Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	lord_n	love_v	saint_n	5,636	5	6.4232	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02367	The sacrifice of thankefulnesse A sermon preached at Pauls Crosse, the third of December, being the first Aduentuall Sunday, anno 1615. By Tho. Adams. Whereunto are annexed fiue other of his sermons preached in London, and else-where; neuer before printed. ...	Adams, Thomas, fl. 1612-1653.	1616 (1616)	STC 125; ESTC S100425	109,673	188

saith St. Paul Many in Title many in Opinion Some are Lords and Gods ex authoritate so are Kings and Magistrates God standeth in the congregation of Lords he is Iudge among the Gods Others will so stile themselues ex vsurpatione as the Canonists say of their Pope Dominus Deus noster Papa Our Lord God the Pope But he is but a Lord and God in a blind and tetrycall Opinion The Lord is onely Almighty able to doe more by his absolute power then he will by his actuall Able for potent not impotent workes He cannot lie he cannot die Diciter omnipotens faciendo quod vult non patiendo quod non vult He is called Almightie in doing what he pleaseth not in suffering what he pleaseth not This is his Greatnesse As his Mercie directs vs to loue him so let his Maiestie instruct vs to feare him I will briefly touch both these affections but Loue shall goe formost LOVE OVr God is Good and good to vs let vs therefore loue him 1. It is an Affection that God principally requires 2. It is a Nature wherein alone we can answere God For the former God requires not thy Wisedome to direct him nor thy Strength to assist him nor thy Wealth to enrich him nor thy Dignitie to aduance him but onely thy Loue. Loue him with all thy heart For the second Man cannot indeed answere God well in any other thing When God iudgeth vs wee must not iudge him againe When hee reprooues vs wee must not iustifie our selues If he be angry wee must answere him in patience if hee commaunde in obedience But when God loues vs wee must answere him in the same nature though not in the same measure and loue him againe Wee may not giue God word for word wee dare not offer him blow for blow wee can not requite him good turne for good turne yet wee may can must giue him Loue for Loue. Nam cum amat Deus non aliud vult quàm amari Now because euery man sets his foote vpon the freehold of Loue and sayes it is mine let vs aske for his Euidence whereby he holdes it We call an Euidence a Deed and Deedes are the best demonstration of our right in Loue. If thou loue God for his owne sake shew it by thy deedes of Pietie If thou loue Man for Gods sake shew it by thy deedes of Charitie The roote of Loue is in the Heart but it sendes foorth Veines into the Hands and giues them an actiue and nimble dexteritie to good Workes If you loue mee sayth Christ keepe my Commandements If you loue man shew your Compassion to him Obedience to our Creator Mercie to his Image testifie our Loues Hee that wants these Euidences these Deedes when that busie Informer the Diuell sues him will be vnhappily vanquished FEARE LEt vs pàsse from Loue to Feare we must Loue our good God we must Feare our great Lord. It is obiected against this passage of vnion that perfect loue casteth out feare It is answered that feare brings in perfect loue as the Needle drawes in the Thread And it is not possible that true Loue should be without good Feare that is a filiall Reuerence For slauish feare be it as farre from your hearts as it shall be from my discourse Now this Feare is a most due and proper affection and I may say the fittest of all to be towards God Indeed God requires our Loue but we must thinke that then God stoupes low and bowes himselfe downe to be loued of vs. For there is such an infinite inequalitie betwixt God and vs that without his sweet dignation and descending to vs there could be no fitnesse of this affection But looke we vp to that infinite glory of our great Lord looke we downe on the vilenesse of our selues sinfull dust and we will say that by reason of the disproportion betweene vs nothing is so sutable for our basenesse to giue so high a God as Feare Therefore Comeye Children hearken vnto me I will teach you the feare of the Lord. Feare the Lord all ye his Seruants as well as Loue the Lord all ye his Saints Now this Feare hath as many Chalengers as Loue had When this Booke is held out euery mans lippes are readie to kisse it and to say and sweare that they feare the Lord. Loue had the Testimonie Charytie and Feare must haue his Seruice Psal. 2. Serue the Lord with feare It is mans necessitated condition to be a Seruant Happy they that can truly call Christ Maister Yee call mee Lord and Maister and ye say well for so I am Hee that serues the Flesh serues his fellow And a Beggar mounted on the backe of Honour rides post to the Diuell This is a cholericke Maister so fickle that at euery turne he is ready to turne thee out of dores Wee may say of him as of the Spaniard Hee is a bad Seruant but a worse Maister Hee that serues the World serues his Seruant as if Chams curse was lighted on him Seruus seruorum a Drudge to Slaues a Slaue to Drudges He that serues the Diuell serues his Enemie and this is a miserable seruice Sure it was a lamentable preposterous sight that Salomon saw Eccle. 