Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	let_v	lord_n	10,321	5	3.9650	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87806	Five seasonable sermons. As they were preached before eminent auditories, upon several arguments. / By Paul Knell Master in Arts, of Clare-Hall in Cambridge. Sometimes chaplain to a regiment of curiasiers in His late Majesties Army.	Knell, Paul, 1615?-1664.; Knell, Paul, 1615?-1664. Israel and England paralelled.; Knell, Paul, 1615?-1664. Looking-glasse for Levellers.	1660 (1660)	Wing K678; Thomason E1766_2; ESTC R209658	76,872	199

offer to offer up Isaac and the will went for the deed Non combureris thou shalt not be burnt The third example may be the Israelites in whose company the fire was kindled there went out a fire from the Lord and consumed the two hundred and fifty men that offered incense Num. 16.35 But though the flame burnt up the ungodly mutiniers yet every obedient Israelite escaped Non combureris thou shalt not be burnt The fourth example may be the three Salamanders in the furnace Dan 3. who though they walked thorow the fire yet their coats were not changed nor so much as the smell of fire had passed on them And this last example is without example I never heard of any fire-proof before for Fire is of a most devouring and consuming nature turning all combustible things into ashes that come neer it yet the children of the fire the sparks hurt not these three children with the shields of their faith they quench'd the violence of fire when they walked thorow the fire they were not burnt neither did the flame kindle upon them And to these I might adde though somewhat out of order the example of Abraham whom God brought out of Ur of the Caldees Gen. 15.7 Now Ur as Huge observeth signifyeth fire the Greek word from which our English word seemeth to come hath but one Letter more and therefore the Hebrews had a tradition that because Abraham would not worship the Fire as the Caldeans did he should have been cast into the fire had not God given him notice of it and so preserved him But though Vr signifie fire yet the ordinary Glosse taketh it not for a common but a proper Name for the Name of the town or village where Abraham dwelt This example therefore cannot claim kindred of the Text I might more properly bring in our preservation from the Powder-treason but I will rather answer a question that may rise from our Text for is this promise alwayes performed Thou shalt not be burnt the flame shall not kindle on thee What shall we say then to that fiery persecution in Queen Maries dayes when there were so many Bethels in this Kingdome so many Cities wherein mens bones were burnt I Answer it is true that the Church of Christ this Church in particular hath endured the fiery triall But as Rex non moritur so Ecclesia non comburitur as the King is never buried so the Church is never burnt James may die and so may Charles yet God maintaine his life but the King let rebels do what they can never dieth So Latimer may be burnt and Cranmer may be burnt but the Church is never burnt If Pagans should prevail so farre which God forbid as to burne up all the Christians or if Puritans should prevaile so far which God forbid too as to burne up all the Protestants yet I verily believe that out of their very ashes God would raise up a new Phoenix Cinis Mariyrum should be Semen Ecclesiae the ashes of an old should be the seed of a new Church she shall not be so burnt as to be quite extinct neither shall the flame so kindle upon her And the Application hereof now may be briefly thus Seeing God will not suffer his Church to be finally burnt up by others this may teach us as it were to set on fire our selves not with the fire of lust it is better to marry than so to burn nor with the fire of wrath rather heap coals of fire upon the head of the enemies but let it be with the vestal fire of devotion and affection let our hearts burn within us with love to God and men So shall neither the sun burn us by day nor the moon by night the Lord shall preserve us form all evil it is even he that will keep both our bodies and our souls when the Elements shall melt with fervent heat when the earth and the Works therein shall be burnt up he will preserve and keep us from everlasting fire and exalt us to his Coelum empyreum his fiery heaven there for ever to behold him whose eyes are as a flame of fire and his feet like unto fine brass as if they burned in a furnace And so ye have the safety of the Church in her passage thorow fire literally taken Ye shall see her safety likewise as she passeth thorow the fire of affliction and persecution When thou walkest thorow this fire thou shalt not be burnt neither shall the flame kindle upon thee It is the nature of fire Congregare homogenea and Segregare heterogenea to bring together things of the same kind and to separate things of divers kinds A Refiner therefore is wont to bring his Myne to the fire and by this means he severeth the silver from the dross which is likewise wise the very practice of Almighty God it is the Prophet Malachie's similitude word for word Mal. