Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	jesus_n	lord_n	6,127	5	3.5800	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93876	The commings [sic] forth of Christ in the power of his death. Opened in a sermon preached before the High Court of Parliament, on Thursday the first of Novem. 1649. being a publike thanksgiving for the victories obtained by the Parliaments forces in Ireland, especially for the taking of Droghedah, since which Wexford also was taken. By Peter Sterry, sometimes fellow of Emanuel Colledge in Cambridge: and now preacher of the Gospel in London.	Sterry, Peter, 1613-1672.; England and Wales. Parliament. aut	1649 (1649)	Wing S5476; Thomason E578_1; ESTC R203622	37,495	77

Particular An Expres●ion of the Reason My Strength I love thee O Lord my Strength 1 Particular The Profession of Affection I lo●e thee The Word translated Love is taken from the Belly the Bowels the Inward Parts Rechem It implyes a Three-fold Property in Love 1 Property Inwardnes Divine Love is from a Divine Principle not from Sense or Fancy but the Heart not a Guilding upon the Ou●-side of Flesh but Pure Gold growing in the Inward Hidden Mine of the Spirit He is a Jew that is One Inwardly saith St. Paul Rom. 2. 29. He is a Lover of God who is One Inwardly The true Love of God is a Spiri●uall Fire in the Bowels It consumes the Inward Parts like the Fat about the Heart which was to be consumed by Fire in all the Sacrifices Thou shalt love the Lord thy God with all thine Heart saith Iesus Christ in the Gospel 2 Property Tenderness Love to God must be a Sensible Sympathizing L●ve The Bowels the Inward Parts are Seats of Tenderness Passion Sympathy When Two Lutes are rightly tuned one to another touch a String upon One Lute and the same String upon the other Lute will answer it with a like Sound Iesus Christ and a Saint are thus tuned by mutuall Love each to other Their Bowels are Musicall Strings Let One be touched in any Kinde and the Bowels of the Other will sound 3 Property Strength Spirituall Love hath one Seat and Root with Life our Inward Parts Love is strong as Life nay it is stronger than Life For Love is strong as Death which masters Life Cant. 8. 6. The Loving Kindnes of God is Better Sweeter than Life saith the Psalmist Psalm 63. 3. For when Life can afford no Comfo●t but is full of Bitternes the Love of God will then Sweeten Life When Life failes us the Love of God will then receive us into its Mansions So the Love of a Saint to God is Stronger then Life For he may lose his Life but not his Love to his Saviour Yea he will lay down his Life for the love of the Lord Jesus The Love of a Saint to God is stronger then Death It will carry him thorow Death make him more then a Conquerour over it Thus much for the First Particular the Profession of Affection 2. Particular the Expression of the Reason My Strength O Lord my Strength The Word is Ghazak It hath Foure Senses 1 Sense Durablenesse The Lord is a Strength upon which nothing can make Impression to shake or weaken it 2 Sense Puissance God is the Lord of Hosts He beares down all things before him 3 Sense Praevalency God can doe any thing He can bring forth all things out of the Treasury of His Fulnesse He is Full and Fruitfull He is not onely an Active Potentiality like a Living Spring but a Potent V●i●ersall Act like the Over-whelming Sea before the Dry Land appeared God can out-doe and out-goe all things in all Kindes of Excellency Activity and Fruitfulnesse Thus God is round about His own A Wall encompassing enclosing them round a Fire devouring Outwardly every Evill that would break in upon them a Light shining inwardly multiplying upon them all Formes of Life all Beautifull Glorious Manifestations shooting ten Thousand Beames of Joy into their Hearts Thus the Lord hath been a Wall to us a Sea-wall a Wall between us and a Sea of Blood The Lord hath been a Fire for us Consuming our Enemies He hath been a Light standing still over our Heads like the Sun over the Head of Ioshua while he pursued the Canaanites and made an End of them He hath been a Calme Sweet Light to us in the midst of a Thick Darknesse and a Tempest I have now gone ●ver my Text in Generall Now Honoured Patriots I hope you will give me leave and cause to repeat my Text in your Names with a little Change after this manner To Him who Excelleth To the Conquerour To the Chiefe Saviour and Singer of Israel To Iesus Christ A Psalme of Praise of the Commons of England the Servants of the Lord who spake to the Lord the Words of this Song in that Day when the Lord had delivered them from the Hand of all their Enemies and from the Hand of Saul and from the Hand of Ishbosheth that feeble Man that Man of Shame those Men of Same in Ireland by the taking of Droghedah in that Day when they saw the Lord Iesus comming out of His Place to raig●e over the whole Earth in the Power of his Death Then they said We love Thee We love Thee Inwarly Tenderly Strongly We love Thee O Lord Our Strength I come now to that which I promised as the Second Part of my Sermon and that is a Particular Doctrine taken up out of the General Sense of the Words and That is This Doctrine The Lord is the Strength of his People I will give you Three Demonstrations of this Doctrine and so descend to the Application 1 demonstr. There is a Neere and Mutual Vnion between God and a Good Man This Vnion is tied by Two Strong and Fast Knots at Both Ends Love is the Knot by which it is fastned on Gods part Faith is the Knot on a Saints part The Spirit is the String or Chain of Gold on which these Knots are Knit St. Paul saith 1 Cor. 6. 