition that we are both righteous and sinners also in the sight of God falls flat to the ground But he denieth us not to be sinners in our selves or that sin remaineth and dwelleth still in us and that to our sense and feeling How often doth he repeat that And your own words immediately going before do sufficiently clear and acquit him But saith Mr. Eaton those imperfections of our sanctification are left in us to our sense and feeling that they may be healed in our justification Is not this then a palpable and unjust charge And hence followeth your damnable joyning hands between Antinomians and the Councel of Trent in this And thus having condemned the innocent in your next Sermon you needlesly undertake to prove that Justification is not an abolition of sin in its physical indwelling as if that were any opinion of your adversaries In chap. 5. p. 96. of Honey-comb you may read to your conviction and shame Thus it is plain that although God knows the sin that dwells in his sanctified children yet he seeth them abolished out of his own sight Is not here a clear confession of the indwelling of sin But I prosecute no further though you having by this violence got out of the way do hasten and go far 11 Exception Mr. Rutherf Dr. Crisp teacheth that not onely the guilt of sin but sin it self really and inherently was laid upon Christ Again p. 179. I judge it blasphemy saith Mr. Rutherf to say that Christ became when our sins were laid on him as really and truly the person that did all those sins as those persons that did commit them really And p. 142. It must be a lye c. to make Christ intrinsecally the sinner the murtherer c. Repl. This accusation is as false and unjust as the former I muse you blush not nor conscience did not make the hand to tremble when you used it in this horrid charge There are no such words as That sin was inherently laid on Christ or that Christ was the person that really and truly did all these sins or was intrinsecally the sinner The most and which cometh neerest to these blasphemies is where he saith That Christ was really and truly the person that had all these sins when they were laid on him but not that he was the person that did them as you say The Lord charge you not with it And as he urgeth rightly Where doth Scripture say that the guilt of sin and not sin it self was laid on him You grant as much if you understand your self as he asserteth viz. That as Surety he was really and truly the debter or sinner not the formal subject of sin in whom the blot of it was intrinsecally or really inherent you can gather or infer no such thing You adde It was by imputation True but that speaks to the manneer how he was a sinner and not to the reality and truth of it he was truly the sinner or debter in regard of his office or condition or Law-place as you call it 2. So then he was to answer justice And 3. hereupon became he obnoxious to make satisfaction by suffering So that the Doctor reasoneth firmly If he had not been first found to be the sinner in law or debter not actively that ever he committed any evil such blasphemy he denieth and abhorred but passively he being made the debter who must pay God having laid the iniquities of his people upon him and those first laid on him otherwise he had not suffered and satisfied for them You cannot finde any blasphemy save what you made your self by exchanging and putting in your own words and who then standeth guilty of it If any understanding and indifferent minde free from malice and prejudice had heard or read him he would never have so perverted and mis-interpreted as you have done But D. Luther's words if you yet do think him Orthodox may be fully satisfactory on Gal. 2.13 Serio loquitur Propheta c. The Prophet speaketh earnestly that Christ this Lamb of God should bear the sins of us all But what is it to bear sin The Sophisters answer To be punished Well but why is Christ punished Is it not because he hath sin and beareth it Now that Christ hath sin the holy Ghost witnesseth in Psal 40. My sins have taken such hold on me that I am not able to look up they are moe in number then the hairs of my head In this Psalm he speaks in the person of Christ and Psal 41. This testimony is not the voice of an innocent but of a suffering Christ who took upon him to bear the person of all sinners Wherefore Christ was not onely crucified and died but sin also through the Divine love was laid upon him when sin was laid upon him then cometh the Law and saith Every sinner must die c. God sent his Son into the world laid on him the sins of all men saying Be thou Peter the denyer Paul the persecutor blasphemer and cruel oppressor David that adulterer that sinner who ate the apple in Paradise that thief who hanged on the Cross and briefly be thou the person which hath committed the sins of all men see therefore that thou pay and satisfie for them Here now cometh the Law and saith I finde him a sinner and that such a one as hath taken on him the sins of all men c. therefore let him die upon the Cross and so setteth upon him and killeth him Now sin being vanquished and death abolished by this one man God would see nothing else in the whole world if it did believe but a meer cleansing and righteousness And a little before upon the same 13 vers And this no doubt all the Prophets did foresee in spirit that Christ should become the greatest transgressor murtherer adulterer thief rebel and blasphemer that ever was or could be in all the world Again If it be not absurd to confess and believe that Christ was crucified between two thieves then it is not absurd to say also that he was accursed and of all sinners the greatest You may read much more to like purpose but this may let you see your partiality and errour If you can understand and construe the one Doctor aright why not the other also except your minde be sinister or otherwise letted And now if you have any conscience towards God or love to the Truth and your Brethren so much injured by you you will clear them publikely and accuse your self By this I could easily untwist and annul what you have said against us 12 Exception M. Rutherf In all this you shall finde grace turned into wantonness In all his Sermons is much to depress and cry down holiness and walking with God Repl. He was raised up and fitted especially to be a son of consolation in these sad times Yet