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver And the sweet Singer of Israel harpeth upon the same string Psa 66.9 Thou O God hast proved us thou also hast tried us like as silver is tried Non sicut foenum sed sicut argentum non in cineres convertisti sed sordes abluisti saith St. Austin God trieth us not with a consuming but with a cleansing fire turneth us not into ashes only taketh away our sullage and our ashes from us purely purgeth away our dross and taketh away all our tinne God purgeth men by affliction as the Israelites were to purge the spoil of the Midianites Numb 31.23 Every thing that may abide the fire ye shall make it go thorow the fire and it shall be clean God trieth men by affliction what metal they are made of they that endure this fiery tryal they are good gold they are Gods Children they that endure it not they are but dross they are but Cast-awayes Good men are like Shadrach Meshack and Abednego though they walk thorow the fiery furnace of Affliction yet they are not burnt up no not so much as singed but wicked men are like the souldiers that bound and cast them in when they are yet but at the mouth of the fiery furnace when the fire of Affliction but beginneth to seize upon them it prevaileth against them and consumeth them in a moment Good men are in this like clay the fire of Affliction strengthneth and confirmeth them but wicked men are like wax as wax melteth at the fire so do the ungodly perish in the fiery tryal Affliction to them is like the fire that burneth up the wood and like the flame that consumeth the mountains God maketh them like a fiery oven in time of his wrath the Lord destroyeth them in his displeasure and the fire consumeth them Affliction maketh wicked men a great deal worse as water becometh much colder after heating than ever it would have been if it had never

of heaven Psa 78.23 Secondly the celestial orbes and spheres are heaven the Sun Moon and Starrs are called Exercitus coeli the host of heaven Dent. 4.19 Thirdly and lastly the place of bliffe is heaven the Lord hath prepared his seat in heaven Psal 103.19 which distinction of heaven St. Paul seemes to allude unto when he saith that he was caught up into the third heaven 2 Cor. 12.2 Now where the Apostle saith that Christ ascended far above all heavens we are to understand it of the Orbes Celestial he ascended above the Orbes Celestial above all visible and materiall heavens But here then perhaps that of the Philosopher may be objected in the first book De coelo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without or above heaven there is no place now it is essential to every body to be in some place or other quod nusquam est non omnino est if Christs body therefore be in no place it will be so far from being every where as Lutherans would have it that it will cease to be at all To which I answer that to speak physically and strictly there is indeed no place above the visible heavens But though there be not Locus yet there is Ubi though there be no place yet there is a certaine space as I may so speak and it is sufficient for a body glorified to be in such a space which our Saviour notwithstanding calleth a place I go to prepare a place for you Ioh 14.2 And this was indeed the chief reason why he ascended into heaven Adam's sin shut him out both of the earthly and the heavenly Paradise there was no place for him in Eden nor for his posterity in heaven But the doores of heaven were opened upon Holy-Thursday when Christ had overcome and trampled upon death by his resurrection he did open the kingdome of heaven by his ascension Not as if heaven were so fast shut before that none could enter in no not in soul till Christ ascended thither in body the Papists might have some kind of ground for their Limbus Patrum if this were so That cannot therefore be the meaning of it there were glorious mansions prepared for us from the foundation of the world as it is Math. 25.34 But though places of glory were from the beginning prepared for us yet the plenary and the perfect preparation was made by Christs ascension And seeing our Saviour Christ is ascended corporally into heaven this earnest may ascertaine us of our ascension our Head being ascended we shall also ascend that are his Members It may be objected perhaps that flesh and blood cannot inherit incorruption I answer it is true that our bodies as they are now are not capable of going to heaven they must therefore be crumbled to very dust and ashes and new moulded by him that made them at the first before ever they can be admited into that holy place And as our bodies must be refined so likewise must our souls Heaven is a City of pure Gold no unclean thing must come into it We must therefore lay aside every weight and the sinnes that do so easily depresse us David could not go with Saul's armour nor can we ascend to heaven with the weapons of unrighteousnesse If then we will ascend thither at our death we must begin our ascension in this life if we hope to go to heaven when we take our farewell of the earth then while we are here on earth our conversation must be in heaven For anima magis est ubi amat quàm ubi animat saith St. Bernard the Soul is rather where it loveth than where it liveth If therefore we love the Lord Jesus let our affection be with him where our heavenly treasure is there let our hearts be also where the Load-stone is that way let the Iron tend where the carcase is thither let the Eagles resort by religious meditations and by assiduous supplications