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	love_v	world_n	13,220	5	5.1546	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03790	A diuine enthymeme of true obedience: or, A taske for a Christian. Preached at Pauls Crosse the tenth of September, 1615. by Anthonie Hugget Maister of Arts, and parson of the Cliffe neare Lewis in Sussex	Hugget, Anthony.	1615 (1615)	STC 13909; ESTC S116568	54,159	76

vp yea and flourish in the courts of our God to full holinesse that we may stand fast in this estate we must take the staffe of Gods feare to prop vs vp in the feare of God Reu. 20.6 And this is rising to life viuification and blessed are they which haue part in this first resurrection And thus hauing seene a short view of all the words containe in them two generall parts 1. The antecedent or reason premised 2. The consequent or conclusiō inferred The antecedent in these words Seeing we haue these promises dearly beloued The conclusion in these Let vs cleanse our selues from all fi lt hinesse of the flesh c. And first of the former and then of the latter where with transposition of the words without alteration of the sense giue me leaue to salute your patience in the Apostles order Dearely beloued Dearely beloued Modus compellendi Ex abundantia cordis os loquitur in nature and in Scripture you know it to be true and here example and experience makes it good in both the Apostle such is the abundance of his loue that his tongue cannot containe but expresse the feruent desire of his heart in that he calleth his people Dearly beloued If you turne but your thoughts to that which he faith to his Philippiās 1.8 you shall find him like the Spouse euen sicke of loue toward them God is my record faith he how greatly I long after you all in the bowels of Christ Iesus c. Had the Apostle either receiued or expected benefite for his loue it had bene lex talionis Ioh. 6.26 as the multitude loued Christ for the loaues and hypocrites do euen the same but for Paul to loue his Maisters flocke for their good on his part gratis and that in the absence of his Maister this loue is great Act. 9.15 and worthy of Paul whom Christ loued and chose him to be the Apostle of the Gentiles This Paul this patterne of loue must not be put vnder a bushell bur set on a candlesticke to giue light to all for this fatherly affection is one chiefe point of the Pastorall office Saint Peter for the example of all others Doct. 1. is bound vpon the allegiance of his loue to feed the flocke Ioh. 21. to seed them I say as a good shepheard with a watchfull and fatherly care and affection Saint Iohn if you reade his writings you shall find them dulcicora melliceta full as the Moone and nothing but full and plentifull drops of loue sweeter then the honey and the honey combe calling them children 1. Ioh. 2. little children babes little babes beloued and dearely beloued Moses complaineth of the yoke and burden which loue laid vpon him by consequence of his place for so you shal reade Numb 11.11 Wherefore haft thou afflicted thy seruant and wherefore haue I not found fauour in thy sight that thou layest the burden of all this people vpon me haue I conceiued all this people haue I begotten them that thou shouldest say vnto me Carrie them in thy bosome as a nurse beareth her sucking child By which we may see that teachers are pascendo pastores sed diligendo patres pastors for instruction but fathers for affection For howsoeuer we must sometime come like the watchmen in the Canticles qui non vult duci debet trahi yet this seueritie must be paterna non tyrannica Dum das verbera ostende vbera faith Bernard Bern. this gall must be mingled with honey this bitter water must come out of a sweete fountaine this sharpe reprehension from a louing affection it must be in spiritu mansuetudinis Galat. 6.1 Brethren if a man be fallen by occasion of infirmitie ye that are spirituall restore such a one in the spirit of meeknesse And in a word as our voices must be the voice of Iohn Baptist to crie vnto them so our hearts must be the hearts of Paul the Apostle to loue them for you are vnto vs dearely beloued And are you so to vs our dearely beloued Vse Then so ought we to be vnto you your dearely beloued for if our hearts must be liuely fountaines running full streames of loue towards you yours must not be drie cisternes of lead to wards vs againe for Amor amoris magnes durus est qui amorem nonrependit Loue is the loadstone of loue and for the children not to loue their fathers it is the highest pitch of ingratitude a finne against nature and such as is not to be named 1. Thess 5.12 1. Cor. 16.11 Gal 6.6 It is the Apostles rule that you should know and that after a speciall maner those which labour amongst you in the Lord and haue them in singular respect for their workes sake Surely brethren I must speake a little what I both heare and see to your iust commendation It would be a notable incitement and prouocation to all Gods messengers abroad in the land to labor diligently and conscionably in their callings if their pains were but requited with such loue and respect as is in this Citie if the wels of charitie which should water the Eden of God were vnstopped and made to flow towards them in other places abroad as they do here amongst you That which Saba said of Solomons 1. King 10.8 seruants may well be applied to the Ministerie of this Citie Happie are the men and happie are those thy seruants which stand euer before thee and heare thy wisedome so happie are those Ministers happie are those seruants of God which stand and speake in your presence which waite and minister at your altars But alas we that are criers in the wildernesse find other measure farre vnsuting our labour of loue If we did raine downe euery day golden Angels into their laps they would crie with him Ille mihi semper erit Deus illius Aram hugge vs nay adore vs make gods of vs bring buls drest with garlands to sacrifice vnto vs but showring downe that which is more precious then gold and whose price is farre aboue pearles the precious comforts of the Gospell the meanes of their eternall saluation they are senslesse of the good we do them O what good bloud would it breed in vs if as some other of your sweet ointments good examples I meane so this of loue and kindnesse to them that teach you the way to heauen might runne from the head to the skirts of the garment the vtmost coasts and corners of the land To conclude this point you that are called and entred into the place of nursing fathers and you that receiue the sincere milke of the word that your soules may grow thereby let me exhort you in the bowels of Christ Iesus to lend all your helping hands and consenting hearts that as you haue begun so you may make perfect this holy combination of Paul and his dearely beloued Concordia crescunt minutissima discordia vel maxima dilabuntur Surely brethren

