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	lord_n	7,059	5	3.5024	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

to be as children tossed to and fro and carried about with every whifling wind of doctrine H ● 1● 23. by the slight of men but to hold fast the profession of our faith without wavering for he is faithfull that hath promised M ●● 5.1●.1● a blessed reward to all that suffer for him and his righteousnesse even a crown of glorious immortalitie Heb. 12.3 And lest we be wearied and faint in our minds consider we him that endured such contradiction of sinners against himselfe and yet this notwithstanding gave not over to do the the worke he had in hand but as for this cause he came into the world that he might bear witness unto the truth J ● 1● ●7 so when he was to leave the world 1 T●● 6.13 he witnessed as saith the Apostle before Pontius Pilate a good confession and confirmed the truth of his doctrine by a dolorous 〈…〉 9 and bloudy death Quantaflibet nobis anxietatem pateras vitae praesentis propinet afflictio c. as Sydonius exp●esseth let the world present us with never so great a Cup of afflictions it is but litle if we remember how much our Saviour dranke at the Cross Nor should we need any other cordial to refresh us in our suffrings but that wherewith Peter is said by Clemens Clem. strom 7. to comfort his wife when he saw her led to martyrdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the Lord whose Disciples if we be we must not think to speed better then our master No he tells us it is enough for the Disciple that he be as his Master Math. 10.25 and we to hold our selves highly honoured to drink of that cup wherein he hath drank before us nay to rejoyce in as much as we are partakers of the sufferings of Christ 1 Pe● 4. ●3 that when his glory shall be revealed we may be glad also with exceeding joy for if we suffer with him we shall reign with him If we follow him by the way 2. Tim. 2.12 Phil. 3.10 of his Cross being made conformable unto his death it will bring us where he is to be partakers of his glory But that is a vobis datum est too we cannot have it of our selves it must be given us in the behalfe of Christ not onely to beleeve on him but also to suffer for his sake Phil. 1.29 Unto him then to make our humble request O Blessed Jesus Author and finisher of our faith who hast given us the grace to beleeve on thee Hebr. 12.2 give us also the courage to confesse thee and as thou hast enlightned our mindes with the knowledge of thy truth so enflame our affections with the zeal of it that whether by life or by death we may glorifie thy name and nothing be able to separate us from the love of thee for thou onely art Holy Rom. 8.35 thou onely art the Lord thou onely O Christ with the Holy Ghost art most high in the Glory of God the Father AMEN SERM. III. Matth. 20.15 Is thine eye evill because I am good IT is pitty that goodnesse should give an offence or be troubled to justify her worthy proceedings and yet such is her fate with evill men that make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perynd py●h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue the ground of their hatred and disparage it all rhey can with foule Menand detraction you have here the truth of this complaint represented in a parable the parable of an housholder that hired labourers into his Vineyard who for giving alike wages unto some that came last is blamed by the first of dealing unjustly but innocence is never unprovided of reasons either for the defence of her selfe or the conviction of gain-sayers It was his bargain he saith with them he had agreed for so much and so they could demand no more then besides what he gave was his own and therefore why not as much to these as to themselves and none to controll him for it and thus having cleared himselfe from their false imputation he now charged them with a fault indeed their envious repining and this occasioned by his good deeds there eye was evil because he was good In which words he so reprehends their envie as he seekes to amend it and this by displaying unto them the state and condition of that wicked passion Division 1. In the Organ and instrument by which it worketh Oculus the Eye 2. In the nature and qualitie of which it consisteth Malus Evil. 3. In the motive and occasion from which it proceedeth Quia ego bonas sum because I am good These parts ad oculum the text presents from thence we have the draught or portracture as it were of a picture laid before us and that so accurate as none can presume to mend it our labour is onely to fill up each part as the grace of God shall enable us desiring there be in none here present an Evill Eye Mat. 6.23 to sensure the limners imperfections but in all a single eye to make the best use of them for the amending of their own I begin with