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	love_v	world_n	3,595	5	5.1710	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35545	The workes of Ephesus explained in a sermon before the honovrable House of Commons at their late solemne fast, April 27th 1642 / by Ioseph Caryl ...	Caryl, Joseph, 1602-1673.	1642 (1642)	Wing C790; ESTC R3989	40,178	69

a kindnesse to smite them It is alwayes a kindnesse offered though often it be not a kindnesse received For of many that of Solomon is verified Though thou shouldst Pro. 27. 22 bray a foole in a morter among wheate with a pestell yet will not his foolishnesse depart from him And the Apostle is expresse in a Propheticke threat Evill men and seducers 2 Tim. ● 13. that is evill men who are seducers or among all evill men especially seducers shall waxe worse and worse deceiving and being deceived They couzen others and the Devill couzens them But if these will not receive this kindnesse of smiting ad correctionem to amendment it will be a kindnesse which they cannot put off to smite them if they by Law deserve it ad ruinam to death Seeing they as through the patience of God so through the patience of man in bearing and forbearing them doe but treasure up wrath against the day of Rom. 2. 5. wrath and the Revelation of the righteous judgement of God The judgement of many had been comparatively Light if they had not been so much borne with As favour to a murderer often kils a second man so it often addes a degree of wrath to the second death of the murderer And this is proportionably true of every evill one we beare unlesse such repent they poore soules beare the more for ever The point yet is lyable to some Objections from Obj. 1 Scripture I shall answer two Texts which may also be 1 Cor. 13. 6 a clearing to others First that of the Apostle Love beareth all things If all things then evill things for many things are evill I answer Love is indeed the badge of Christs Disciples An. 1 the very Genius of the Saints And love hath broad shoulders it can beare much yea love can beare all things which consist with love but sin doth not Love is the fullfilling of the Law and sin is the transgression of the Law therefore love cannot beare sinne Gal. 6. 2. Beare one anothers burdens saith S. Paul to his Galatians and so fulfill the Law of Christ Love can beare any thing that concernes the fulfilling of the Law but if anything be a breaking of the Law it cannot beare that It can beare the infirmities and passions of others It can beare the afflictions and sufferings of others it can beare the wrongs and injuries of others against it selfe but it cannot beare wrongs and injuries done to God Secondly Charity is not contrary to Justice Wee An. 2 may love the person while we reprove oppose or punish the offender God himselfe punisheth where hee loves Thou wast a God who forgavest them though thou Psal 99. 8. tookest vengeance of their inventions And man may forgive where he taketh vengeance It is said that God suffered or bore the manners of the Israelites fourty yeares in the wildernesse He bare them indeed in the way of much patience but he did not beare them in a way of the least complyance For with many of them God was not well pleased that is he was exceedingly Act. 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 5 displeased there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles expression as the words following doe evince For they were overthrowne or as another place hath it their carkasse fell in the wildernesse Theirs was a great punishment and therefore Gods was a great displeasure Thirdly Christ is all Love as well as all lovely He is but Eph. 5. 2. Love Incarnate And his Love is made the patterne of ours Walke in Love as Christ hath loved us Now Iesus Christ though he came into the world with love enough to beare the sins of every man in the world and with resolution to beare the sins of all the Elect so as to suffer and dye for them yet he would not beare so much as one sinne of any one man so as to countenance or comply with it He would not beare Scribes and Pharisees hypocrites as full of love as he was He would not beare buyers and sellers in the Temple as full of Love as he was but whipt them out He would not beare his owne Peter when he spake foolishly as full of Love as he was but rebukes him with Get thee behind me Satan Mat. 16. 23. Christ in love bore all our sinnes but he will not beare with any Doe not out-love your rule and then beare as much evill as you can Lastly the love of our selves is the measure of our Ans 4 love to others Thou shalt love thy neighbour as thy selfe Mat. 19. 19 Now no man ought so to love himselfe as to beare his owne sinne-evils Holy self-love casts the first stone at a mans owne sinne Therefore it cannot be love to others to beare them in evill No the Spirit of God doth interpret that as hatred Thou shalt not hate thy brother Lev. 19. 17 in thy heart Thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him Or as it is rendred out of the Originall that thou beare not sinne for him To oppose evill in thy brother is the best way to doe him good and thy selfe too Secondly it may be objected That the Master of Obj. 2 the field not onely forbids his servants to plucke up the Tares but adds Let both grow together untill the harvest Mat. 13. 30. I answer first by that approved Maxime Scriptura Ans 1 Parabolica non est Argumentativa We may not argue from every particular in a Parable but onely from the Generall Scope of it The Scope of the Parable is onely this to shew that good and bad will be mixt together to the end of the world Or it shewes what God out of his Prerogative will suffer Not what man in duty ought It holds forth the pleasure of God to us to which we must submit Not a patterne or a rule by which we must walke God is able if he please to plucke up at once all the tares and weeds in the world yet he lets them grow But this is no warrant for us to let them grow which are in our lawfull power to pluck up Againe the letter of the Parable is cleare that he forbids Ans 2 onely such a plucking up of Tares as by which Ver. 29. the wheate must be rooted up also that is a totall extirpation For indeed if God should at once destroy all wicked men the very Compages or bands of humane society would in a moment be dissolved But we know the plucking up of many wicked ones is a great advantage to the growth of them who are good So then whatsoever justice upon the Tares will help the increase and fruitfulnesse of the wheate that is not so much as aymed at in this Parrble And none but such acts of justice are intended in this Doctrine Thirdly for answer take that excellent rule given Ans 3 by a worthy Authour yet living