let us ascend unto that place whither our blessed Lord and Master is gone before St. Austin would rather have been in hell with Christ than be in heaven without him How then should our hearts be inflamed with love of heaven now we are sure that our Saviour is ascended thither How should we contemn though not abdicate the world use it I mean as though we used it not Seing Christ hath left it we should strive to leave it too dying daily as St. Paul did though not in deed yet in desire having a desire to be dissolved and to be with Christ our soules must be athirst for him our flesh also must long after him with an How long Lord Jesu● when shall we come unto thee And so I passe from the fourth part of the Text the Place whither Christ ascended to the fifth Quomodo the Manner of his ascension set down here two wayes I begin with the Positive part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up Taken up why so Did he not go up of himself Lazarus was taken up carried by Angels into heaven And these carried up Elijah too the charet and horses of fire were holy Angels the Charets of God saith David are twenty thousand even thousands of Angels Psal 68.17 But though they were carried up yet Christ went up of himself in his ascension of all circumstances Quibus auxiliis came not in Christ went up of himself he ascended by his own power Why then doth our Text say that he was taken up as if he had been some way assisted in his ascnesion up to heaven I answer the Text saith that he was taken up for this reason to signifie and shew his obedience to his Fathers Will for otherwise he might have ascended upon the very day of his resurrection every glorified body being of that agility and lightnesse ut ubicunque volet esse anima ibi statim erit corpus wheresoever the soul would be there is the body straight But though Christ might have ascended sooner yet he would not till his heavenly Father saw good for which reason the Text saith that he was taken up And this may teach us not to lay violent hands upon our selves thinking to get so much the sooner into heaven If we be in poverty or sicknesse in imprisonment or banishment yet we must not make away with our selves nor must we repine or be impatient that we are let into heaven no sooner that we have so long sought for death and cannot find it but we must tarry the Lords leisure we must not be our own carvers all the dayes of our appointed time we must wait till our change come following the example of our blessed Lord and Master who submitted himself in all things to the Will of his heavenly Father and therefore he ascended not when first he might but when his Father would have him taken up And so ye have the manner of his ascension positively set down I now proceed to the Expositive part of it in these words A cloud received him out

to them but only to the lost sheep of the house of Israel Had not Christ then after his resurrection enlarged their Commission we had not heard I doubt unto this hour whether there had been a Christ or no. For his Apostles would not have been like the Mechanicks in our dayes they would not have run about the world and preached without Commission without an Ite Praedicate go and preach how should they have preached except they had been sent Our Saviour therefore delayed his ascension into heaven to furnish his Apostles with a Catholick Commission that so their sound might go out into all Lands and their Words unto the ends of world And so ye have the Time of Christs ascension in reference to his Resurrection Be pleased now to consider it in reference to his last exercise which was the Resolving of his Apostles doubts the Instructing and the Blessing of them by and by after this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when had spoken these things The Church of Rome keepeth much ado about These things she would hereby have her unwritten Traditions to be understood But though all things are not written which our blessed Saviour spake yet all things necessary to salvation I am sure are written the Gospell were imperfect should Traditions be entertained So that we are not to heed mens inventions but only Christ's instructions He was the way and he shewed all men the way that they should walk in as he shewed it his Apostles here when he had spoken these things These things that is First when he had resolved their doubts They asked him whether he would at that time restore the kingdome to Israel Act. 1.6 To which he returned them a short answer that it was not for them to know the times or the seasons which the Father hath put in his owne power And this first may teach the Laity to bring their Queries their Questions to the Clergy the Priests lips must preserve knowledg and they must seek the Law at his mouth Mal. 2.7 And as the People must bring their questions so the Pastour must resolve them And to this end St. Paul would have him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach 1 Tim. 3.2 he must be both able and also ready to teach and resolve doubts our Saviour ascended not till he had done this till he had resolved his Apostles doubts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had spoken these things These things That is Secondly when he had throughly instructed his Apostles in the way to heaven Having loved his own which