the Organ or instrument of envie that is the Eye Part 1. The Instrument MAn at his creation was an uniform and entire his creatur soul and body like a wel tun'd instrument sounded nothing but the praise of his maker and his own felicitie but being once subdued by sin he fel at discord with himselfe laboured his own destruction And as in the besieging of a City those Forts and Bulwarks that lately defended her but now surprized by the Enemy help to better and demolish her 〈◊〉 122.3 so in ruining of man built once as a City that is at unity in it selfe those members and faculties that were the chief agents of his happinesse became now the Engins of his misery I will instance onely in the eye a member abounding with so much excellency and withall so much iniquity that I know not whether it may more invite your admiration or your sorrow An Organ so divine that the misticall Egyptians could not find a fitter hieroglyphick to expresse the divine all-seeing providence C●rl Rhod. lib. ● cap. 28. But the Stoicks unable to satisfy their wondring without the help of idolatrie entitled it a very God as if to be sure of a present deitie they would have their Heaven of Gods about them But without such wild Hyperbole's it is praise enough that which may consist with pietie and for this we find an instance in St. Chrisostom Chrysost ad Antioch h●● 11. who chose this part above the rest to assert the power and wisdome of God that from so vile a matter as earth which affordeth brick and tiles could extract so goodly a piece as is the eye that for its majestie strikes an awfulnesse in the beholders and besides endued it with such vertue as within so narrow a compasse to comprehend so many objects

A bllessing from his heart Cant. 8.6 The Lord reward thee good for that thou hast done unto me this day So that the Spouse in the Canticles might very well say and so the † Quia Hebraei comparativo carent Original will warrant it love is stronger then death stronger certainly in this way of victory whereby David did more perfectly overcome Saul then by death he could have done Thou shalt love thy neighbour and hate thine enemy Mat. 5.43 Quod etiam in uno homine malo impleri potest In ipso enim uno qui malus est proximū habes inimicum Aug. detem Ser. 8. For he that conquereth by death doth but overthrow the body leaving the mind wholly averse and unconquered but he that conquereth by love overcomes the whole man destroying the enemy that hated him and preserving the person to love and honour him This is Gods own way of victory to overcom by mercy and goodnesse so he overcame David with his murther and adultery Peter with his threefold and shamefull deniall Paul with his blasphemy and persecution Gal. 1.23 who neverthelesse obtained mercy even to preach the faith which once he destroyed And but for this way of victory heaven had wanted many of her Saints and the earth been desolate of Inhabitants Rom. 5.20 But this is mercy befitting his Majesty that where sin abounded grace did much more abound Isai 42.25 abound toward those that did all they could to provoke the fury of his anger against them Rom. 11.3 with 1 King 19.14 for what greater provocation then that which Elias complaines of the Jewes Lord they have killed thy Prophets and d●gged down thine altars and yet notwithstanding these indignities † Vt sua sibi patientiâ detrahat Tert. de pat he plyes them still with continuall blessings nay when their malicious wickednesse was come to the highest that they had no more Prophets to kill after all he sends unto them his Son † Cum majorem aggressi sunt impietatem majoribus eos prosecutus est beneficiis c. Chrysost ad Antioc hom 31. even then bestowing this highest of his favours when they had committed their utmost impieties And if we look on him that was sent our blessed Saviour in him we may no lesse behold the like wonder of mercy when having in his all-torne body † Nec remansit in eo nisi lingua ut pro crucifigentibus oraret Ger● Medit. 2. no part left whole save onely his tongue he employeth this in praying for those that crucified and blasphemed him which is if we compare them right the greatest benefit for the greatest injury to pray for those that so despightfully used him And doubtless no such powerfull means to obtain their pardon of his heavenly Father The effect whereof we may plainly see in the conversion of so many a The number of the men about five thousand Acts 4.4 thousand at Peters Sermon which had not been so effectuall but for the prayer of Christ on the Crosse which could not possibly but find audience in the ears of a gracious Judge When we see here below nothing so prevailes with the Judg in behalf of the Malefactour as when the party offended sues and intercedes for him And yet this did Christ for his deadly enemies Nay more then this Acts 2.23 3.15 he died for