Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	abide_v	john_n	love_v	2,518	5	7.0114	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11789	The high-waies of God and the King Wherein all men ought to vvalke in holinesse here, to happinesse hereafter. Deliuered in tvvo sermons preached at Thetford in Norfolke, anno 1620. By Thomas Scot Batchelor in Diuinity.	Scott, Thomas, 1580?-1626.	1623 (1623)	STC 22079; ESTC S116969	53,883	90

gift and so resolutely to rest vpon the grace of the giuer as to assure himselfe and others of this crowne Presumption is faith with them and true sauing faith is Presumption When they heate him say Rom. 8. 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord they would gladly make this only a probable perswasion no certaine faith but others seeing this too grosse a dallying with the manifest scope of the Text say Saint Paule vvas assured of the certainty of his saluation of the happy end of his right way by extraordinary reuelation only But let it be so was it reuealed to him for others that beleeue too he saith so for he saith nothing shal be able to seperate vs Now then if it be reuealed to him for others let vs beleeue the reuelation and apply it with vnfained faith to our owne hearts in particular as he did to his And by the way obserue what it is that Saint Paule builds his faith vpon so that nothing can preuaile against it Is it vpon Peter that rocke Is it vpon Indulgences or Pardons of man Is it vpon personall righteousnes inherent iustice or his owne or other mens merits No It is vpon that rocke Christ Iesus it is vpon the loue and Charity of God in and through the merits of Christ Iesus our Lord which loue not death nor life nor Angell nor power nor heauen not hell can alter for Gods loue is immutable he is not as man that he should repent whom he loues he loues to the end his wayes seeme hard but the Yssues of them are the wayes of life Whereas therefore our Aduersaries accuse vs of nouel presumption for teaching a faith that may assure vs of our saluation and to elude this cleere place of Saint Paul and diuerse other the like say This was reuealed to him by extraordinary fauour Wee know and confesse that hee as a worthy instrument of Gods glory as a Master builder had many things reuealed vnto him for the edification of the Church but for this particular it was no otherwise reuealed to him then it is to euery faithfull Christian in vvhom the Spirit of God dwels as in a temple and there teacheth them to offer Sacrifice and to cry Abba Father with teares and grones that cannot be expressed Well may there bee a difference in the measure of the reuelation not in the matter reuealed Wee know saith Saint Iohn 1. Ep. 3. 14. that wee are translated from death to life c. and after verse 23. He that keepeth his commandement dwelleth in him and he in him and heereby wee know that he abideth in vs euen by that Spirit which he hath giuen vs. So the persons are wee not I not Saint Iohn alone but wee all that beleeue and loue for this faith and loue are inseperable Againe wee are translated not it is probable wee shal be but wee are vvhich makes it certaine by faith as if it were done and accomplished Lastly we know this and wee know it by the Spirit which God hath giuen vs the same Spirit that taught Saint Paule and Saint Iohn is our tutor too For other reuelations Christ himselfe hath silenced all pretences and shadowes and giuen absolute authority to the Scripture opened and interpreted by the Spirit of God to resolue all scruples in case of conscience Luk 16. 19 And this wee may see cleerely in the Parable of Diues and Lazarus where Diues after he had failed of his personall suite and could not obtaine a drop of mercy for himselfe yet requested Abraham to send one to his friends to forewarne them of the state he was in not that they might pray for him for that vvas to no purpose the tree was falne but that they might by repentance and amendment auoyde the danger themselues To whom Abraham giues this answere They haue Moses and the Prophets let them heare them so he turnes them to the Scriptures wherein the will of God is reuealed to euery man what they should shun what they should doe what they should beleeue and how they should liue And when Diues persisting in his suite saith Nay father Abraham but if one went vnto them from the dead they will repent Abraham replies definitiuely and resolutely If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead So wee see he that doubts the Scripture or beleeues any thing against it vnder pretence of reuelations from heauen or hell or Purgatory or the like fictions of Ghosts and Spirits appearing is in a wise case and may be drawne into a fooles Paradise but neuer into the true Paradise and so wander in this way which seemes right but the end thereof are the Yssues of Death To shut vp this point obserue the certainty of this iudgement as the Apostle Saint Iohn before in the 1. Ep. 3. Chap 14. verse speakes in the present Tence we know that wee are translated to note the certainty of their translation to glory so heere Salomon saith It is the way of Death and the end thereof is so to note the certainty of the thing And this is a plaine proofe of the Spirits assistance to discerne the end and determination of a thing before the end be come when otherwise it were too late to doe it For it is too late for Diues to repent in hell when the end is come he should haue attended better to Moses and to the Prophets before and beleeued the word of God not the foolish traditions of his forefathers against the Word or the idle old-wiues tales of his foremothers besides the Word he should haue attended the admonition of the faithfull Pastor and Prophet and not to the fained Legend of his flattering Patasites trencher-fed Chaplaines The perfection of all humane judgement is to iudge by the end and issue and euen heere wee often erre too but if man goes farther of himselfe by nature it is but coniecture and presumption arising from long experience in obseruation of like circumstances as the effect leades vs to the cause but yet euen then wee cannot say it is or certainely it shall bee but it may be so it may so fall out it may be the end of Death But the Spirit of God sees the end before it comes he sees the thoughts afarre off and iudgeth and warneth men aforehand inwardly by good and holy motions outwardly by the Scriptures and he that will not beleeue the holy Spirit of God in the Scriptures it is but iustice if God giue him ouer to a reprobate minde that he should be seduced and beleeue lies who would not receiue the truth of God but was transported with respect of times persons places and other humane Motiues And heere before wee

