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	work_v	4,705	5	7.7266	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19308	A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire.	Cope, John, of Gray's Inn.	1629 (1629)	STC 5722; ESTC S118371	36,759	136

auseretis quia nihil eripitur nisi retinenti There is one thing O ye immortall gods I haue to complaine of you that you would not let me know your pleasure before-hand for I would haue first offered my selfe to what I am now called by you will you haue my children I haue bred them vp for you will you haue any member of my body Take it I promise no great matter for within a short time I shall leaue the whole Will you haue my life what else I will make no delay to hinder you from receiuing what you haue giuen you shall willingly receiue whatsoeuer you require I had rather offer all to you vnasked then deliuer it to you being demanded you shall not need to vse any violence you may take them nothing is said to be taken away from him that doth not withhold it and I deny you nothing where shee bids Keepe man must keepe if she call for all a man hath he must part with it if she bring neuer so great an increase she must haue the disposing of all yet she does not alwayes turne her Tenants out of possession onely shee will haue them know that they are but Tenants at will and as this Religion is onely an adiunct to man no man hath it borne with him so it is a subiect to diuers adiuncts The adiuncts of Religion The proper adiuncts of Religion knowledge faith loue and feare are either proper or common the proper adiuncts of Religion some of them may be these knowledge faith loue and feare This knowledge which is a proper adiunct of Religion is not an Historical knowledge but a sauing knowledge such a knowledge as is taught by him that workes Religion in the heart which our Sauiour verifies Mat. 1 1.27 in saying That no man knowes the Father but the Sonne and he to whom the Son reuealeth him And this was the knowledge that Paul was infused withall 2. Cor. 12.4 when he was caught vp to the third heauen so that it is wrought together with Religion and without which there is no Religion The Philosopher obserues a twofold knowledge A priori posteriori the one proceeding from the precedent causes which are for the most part vnknowne the other from the subsequent effects and adioyning qualities and the latter of these is all the knowledge a man can likely haue in naturall things but this is a certaine distinction in Diuinity wherein both parts are to be noted for the naturall man by obseruation experience and discourse may out of effects and qualities gather some knowledge of God and his Diuine being and a worship to bee due to him and an infinit power to be in him and he may grope out so much according to the words of the Author of the Acts of the Apostles as will direct him to seeke out the true knowledge of God and his worship Acts 17. ●7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God himselfe but this sauing knowledge here spoken of is such a one as that no man can haue it in him without the same God that giues it reueale it to him out of those hidden principles wrought in the heart of man which are not possible to be expressed The next proper adiunct is faith which is so linked to the former of knowledge as that who hath not the one hath not the other and who hath not true Religion hath neither and therefore the Apostle ioynes them together as things vnseparable and infallible tokens or signes one of another where he exhorts the Corinthians to try themselues whether they were in the faith or no but how should they try themselues by no way but by their knowledge and therefore he asks them in the next words 2. Cor. 13.5 Do you not know your selues and shewes them farther how they come by this knowledge namely Because Iesus Christ was in them except they were Reprobates Is it not a strange thing that Herod should send the Wise men to the Pharises to informe themselues where Christ should be borne and they could direct them to Bethlem and shew them what had beene prophesied and yet could not beleeue in him But this shewes the difference betweene that knowledge and faith grounded thereupon which was reuealed to the Apostles by Christ himselfe and that other of the Pharises which is none of this sauing knowledge or faith which is proper to Religion The third proper adiunct of Religion is loue and that loue is not euery loue but the loue of God and our brethren for Gods sake which loue is wrought in man by the same Spirit that Religion it selfe is wrought The Apostle saies Rom. 5.5 That the loue of of God is shed abroad into our hearts by the holy Ghost which is giuen to vs. And in another place hee acknowledges great thankes to be due to God for the increase of faith and abundance of loue which was in the Thessalonians 2. Thes 1.3 where hee ioynes faith and loue as the gifts of God that go alwayes together neither let a man deceiue himselfe in this loue of God for many men thinke they loue God when indeed they loue onely themselues as Christ vpbrayded them that followed him onely for loue of the loaues Diuers Heathē people haue worshipped the Sunne the Moone the Starres Ceres the goddesse of Corne Bacchus the god of Wine and the like for the benefit they haue receiued from these creatures and no question herein had some generall notation of a deitie but this loue of God which flowes from true Religion must not be onely a loue of him for his goodnesse towards vs no not for that great gift of saluation to mankinde but a loue of him because he is so holy and absolute perfection yea though we receiued none of these mercies yet this Religion will cause vs to loue him for himselfe and his children in obedience to his Commandement and for the communion they all haue in Christ which is deliuered by Iohn 1. Epist Ioh. 3.21 in these words And this comfort haue we from God that he who loueth God loueth his brother also And the Communion which all the Saints haue in Christ requires the loue which the Apostle to the Ephesians Ephe. 4.15 saith Is the knitting of the ioynts of Christs body from whence it receiueth growth and is built vp The last of the proper adiuncts is Feare and this againe must bee the Feare of God which feare is neuer separated from true Religion nor euer to be found where true Religion is not In the Scriptures Wisedome and Religion are oftentimes taken in the same signification and therefore it is said The feare of the Lord is Wisedome Iob 28.28 And when a man is said to finish that great worke of his saluation which is an end of his Religion he is aduised by the 2. Cor. 7.3 Apostle to do it in the feare of the Lord. Religion consists in the obseruing of the Law