those that by wicked hands as Peter tells them had crucified and slain the Prince of life and powred out his precious blood for their sakes that spilt it Vivificatur sanguine Christi etiam qui effudit sang Christi Cyp de bono patientiae making this extreme act of their malice the onely means of their salvation Here was overcoming indeed of abundant evill with exceeding abundant goodnesse Tit. 3.4 as if the kindnesse and humanity of God our Saviour would strive with the perversenesse of man to out-vie and conquer it And what is this but to teach us the like way of victory to contend with the malice and crossenesse of our enemies by our charity and good deeds nor need we doubt of the successe having God himself for our example nay more for our assistance too as it followes in the last place vince malum Deo Thou hast God of thy side and needest not fear what man or devill can do against thee This is our last and surest refuge that if all other means should fail us here we may be sure to overcome if we commit the matter to him if we do but as the Apostle exhorts us in the nineteenth verse dare locum irae give place unto the wrath of God who there challengeth revenge unto himself as his royall prerogative Mihi vindicta Revenge is mine and assureth us by his promise of the execution thereof Ego rependam I will recompence saith the Lord. So that to be forward in our own revenge is to anticipate and usurp the office of God and to assume that to our selves which is his peculiar jurisdiction and so by consequence to make God our enemy also whereas to refer the cause unto him is to give him this right Plus improbum illum caedis sustinendo ab eo enim vapulabit cujus gratiâ sustines Tertul. and will prove much more beneficiall to us in the end as bringing the Almighty into our justice and making him the Revenger of our quarrell who will not be wanting unto his own charge but will either vindicate our cause by some sensible token of his wrath on our adversaries Patientes facit de secuturâ ultione securitas Cypr. cont Demetrian or so arm and fortify our minds with Christian constancie and resolution that we shall find even pleasure and contentment in our sufferings Or howsoever it shall one day prove our advantage when † The Lord shall reward thee Prov. 25.22 God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weare us Garlands more glorious out of those injuries that we have endured for righteousnesse sake Mat. 5.10 so that our short and light afff●ction shall work unto us a far more exceeding 2 Cor. 4.17 and eternall weight of glory which the righteous judge will give unto every good souldier of Christ that by patience and meekness following the Captain of their salvation are made perfect through sufferings Heb. 2.10 We have his own word for it Revel 3. Revel 3.21 Vincenti To him that overcomeh will I grant to sit with me in my throne even as I also overcame and am set down with my Father on his throne Let not this trouble you though notwithstanding this glorious profer here made by Christ nothing were promised in effect being to be had on such hard conditions by † Mat. 20.22 Cypr. de Zelo. drinking of his bitter cup. For habet pax coronas suas besides persecutions Crown of Martyrdom even peace hath her bowels too wherewith to crown the Christian Conquerour upon his

d lib. 9. cap. 8. relieved such as were their worst enemies in grievous famine and this they did so much the more cordially as they e Cypr. cont Demetrian Et sic Deo plus placemus c. Hoc nobis credimus expedire ut vos diligamus in vos qui odistis omnia conferamus Lact●nt lib. 5. cap 12. believed it was acceptable to God that they should bestow all good things on those that hated them In the Ages succeeding how much they declined from the Primitive simplicity and child-like innocence they encreased in malitiousnes every day more and more fulfilling that Prophecie of our blessed Saviour that because of iniquity abounding Mat. 24.12 the love of many should waxe cold we have seen the proof hereof Nusquam planè visum tantam hujusce pestis gravitatem nusquam tàm intolerandam nunquam tamen senescentem diuturnitatem extitisset c. J. Sau●oman ad princ Christi if ever in these last times when wars and dissensions are no where so frequent bloody and continued as among the professours of Christianity as if the God of peace and love had withdrawn his influence and suffered the devill the Authour of discord to sow his tares of division among us How have we hereby given occasion to the enemies of the Lord to blaspheme 2 Sam. 2.14 Jam. 2.7 to blaspheme I say that worthy name by the which we are called and when of themselves they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen * Orat. 33. speaks in the like case apt to defame us with forged scandals how can we think they should now forbear us having filled