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
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

Lord alwaies and again I say Rejoyce By this zeal John Baptist leapt in his Mothers wombe at the presence of Mary conceiving By this zeal Simeon's trembling armes received heat to embrace our Saviour By this zeal the Angels rejoyce in heaven at a sinners conversion Surely it was a high pitch of affection and no affection but zeal that lift the soul of Diagoras of Chylon the Lacedemonian of the Roman VVidow off the hinges this affection was joy And as a high pitch of joy so strain the pegg of sorrow and it will prove zeal Joy a rapture for the present good sorrow a pressure for the present evill Rachell's sorrow for her Children Mourning and weeping and great lamentation Jeremiah's mourning for the captivity of the people Come and see if there be any sorrow like unto my sorrow may make up the tale of zeal David's mourning all the day long watering of his couch Ezekiah's chattering as a swallow or crane in the desert is the fruit of zeal Hope when it is wafted with full sailes towards the Haven and like the Heliotrophium spreads it selfe towards the Sun of righteousnesse is zeal It was this zeal of strerched forth Hope that put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance in Paul's mouth I am perswaded that neither death nor life c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38. And as hope so fear when it is a Graduate in the University of the Soul puts on the habit of zeal this fear must be filiall Such zeal as this was the fear of Martyrs which feared God more then thousand deaths and burnings This zealous fear of God wrought in Ignatius this heavenly resolution Fire gallowes wilde beasts breaking of my bones quartering of my members crushing of my body and all the tortures of hell come upon me so that I may enjoy my Lord Jesus and his kingdome Anger when in the forge of the affections it receives a heat more than ordinary becomes zeal In this zeal Moses broak the Tables when he saw the golden Calfe set up Phinehas in this zeal thrust through the Adulterers Samuel slew Agag Hatred when it growes inveterate and headie Aeternum servans sub pectore vulnus is zeal This is the zeal that all Saints have towards sin Satan corruption Love when it is elevated to the height is zeal such love such zeal was that of Jonathan's love stronger than death stronger then the love of a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing at anothers hurt when it is fixed upon the right object in a high measure is zeal that object must be malum poenae the evill of punishment not malum culpae the evill of sin In this zeal Moses and the Israel●tes sung a song of deliverance for the overthrow of Pharaoh Barak and Deborah for the death of Sisera This zeal wings David's Apostrophe to God VVash thy footsteps O Lord in the blood of thine enemies and laugh at their destruction Thus you see zeal consists not in anger love or sorrow alone but in a high pitch of all the affections or any of them In the second place we come to distinguish the severall kindes of zeal or by the touchstone of tryall to difference true from false All zeal is a fire and then true when like Eliah's fire it is from Heaven then false when like Nadab's and Abihu's it is strange fire such as God commands not False zeal may be fixed either upon the true or false object true zeal onely upon the right object When zeal is set upon the false object it may be great setting Churches and Commonweales in combustion but can never be good This wildfire is either Doctrinall in opinion or Practicall in conversation Doctrinall so the Turks are zealous for their Mahometan superstition and Alcaron the Ephesians for their Temple of Diana and silver Shrines the Church of Rome for their Popes Supremacy Images Indulgences the Brownists against the buildings of our Churches which they call Antichristian Synagogues Practicall in conversation when our zeal towards riches makes Mammom our God and things below that should be our Perspective-glasse to look towards Heaven proves our Looking-glasse when such is our zeal in Prayer that though we seem to petition first for spirituall things after for temporall our affections reads them backwards like figures valuing the latter ten times more than the former Again zeal may be false when it is fixed even upon the right object and that either in regard of the measure or means In regard of the measure either too cold which is remission or too hot which is superstition too cold and this is the temperature of carnall worldlings time-serving polititians formall professours that will seem to be Christians and yet will give no sheafe of their corn no penny of their talent no oyle of their cruse to the poor members of Christ Christians in name yet Devills incarnate indeed zealous for the smoak of their chimney's the watercourse of their channells the