Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	grace_n	jesus_n	lord_n	11,220	5	3.7509	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19297	The worldlings aduenture discouering the fearefull estate of all earthwormes, and men of this world, in hazarding their pretious soules for the enioying of worldly happines / deliuered in two sermons before the worthy visitors of the right worshipfull Company of the Grocers, at the visitation of their free grammar schoole at Oundell in North-Hamptonshire, by Thomas Cooper, Batchelour in Diuinity, imployed in that businesse.	Cooper, Thomas, fl. 1626.	1619 (1619)	STC 5710; ESTC S3391	41,588	88

the kingdome of heauen and the righteousnesse thereof these outward things may encrease and be sanctified vnto you that so you may continue without offence as you haue begun proceeded hitherto in all fruitfull bountie and mercifulnesse to the Houshold of faith to the happy fealing vp of your saluation in this life and to the hastening and accomplishing of the same in the life to come And thus humbly requesting your Worships to accept of this liuely Touch-stone to try your Estates by walking contrary thereto with my euer vnfeigned acknowledgement of your loue towards me I heartily take my leaue commending your Worships and all yours to the Grace and Mercie of our blessed God through Iesus Christ our Lord In whom I rest Your Worships poore Remembraucer at the Throane of Grace TH. COOPER Math. 16. 26. For What shall it profit a man though he should win the whole world and lose his owne soule IN these words the holy Ghost layeth downe a reason why we should not for the sauing of this present and momentany life decline afflictions namely because the sauing of life present in this regard is the next way to endanget the life eternall and if so then no profit will redound thereby no though we might liue to enioy the whole world For hauing in the 21 verse adioyned the doctrine of his particular suffering to the former doctrine of his Kingly office in gouerning and preseruing his Church that so the wise temper of these seeming contraries might confound carnall wisdome and exercise the faith of his disciples because the harsh newes of his suffering gaue occasion of offence to Peter as dreaming in his carnall reach of a temporall Kingdome he thereby takes occasion from the particular doctrine of his owne suffering to gather a generall conclusion That whosoeuer will be his disciple must also deny himselfe and take vp his Crosse and follow him which bitter pill that it might be the beter digested he wisely remoues the maine barnd hinderance of enduring afflictions namely the loue of life and that by a strange paradox to the confounding of reason triall of faith affirming that the sauing of life for a time by auoyding the Crosse was the next way to lose it eternally and so to encourage the rather to the vndergoing of afflictions he affirmeth contrarily that the enduring of afflictions for his sake though it were to the losse of life temporall was the meanes to procure the life eternall if not also for the preseruation of this present life Now because life were not desirable of the carnall man but for those pleasures and profits sake which the world supplies thereto for otherwise these fayling life is but a burden and death a most desired hauen therefore the spirit of God proceedeth in this verse to root out of our hearts this loue of the world and that by propounding the danger that accompanies the same namely that hereby the pretious soule is fearefully ensnared and endangered And concludes the folly of such a match when we pay so deere for worldly things namely that they profit nothing So that in these words we haue a discouery of an ordinary Bargaine vsually made by men of this world that as they conceiue to great aduantage namely that they be contented for gayning of the world to lose their soules Their soules is an ordinary price to compasse the pleasures and profits of the world In which Bargaine there are couched these particulars First the ground or occasion of the bargaine namely their greedy and vnsatiable desire of earthly things implyed in these words of extent Though he should gaine the whole world As if the holy Ghost had therein discouered that Roote of al mischiefe namely a couetous and vnreasonable desire to compasse all to be satisfied with nothing but the whole world Secondly we haue heere the driuing of the Bargaine namely this couetous desire is that which giues way to Satan to fetch ouer the soule Thirdly heere is the Bargaine it selfe namely that the soule is lost for the gaining of the world Lastly here is the Iudgement and censure of the bargaine namely that their is no profit in it Of these in their places And first of the ground or occasion of the bargaine This the holy Ghost discouers to be an vnsatiable desire of earthly things teaching vs thereby that naturally the minde of man as it is immortall and not to be fadomed so it is restles and neuer satisfied And therefore affecteth vnmeasurably the things of the world gladly would engrosse and appropriate all things to it selfe It cannot brooke a share in it happines it endures not to be stinted and measured therein So saith the spirit The eye is not satisfied with seeing nor the eare with hearing and therefore much lesse the minde So is the practise hereof discouered They ioyne houses to houses and land to land till there be no place and the reason hereof is added that they may liue alone vpon the earth And the generall conditions of all estates discouers no lesse no man is contented with the place and calling wherein God hath placed him euery one aymes at the highest subiection is a burthen and disgrace and soueraignty tickles with the conceit of deity where the soule finds no rest in God how can it be but restles in hawking after shadows where pride is a chaine how can bondage or subiection be any whit brooked And seeing happines is conceited in these outward things if Caine be cast out of Gods presence he must eternize his name in building of Cities compassing the world Who would not enioy the most of all those things that he may haue greatest happines Can there be a greater plague to the wicked then still to be desiring what they compasse And may not this turne about to turne them home againe that as the Doue whē she found no rest for the sole of her foote in the world returned againe to the Arke from whence she was sent forth so the poore soule being tyred in the compassing of these earthly things and confounded in the pursuit thereof may be forced to turne the current of her desires to the true obiect and to seeke for happinesse in her God onely Oh that we were wise to discerne the euill sicknes and therein to take notice of the power of corruption Are we sick of the world and neuer satisfied therewith How doth this discouer our barrennes of grace how doth it conuince our bondage vnto sinne Where grace hath taken roote we dye vnto the world where God is preferred there Mammō hath no place How doth this discouer an impossibility in nature to obtaine grace by it owne power seeing the glory and wisdome of nature is enmity against God exalting the world and it shadowes aboue the true substance of euerlasting happines making the wedge of gold it hope and it belly it God Why do worldings