their mouthes with just reproaches In stead of that we mentioned erewhile it may be their note of us us now to the contrary Vide ut se invicem oderint as if this were now become the cognizance of Christs disciples to hate one another Certainly this is so far from converting Turkes and Jewes unto out Religion that it may rather * Lud. Vives de verit fidei lib. 3. confirm and harden them in their infidelity That this cannot be the expected Messiah of whose peaceable kingdome the Prophets have spoken such glorious things When men are so far from beating swords into plow-shares that they turn bells into murthering † Jovis veluti fulminibus horrifico quopiam tormento oppetere Sauroman deerat adhuc vitiis nostris dignissima mundo Mach●●● c. Inv. Bellica Canons so far from not learning war any more that many have learned nothing else 't is become the onely thriving profession The wolf so far from dwelling with the lamb that the lamb is rather become a wolf a Domestica crudelitas non modo id habet in se mali quod tot Cives atrocissimè sustulit verum etiam hominibus lenissimis ademit misericordiam consuetudine incommodorum Cic. pro Rosc Orat. 2. our intestine cruelty having not only this mischief in it to bereave us of so many Natives but also to deprive the most gentle natures of all compassion by the continuance of our tumults The Leoopard the Lion and the Bear and what other Beasts of prey Isai 11.6.7 whereby the Scripture would set forth the salvages and wild conditions of men have each of them acted their parts of late in human shapes Nulli rabies acrior caeterae animantia in suo genere probè degunt congregari videmus stare contra dissimilia Leonum seritas inter se non dimicat c. at hercule homini plurima ex homine sunt mala Plin. hist nat 7. prooem v. Cal. Rhodig lib. 10. pag. 21. Scalig. Exercit. 33. 189. 5. and that with more cruelty then any of those creatures have expressed in their own nature none of them having been found so cruell each to other nor to have done so much hurt unto men as men have done unto themselves which may be some colour unto the scoffers in these last dayes 2 Pet. 3.3 to encourage them in their lewdnesse and to say where is the promise that God repeated by his Prophet Isa 11.9 25.5 They shall not hurt nor destroy in all my holy mountain when this alone hath been the scean where all the mischief hath been acted insomuch as the mountains of prey the deserts of Lybia Psal 76.4 Num. 35. and Arabia were Cities of refuge in comparison But we need not so much wonder at this perversenesse Nimirum videri non debet quod tam multi adhuc ferociant pauci enim sunt veri incolae montis Dei for as Calvin gives the reason There be few true Inhabitants of Gods mountain few he means so meetly qualified as David describeth a Citizen of Sion Psal 15. few entire and reall converts even among those that professe themselves Christians when the unregenerate part is yet so predominant in them it cannot be otherwise but jarres and conflicts must rage amongst them Jam. 4.1 St. James hath clearly so resolved it from whence come wars and fightings among you come they not hence even of your lusts that war in your members Vitia quae in nobis regnant sunt quasi armati satellites ad pugnas concitandas Calvin in locum The sins that raign in us are as so many armed Troopers to embroyle us in contentions These must be subdued as ever we hope to see peace established in our borders Psal 147.14 It is not our presuming of the spirit within us that will do this work but our conconforming unto the spirit thereby to mortify the deeds of the flesh Rom 8.13 Now what our endeavours are in this kind if it may be judged by our works there is small appearance of any such matter intended by us when some whose office should engage them to be peace-makers Mat. 5.9 Rom. 10.15 as to preach the Gospel of peace Illi ipsi sunt acerrimi turbarum Incensores if we may have leave to complain with that devout French-man even they are the greatest Incendiaries of tumults Caroli Paschal Christianae preces 53. Iuctifici belli con●it●●es and the fomenters of a dismall war Mare etiam positis flatibus inquietum Minut. Felix sounding alarmes from the Pulpit and stirring up the giddy multitude as the winds do the Sea which of its own nature is unquiet though Eolus did spare his lungs Psal 55.21.64.3 Others having war in their hearts whet their tongues like a sword and bend their bowes to shoot their arrowes even bitter words who is there almost among us Ecclus. 19.16 Iam. 3.2 that offendeth not in this kind whose language is not well nigh cursing Cujus non sermo maledictio est c. votis malis pro armis utimur Salv. de Gub. lib. 3. The weapons of our anger are imprecations what we have not the power to act we supply with destructive bloody wishes Acts 9 1. breaking out nothing but threatning and slaughter