16. He that is joyned to the Lord is one Spirit No Things are so capable of Vnion as Spirits They can pene●rate descend into dwell in fill possesse one another Those things clasp one another closely indeed which are Spiritually united The Vnion between God and His People is Strict and Strong for it is Spirituall The Nature and Exercise of Faith and Repentance is best exprest by the Fulnesse of this Vnion This Vnion empties a Man of his Lusts the World the Flesh For it makes a man Spiritual a Spirit For it is the Baptisme of a Spirituall Fir● unto Repentance This Vnion empties a Man of Himself and fills him full of Iesus Christ For it makes a Man to be no more upon his owne Bottome but One Spirit with his Saviour Thus this Vnion is the Helme of Repentance and the Hand of Faith upon that Helme which turnes us quite about and makes the Great Change in us from West to East from Death to Life This Vnion empties a Man quite out of Himselfe into Iesus Christ A Man is no more One Flesh with himself but the Lord and He are One Spirit Here is excercised that Act of Repentance and Faith by which a Man thrusts away from him the Shore of Selfe or Flesh and lancheth forth● into Iesus Christ as a Spirituall Sea This Vnion is the very Eye of Repentance by which a Man weepeth out Selfe in Tears and taketh in Christ in sweet Beames It is that Mouth of Faith by which a Man breathes forth himselfe into his Saviour and sucks in Iesus Christ as a Quickning Spirit It is the Putting off Selfe and the Putting on Christ It

made The Twofold Principle 1. Of Love 2. Of Wrath are the Two Hands of Jesus Christ in or by which he worketh All Matth. 25. 33. All Good things are wrought in a Principle of Love through the Good Angels from the Right hand of Christ These things come as Effects of Divine Love as Objects for our Love All Evil things are wrought in a Principle of Wrath through the Devil from the Left hand of Christ These things come as Effects of Divine hatred as Objects for our Hatred and Grief The Divine Power worketh Two ways 1. Way By a Universal Concurrence with each Creature 2. Way By a Particular Confinement in each Creature Divines say The Creating Power as it is terminated in God is God as it is terminated in the Creature is the Creature 1. The Divine Power in its Universal Concurrence is God It is that Eternal Word going forth with every Particular Operation and Temporal Production as a Back to it The Sun and Man bring forth a Man Jesus Christ and the Creature bring forth Every work in the Creature Joh. 1. 3. Without him apart from him hath been done not any one thing which hath been done So it runs in Greek word for word 2. The Divine Power as it is Particularised Circumstantiated Confined in each Creature it is that Creature The Work in the Lowest and Least things on Gods part on Christs part is a Universal Work and therefore not to be exprest by any Particular Name except it be in a Figure onely Colos. 1. 17. Christ is said to be Before all things and all things consist {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stand together in him Every work on Christs part is an Omni-form Work a Universal Peece in which All his Works lie together in One and are perfectly One Although on the Creatures part it be a Divided Peece a Small Particular As therefore the Name of Christ so each Work in the Creation as it is Christs and Gods is above every Name that is named both in this World and that which is to come Ephes. 1. 21. 2. God is All I know not any Place of Scripture which Countenanceth this Expression except it be That 1 Cor. 15. 28. That God may be All in All God is un-changeable He is All in All Essentially to himself He shall be All in All Manifestatively to the Creature Take these Directions for the Sense of it 1. God is not All Collectively as the World is This All a Heap a Composure of many Beings in Rank and Order Hear O Israel the Lord thy God is One 2. God is not All Distributively He is not This or That Particular Thing God is not as Man saith the Holy Ghost If God were any Particular Thing He were not an Absolute All 3. God is All by way of Efficacy as he doth All 4. God is All by way of Excellency He is the Truth Substance Life of All All Things compared with Him are Dead Pictures Shadows onely of Him as Nothing in comparison with Him 3. All Things are in God I confess that the Scriptures often speak to this Purpose Yet there is no maner of Speaking that requires more Distinction and Caution in taking a Right Sense of it Corolaries are drawn from This by all Companies of Men to colour their Apprehensions Things may be said to be in God six ways 1. Materially So none of all the Creatures can be imagined to be in God as any Part of Him as making up His Being as the Matter of It. The Divine Nature hath neither Parts nor Particulars It is Simple Undivided Un-compounded Psal. 50. 