10. I haue seene Seruants vpon Horses and Princes walking as Seruants vpon the Earth And Agur numbers it among those foure things whereby the World is disquieted A Seruant when he raigneth and a Foole when he is filled with Meate an odious woman when she is marryed and a handmaid that is heire to her Mistres Iudge then how horryble it is that men should set as the Sauages of Calecut the Diuell or his two Ingles the world and the flesh in the Throne whiles they place God in the foote-stoole Or that in this Common-wealth of man Reason which is the Queene or the Princes the better powers graces of the Soule should stoupe to so base a Slaue as sensuall lust Delight is not seemely for a foole much lesse for a Seruant to haue rule ouer Princes St. Basil not without passion did enuie the Diuells happynesse Who had neither Created vs nor redeemed vs nor preserueth vs but violently Labours our destruction that yet he should haue more seruants then God that made vs then Iesus Christ that with his owne precious Blood and grieuous sufferings bought vs. Well hee is happy that can truly say with Dauid I am thy Seruant O Lord I am thy Seruant and the Sonne of thy Handmayde This Seruice is true Honour for so Kings and Princes yea the blessed Angels of heauen are thy fellowes God is Good that we may loue him the Lord is Great that wee may Feare him Wee haue heard both seuerally let vs consider them ioyntly and therein the securitie of our owne happinesse It is a blessed confirmation when both these the Goodnesse and the Greatnesse of GOD meete vpon vs. His Greatnesse that hee is able his

resemblance of the Trinity vncreate For as there the Sonne is begotten of the Father and the holy Ghost proceedes from them both so heere a true faith begets a constant hope and from them proceedes Charity Thus is Gods Temple built in our hearts sayth August The foundation whereof is Faith Hope the erection of the wals Charity the perfection of the roofe In the godly all these three are vnited together cannot bee sundred Wee beleeue in Gods mercy wee hope for his mercy and we loue him for his mercy Faith sayes there are good things prepared Hope sayes they are prepared for me Charity sayes I endevour to walke worthy of them So that what good Faith beleeues shall bee Hope expects for her selfe and Charity aymes at the way to get it by keeping the commandements Faith apprehends both reward and punishment Hope onely lookes for good things for our selues Charity desires the glory of God and the good of all our Brethren The second degree giues way to the third last best the Superlatiue But the greatest of these is Charity Time will not afforde mee to answere all the obiections which subtill wits haue inconsequently deduced from these words Neyther were it to other purpose then to write Iliades after Homer they haue been so soundly and satisfyingly answered already I will only mention two and but report a responsiue Solution 1 The principall promises are made to beleeuers Whosoeuer beleeues and is baptized shall bee saued So no lesse a promise is made to Louers Rom. 8. All things shall worke together to the best to those that loue God c. God sayth the Psalmist is neere to those that call vpon him Hee is close by all those that suffer for him but he is within those that loue him Heere is Prope ●uxta Intus This same Intra within is of the highest degree 1. Ioh. 4. God is loue and hee that dwelleth in loue dwelleth in God and God in him O vnspeakable felicity 2 If Charity be greater then faith then is not man iustified by faith onely Inconsequent illation Saint Paul commends not loue for the vertue of Iustification it may fayle in that particular action yet receiue no impeachment to the excellency of it By demonstration A Prince doth excell a peasant shall any man therefore inferre that hee can plow better or haue more skill in tillage A Philosopher doth excell a Mechanicke though he cannot grinde so well as a Miller or lim so cunningly as a Painter A man is better then a beast who but a mad-man will therefore conclude that hee can runne faster then a horse draw more then an oxe or carry a greater burden then an Elephant Though he fayle in these particular arts yet none will deny but hee is better then a beast The truth is that in Fàith stands originally our fellowship with God Into that hand he powreth the riches of his mercy for salvation and were the actions of Charity neuer so great and foolishly thought meritorious yet if not the effects of a true sauing Faith they are lost and a man may for his Charitie goe to the Deuill And though they would plead from the forme of the last iudgement Math. 25. that God accepts men to life for their deeds of Charitie feeding clothing releeuing Yet the Scripture fully testifies