dust of their waies the bubble of their fame yet without any touch of conscience hear the name of God blasphemed see his Church profaned ruinated see the Fatherlesse wronged the Widow oppressed see the bleeding wounds of both Church and Common-wealth gaping Zeal upon the right object too hot which is superstition this zeale is either of them which are too hot for Ceremonies that they advance them into the chair of Substance punish the neglect of them as severely as blasphemy as murther as theft Too hot against Ceremonies that while they brand others with superstition surmount the highest Tower of superstition forsaking holy solemnities for a Ceremony the Sacrament for a gesture the Ministry for things of the least moment pay Tithe of Annise Mint and Cummine let passe the wonderfull things of God strain at a Gnat and swallow a Camell False zeal yet fixed upon the right object in regard of the means and ground upon which it is builded builded either upon ignorance our own ends or other men Ignorance of them that are hot in themselves a spur to others a censurer of all men that are slacker then they in duties that ought to be done yet they know no ground in Scripture no reason in Nature why This is false zeal the zeal of ignorant Romists to believe as the Church believes Zeal upon the right object for our own ends thus Judas was zealous for the bag the People in the Wildernesse for the Bread the Priests of Bell for the Wheat and Oyle those in Tertullian's time that went with the Christians to the Assembly of Prayer because they were commonly attended with Love-feasts This is false zeal because it is not a heat of the heart but of the stomack and may be so sincere as to arise out of the bowells yet it ends in the belly False zeal upon the right object when it is builded upon men zealous of the Word when it is

21. which St. Paul presses Heb. 12. 1 2. Let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the crosse and despised the shame Fourthly these sharp humours have run in all the veines of the mysticall body of Christ hitherto no afflictions befall us but such as are accomplished in our brethren that are in the world Joseph was in prison Daniel in the Lion's den the three Children in the fiery furnace Job on the dunghill Lazarus prostrate at the rich Man's gates the blessed Virgin 's heart was pierced with a sword the Apostles in the gaole And we have a promise that the God of all grace after we have suffered a while will make us perfect stablish strengthen and settle us And that God of his fidelity will not suffer us to be tempted above that we are able but will with the temptation also make a way to escape that we may be able to bear it Fiftly God hath put bounds to the storms of this troublesome Sea huc usque thus far the waves shall rage and no further Thirty years were appointed the sick man at Bethesda's pool twelve years to the woman with the bloody issue three months to Moses ten daies of tribulation to the Angell of the Church of Smyrna three daies plague to D●vid Yea the number of the godly mans tears are registred in Gods book and the quantity kept in his bottle they are but a showr that will end in sun-shine a troublesome torrent that will waft us to the haven of rest Be faithfull unto death and thou shalt receive a Crown of life Sixtly we are called to give an account of our Stewardship how we have improved our Talent to repetitions in Christs school to see how much faith patience and godlinesse we have learned all this while and whether we cannot like ●ob receive at the hand of God some evill as well as we have hitherto received a confluence of good As therefore we have alwaies prayed Thy will be done so let us not be now offended at this which is done by his holy will Seventhly meditate that all things shall work together for the best to them that love God insomuch that neither death nor life nor Angells nor principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord Every pang is a prevention of hellish pains every sanctified respite an earnest of heavens rest It is but the Crosse of Christ sent before to c●ucifie the love of the world in us let us therefore with Simon of Cyrene carry it after him the pains will shortly passe the joy will never passe away Lastly consider there is no equality no proportion betwixt the houre of temptation here and the everlasting jubilee hereafter As is the centre to the circumference an instant to eternity a molehill to a mountain a drop of water to the sea so are the Saints crosses to their crownes as is the earth little or nothing in respect of heaven so is our earthly sufferings in respect of it therefore glory is called the kingdome of God of the Father of Heaven Abraham's bosom Matth. 8. 