13. Will I eat the Flesh of Bulls or drink the Blood of Goats saith God The Essence of God and That alone may be said in a Figurative Sense to be as the Matter in the Godhead 2. Formally No Creature is in God formally according to its Proper Form and Being John 1. 1 5. God is Light and in Him is no Darkness at All Darkness is the Principal Thing in the very Essence and Form of the Creature I mean a Negative Darkness To what will ye liken me There is no more the Formality or Proper Essence of any Creature in the Form and Essence of God then Angels have Lips Ears Eyes The Three Persons of the Trinity are Formally in God and They alone There are Three that bear Record in Heaven 1 John 5. 3. Virtually Thus All things are of a truth in God Forasmuch as He brings forth bears up All things by the Word of His Power Heb. 1. 3. Thus All Colours are said to be in Light Heat and All Elementary Qualities in the Heavenly Bodies 4. Eminently It is most true that All things Created are in their Great Creator Eminently Psal. 139. 12. The Night shineth as the Day the Darkness and the Light are Both alike to Thee Darkness and Light are Both in God not onely Representatively but Really not in their Ideas onely but their Identities yet not Materially nor Formally but Eminently after a more Perfect maner than they are in themselves as in the Supream Unity of All Perfections So the Darkness of Sense may be a Beautiful Bright Notion or Form in the Understanding A Wound in a Bleeding Fainting Person may make a Pleasant Picture as it lies in the Riches of the Painters Fancy and Colours 5. Immediately Jesus Christ alone is this way in God 1 Cor. 3. 1. Christ is Gods As the Firmament or Eighth Sphere in which the Innumerable Stars are set is held by some to be immediately next the Empyrean Heaven or Heaven of Glory So Jesus Christ in whose Person the Saints are set like Stars lies in the Bosom of God 6. By Mediate Subordinations Heavens comprehend the Earth Themselves are comprehended of Angels Angels of Christ Christ of God For God brings forth Angels by the Mediation of Christ Col. 1. 15 16. Jesus Christ manageth this World by the Mediation of Angels Heb. 2. 5. The Angels govern the Earth by Heavenly Influences Hosea 2. 21. By this Subordination the Frame of Nature lies in God All Pure and Spiritual Things are in the Spirit of Grace Gal. 5. 25. This Spirit is in the Love of Christ Christ is in God All things Corrupt and Carnal lie in the Devil 1 John 5. 19. The Devil lies in the Wrath of Christ Christ is in God Accordingly the Ideas or Original Images of things have a Proportioned Order in the Divine Nature For God is a God of Order not of Confusion in His own Essence On this Mount is the Pattern of that Order which is set in the Church and the Creation Jesus Christ who is the Word the Book of God the Eternal Image of All Images in the Eye of God He is a Wisdom This Wisdom is the Platform of that which is drawn out in the Creation of Nature the Regeneration of Grace the Condemnation of the Devil 4. All is God This seemeth to me the Unsafest Phrase The Holy Ghost

but Divinity is defined to be ● shadowy-Image of God So the Word TSELEM signifies Gen. 1. 26. Four Essential Properties flow naturally from this Primary Constitution of Man 1. A Representation of the Divine Nature This is Mans way of glorifying God Manifestatively as Divines speak 2. A Subordination to God as our Beginning first Copy and End 3. A Distinction between the Light and Darkness in the Nature of Man the Image and the Dark Matter in which that Image is formed 4. A Domination of the Light over the Darkness or of the Image over its dark Matter The Prophet Esaiah toucheth upon these two last Properties Esa. 5. 20. Wo unto them that call Evil good and Good evil that put Darkness for Light and Light for Darkness All those Operations of the wil of Man either Elicite or Imperate either Immediate or Mediate either internal in the will it self or outward imprest upon exprest by the body which are founded on and flow from the Essence of Man as Natural Beamings of the Divine Image in that Darkness according to those four Properties These Operations are properly Moral and have an Obligation upon us which lasteth as long as their Subject or Foundation the first Creation Thus the Law against Adultery is Moral as it is rooted in the Primary Constitution of Man who was made Male and Female and they Two made One flesh as a Figure of Christ in the Trinity in the Church Thus all Laws against Intemperance Sensuality Inordinacy beside● their peculiar Moralities are Moral in this that they prohibit