that God neither accepts these nor our selues for these further then they are the effects of a true faith Our persons being first iustified by faith in Christ then God will crowne our works Yet a Christian must worke for no nudifidian so well as no nullifidian shall be admitted into heauen Therefore sayth the Apostle Faith worketh by loue For Faith is able to iustifie of it selfe not to vorke of it selfe The hand alone can receiue an Almes but cannot cut a peece of wood without an axe or some instrument Faith is the Christians hand and can without helpe receyue Gods giuen grace into the heart but to produce the fruits of obedience and to vorke the actuall duties required it must haue an inst●ument adde Loue to it and it worketh by loue So that the one is our Iustification before God and the other our Testification before men Wherein then consists this high transcendency of Charity In two priviledges incommunicable to Faith and Hope Latitude and Perpetuity 1. For Latitude Loue is the greatest Faith and Hope are restrayned within the limits of our particular persons The iust man liues by his owne faith and hopes good to himselfe but Loue is like the Vine which God brought out of Egypt and cast out the heathen to plant it which couereth the mountaines with the shadow of the boughes spreads the branches vnto the sea and the riuers It is like the Sunne in the skie that throwes his comfortable beames vpon all and forbeares not to warme euen that earth that beareth weeds Loue extends to earth heauen In heauen it affecteth God the Maker and mover the Angels as our Guardians the triumphant Saints for their pious sanctitie On earth it imbraceth those that feare the Lord especially it wisheth conversion to those that do not it counsels the rich it comforts the poore it reverenceth superiors respecteth inferiors doth good to friends no evill to foes wisheth well to all This is the latitude of Charity The property of faith is to receyue into it selfe the property of loue to lay out it selfe to others So that faith hath but narrow limits but the extent of Loue is vniversall not bounded with the world Faith beleeues for thy selfe but Charity deriues driues the effects of thy faith to others Thy faith relieues thy self thy charity thy brother 2. For perpetvity and continuance Faith laies hold on Gods gracious promise for everlasting salvation Hope expects this with patience but when God shal fulfil his word vs with ioy then Faith shall be at an end hope at an end but Loue shal remain between God vs an everlasting bond Therefore sayth the Apostle Now abideth faith c. Now. Now three then one and that is Charity When wee haue possession of those pleasures which we hoped and beleeued what longer vse is there of Faith or Hope But our loues shall not end with our liues Wee shall euerlastingly loue our our Maker Saviour Sanctifier Angels Saints where no discontent shall breed any iarre in our Halleluiahs If the vse of loue bee so comfortable on earth what may wee thinke it will be in heaven Thus sayth Chrysost Onely loue is eternall Now Faith and Hope hold vp the hands of Charity as Aaron and Hur helde vp the hands of Moses but then their vse and office shall cease Tunc non erit spes quando erit spes Hope shall not bee when the thing hoped is Hope shall bring in possession possession shall thrust out Hope Therefore sayth Augustine is Charity greater Et si non propter eminentiam tamen propter permanentiam If not for the excellency yet for

the perpetuity Thus to iustifie a man Faith is greater but in a man iustified Charity is greater Let Faith alone with the great worke of our salvation but that finished it shall end so yeeld superiority to Loue which shall endure for euer Thus you haue commended to your soules these three sisters Faith Hope and Charity Faith wee must haue or we are reprobates Hope or wretches Charity or not Christians There is a promise made to Faith that it shall haue accesse to God Heb. 11. To Hope that it shall not be ashamed Rom. 5. But to Charity that it shall dwell in God and haue God dwelling in it 1. Ioh. 4. I should now tell you that as these three fayre Sisters come downe from heaven so in a crosse contrariety the Devill sends vp three foule fiends from hell Against Faith Infidelity against Hope Desperation Against Charity malice He that entertaines the elder sister vnbeleefe I quake to speake his doome yet I must Hee is already condemned Hee that embraceth the second vgly Hagge Despaire barres vp against himselfe the possibility of all comfort because hee offends so precious a nature the mercy of God tramples vnder his desperate feete that bloud which is helde out to his vnaccepting hand He that welcomes malice welcomes the Devill himselfe hee is called the Envious and loues extremely to lodge himselfe in an envious heart These be fearefull prodigious sisters flie them and their embraces and remember O yee whom Christ concernes the commandement of your Saviour Loue one another I will end with our Apostles exhortation to