reason of wine and he smote his enemies in their hinder parts they fled he put them to perpetuall shame Then his people with an Ecce of admiration cry him up Loe this is our God we have waited for him They who but a season wait for God shall have matter of glorying in him for ever Secondly beare I beseech you with patience the reproach of men For reproach is a great proof of sincerity Work on though men scoffe on And hereby you shall as the Apostle speaks of himself and his Fellow-labourers 2 Cor. 6. 4 8. in the Gospell approve your selves as the Ministers of God in this your worke for the Church and Common-wealth in much patience in afflictions in necessities in distresses by honour and dishonour by evill report and good report as deceivers and yet true It hath been said that to doe well and heare ill is Kingly I am sure it is Christianly Christ never did more or better for us then when he was most derided Here was the patience of Christ here the strength and victory of his Love It had shewed the mighty love of Christ in the worke of our redemption if when he came into the world the world had entertained him with honour and had put him to death onely as Caiaphas gave counsell because it was expedient that one should dye for the people Ioh. 18. 14 but to come and dye for those who he knew before would mocke and revile him yea to doe the worke while they actually reviled him This was stupendious love and patience to a miracle It is commendable to do good while all praise commend approve and honour but to doe good while multitudes of all sorts and sizes reproach revile scoffe and slander is admirable is quid divinum and bids up faire to the love of a Saviour No man ever undertook a great work but he was mis-understood Wilt thou kill me saith that Iew to Moses when he came onely to pacifie him and save them all If your worke Act. 7. 25. be misscalled or mis-reported by men patience will make this a vantage ground for the raising of your acceptation with God What the Apostle speaks of Domesticke servants is as true of the Publicke servants of a State If when ye doe well and suffer for it the tongue is 1 Pet. 2. 20. a persecutor Gal. 4. 29. ye take it patiently tbis is acceptable with God Or as the Greeke more elegantly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thanks with God that is certainly for this God will thanke you But such who can endure most reproach can least of all endure impiety He who is a very Atlas in bearing a world of shame cannot with any liking beare a grain of sinne And when sinne growes great he hath no patience to beare it Such was the holy and zealous temper of these Ephesians though they had unconquered patience for waiting and suffering yet they had none for sinning Thou canst not beare them that are evill This is the first sort or kind of their works here specified and by Christ approved the removing or taking away of the evill Hence observe That It is as an Argument so the duty of those who are Doct. 4 good not to beare them that are evill It is an Argument for from hence this Church receives Letters Testimoniall from Heaven of their goodnesse The height and elevation of grace may well be taken by our opposition against evill The more holy any man is the lesse can he beare with his owne sinne For this I conceive to be an experimentall truth That the lesse corruption any one hath remaining in him the greater burden it is unto him And they who have most corruption in them feele it least Now as it is in reference to the evill in our selves so proportionably to that in others The more holy any man is the lesse he can beare with those who are unholy and prophane But I shall prosecute the point onely under the Notion of a duty It is the duty of those who are good not to beare such as are evill Evill men and evill manners are heavy burdens They are burdens to God I am pressed under you saith Am. 2. 13. Isa 1. 24. God to such as a Cart is pressed with sheaves God will not beare them I will ease me of mine adversaries They are burdens to whole Kingdomes and Churches they cannot beare them they sinke and ruine under them if not removed They are burdens to all good men they must not beare them it is their duty to remoove them For the clearing of this point I shall open those two principall termes in it First who these evill ones are that must not be borne Secondly what it imports Not to beare them To the former In a sence all men living on the face of the earth are evill men Why callest thou me good saith Christ to one who knew no more of him then Man There is none good but God scil essentially perfectly and independantly Mat. 19. 17. There is none that is good and sinneth not there is none that doth good and sinneth not Now though every evill man be a burden yet there is a necessity of bearing many and a duty of bearing some We that are strong saith Saint Paul ought to beare the infirmities Rom. 151. of the weake Infirmity is a degree of evill And these weake ones troubled themselves about things they needed not about the things they had no just cause to be troubled at for to be troubled at any thing which gives a just cause of offence is not weaknesse but strength yet they must be borne with We must therefore distinguish of evill men First some are private and close offenders others are publicke and scandalous Secondly some are weake and scrupulous others are obstinate and pertinacious Thirdly some are evill-doers and evill-practisers onely others are evill-promoters and evill-plotters Fourthly some are seduced and misled others are seducers and leaders into mischiefe Fifthly some are curable and willing to be reformed others are incurable and hate to be reformed Such as are publicke and scandalous such as are obstinate and pertinacious such as are evill-plotters and evill-promoters such as are seducers and misleaders such as are incurable and hate to be reformed these and if there be any like unto them ought not to be borne As for those who are close and private offenders they come not under any legall Cognizance and though many offences of such may be insufferable in their owne nature yet there is a necessity of bearing them For such as are weake and scrupulous it was a little before proved a duty to beare them For those who are onely evill-doers and seduced they being willing to reforme and be cured in some cases I say in some cases Iustice may beare them and charity in all For as it was in the Lawes of Leprosie among the Jewes Many who had risings and scabs or spots in