were in the world he loved them unto the end he preached unto them till he departed from them till he was taken up into heaven And herein he was first a patterne to all that are Preachers of his Gospel who having set their hand to his plow ought never to look back The Levites at fifty years old were freed from the service of the Tabernacle But no age will exempt or discharge us of our office we must not cease to exercise it till we are just putting off this Tabernacle though we are never so superannuated though we are such as Paul the Aged or though so feeble that like St. Iohn we were fain to be carryed to the pulpit For as the Echo repeateth only the last part of the voice so the people are aptest to remember the last part of the Sermon and the last Sermon best And therefore St. Peters resolution was that he would not cease to be a Preacher till he ceased to be a man as we read 2 Pet. 1.12 13.15 I will not be negligent to put you alwayes in remembrance of these things though ye know them and be established in the present truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance moreover I will endeavour that ye may be able after my decease to have these things alwayes in remembrance And as this affordeth a lesson for Preachers so doth it for Parents and Masters who ought to give their children and servants good instructions in their health but then to do this especially when they lie upon their bed of sicknesse when they have the sentence of Death in them when they are ready to depart out of this world the best Legacies they can then give them are godly admonitions For the words of a dying friend like those of our Martyred Soveraign live with us till our death they are as goades and as nailes fastned by the masters of Assemblies every sillable seemetha sentence to us their words make a deep impression in our minds and memories when therefore ye are going the way of all the earth do as religious Ioshua then did call for your families and charge them to persevere in pious duties to fear the Lord and to serve him in sincerity and truth Charge them also as a dying David charged his Son Solomon to know the God of their Fathers to serve him with a perfect heart and with a willing mind And after your benediction give them St. Paul's valediction Finally as he took leave of his Corinthians Farewell be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you Or let our blessed Saviour himself be your patterne and ensample who ceased not to instruct his Apostles till he was taken from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had spoken these things These things that is lastly when he had blessed them so we read Luke 24.50 51. he lift up his hands and blessed them And it came to passe while he blessed them he was parted from them and carried up into heaven Thus Iacob when he was a dying blessed both the sons of Ioseph Ephraim and Manasseth Genes 48.16 and Heb. 11.21 Nor did he blesse them only but also all the twelve tribes of Israel every one according to his blessing he blessed them Gen. 49.28 This was also St. Paul's custome to close all his Epistles with a benediction And thus likewise the New Testament is concluded The Old Testament endeth with a threatned curse lest I come and smite the earth with a curse Mal. 4. ult But the New Testament endeth with a blessing The Grace of our Lord Iesus Christ be with you all Revel 22. ult And this may serve to teach the Ministers not to dismisse the assembly without a blessing and the assembly to have so much patience as to tarry till it be pronounced It may indeed teach all sorts of people Soveraign and Subject Clergy and Laity not to part company at any time without a Dominus Vobiscum on both sides the Lord be with you the Lord prosper you we wish you good luck in the name of the Lord. Herein indeed lies the difference between our blessings and our Saviours Our benedictions are in the Optative mood we do but wish them but our Saviour's benedictions as that Royal Martyr hath an expression in

saving of mens lives Turcism for the destroying of them and such is the Religion of these Rebels Destruction is in their way they are still opposing of Treaties the way of peace have they not known like horsleaches they never think they have blood enough they would have it even to the horse bridles as if they had a mind to swim in blood And all this under pretence of Religion and Reformation a pretence so pitiful and so thread-bare that I wonder men are not ashamed to be seduced by it for Religion was ever made the stalking horse to Rebellion and indeed this must be the pretence or else the design will soon be dasht for should they proclaim themselves open Athiests and profess the subverting of Religion I think the world is not so bad but that it would be ready to tear them all in pieces They are bound therefore to pretend piety like Absolom and Jezebel but their actions tell the world that they aim at other ends even at Libertinism that they may be lawless that they may do what they list that they may roar and whore yet never be questioned or controuled for there are no men living more given to the flesh than they that pretend so extreamly to the spirit but chiefly the Inheritance the Kingdoms wealth is that they aim at they seek not the Kingdom of God but the riches of this Kingdom that