his Philippians If there bee any consolation in Christ and there is consolation in him when the whole world cannot afford it If any comfort of loue and hee that knows not the comforts of loue knowes no difference betwixt man and beast If any fellowship of the spirit by whome wee are all knit into one Communion and enriched with the same treasures of grace If any bowels and mercies if vncharitablenesse and avarice hath turned our intrals into stone and yron if wee haue not forgotten the vse and need of mercy Fulfill my ioy that yee be like minded and haue the same loue Fulfill the Apostles ioy onely the ioy of the Bride and Bridegroome of the Church on earth of the Saints in heauen of the ioy of the blessed Angels the ioy of the Father Sonne holy Spirit and last of all the ioy of your owne hearts that you Loue one another Forget not that trite but true saying They shall not want prosperitie That keepe Faith Hope and Charity FINIS THE TAMING OF THE TONGVE MATH 12. 37. By thy wordes thou shalt bee iustified and by thy words thou shalt be condemned BERN. Lingua quae facilè volat facilè violat TP LONDON Printed by Thomas Purfoot for Clement Knight and are to be sold at his shop in Paules Church-yard at the Signe of the Holy Lambe 1616. THE TAMING OF the Tongue IAM 3. 8. But the tongue can no man tame it is an vnruly euill full of deadly poyson HEre is a single Position guarded with a double reason The Position is No man can tame the Tongue The Reasons 1. It is vnruly 2. Full of deadly poyson Heere is busie dealing with a wilde member a more difficult action and intractable nature could not haue met Tongue is the Subiect I meane in the discourse and can you euer thinke of subiecting it naturally to reason or taming it to Religion Goe leade a Lyon in a single haire send vp an Eagle to the skie to pecke out a starre cope vp the thunder and quench a flaming City with one widdowes teares if thou couldest doe these yet nescit modo lingua domari the Tongue can no man tame As the Proposition is backed with two reasons so each reasons so each reason hath a terrible second The Euill hath for the second vnrulines the Poisonfulnes hath deadly It is evil yea vnruly euill it is poyson yea deadly poyson The Fort is so barricadoed that it is hard scaling it the refractary Rebell so guarded with Euill and Poyson so warded with vnruly and deadly as if it were with Gyants in an vnchanted Towre as they fabulate that no man can tame it Yet let vs examine the matter and finde a stratagem to subdue it In the Proposition Wee will obserue 1. The Nature of the thing to bee tamed 2. The difficulty of accomplishing it The insubiectible subiect is the Tongue which is 1. a member and 2. an Excellent Necessary Little Singular Member It is a Member Hee that made all made the Tongue he that craues all must haue the Tongue Quicreavit necessariam postulat creatam It is an instrument let it giue Musicke to him that made it All creatures in their kind blesse God Psal. 148. They that wanttongues as the heauens Sunne Starres Meteors Orbes Elements prayse him with such obedient Testimonies as their insensible natures can afford They that haue tongues though they want reason prayse him with those naturall Organs The birds of the ayre sing the beasts of the earth make a noyse not so much as the hissing Serpents the very Dragons in the deepe but sound out his praise Man then that hath a tongue and a reason to guide it and if more a religion to direct his reason should much much more blesse him Therefore sayes the Psalmographer that for the well tuning of his Tongue is called the sweete Singer of Israel I will praise the Lord with the best Instrument I haue which was his Tongue Not that praises can adde to Gods glory nor blasphemies detract from it The blessing Tongue cannot make him better nor the cursing worse Nec melior si laudaueris nec deterior si vituperaueris As the Sunne is neither betterd by birds singing nor battered by dogs barking He is so infinitely great and constantly good that his glory admittes neyther addition nor diminution Yet we that cannot make his name greater can make it seeme greater and though wee can not enlarge his glory we may enlarge the manifestation of his glory This both in words praysing and in workes practising We know it is impossible to make a new Christ as the Papists boast the almightinesse of their Priests yet our holy liues and happy lippes if I may so speak may make a little Christ a great Christ. They that before little regarded him may thus be brought to esteeme him greatly giuing him the honour due to his name and glorifying him after our example This is the Tongues office One member without arrogating any merite or boasting the beholdingnesse of the rest vnto it is to doe that duetie which is assigned it The eye is to see for all the eare to heare for all the hand to worke for all the feete to walke for all the knees to bow for all the Tongue to praise GOD for all This is the Tongues office not vnlike the Towneclarkes which if it