continue man but to wayt for his Redemption To what end was it to redeeme man but to serue him in holinesse and righteousnesse all the dayes of his life And how could man so do if God had not wrought this worke of Religion in him Neither is God onely a Creator of man and Religion in man to his owne glory but a louing Father to man in suffering him by this Religion to worke out his owne saluation which is the second finall cause thereof as the holy Ghost sets it downe in the Philippians where a Christian is commanded to worke out his saluation in feare and trembling And the Apostle to Titus Titus 1.2 makes eternall life the end of all Religion and godlinesse and in this is declared the wonderfull loue of God to man notwithstanding his disobedience in his fall What man buyes any cattell but either to droyle them out or fat them for the Shambles but this God bought man from death to life yea himselfe was ledde as a sheepe to the slaughter Isai 35.7 that he might saue man What Master when he hath hired a seruant bids him imploy his time and labour to his owne vse But this God doth so to man and bids him if he want stocke to set vp withall to come vnto him and he will furnish him What Land-lord when the Rent-day comes bids his Tenant lay out his Rent for his owne best profit But this God the Land-lord of the World whē man brings him his Rent which is his Worship in a religious life bids him improue it for his owne good and makes his owne saluation the scope and end of all his labour And is it no lesse then saluation that a man aymes at in being Religious Was there euer any man that had a slaue that ran away from him and subiected himselfe to his deadly enemy that would not onely spare him punishment but make him a free-man Yet behold man that sold himselfe as a slaue to the Deuill is made a Free-denizen of Heauen Was there euer any Souldier that rose vp in mutinie that did not onely escape Martiall Law but was sent home to inherit the Generals owne Land Yet behold man that did not onely rise himselfe but drew the whole Regiment of Iesus Christ mankind into mutiny he is sent to inherit the Kingdome of heauen Christs owne inheritance Was there euer any King that when his subiect was conuicted of high Treason would not onely spare his life but make him one of his Priuy Chamber or Bed-chamber where hee should be neerest to his Person Yet behold when man had risen in rebellion against God he is not onely pardoned his Treason but is receiued into Gods Chamber of Presence in this world which is the Church and shall hereafter be made a Priuy Chamber-man of heauen Why then is it to no end to be Religious when he shall not onely thereby promote the glory of his Creator but purchase to himselfe an eternall Mansion in that new Ierusalem The effects of Religion Obedience Sanctitie and Wisedome Neither is this Religion which proceeds from so excellent causes without the like effects amongst which these three may be noted Obedience Sanctity and Wisedome Obedience is either actiue or passiue For actiue obedience God in his Couenant declared to his Children by his Prophet Ezekiel promiseth first to worke Religion in thē A new heart will I giue you and a new Spirit will I put within you and what followes vpon this Then saith the Lord you shall walke in my statutes Ezek. 36.26 and you shall keepe my Iudgements and doe them But this practicall obedience must be generall such as is inioyned by God in the Prophesie of Ieremiah Iere. 11.4 that they should obey his voice and do the words of his Couenant according to all that he had commanded them And God threatens his people in Leuiticus that if they would not doe all his Commandements then he would appoint ouer them terror consumption and the like Cursed is he that doth not abide in all c. Leuit. 26.14 15 16. It is farther required that this obedience should bee constant thereupon our Sauiour grounds his promise That hee that endureth to the end Mat. 24.13 the same shall be saued And it is the condition that Christ propounds to his Disciples in the Gospel of Saint Iohn Ioh. 8.31 If ye continue in my Word thē are ye my Disciples indeed Passiue obedience is to suffer with patience all the afflictions that befall a man for Paul hath giuen euerie Christian his doome where he saies 2. Tim. 3.12 All that will liue godly in Iesus Christ shall suffer persecution And therefore Christ exhorts his Disciples to possesse their soules in patience Luk. 21.19 of which Dauid is a singular example in suffering the curse of Shimei when he saies 2. Sam. 16.10 11 12. Let him curse because the Lord hath said vnto him Curse and makes an excuse for Shimei by way of extenuating his fault since his owne sonne that came forth of his bowels sought his life and in conclusion casts himselfe vpon the Lord It may be saith he the Lord will looke vpon my affliction Neither is it enough to suffer calamity but to be humbled vnder Gods hand in time of distresse which is the admonition of Iames Be afflicted and mourne Iam. 4.9 10. and weepe humble your selues in the sight of the Lord. The next effect of Religion is Sanctity the speech of Paul to the Thessalonians Thes 4.1 3 5 6. is this when we beseech you brethren that as ye haue receiued from vs how ye ought to walke that is in the way of Religion and please God so you would abound more and more for this is the will of God euen your sanctification And this sanctifying consists either in the forbearing sinne to which purpose the Apostle in the same place instanceth in two euils from which they should abstaine namely the lust and concupiscence or vncleannesse and fraud or deceit or else it consists in the practice of holinesse to which end God would haue the children of Israel to weare frindges on their garments Num. 15.41 that they might remember and do all his Commandements and be holy vnto God And Peter setteth God as a Patterne of holinesse exhorting them as obedient children to be holy in all manner of conuersation 1. Pet. 1.14.15 as he that called them is holy and indeed this holinesse is a maruellous effect whereby is wrought such a secret alteratiō in a true Conuert as that none knowes how it comes to passe but his owne soule within him which yet himselfe is not able to expresse neither would any one take him to be the same man he was before Is it not a strange thing to find a man that for twentie thirty forty yeeres together hath swoom in abundance of all earthly things hath denied himselfe no manner of pleasure that is to bee