world who from the promises of God take libertie to sinne For God and the world are contrary and it is to be obserued that Gods Saints out of his promises deduce arguments of obedience which worldly libertines do not I wil dwell among you I will walke with you I will be your God I will be your Father c. these are Gods promises and the Apostle reades them in feare and feeling Seeing we haue these promises let vs cleanse our selues but the world reades them in licentiousnes Seeing we haue these promises let vs defile our selues Psal 130.4 There is mercie with God therefore shall he be feared saith Dauid therefore we need not feare him saith the world The time of our abiding here is short therefore let vs vse the world as though we vsed it not 1. Cor. 7.29 saith the Apostle but let vs vse it while we haue it 1. Cor. 15.32 Let vs eate and drinke for to morrow we shall die saith the libertine These things being thus I do the lesse wonder to reade what is written Know ye not my brethren that the wisedome of the world is foolishnesse and the loue of the world is enmitie with God Iam. 4. By which opposition you may perceiue that there are two sorts of men here aimed at the former such as are not named nor worthy the naming which promise themselues libertie and yet are themselues the seruants of corruption 2. Pet. 2.19 Who turne the grace of God into wantonnesse beasts without reason men without humanitie as bad as the horse and mule which haue no vnderstanding their consciences are feared with an hote iron and are setled on the lees of their iniquities which make a mocke of Gods promises and say Where is the promise of his coming 2. Pet. 3.3 beasts led in sensualitie which haue giuen themselues to worke vncleannesse euen with greedinesse Ephes 4. a generation of vipers and vicious brood Math. 23.33 more degenerate then Nebuchadnezzar from a King to a beast for whom is reserued the damnation of hell Be not therefore companions with them for you were once darknesse but now are you light in the Lord Eph. 5.7 and therefore labour to be of them which are the children of light the sonnes of God and heires with Christ according to these promises in whom resteth the spirit of feare and feeling Prou. 28.14 Lastly that we may so do as the promises moue and teach vs viz. forsake sinne and embrace holinesse let vs euermore consider the sufferings of Christ for sinne and his promises mouing him thereunto Can the adulterer take delight in the sinne of the flesh considering his flesh that was wounded for his sinnes Could the voluptuous and feathered gallants take such surfets of pleasure seeing Christ sweating and shedding streames of water bloud Could the horseleach the vnsatiable seruant of Mammon say as the Poet saith Populus me sibilat mihi plaudo ipse domi so blesse himselfe in his wretched gettings and know Christ pierced to the heart for getting of them Or can we heare of his bleeding and suffering and yet continue in sinning Can we loue that which God at all times and in all places hath so protested that he hates He could not endure it in heauen Angeli detruduntur the Angels were throwne downe headlong for it he could not endure it on earth Christus crucifigitur his owne Sonne died for it nor yet in hell Inferni cruciantur whole legions are tormented for it Let vs therfore deale with sinne for his sake as he was dealt withall for ours The Iewes pursued him in his life crucified him in his death Math. 27.60 Augustine and when he was dead rolled a stone vpon him so let vs as Augustine counselleth vpon the crosse of repentance betweene these two grand theeues the world and the flesh crucifie sinne pursue it in the rising resist it in the growing rest not vntill we haue killed it and then as neuer safe enough let vs rolle a stone vpon it neuer to reuiue the same or the like againe And in conclusion Seeing we haue these promises merits and mercies for the remission of sinnes let vs cleanse our selues from all filthinesse of the flesh and spirit an grow vp to full holinesse in the feare of God My text you see hath brought vs now from the antecedent promises to the consequent inferred Let vs cleanse c. Which conclusion is a sure perswasion to a regenerate life wherein is contained the two parts of sanctification 1. Remotio mali Let vs cleanse our selues from c. 2. Substitutio boni And grow vp to full holinesse c. Furthermore in the conclusion obserue the two generall parts of a proposition 1. Subiectum Vs Let vs cleanse c. 2. Praedicatum in the two parts forenamed Remotione mali Let vs cleanse c. Substitutione boni And grow vp to c. To take them then in order as they are propounded And first of the Subiectum Vs. Subiectum Vs If we enquire who are here meant we shall finde them the same with the former We viz. Paul and the Corinthians beleeuers these are they that must cleanse themselues From whence obserue There is drosse in the best Doctr. euen the most regenerate and that in all the parts and powers of the flesh and spirit All flesh is as grasse Iam. 1.10 and full of frailties there is no come but may be blasted and no soule but may be corrupted In the fairest rose a man may find a canker euen so the holiest man hath his gifts with sundry imperfections The stoutest man may haue a fall and the iust man falls seuen times a day Whosoeuer then is without sinne let him cast the first stone at his fellow in many things saith the Apostle we sinne all And therefore saith Iob though a iust man If I shall iustifie my selfe my owne mouth shall condemne me if I will put forth my selfe for a perfect man he will proue me a wicked doer Iob 9.20 And Dauid to like purpose though a man after Gods owne heart cries out Heale my soule O Lord for I haue sinned against thee 1. Ioh. 1.10 And who so faith that he is without sinne is a lier and the truth is not in him 1. Ioh. 1.10 There is sinne therefore in the godly aswell as the vngodly but with difference the one sinnes of infirmity the other with consent and approbation in the one sin dwels peccatum inhabitans in the other it reignes Peccatum inhabitans regnans peccatum regnans It is in the godly as a fire which he laboureth to quench but in the wicked a consuming fire which he takes pleasure to kindle Of the godly Saint Iohn saith they commit not sinne 1. Ioh. 3. 9. Howsoeuer they offend yet it is with reluctation of spirit they are preuented and ouertaken vnawares Gal. 6.1 But the wicked commit sinne and continue therein but their commtitimus