vvill of the Law-maker Christ Now the Romish Sinagogue considering the Church of Christ in a threefold manner 1. First as it is Essentiall 2. Secondly as it is representatiue 3. And thirdly as it is virtuall They make the representatiue part to consist in the Ministery and this Ministery to flow from the Pope as from the head and to this part that is to the Pope they attribute that power which God hath giuen to the whole Church Now the Pope being thus invested in absolute power with an opinion of infallibility laying aside the Scriptures iudgeth without them nay against them nay iudgeth them and yet must not be chalenged of error This wee iudge vnreasonable that a Man should make his owne will the Churches lawe and iudge in his owne cause without examination And therefore wee shew Amor odium proprium commodū faciunt saepè Iudicem non congnoscere verum Aristotle lib. 1. Rhe. that man who iudgeth by his sense or reason is not sufficiently qualified for such a busines or if he were naturally so adapted yet is he vnfit to iudge in this question which wholly concernes himselfe in regard of partiality or preiudice to both which he is subiect Therefore in questions betwixt vs and the South-Church Presbiter Iohannes is an vnfit Iudge and in questions betwixt vs and the Grecians the Patriarch of Constantinople is as vnmeet and in controuersies betwixt vs and Rome the Pope is not a competent Iudge Ecclesiasticus 8. 14. Goe not to Law with a Iudge for they will iudge for him according to his honor Let vs therefore seeke a Iudge who iudgeth not by the outward apparance whose sence and reason cannot be deceiued who is neither preiudiciall not partiall who searcheth the reines and the heart for vaine is the iudgement of man to whom this way seemes right when the ends thereof are the Yssues of death And this wee shall finde in the Opposition which wee come now to handle The Opposition or Publique Iudgement 1. The end thereof or purpose pretended Wee had the way iudged before prima facie by the outward apparance by the beginning thereof and so it seemed right But heere wee finde fronti nulla fides no credit to bee giuen to the countenance but the end bewrayes the truth of euery thing The woman beheld the fruite which Sathan so farre magnified She saw the tree was good for foode and pleasant to the eyes Genes 3. 6. so she eate thereof and gaue part to the man Thus they iudged by the outward apparance by seeming and were deceiued euen then when their sense and reason were at the perfectest But after they had eaten it is sayd Their eyes were opened and they knew that they were naked Genes 3. 7. And then likewise they knew that the curse of God The day that thou eatest thereof thou shalt dye the death Genes 2. 17 would surely light vpon them So this way seemed the right way to them to attaine knowledge happines but they found the end thereof to be the way of ignorance of darknes and of death And as with them so with all their posterity since this hath succeeded as a testimony of their hereditary sinne still to be deceiued with the seeming of things insomuch as that is true which the Poet long since sung Fallit enim vitium specie virtutis vmbra Iuven. sat 4. Cum sit triste habitu vultuque veste seuerum The face and habit of an Anchorite May be the couer of an Hypocrite Therefore all wise men iudge of things not by their shewes but substances and not by their beginnings but ends Now the end of a thing is either propositum the purpose for which a thing is done and so the end of preaching is the saluation of soules or Terminus the issue or determination of a thing as death is the end of a mans life and so it is heere properly taken A Iudge oftentimes saues a theefe because he hopes he may proue an honest man and doe good in the Common-wealth There is the first end The Iudges purpose But the Theefe proceedes in his the euery till he brings himselfe to the gallowes and that 's the extreame end the vltimum vale Of both these we intend to speake briefly though the last only be proper to this Text and the first borrowed for illustration First then remembring wee haue Religion for our subiect let vs see what it is together with the end thereof to what purpose it tends This is Christian Religion August i● Ioannem Tract 23. cap. ● that one God not many be worshipped because nothing makes the soule happy but only one God The infirme soule is not made happy in the participation of another soule that is happy but is happy in the participation of God nor is a holy soule happy in the participation of an Angel but if an infirme soule seekes to be happy let it seeke from thence whence a holy soule is happy For thou art not made happy by an Angel but from whence an Angel hath happinesse thou hast it also Faith with a serious feare of God Polan Syntag. is the pure and true Religion as Feare containes in it selfe a voluntary reuerence and carries with it a right worship of God such as is prescribed in the Lawe Religio dicta est eo Isidor lib. 18. Etymilog quod per eam vni soli Dco religamus animas nostras ad cultum diuinum animo seruiendi Religion then being the band or tyall whereby wee are fastned and bound to God as to the souereigne good consisteth of three twines vz. of faith of hope of loue and a threefold corde is not easily broken Now the proper or principall end of this Religion is the glory of God the subordinate end is our saluation That Religion therefore which most directly and cleerely tends to the principall end must needs effect the subordinate end most certainely and so must necessarily bee the only true and direct way to life and the other what shew soeuer it makes must needs be the way and Yssue of Death Againe the glory of God is most aduanced heere in this our way or Religion by two affections of feare and loue and by the true fruits and effects of them Now that Religion which traines a man vp to feare God and to loue God as God ought to be feared and loued giues God the truest glory and so must necessarily be the truth Lastly this feare and this loue is then most rightly generated and cherished in the soule of Man and so Gods glory most aduanced when mans nature is truly set foorth and he thereby humbled in himselfe and so taught to feare and when Gods power and mercy is so exprest as he hath beene pleased to reueale it to mans comfort That so man seeing his owne wants and misery and Gods all-sufficient power and mercy might feare and reuerence God as a good Master might loue and delight