11. it 's called a Paradise of pleasure wherein is the Tree of life the house of our Father all fulnesse of joy the new Jerusalem an inheritance incorruptible undefiled that fades not away reserved in the highest heavens It 's called the glory of God our glory rest refreshment such felicity as neither eye hath seen ear hath heard neither hath it entred into the heart of man For it is the habitation of God of Christ of the holy Ghost as great a difference as there is betwixt a Snailes house and a Palace a Tortoise shell and Solomon's Temple Jonah's Gourd and the Towers of Ninivey so much and more difference is betwixt heaven and any thing that can be upon earth We see this is the composure of the World that finest things are scituated in the highest places the earth as grossest is put in the lowest room the Water above the Earth the Aire above the Water the Fire above the Aire the Sphears of Heaven purer then any of them above the rest which you see beautified with Sun Moon and Stars shining more gloriously then all the pretious Stones in the world and all this but the neather side of the pavement of that Palace then what shall be the glory of the Heaven of Heavens within able to drink up all afflictions as the Sea does the River Iordan There are three distinct places in which every Saint successively is resident first in his mother's wombe secondly in the world thirdly in heaven As much as the whole Universe is larger then our mothers wombe so much is heaven larger and ampler than it for if one star exceed the earth so much in bignesse then what shall the heavens that contain infinite stars Secondly as in largenesse so in time our time to be in our mothers wombs is but nine months but on earth it may be an hundred times nine months but our beeing in heaven is without period of daies months or years Thirdly as no man can remember what sorrow he had in his mothers wombe so shall our joies in heaven drink up all our sufferings upon earth And this glory consists either essentially in the beatificall vision or operatively in the effects it works in us Essentially in the beatifical vision though the Familists and Millenaries understand it not confounding grace and glory but no man upon earth hath seen God neither can he be seen that is perfectly it is true we may see God here in a naturall vision in his Creatures as in a Glasse wherein some splendour of his glory shines he may be seen in a specular or symbolicall vision by signes and characters of his glory so Moses is said to have seen Gods hinder parts Esa 6. 1. I saw the Lord sitting upon his throne high and lifted up his house was full of maj●sty and the Seraphims stood about him We see God here by the vision of faith when by Doctrine of Christ his Son and the operation of the Spirit we know the will of the Father But the beatificall vision in heaven is to behold God and Christ Jesus face to face we shall see him as he is no veiles being put betwixt us Stay here and pause a while What comfort will this be to see the Lamb sit upon his seat of state If the wise men of the East came so far and rejoyced to see him in the manger what will it be to see him sitting in his glory If St. Iohn Baptist did leap at his presence in his mothers wombe what shall this his presence do in his royall and eternall Kingdome If the Queen of Sheba was astonished at the sight of Solomon what shall we be at the sight of millions of Saints in his Court

love-tricks to what his Soul endured O all ye that passe by the way behold and see if there be any sorrow like unto my sorrow Alasse what can we see of thy sorrowes we can no more see thy pain than endure it only this we see that what the infinite sins almost of infinite men committed against an infinite Majesty deserved in infinite continuance of time all this Thou in the short time of thy Passion hast payed for to the full and we are bought with a price O dear Christians how ought these Earthy Rocky Adamantine hearts of ours rent in pieces at this Meditation What all these tears and pangs and groans are for us yea from us Shall the Son of God thus smart for our sins yea with our sins and shall not we grieve for our own How far were our soules gone that could not be ransomed with an easier price If thy Soul had been in His Souls stead what had become of it it shall be if His were not in stead of thine Go too now thou lewd Man that makes thy selfe merry with uncleannesse thou little knowes the price of one sin which made thy blessed Saviour cry out to the amazement of Angells and horrour of men My God my God why hast thou forsaken me But now we are bought with a price And if we be bought with a price then away with those Jubile Proclamations of Rome I mean the Supererogatory sufferings of Saints to pay forth this price a blasphemous and beggerly Principle as learned Fulk calls it Some modest Doctours of Lovain would have minced it affirming that the suffering of Saints are not truly satisfactory but only motives to move God to apply unto us Christs sufferingss but they were soon charmed by four severall Popes as their own Cardinall confesses and