Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	faith_n	hope_n	2,556	5	7.0461	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42582	Eirēnikon, or, A treatise of peace between the two visible divided parties ... by Irenæus Philadelphus Philanthropus ...	Philanthropus, Irenaus Philadelphus.; Gell, Robert, 1595-1665.	1660 (1660)	Wing G469; ESTC R21302	66,598	92

turning from all and every one of our evil ways all our humbling all our praying all our pretence of seeking Gods face will be utterly in vain and to no purpose although the best men on earth should pray for us When the people had desired Samuel to pray for them he promised so to do but unless they turned from their evil ways he assures them his prayer would be ineffectual as indeed afterward it proved 1 Sam. 12.23 Hence it is that notwithstanding all the pageantry all the ostentation of Rel●gion all the partial and false righteousness the envy the pride the covereousness the wrath the gluttony the chambering and wantonness the slothfulness in all spiritual duties generally the sin remains and consequently no peace can be hoped for which is the proper effect of righteousness For what peace saith Jehu so long as the whoredoms of Jezebel and her witchcrafts are so many There is an inconsistency and incompossibility of peace with the whoredoms and witchcrafts of Jezebel Jezebel hath a diverse Etymon either Insula habitaculi an Island of habitation and dwelling as the Island wherein we dwell or Insula sterquilinii an Island of a dunghill And this latter the Scripture it self warrants 2 King 9.38 The carcase of Jezebel shall be like dung upon the face of the field So Jer. 9.22 O how unhappily is this Etymon this Notation fulfilled in this Island Jezebel spiritually understood Revel 2. and her whoredoms and witcherafts Whoredom is spiritually idolatry a most known metaphor Disobedience is understood by witcheraft Gal. 3.1 By these and all open sin and false righteousness this Island which the h●●●man told King Edward the Confessor was Gods kingdom by these this Island is made a dunghil therefore what peace can be unto it Since therefore my beloved Brethren of both perswasions such abundance of iniquity and false righteousness such as the Apostle calls dung Phil. 3. hath over-spread this Kingdom and the Church in it and hidden the way of peace from us and since the partial false righteousness hath proved useless and ineffectual for the discovery and finding out that way let us all and every one of us prose quisque enquire and seek for peace and persue it in those narrow and untrodden pathes and follow the example of our Lord Jesus Christ who hath gone the same way before us that we should follow his steps And let the same mind be in us and every one of us which was also in Christ Jesus who humbled himself and became obedient unto the death even the death of the Cross Let us seek peace in these ways infallibly and unquestionably leading thereunto Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle exhorts persue peace as eagerly as a man would persue his enemy and follow hard after it yet let us not use it as an enemy but as a dear friend and such as we would make an umpire of our differences and so let every one of us entertain peace in himself as St. Paul perswades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Peace of God arbitrate and rule in your hearts Col. 3.15 as when we are injured commonly mutinous and seditious thoughts arise in our hearts whereof some stir us up to revenge suffer this and suffer all c. but others coming most what after the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundae cogitationes sapientiores these second thoughts perswade us to humility self-denyal taking up the cross long-suffering rendring good for evil and overcoming evil with goodness c. what 's therefore now to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the peace of God rule in your hearts and that will guide our thoughts wills and affections into the way of peace Let that peace of God umpire our differences Let that peace moderate arbitrate and rule in our hearts whereunto we are called in one body Will one member contend with or do injury to another O no but every member is compassionate and helpful and bears the infirmity and we ●●●●ss of another The holy Apostle labours for this peace and 〈◊〉 of the Church by the same Allegory of the members mutu●●●erviceableness one to other and to the body the Church that there should be no schism in the body but that the members should have the same care one of another and whether one member suffer all the members suffer with it or one member be honored all the members rejoyce with it Those last words contain an hard lesson in them For it is much to be feared that our envy at our fellow members honors and our ambitious desires of them for ourselves hath made this schism and preach of peace in the body which the Apostle endeavours to prevent when he tells us Ye are the body of Christ and members in particular And how unseemly is the tum●r or swelling of ambition or the Marasmus or Consumption of envy in the body of Christ Especially since the honors of Christs members arise with their proficiencies as was shewen before and their variety is ordered of God And therefore the Apostle adds that God hath set some in the Church first Apostles secondly Prophets thirdly Teachers c. implying forcibly that if men duely considered that this subordination of divine honors is by divine institution the evil spirits of ambition and envy would soon be laid especially in the members of Christs body And therefore the same Apostle exhorting the Ephesians to this unity he begins at the lowest step of Jac●bs ladder Humility walk with all lowliness and meekness wtth long-suffering forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace There is one body and one spirit even as you are called in one hope of our calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all But unto every one of us is given grace according to the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gift Christ And lest this different measure of grace might raise the evil spirits of ambition and envy he calls those dignified persons Gods gifts unto men which he gave some Apostles some Prophets c. which gifts he gives for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ until we all come into the unity of the faith and knowledge of the Son of God unto a perfect man unto the 〈…〉 of the stature of the fulness of Christ O my brethren let this umprage and arbitation of peace be wrought first in every one of our souls For until this peace be promoted at home in every mans own heart especially in every one of yours my brethren who are of the Ministry how can it be hoped that you should advance it abr●ad among the people Nihil dat quod non habet How can you impart to them the spiritual gift of peace if you have it not your selves Yea how can it be

