Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	argument_n	zeal_n	zealous_a	17	3	8.6813	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65716	Three sermons preach'd at Salisbury the first, A.D. 1680, and again before the militia, at their going against the late Duke of Monmouth ... the second preach'd before the Right Reverend Father in God, Seth, Lord Bishop of Sarum, A.D. 1681 ... the third, preach'd A.D. 1683, at the election of the mayor ... / by Daniel Whitby.	Whitby, Daniel, 1638-1726.	1685 (1685)	Wing W1737; ESTC R28389	88,809	79

the promotion of Christ's Kingdom and for the purity of his Worship and yet of such Despisers of Dominion and Resisters of Authority St. Jude declares that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodly Men v. 4. And although others may embrace them as their beloved Brethren from such saith the Apostle turn away Wherefore that Zeal for God which as you see is common both to the unbelieving Jew and to the true Believer to the proud formal Pharisee as well as to the humble and sincerest Christian to the heady fierce high-minded Traitor as well as to the peaceable obedient Subject can be no certain Indication of the Power of Godliness no Argument that we are Saints Which will be further evident if we consider That this Zeal proceeds not always from a true Love to God and a sincere Respect unto his Glory but oftentimes from Education whence Men of every Sect and Party are zealous for those Principles and Practices which they receiv'd from Education and Custom hath inured them to It may proceed from carnal Motives as did the Zeal of Jehu which yet he stiled Zeal for God Now that which may proceed from Motives common to the good and bad can be no Evidence that we are good 3. Men also may pretend to bear a great Affection to the Godly Party and shew great Opposition to those whom they are pleased to call Prophane they may be strict in separation of themselves from those whose Conversation or whose way of Worship they dislike and by these things may seem to others and 〈…〉 themselves that they are very much in Love with Piety and bear a perfect hatred to all Iniquity and that they are extreamly cautious of having any Fellowship with the unfruitful Works of Darkness and yet may only have a Form of Godliness The Pharisees stiled all that were not of their Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lightf in Mart. c. 3. v. 7. p. 53. vile People of the Earth but they forsooth were the Religious and Godly Party Hence they usurped to themselves two Names that of Pharisee which signifieth One who doth separate from other People as impure Pocock Not. Miscell p. 352. Leightf ib. p. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.63 Leightf p. 55. this being one of their avowed Rules That it was Piety and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundant Sanctity to separate from common People of the Earth and secondly they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Companions or Associates from that Expression of the Psalmist I am a Companion of all them that fear thee intimating that they desired only to converse with godly Men. On this Account they do so often quarrel with our Saviour because he did converse with Publicans and Sinners and suffer'd them to touch him Mark 2.16 and would not be one of their Cheborim i. e. one of their Separation and Association this to them seemed very strange and unaccountable and therefore they enquire Matt. 9.11 How is it that your Master eateth with Publicans and Sinners and peremptorily conclude he was no Prophet because he suffered a sinful Woman to embrace his Feet Luke 7.39 The Gnosticks also did separate themselves from other Christians as being both more knowing and more spiritual than others were stiling themselves (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. l. 1. c. 1. p. 26. C. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nature spiritual and looking on all others as mere animal and carnal Men and yet they were saith the Apostle Jude ungodly Men v. 4 8 19. turning the Grace of God into Lasciviousness they were sensual having not the Spirit they despised Dominions and spake evil of Dignities they held That Men were justified by Grace excluding the Necessity of doing Righteousness As being Vessels of Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. l. 1. p. 28. and that they could not be polluted by the Sins they did commit (b) Novatus qui primum apud nos discordiae schismatis incendium seminavit qui quosdam ex fratribus ab Episcopo segregavit c. Cypr. Ep. 49. § 3. Novatus first departed from the Unity of the Church and drew away the Brethren from Communion with their Bishop out of pretence of Purity on which Account his Followers obtain'd the Name of (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 6. cap. 43. Cathari or Puritans declaring That it was unlawful to (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haere 59. § 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Har. sab l. 3. c. 5. communicate with those who lapsed in the time of Persecution or to receive them into the Bosom of the Church upon Repentance and yet this hypocritical Pretender to the greatest Purity (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 6. cap. 43. p. 244. Theod Haer. fab ibid. in the time of Persecution did renounce his Priesthood and became guilty of such enormous Crimes saith * Peopter hoc se non de Presbyterio excitari tantum sed communicatione prohiberi pro certo tenebat Cypr. Ep. 49. § 4. vid. § 2 3. Cyprian for which he had deserved and would 〈…〉 continued in it have suffered the Censures of the Church The Donatists did also separate lest they should be defiled by their Communion with Traditors for this Cause having first departed from Cecilian their Bishop they afterwards departed from the Communion of the (f) Ad omnibus populis separatos vos esse gratulamini Optat. l. 2. p. 47. Vnitatem cum toto orbe terrarum habere noluistis l. 3. p. 69. Catholick Church affirming that they only were the true (g) Apud vos solos esse ecclesiam dicitis Optatus lib. 2. p. 47. Se solos Christianos esse jactant August contra Crescon l. 4. cap. 59. Church of Christ and that all others were (h) Postea totam Ecclesiam periisse in sola Donati parte Reliquias ejus mansisse contendunt August de Agone Christi cap. 29. Totus mundus apostatavit nos autem tanquam duae illae tribus permansunus in Templo Dei i. e. in Ecclesia ait Petilianus apud August l. de Unitate cap. 12. Vid. Brevic. collat p. 578. Apostates because they did communicate with wicked Persons for they imagined that the (i) Ostendere tentaverunt quod Ecclesia Dei non cum malorum hominum commixtione futura praedicta est August Brevic. collat p. 573. Church only did consist of Saints and Persons undefiled and thought it a Pollution not only to communicate but even sit with others Hence in the Conference recorded or epitomised by St. Austin the (k) Catholici consederunt Donatistae autem recusarunt in qua recusatione inter caetera id quoque dixerunt Quod scriptum sibi esset cum talibus non sedere Ib. p. 566 post Collat. Carthag cap. 5. Bishops of the Party of Donatus would not sit with the Catholick Bishops because it was written