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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19413	A very soueraigne oyle to restore debtors; being rightly and seasonably vsed Extracted out of that most tried and quintessensed oyle, by the prophet Elisha. By vertue whereof the vviddovv indebted, (mentioned in the second booke of the Kings) was restored out of debt, and her children released of the bondage whereof they were in danger. Written by Samuel Cotesford, late minister at Stepney: and now newly published by W. Crashavve ...	Cottesford, Samuel.; Crashaw, William, 1572-1626.	1622 (1622)	STC 5841; ESTC S108836	64,803	115

neither he that loueth not his brother All which duties of the Law also concerning God and man must be done in like manner wholly and that from a sound heart And therefore if thou shalt soothe vp thy selfe in some duties doing and shalt in the meane while faile in other know this from the Apostle Iames who saith For whosoeuer shall keepe the whole Law and yet faileth in one point is guilty in all Where then the true feare of God is there is first integrity of heart and then whole obedience that is a continuall striuing vnto the performance of all and euery duty with care of doing what wee doe for Gods cause or because of the loue that wee doe beare to God constrayning vs thereunto But because in either getting or keeping a good report whilest men dealet together in matters of this World as in borrowing and lending there be many windings and turnings so that it is hard for a man to passe away without some staine of his credit especially if hee bee one that striueth vnto godlinesse whom all the World seeketh to speake ill of it stands euery man in hand therefore so much the more truly to ●ift himselfe especially when Gods hand is vpon him in this affliction of being in debt He therefore that will not be deceiued in himselfe in looking vpon the Law of the ten Commandements as vpon a looking-glasse wherein he desires to behold the errors of his life let him cast his eye aside and with good care looke into the extreame part of that Glasse euen the tenth Commandement Thou shalt not couet c. Or as the Apostle saith Thou shalt not lust and there shall hee learne this lesson that if hee haue giuen but way to any sinne to make proffer to him and so suffer it to rest and Sathan the first mouer or suggester to sinne with any though neuer so small an entertainment of him yea if he haue but granted time vpon the motion and first suggestion thereunto to demurre and as it were to aduise whether it be best to thinke or not to thinke to doe or not to doe thereby calling the Law of God into question or doubt put the case it be vpon this point of borrowing vpon a deceiueable purpose to serue thy present neede if that party whosoeuer hath not giuen either in the point in hand as borrowing vpon deceiueable purposes or any the like motion or prompting vnto sinne as our Sauiour Christ did vnto Sathan the present auant or auoid Sathan and with Dauid Away from me all yee workers of iniquitie or rather with the same Prophet in the like words Away from me yee wicked I will keepe the Commaundements of my God let him know that hee hath sinned already against his owne soule euen in this that by demurring with Sathan as by way of counsaile-taking he hath giuen him some hope to preuaile at the last which to doe is sinne with God and therefore to this purpose speaketh the holy Apostle Paul Let not the Sunne goe downe vpon your wrath neither giue place to the Deuill For how small soeuer a sinne not to resist sinne vpon the first sight in outward seeming appeares to be because the beginnings of sinne are very deceitful it being a common saying A little is not so much Yet so great it is doubtlesse as once being entred vpon thee hardly after if euer vntill thy dying day will it be got out for the very regenerate haue their sinnes vnder the which they doe continually labour which maketh them goe heauily mourning all the day long and oftentimes to water their couch with their teares as Dauid did who complained saying I fainted in my mourning I cause my bedde euery night to swimme and water my couch with my teares and this doth the looking into this first glasse of the Law cause yea in them who truely feare God But here they must not stand There is another more cleare cristalline and comfortable glasse of the Gospel which also they must with all good speed looke into where they shall euen vpon the very first view so sodainly behold Christ Iesus that onely comforter of them that mourne in Sion and the refresher of those that goe heauily laden vnder the burthen of their sinne and seeke their refreshing where it is to be had for faith in Christ Iesus is the onely marke of that filial son-like and true feare of God without the which faith there is no true feare of God at all and when thou seest him goe to him lay hold on him make thy moane to him shew him thy soares thy wounds certifie him of the foyles thou hast had since thou entredst thy selfe a Souldier vnder his Banner challenge him for thy Captaine acknowledge thy strayings and wandring out of his Campe let him know thy seuerall and particular sinnes hide nothing from him though he know all before it shall be his greater glory and in the end thy greater comfort bewaile his so long absence from thee with the great dangers thou wast in whilest thou wast left to thy selfe Say with the Church in Salomons Song I sought him but I found him not I called vpon him and he answered me not Giue me leaue a little longer because this feare of God as is said Hoc est totum hominis it is all that God requires of man and it is that thou must haue and it is a point whereupon thou must trie and often examine thy selfe euen King Queene Prince Nobles Gouernours Ministers Husband Wife Father Children Masters Seruants I cannot therefore end I am as in a maze giue me leaue yet in a word who is it that as the Church before saith hath not called vpon God often and yet hath not preuailed and what then shall he therefore giue ouer No shall he not still pray Yes Wilt thou aske how long leaue him not vntill he haue mercy vpon thee let not the terriblenesse of thine enemy although he be as a roaring and deuouring Lyon laid downe by the Apostle Peter before thee let it not daunt thee but awaken thy spirits the more the rather and therefore to the purpose it is that the Apostle saith Watch ye stand fast in the Faith quit you like men and be strong And as in the Ephesians Hauing finished all things stand and to thy greater hope of preuailing adde as the Apostle Paul in that very place immediatly after saith thereunto Prayer And pray alwayes saith he with all manner prayer and supplication in the spirit and faint not And howsoeuer euery sinne whereof Sathan will hauing beene the first mouer of thee thereunto be thy accuser shall appeare to thy wounded conscience as a most fearefull and terrible monster greedily and with open mouth gaping wide doe seeke to swallow and deuoure thee vp euen aliue yet as thou fearest God and desirest the report thereof in the World in life in death and after death as this poore