them I see not but that these courses may be lawfull so that 1 Priuate gaine eate not out the Publique 2 The subiect be not oppressed 3 The Magistrate defrauded scandalized 4 And so the peace and welfare of the common-wealth preserued concerning Letters of mart These howsoeuer in time of peace with forrain nations I hold them vtterly vnlawfull because they tend to the violation of leagues yet in time of hostilitie I imagine they may haue some vse especially with the enemies of God true religion because we are commanded to roote them out and heereby wee may both discouer their designes against vs and also wisely curbe and defeate the same by weakening their forces and ouertaking them in their mischieuous intents And therefore 1 So that priuate gaine be not principally aymed at 2 Cruelty and extreamity herein be avoyded 3 Neighbourhood be not infringed 4 And only the ruine of Gods enemies be intended I hold also that these may in some measure be tollerated As for trading with Infidels and Idolaters this howsoeuer it be generally forbidden in the word as leagues confederacies with them 1. Cor. 6. 9. Deuter. 12. Os. 12. 1. Yet seeing we haue presidents in the word of commerce with Infidels as of Abraham with Escol and Aner and Abraham and Isaac with Abimelec of Iacob with Laban Iosua with the Gibeonits These in some Cases with some special bounds may warrant this libertie As when we haue no other to commerce withall and without commercing with them we cannot be supplied with necessaries beecause life must be maintained what is theirs by al peaceable means we may partake of Prouided that we be not drawne heereby to any more thē necessary dealing with them for commodities auoyding further familiaritie and neerer communion lest we be drawne hereby by degrees to communion in Religion and so forsake the liuing God But rather labour hereby our constancie and wisedome to win them to the true keeping of that golden Rule Let them returne to vs but returne not we vnto them Ierem. 15. 19. 1. Touching those ordinary sleights of tentering pressing sliking garbeling washing c. of our wares though there be much deceit in them yet there may bee also some lawfull vse thereof with these conditions 2. That hereby only our Wares may be made more saleable and yet so as the glosse and stretching of them diminish not the substance and goodnesse thereof 3. Be not a meanes to enhance the price aboue the worth thereof by making them seeme hereby finer and sounder then they are indeed 4. That we propound the common rule of Equitie to doe to others as we would be done to our selues The like may bee sayde concerning our keeping in and storing vp our Wares wherein though we may aime at a priuate gaine to raise the present prises or else to expect a deerer rate c to defraud the Common wealth of it present necessitie yet herein also there may be some allowance both in times of plentie and in time of scarcitie especially for all kinde of victuals In time of plentie that so excesse may be preuented for the present and extremitie may be relieued in time of distresse and to this end our Garners and Store-houses in the Citie and elsewhere haue speciall vse to plucke downe the prises in time of dearth and so to refresh the hearts of the poore as also to prouide if supply should not come in abroad And so also in times of penurie that neuer there may be no extreame want So Ioseph by diuine warrant stored vp that the Church might be relieued in extremitie So haue we relieued our neighbours and they vs. Otherwise for those tending onely to ornament and superfluitie I hold that we may not keepe in our Commodities especially if it tend to the spoyling and corrupting of them vnlesse we cannot sell them that we may bee sauers thereby and yet in case of returning the price or for the common good we must vtter them though it be to our losse because in such cases we are bound to giue freely rather then our Commoditie should be lost or the poore lost for want of them and so to depend vpon the Prouidence of God As for changing of our Callings though this may serue to argue discontent and want of Faith in depending on the prouidence of God yet seeing some Callings depend vpon the custome and fashion of the time which is alterable as of kindes of apparell some depend vpon casualties which may ouerthrow the same many things haue beene vsed in Poperie which now are antiquated many things may be currant occasions of commerce with such and such forraine Nations where the cause being taken away the effect must cease And the Lord furnishing his children with wisedome and insight into all necessarie occasions necessitie may force and enable them if one will not serue for maintenance that another may be followed yea it may so fall out that our aptnesse to one may bee more then to another to which notwithstanding we haue been bound Especially seeing it fals out that some Callings may haue for the most their ground from custome and vanity and not from conscience as generally of tyring and such like and tend to the satisfying of the flesh I see not but in such Cases it is not only lawfull but necessarie euen to change our Callings lest otherwise wee make ship-wracke of good conscience and defraud our selues of that libertie which God and Nature allowes and limit the prouidence of God to our meanes which extends it selfe to all lawfull Prouided that still we keepe the distinction betweene Authoritie and subiection remembring that wee may so change our Callings as still to keepe our selues within the compasse of our generall bounds which are still to be subiect to gouernment and so onely vnto them as to serue them in the Lord. Not encroaching vpon the Calling of the Magistrate nor by our libertie aduancing the Magistrate aboue what is meet but still seruing one another in loue and all studying to serue the Lord Christ. Whether one man may haue diuers Callings As the Minister may be also a Magistate One Trades-man may exercise diuers ciuill Callings To the former we answer generally that where Callings are subordinate to each other there in case of necessitie one may supply diuers Callings as his abilitie is thereto so the Minister may in some Cases and degrees execute the office of a Magistrate 2. Magistrates are of two sorts 1. supreame and soueraigne as the King and 2. Inferior and subordinate as such as are appointed vnder him for the easing of his burthen and better seruing the publike good so a Minister may be a Magistrate though he may not encroach vpon the supreame authoritie I say hee may not vsurpe soueraigne Gouernment because this is a marke of Antichrist 2. Thess. 2. 9 10. This is contrary to the Word which commands all both Priests and people