Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	charity_n	faith_n	justify_v	2,533	5	9.3784	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03443	Loues complaint, for vvant of entertainement A sermon preached at Paules Crosse, the third of December, 1609. By William Holbrooke.	Holbrooke, William.	1610 (1610)	STC 13564; ESTC S104136	34,700	66

Vers 28. in conclusion hee exhorteth the Corinthians and vs in them to desire the best gifts Vpon the hearing whereof it seemeth some did or might conclude that so they would do for they would striue to speake excellently and to be men of great knowledge c. and what better then these for the better instructing of whom the Apostle in the three first verses of this Chapter g●ueth them to vnderstand that it is not sufficient to haue these and the best gifts except they had loue and accordingly did vse the same which he amplifieth by laying downe particulars as first that it is to no ende to speake with the tongue of men and Angels and to be without loue vers 1. secondly that it is to as little purpose to haue the gift of prophecying and that in the largest manner and measure yea to haue faith that is the gift of doing miracles without loue thirdly it is to no purpose for a man to be so liberall and kinde hearted as to giue all they haue to the poore and lastly so to suffer as to be burned without loue all these profite nothing Vpon this might some reply and say Thou doest not thinke vs altogether inhumane and void of loue doest thou Vnto which Paul doeth secretly reply You may deceiue your selues in your iudgement for euery loue is not the loue I speake of and meane here and that you may not be deceiued whether your loue be this yea or no obserue whether it haue the seueral marks and notable effects I propound vnto your consideration which charitie proceeding from iustifying faith hath and to this ende the Apostle from the 4. verse of this Chapter to the end of the 7. verse layeth downe a chaine consisting of 14. linkes euery linke whereof is a seuerall marke of this true loue amongst which this verse is one so that this verse conteineth a true marke of loue by which faith doth worke beeing the tenth linke of this chaine And thus you haue the conexion of it The sense of the words being the second thing I promised is to be considered by examining the seuerall wordes comparing the translation with the originall and the acceptation of them elsewhere in holy Writ For the word Loue it is in vaine to stand long vpon the acceptation of it it being diuersly taken in the Scripture the mind of the Apostle being easily perceiued that heere hee meaneth that loue which he speaketh of elsewhere saying Faith that is iustifying faith worketh by loue and elsewhere calleth it the fruit of the spirit Gal. 5.22 The word translated Iniquitie is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most commonly translated Iniustice yet in the Scripture hath both a generall and restrained sense generally comprehending all sinne and so it is taken in that 5. of the first of Iohn ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all vnrighteousnesse is sinne and so doeth Ezra vse it in his prayer Chap. 9. ver 6. and Dan. 9. v. 5. Restrainedly it is taken for iniustice betwixt man and man which I take to bee especially meant in this place so you shall finde it taken in the last of the Reuelation and 11. verse He that is vniust let him be vniust still and in the 16. of Luke verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord commended the vniust steward or rather according to the originall the steward of iniustice so is the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for iustice that is honest dealing betwixt man and man Titus 1.8 speaking of a minister saith he he must be righteous that is iust which the word holy following sheweth In the second at the 12. verse the grace of God teacheth vs that wee should loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously that is iustly which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following plainely sheweth Now wee see the acceptation of this word in the Scripture the Question is how it is to be taken in this place vnto which I Answere though I take the second sense to be especially meant in this place yet I see no reason why it may not carie both the senses here both which doe set out the nature of Loue the better and therefore I wil take it in both senses but specially in the latter it being the safest way to construe Scripture and take it in the largest sense when both the drift of the holy Ghost the sense of the originall words and the Analogie of Faith gainesay it not But reioyceth The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reioyceth together which some expound doth requite good dealing with good dealing which althogh I do not condemn yet I rather cleaue to this exposition by way of Antithesis to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as loue doth not reioice in sinfull and vniust courses so it reioyceth to see others together with himselfe to take delight in iust dealing with men and religion towards God fully expressing the nature of true loue both in hating and distasting of euill as also in the louing of good hauing these effects wheresoeuer it is For the word Trueth it is diuersly taken in Scripture sometimes for the Sonne of God Ioh. 14.6 I am the way the Trueth and the Life Sometimes for the word of God Ioh. 17.17 Sanctifie them with thy Word thy Word is Trueth Sometimes for honest dealing and true speaking Ephes 4.25 Speake the trueth euery man to his neighbour where by Trueth is not only meant to speake as the matter is but also to deale honestly And sometimes for religion professed according to the word of God as in that of the Prouerbs Buy the Trueth but sell it not And 2. Ep. Ioh. ver 4. I reioyced when I found of thy children walking in the Trueth Amongst the diuers acceptations whereof I tie my selfe to the two later by way of Antithesis answering my acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse and thus haue you the sense of it in parcels Now to totalize the same and cast it vp altogether it commeth to thus much that that person in whom true Loue is by which faith doth worke and is a fruit of the Spirit and by which our actions measured and performed doe please God as hee doth not take delight in sinne and vniust dealing so he doth on the other side yea it is his ioy and great delight to deale iustly with men and walke religiously towards God in his owne vse and to see others to doe the same and thus haue I performed the second branch of my promise 3 The parts into which this verse doeth offer it selfe are two 1. Quid Charitas abstinet in these words Loue reioyceth not in iniquitie that is farre from the propertie of true loue 2. Quid efficit in these words but reioyceth in the Trueth which loue euer doeth And that is the third branch of my promise The fourth remaineth Let vs hasten thereunto that wee may