Widdowes Husband haue faith in God and shrinke not behold his loue to thee in Christ and be of good cheare although thou hast liued in the wayes of the World without regard of God and his Law heretofore yet vpon this thy faith fruitfull in repentance be comforted with Paul It is not thou but sinne in thee as is said It is no more I for now thou beleeuest thou art another person in Christ Iesus before God thy sinne is not looked vpon but saith he It is sinne that dwelleth in me For I allow not saith he that which I doe for what I would that doe I not but what I hate that doe I. It is that naturall corruption which doubtlesse cleaueth to them who are regenerate and although daily in conquering yet not cleane conquered But in this triall of thy selfe as concerning the true feare of God to be in thee if thou feelest that thou hast thus farre profited goe on still with the blessed Apostle as one wearied with these miserable conflicts of Sathan and shew thy faith more and more by still going to God as thy onely helper and crie aloud with groanes and sighes Oh wretched man that I am who shall deliuer me from this body of death And againe to despite Sathan to his teeth as if thou hadst already gotten the victory for Faith whose obiect is Christ with all the graces of his Spirit giueth to each beleeuer things absent as already present be bold to out-face him and say as Dauid to Saul Thou hast thrust sore at me that I might fall but the Lord he hath holpen me To the end then that all iust suspitions of deceitfull shifts in borrowing may be taken from thee and that thy name may be free from all iust slander pray with Dauid to God and giue not ouer Remoue from me shame and contempt and againe in the 39. verse Take away my rebuke that I feare c. And in thus doing and preuailing thou shalt reape vnto thee for thy comfort both liuing and dead this report that thou haft feared God Now to proceede to that which followeth concerning the Creditor in these words of her complaint And the Creditor is come to take my two Sonnes to be his bond-men The Law of bondage as appeareth both by the Scriptures as also by the Law of Nations hath been ancient which also may be found to haue beene amongst vs as by certaine Instruments of Manumission for the release of bond-men or villaines and this before the time of the Gospell may euidently appeare By the Law of Nations it appeares so to haue beene It was decreed saith Aulus Gellius by the Iudge that after the Debtor was demaunded by the Creditor his debt hee not hauing to pay at the instant that then hee should haue thirtie dayes more giuen him and if within that time he could not make satisfaction then the poore man was fettered by the feete and further being fast bound with a cord or long line was so deliuered ouer to the Creditor who leading him home as an Oxe or an Asse hee put him to what seruile worke soeuer vntill that by his most slauish and more perhaps then Egyptian-like bondage he had by all toylesome labour wrought out vnto his Master ful satisfaction of his debt and thus for the time of their bondage were they bought and sold from one to another as beasts are sold in a market For proofe wherof vnder the law of Moses we read If thou buy an Hebrew seruant hee shall serue sixe yeares and in the seauenth he shall goe out free for nothing Before the Law written we read of Ioseph who was twice sold once by his brethren to the Ishmaelites and then after by them to Potiphar an Eunuch of King Pharaohs In the Booke of the Psalmes the Prophet Dauid setting downe as by way of bewayling the miserie of Gods people to God himselfe vnder the hard seruitude wherewith they were oppressed Thou sellest thy people for nought saith hee and thou doest not increase their price And in the Prophesie of Esay saith the Prophet as in the person of God who is the creditor to whom I sold you Behold for your iniquities are yee sold c. As if he should say You are indeed vnder bondage but your selues haue made slaues of your selues by your owne vngodlinesse Likewise vnder the New Testament where our Sauiour likeneth the Kingdome of Heauen to a certaine King which would take account of his seruants and when hee had begun to reckon one was brought vnto him which ought him 10000. talents and because he had nothing to pay he commaunded him to be sold and his wife and his children and all that hee had and the debt to be paid c. So that the creditor did the widdow no wrong shee being insufficient to take her two sonnes to be his Bond-men and yet shee complaines to the Prophet I will not say of the cruelty of the Creditor the Law then so requiring it but rather of her owne distressed estate who was in danger of the losse of so great comforts the losse whereof how great it was may appeare by the example of a poore man of whom Saint Basil writes who hauing many children in a heauie time of Famine was with all of them euen at the point of a famishment ready to starue for want of food for the relieuing of whom one of them must be sold to buy corne and victuals withall to saue all the rest aliue The father cals his wife and causes her to call all his children together they aduise each with other which of them they should depart from and so not without teares the father beholding the eldest the beginning of his strength the excellencie of his dignitie the first that called him father the second too young the third like the father the fourth the mothers darling the fift the expresse image of the grand-father the sixt well made and like to proue a souldier the last wittie ingenious and very fit to make a Schollar so tender-hearted was this kinde and naturall father as that he could not find any one amongst them from whom he might depart chusing rather to redeeme all their liues with his owne perill and danger then to suffer any one of them to depart vpon so hard conditions Blame not then this poore woman although shee complaine for this her losse of the hope of her comfort in both her sonnes at once considering that the sodainenesse of her change vpon the death of her husband together with the hastinesse of the Creditor to see his owne perhaps was such as it could not but moue her greatly to labour euery way for her release But on the other side to this of debts to be payed by the taking of the debtor his wife and children to be as bond-men to the Creditors behoofe by their labours and trauailes so to be imployed vntill the debt be satisfied