commanded to speak home with Bellarmine Passionibus Sanctorum expiari delicta that by the sufferings of Saints our sins are expiated and that by them applyed we are redeemed from those punishments we yet owe to God Blasphemy worthy of tearing of garments How hath Christ payed the price if we must supply the defect But we are bought with a price Take up then a Song of deliverance far more glorious than that of Moses Deborah or Gideon Art thou afraid of Satan Christ hath spoyled Principalities and Powers Art thou affraid of sin Christ was made sin that is a price for sin for thee Death Hell and the Grave are conquered that thou maist triumph Hell where is thy sting Death where is thy victory Nay this price hath payed for the abolishment of the Ceremonies of the Law Away then with New Moones Sacrifices and the rites of Judaism the vail of the Temple is rent That conceit of Theophylact is witty at least That as the Jewes were wont to rend their garments when they heard blasphemy so the Temple not enduring those execrable blasphemies against the Son of God tore her Vail apieces But that is not all The vail rent is the observation of the Rituall Law cancelled I say not that all ceremonies are cancelled by this price but the Law of Ceremonies and Jewish It is a sound distinction of the Antients that some are Typicall foresignifying Christ some of order and decency those are abrogated not these The Spouse of Christ cannot be without her laces and chains and borders But thou O Lord how long shall thy poor Church through contentious spirits finde her ornaments her sorrowes How much better were it to revive the sweet spirit of divine Saint Austine turning this contention into grar●dation glorifying God for these mercies which is the next Proposition and the last of the three Ye are bought with a price therefore glorifie God All things ought to begin for to terminate in Gods glory which is the end of all our actions the centre of all our motions The Angells sounded this Trumpet at his Birth when the price was but offered shall not we for his pretious Death and Passion when it was payed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to God on high This glory is Gods First a debito for we are his and that triplici jure by a threefold right of Creation as Men of Redemption as Sons of Sanctification as Saints Secondly ab integro from the whole we are composed of two parts Body and Spirit are Gods both in body and spirit therefore must glorifie him both in body and spirit Thirdly a lytro from the Ransom Empti sumus We are bought by a Synecdoche quasi redempti redeemed and re-bought and that by an Emphaticall Pleonasme pretio with a price And thus what one ought to have done a three-fold cord must move us to do to glorifie God We are Gods both in body and spirit Gods because we are redeemed both in body and spirit by the Son of God This is the main and cardinall reason let us prosecute it What mercy was ever like this for a God to sell his own Son that he might redeem his Enemies What more dear than a Son what more hatefull than an Enemy Yet oftentimes we see that the hate of an Enemy is drunk up of the love of a Son O my son Absalom would God I had dyed for thee Fulvius a Roman Senatour slew his Son for conspiring with Cateline but in Christ was no guile found Manlius adjudged his Son to die for violating the Law of Armes Christ kept the whole Law Aegeus sent his son Theseus to conflict with a Minotaur to free himselfe and his Country from deserved bondage God sent his Son to conflict with Satan Death and Hell who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from all bondage The Israelites sacrificed their Children to Moloch Agamemnon his daughter Iphigenia to Neptune but they had more But God when he had no more gave his onely Son for a price Besides the infinite disproportion betwixt God and Man An act of mercy in Scripture in History not to be found the like unparallel'd unlesse a Type in Abraham and but a Type I know saies God to Abraham thou lovest me because thou hast not spared thine onely son Isaac And then shall not we O holy Father know thou lovest us that hast not spared but given thine onely Son Jesus Gods love to Christ was infinite Abraham's to Isaac but finite God gave his Son willingly Abraham as it were constrainedly God gave his Son to an ignominious death Abraham to a holy Sacrifice Isaac was in the hands of a tender Father Christ of barbarous enemies Isaac was but offered in shew Christ payed the price indeed O the infinite disproportion St. Chrysostome is rapt hereat and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excesse of love that is a pin to low Pareus calls it por●entum amoris a miracle of love that is yet too short St. Paul waft upon Seraphick wings styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love surpassing knowledge that that 's it What can we do in lue but to the point in hand glorifie God like