the Revenue of the Crown and the Patrimony of the Miter and the estate of every loyal Subject may be theirs Most truly may that of the Prophet be applyed to them Jer. 22.17 Their eyes and their hearts are not but for their covetousness and for to shed innocent blood and for oppression and for violence to do it witness their Sequestrations their Decimations their Confiscations their Contributions their Excize their Fift and Twentieth part besides their greediness in getting all the gainful offices in the Kingdome Their love of money hath been the root of all evils we may see this by their dividing of the spoil their sharing of the Kingdomes wealth among themselves especially by their sacrilegious selling and usurping of Church-lands they had long-ago ended the Wars or rather they had never begun it but to get these Lands they kill as St. James speaketh because they desire to have to have other mens possessions the whole world and even their own conscience bear witness to this Truth And their Chaplains of the Assembly are just like them those Iourneymen Rebels that love the wages of unrighteousness that have four shillings a day to make Rebellion good by Scripture an heart they have exercised about covetous practices through covetousness with fained words making merchandise of men Their aim is to get the greatest Livings even Pluralities which once they so much railed at and under the name forsooth of Lecturers they creep into Deans and Prebendaries houses some get Master-ships of Colledges some of Hospitals all their aim is that the Inheritance the profitable preferments may be theirs I shall not need to rake this Dunghil nor stir this Camerina any further It is most evident how bloody and covetous all these rebellious vine-dressers are What therefore shall the Lord of the vineyard do unto them Sure in Justice he might destroy them though he deligheth more in Mercy and might let out his vineyard to others he might discard these unjust Judges he might displace these unfaithfull Stewards these Zimries deserve no peace no pardon that would have slain their Master these Sheba's deserve to have their heads thrown over the wall these Hamans to be executed upon their owne gallows those mine enemies might the King say which would not that I should raigne over them bring them hither and slay them before me neque est lex justior ulla Quam necis artifices arte periresua They might justly be served as the Scythian Queen served Cyrus have their heads thrown into a blood-bowl with this exprobration of their Tyranny Satiate vos sanguine Sanguisugae quem sitistis Their heads should go down to the grave with blood theirs especially that have shed the blood of war in Peace that for meer envy have murdered their Captives in cold blood And methinks indeed these men of blood should have such an Hell within themselves that like Cain they should be afraid that every one that meeteth them will slay them For blood thirsty men as David speaketh shall not live out half their dayes if they do they seldome die peaceably in their beds Ad generum Cereris sine caede vulnere pauci Descendunt sicca morte tyranni But to speak no more of those that are absent let me now apply my self to you here present and let me now intreat you to be no longer-partakers in their sins walk not ye in the way with them refrain your feet from then path for their feet run to evil and make haste to shed blood and blood-shed rethren how light soever now esteemed is a most crying sin the cries of it enter into the ears of the Lord of Sabbath Wash therefore not your hands only but your hearts too from this sin let no bloody thoughts any longer lodge in you As the death of men is dear in the sight of God so let it be in your sight Remember what Almighty God saith Gen. 9.5 6. Surely the blood of your lives will I require at the hand of every mans brother will I require the life of man Who so sheddeth mans blood by man shall his blood be shed Take heed then of shaking hands with those men that delight in blood This sin will not suffer God to be quiet till he avenge it To the slain his ears are open but fast shut to those that slay them all your dayes of Fasting and Humiliation will be ineffectual if ye be still for War though ye make never so many prayers God will not hear you so long a● your hands are full of blood Wash your selves therefore I beseech you make you clean from the blood of all men be no longer accessory to murder by raising money to maintain War ye know that no Murderer no not a second-hand Murderer hath eternal life abiding in him Let then your prayer be that God would deliver you from this kind of blood-guiltiness and hereafter make better use of your money make it not the price of blood Cursed be he saith God by Jeremy that keepeth back his sword from blood Jer. 48.10 A place of Scripture that Assembly-men have strangely wrested of late years pressing it upon mens conscience as a warrant for them to cut throats urging it as a Commission and command for them to kill and slay and many thousands have followed their pernicious Doctrine even London the sometime faithfull City is become an Harlot Righteousness did once lodge in it but now Murderers But let not these bloody wolvish Prophets seduce you any more Wo to the bloody City this is the voice of the Lords Prophets And