the predominancy of the Darkness over the Light and Divine Image to the Defiling of the Light the Disordering and D●facing of the Image as when the foot of some Beast●defaceth a Figure made in the Sands There is a three-fold Image of God 1. Natural 2. Supernatural 3. Spiritual 1. Natural The Natural Image of God is that in which Man was at first Created and by which he is made a Man differing from the Rest of all the Creatures All the Precepts and Prohibitions grounded upon This are Moral and as Immortal as the Generations of Mortal Men upon the Face of the Earth Provide for things honest in the Sight of God and Man The Shi●ings forth of the Natural Image are Honest Beautiful in the Sight of God and Man at once For This is Gods Image and Mans Essence 2. Super●a●ural There is an Image of God which is more than Natural yet less than Spiritual A●●●●●ly Image but by Divine Institution made a Super-structure upon the Primitive Constitution of Man in●l●sh An Earthly Image but by Revelation super-added to the first Creation of Man on Earth The Sabbath set up after the Compleat Making of Man is a Representation of this Image This is the Ceremonial Law made up of Types and Figures This was added as a Light and Glory upon the Natural Man in the Absence and Place of the Spiritual Image This is as the Moon the Vice-roy to the Sun in the Firmament till himself appear and swallow up her less Glory The Natural Image is the Firmament The Ceremonial the Moon The Spiritual the Sun 3. The Spiritual Image This is the Lord Jesus in the Spirit He comes first to put a period to the Ceremonial Law but to pitch his Tabernacle for a Season in the Natural Image to dwell in it before he dissolve it not to ruine but restore it in all things that are Moral He comes the second time at the last Day to set an End to the Natural Image with all its Moral Excellencies not confounding them with an inferior or contrary Spirit but consummating them in a superior a Spiritual Glory But thus much for the first Step in our Question Thus far we all go together in asserting a Freedom from the Law Let us now pass to the second Step 2. Step If a Christian be absolutely free from the Law while he lives among men on Earth in what cases he may be supposed to be so I will first propound those Cases then examine them I beleeve they will all appear to be either Falshoods in the Universal Notion or Phantomes Fancies in the particular application or as Saint Paul speaks the Truths of the Gospel perverted transposed anagrammatized reversed like a Traytors Coat set upon its Head with its Heels upward Before I propound the Cases I humbly premise that my purpose is by no means to charge these Suppositions as Assertions upon any Persons or Opinions but to consider them with all Simplicity and Sweetness as the Discourses of my own Spirit according to the present enlightnings of the Holy Spirit for the discovery of the Truth as it is in Jesus The Cases which I am able to suppose for the freeing of Man absolutely from the Law are six 1. Case If he know God to Be to Do All 2. Case If himself be Al-spiritualized and made Divine 3. Case If his Natural Man be immediately constantly acted by the Spirit of God in an ordinary course 4. Case If thy Natural Man be acted by the Spirit of God in an extraordinary way 5. Case If the Difference between Good and Evil be not or be taken away 6. Case If there be a Dispensation in which the Fairest Vertues of the flesh are to be stained with the foulest Vices 1. Case If he know God to Bee to Doe All The powerful blowings of the Spirit as a North Wind to winnow well this Case will drive most of the Chaff away from the rest of the Cases and leave us the pure Wheat of Truth to be gathered up into our Barns our Bosoms with much less trouble There are peculiar maners of speaking concerning God worth our inquiry How far they agree with the Dialect of the Holy Scriptures how far they have a right Sense how properly they import that Sense 1. God doth All 2. God is All 3. All is in God 4. All is God 1. God doth All This Language is Currant For the Holy Ghost speaks it 1 Cor. 12. 6. The same God worketh All in All But the former part of the Verse forewarneth us that there are diversities of Operations Besides that the Two All 's plainly hold forth a double diversity 1. Diversity in the Works God bringeth forth his works in Subordinations Heaven is a work on which he layes out much cost and skill to make a Throne for Himself The Earth is a cheaper and courser peece of Work for a Foot-stool Hell is his strange Work A work in which he estrangeth himself from himself in which he goeth to the vastest Distance to bring forth a Work most unl●ke himself in which he hides the Workman in the Horror of the Work and shews him by hiding him so deep God bringeth forth his Works in contraries Light and Darkness Good and Evil Michael and H●s Angels the Dragon and His Angels 2. Diversity in the Ways of Working The Father worketh All in Jesus Christ Col. 1. ●6 〈…〉 In him All things were