euery sonne of Adam why should not grace obtained vnto by the second Adam be fruitful once entred into the place of the former Secondly the Apostle plainely affirmeth That where sinne abounded grace aboundeth much more Vse This at the first looke plainely telleth vs that euery ceasing from sinne is not a conscionable ceasing therefrom and that a man may leaue off the committing of sinne and go to hell for it when he hath done for hee did not of conscience cease from the same there appeares no contrary fruit of the spirit looke to this ye old Adulterers and ancient Bauds you vnsatiable Libertines and Epicures you now neigh not after your neighbours wiues and daughters and maids as formerly yee now spend not the time in eating drinking and rising vp to play as you had wont to doe Oh now you are in a blessed estate say you of your selues and others of you for why you are much amended you are not now so bad as you were No God-a-mercie to thee thou art restrained there from the heat and strength of thy youth is past thy liuing and goods are consumed thou brought to a morsell of bread and so necessitie and not conscience restraineth thee thou hast as greene thoughts though gray haires as any thou wantest no euill but meanes thou hast as insatiable desires after meate and drinke as euer but thou lackest power to affect it alas poore soule thou must to hell except thou of conscience leaue thy sinnes which thou now nolens volens art restrained from Looke vnto this you bloody minded olde men who haue liued by quarelling and shedding of blood all your dayes but now are decrepite and impotent not vnwilling but haue as Vse 2 good a heart as euer you had to that sport This letteth vs see that it is not enough if we doe not euill but we must also doe good beating downe to the ground that Maxime of nature that I thanke God I doe no man harme as I can doe him no good as also shewing how grosly the Papists doe belie vs and our doctrine of iustification by faith onely to be a doctrine of liberty and licentiousnesse whereas we teach and tell our people that without both practise of dueties of pietie and workes of charitie there is no conscionable abstinence from sinne and so consequently no way but to hell Loue reioyceth not in iniquity vnderstanding the word iniquity for sinne according to the generall acceptation of the word it offereth this Doctrine Doctrine He that truely loueth himselfe and others is farre from taking delight in sinne true loue taketh no ioy it cannot neither doth it solace her selfe nor make her selfe merrie with sinne For the prosecuting of this doctrine we must vnderstand that sinne is either at home or abroad ours or others in neither doth Loue reioyce as witnesse the example of Ioseph who was farre from taking delight to commit that sinne of vncleannesse but sheweth his dislike to his Mistrisse for importuning him thereunto whereby hee did manifest the trueth of his loue to God his owne soule and body and both fidelity and loue to his Master For the latter the vexation of righteous Lot and the streames of teares flowing from Dauids eyes the one because of the vncleannesse of his people the other for the transgression of his stand vp to witnesse Reason Which trueth Reason will plainely conuince vs of how such are renewed and made to loue where God doeth and hate where he doth and therefore cannot make themselues merry with sinne which God hateth Vse Hereby as in a glasse that will not deceiue vs may we looke our selues and see whether there bee true loue in vs yea or no if wee neither make ourselues merry with our owne sinnes nor the sinnes of others the common sickenesse of our age and people First for thy selfe let thy reioycing to grieue the hearts of the godly witnesse thy want of loue Is it not a common and knowen tricke amongst you to vaunt what you haue done in vexing the godly saying vnto thy partner in euill in this manner O Sirrah wote you what and where I haue bene I was where a Puritane one of these precise fellowes was that cannot endure an oath but I so sware star'd and swaggard that I rid him out of the house and companie where I was O miserable and wretched thou art enemie to thy selfe reioycing in thy owne fall Againe you night walkers when yee haue found your mates and haue effected your wishes Doe not you returne home being not ashamed to boast to your mates what good successe you haue had in these manly courses and how manly beastly I would say you caried your selues in the same Thus may you see there is little loue because reioycing and merrie making at our owne sinnes and if we come to examine our selues how we make our selues merrie with the sinnes of others we shal be constrained to say there is no loue vpon the earth First doest not thou reioyce at the prophanenesse and beastlinesse of thy owne children and seruaunts their wantonnesse abominable drunkennesse with blasphemous swearing what gentleman is there that must not crie guiltie vpon this examination But howe much more these vngracious wretches that wil set their seruants to sweare and cry as a Beare-ward to his Beare finely sworne nay will lay wagers of one ouerswearing another first they will begin the price themselues and not being able to get the victory hauing damned their owne soules will set one of their Seruing men whom they know to be most gracelesse to maintaine it whilest he standeth by making himselfe merry with the bloodie oathes of the contenders O horrible and whose heart is not astonied to heare this and is not the like both abroad and at home more then rife by drunkennesse Pitifull to behold and grieuous to speake of Looke vnto these things beloued and the Lord giue you vnderstanding know if these things be so there is no true loue in you Vse 2 A man hath none that hateth him more then he doeth himselfe vntill hee can lament and mourne for his sinne smite himselfe vpon his thigh and be ashamed yea confounded of his owne wicked wayes This teacheth vs who loue vs most not they that will flatter vs and say All is well done but those that most deny to yeeld vnto vs in our sinfull courses that are sad and heauy when we sinne that can mourne and weepe when we reioyce in our iniquitie O consider this ye that are Gentlemen and haue many seruants those loue thee most and without dissimulation that will not foster thee in thy sinne but shewe dislike to the same Here we may see the difference betweene nature Vse 4 and grace the naturall and the spirituall man the former is proud of sinne and reioyceth in iniquitie the latter is farre from it taketh no pleasure in it hateth it and opposeth himselfe against sinne Doest not thou reioyce in sinne but art vnwillingly haled