29.8 Saul persecuting David troubled the Land 1 Sam. 14.29 And another Saul like him persecuted Christ Acts 9. They both figure the arrogancy of self-seeking men that 's Saul who envy the reign of the true David the love of God and our Neighbor Every hot-headed fool can blow the coals of Dissention but moderate and understanding men onely men of an excellent spirit or as it is in the Hebrew Prov. 17.27 men of a cool spirit can quench that fire And this I shall endeavor by the help of God at this time And 't is high time when the sparks of this fools-fire flee abroad in the dark among the ignorant people in Pamphlets and scurrilous Libels in Tavern and Ale-house meetings in pot-valor in siding and encouraging either other his respective party in deriding and jeering in detracting and slandring in rayling and inveighing it concerns thee and me and every one who profess obedience to the Gospel of Peace to put to his helping hand and to pluck his brother out of the fire That this may be done and Peace and Reconciliation made between Parties at so great a distance we must enquire 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference between them consists 4. How they fell out 5. Wherein they ought to agree 6. How they may be perswaded unto Peace 7. By what means Reconciliation may be made 1. What Peace is here intended Surely not all that is called by that name That name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knitting together in one so that Peace in general is an Union or Agreement But there is a bastard kinde of Peace which may consist with sin and iniquity such as ungodly men maintain among themselves who mean while are enemies to the true Peace Such is that whereof Jeremy speaks Jer. 6.14 where the Prophet deciphers such a condition as we shall finde ordinarily in the world a mutual humoring and pleasing one another and procuring one to other ease and quietness in the flesh A Peace endeavored and pursued by all men and with all men And for the greater confirmation of that Peace the Priests and Prophets of that time had learnt to sing Placebo and would God they sung not to the same tune in our time they complied with carnal men for the promoting of their own and others temporal advantages for the obtaining their corrupt interests gaining for themselves and others ease pleasure profit credit and reputation in the world whereas indeed this is no true peace but a more fleshly security For so the Prophet describes it From the least of them even to the greatest of them every one is given to covetousness from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people slightly saying Peace peace when there is no peace Christ came not to send such a Peace upon the earth Nihil boni est in unitate nisi unitas sit in bone There is no good in Unity unless unity be in Goodness The true Christian peace the peace we would promote is joyned with Righteousness Psal 85 14. with Holiness Hebr. 12.14 with Truth Zach. 8.16 with Joy in the Holy Ghost Rom. 14.17 Such a Peace may be described Tranquillitas Ordinis a Tranquillity of Order or Ordinata concordia an Orderly Agreement of men one with other For where there 's no order there 's confusion where there 's confusion there 's disturbance and breach of peace Where there is strife and contention which is opposite unto peace there is confusion and every evil work saith the Apostle James 3.16 Therefore confusion and peace are opposite one to other 1 Cor. 14.33 God is not the God of confusion but of peace as in all the Churches of the Saints Peace therefore consisting in Order it involves a relation to another and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Relative and in reference unto another whether that other be our own conscience when the war of our affections and lusts fighting against the soul is ended for so the effect of righteousness is peace Esay 32.17 Or which differs not really but onely formally from the former whether that other be God himself for so being made righteous by faith we have peace with God Rom. 5.1 Or whether that other be all other men besides our selves And this is the peace especially which we should all endeavor to follow which yet supposeth the two former peace of Conscience and peace with God which is the foundation of all true peace with men For so the Saints are filled with this peace by believing Romans 15.13 That we may the better understand this our duty we must know that this Peace Union and Agreement hath Love for the Root of it Which being two-fold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his vertues and lovely qualities or else that love whe ewith we affect another ut sit bonus though he be bad for the present that he may be good and so we love his person not his ill qualities and conditions And to these two we may adde a third kinde of Love Complacentiae Benevolentiae simul as when we love one who hath some good beginnings of good wrought in him According to the first kinde of Love holy men of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 John v. 14. And their love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits all the holy ones of God together all the world over According to the second kinde of love a good man may love his ill neighbor and by his love win upon him and make him lovely According to the third a good father loves his towardly childe that he may grow in grace and the laudable beauty of an holy life and so become in person and qualities every way lovely Answerable hereunto Peace which proceeds from Love must be proportioned and extended unto men whereof because some are good holy gracious and vertuous and may be truly called Christians Others evil unholy unrighteous and untoward and though called yet indeed falsly called Christians because they have not that life which should make them truly such Others there are in a middle way between both with all these we must maintain an outward peace but differently thorough and perfect with the first sort with those we must maintain entire peace which proceeds from the first kinde of love the Love of complacency With the second we must exercise entire peace also but not so thorough so perfect and intimate as with the first but such onely as they are capable of because this peace proceeds onely from the second kinde of love the love of Benevolence or bounty With the third