Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	compound_v	zeal_n	zealous_a	52	3	9.9214	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59621	Antapologia, or, A discourse of excuses setting forth the variety and vanity of them, the sin and misery brought in by them, as being the greatest bar in the way to heaven, and the ready high way to hell : being the common snare wherein most of the children of men are intangled and ruined / by Jo. Sheffield ...	Sheffeild, John, d. 1680.	1672 (1672)	Wing S3061; ESTC R11053	145,253	322

their evil report 7. Not to punish those that do amiss when under our Jurisdiction Thus the whole Tribe of Benjamin when Justice was demanded against those Sons of Belial in Gibeah that committed that outrage upon the Levite and his Concubine made Judges 20. 48. their sin their own and were almost totally cut off for it Thus those indulgent Parents who instead of correcting their Childrens misdemeanours say not so much as Why dost thou so or onely Nay my Sons 1 Kings 1. 6. 1 Sam 2. 24. do no more so soon find their Children to become Thorns in their Sides and Pricks in their Eyes and are both alike sinful the one by omission the other by commission and then God first visits the sins of the Fathers upon the Children by their misdemeanours and after visits the sins of the Children upon the Fathers by their affliction 8. Lastly Not to reprove is another way making us Partakers of others sins A duty as oft pressed as any other Eph. 5. 11. Have no fellowship with unfruitful works of darkness but reprove them Lev. 19. 17. Thou shalt not hate thy Brother in thy heart thou shalt in any wise rebuke him and not suffer sin upon him No Duty more beneficial none more neglected There be many Censurers or Backbiters few Reprovers Many Flatterers few faithful Reprovers Rare to find a Man that will give a Reproof as rare to find the Man will take it Whereas there is no surer Evidence of true Love than to give a Reproof nor surer Evidence of true Grace than to take it Many have had cause to bless God for a Reproof seasonably given Prov. 6. 13. They are the way of life St. Austin gives two Instances of the happy success of a Reproof The one given by himself to Alipius thereby reclaimed from his haunting the Theatre and Plays The other by Aug. Conf l. 6. l. 9 a Taunt and Check given to his Mother Monica thereby reclaimed from her Tipling and Gossiping But whosoever fails in this Duty the Minister must not The chief part I may say of his Work lies in this I charge thee before God and the Lord 2 Tim. 4. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ Be instant Reprove Rebuke Two words Do it once do it again The Reproving and Convincing Ministry is commonly the most Successful Ministry 18. And the next man thinks he needs 18. I did it in my zeal no Excuse but rather Applause for what he did was out of pure Zeal and the fervor of his Spirit But what was this thy Zeal was it in a good matter or against an evil Then thy Zeal is just But if in an ill matter or ill manner or to an ill end it loseth its praise and becomes vicious Saul had Zeal enough such as it was when in his zeal to the House of Israel he cut off the 2 Sam. 21. 2. Gibeonites which caused many of his House to be cut off Jehu wanted no Zeal against the House of Ahab but it was for a selfish 2 Kings 10. 16. end Nor they who cast out their Brethren for no crime but for his name sake For they said God should be glorified Es 66. 5. and the Church purged thereby But most of all excessive was he who when time was thought he was bound to persecute all that called on the Name of Christ and compelled the Believers to abjure Acts 24. 5. blaspheme or fly for it What in one place he saith of himself I was exceeding zealous Gal. 1. 14. In another he saith Being more then exceeding mad Acts 26. 11. And this was the righter name for such intemperate zeal Zeal we say is a mixt passion compounded of Love and Anger but if it have not also a mixture of Piety and Charity of Prudence and Moderation it becomes a bitter Purge and causeth sad Distempers both in the Spirit and Church Therefore St. James calls it bitter zeal James 3. 14. We render it Envying but when it is bitter it is put among the works of the Flesh Gal. 5. 20. and joyned Rom. 13. 13. 1 Cor. 3. 3. 13. 4. 2 Cor. 12. 20. with Strife Contention Division as in many places of Scripture then call it not Naomi but Marah for it becomes like that bitter Star called Wormwood in the Revelations which falling from Heaven Iam 3. 14. Rev. 8. 10 11. and burning like a Lamp for a while where it fell it embittered all and turned the Waters into Wormwood that whoso drank of them died This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal indeed 19. A third comes with like confidence 19. It is my Conscience and thinks he needs no Excuse for he acts according to his Conscience and that will bear him out And there are many make this Plea As 1. Many will desire their harsh Censures and harsher carriage towards others with whom they differ in matters of Opinion about Religion by reason of their different Education Interest Apprehension c. saying They judge themselves bound in conscience so to do And of this we may say Iliacos intra muros peccatur extra Thus it is all the World over In the Church and out of the Church Thus the Jew of old hated and anathematized the Samaritan and the Samaritan did the like to him again The difference was about the Mode the Place and the Temple or Mountain of Worship The Jew said No place but Jerusalem the other was for Mount Girizim but so wide the difference that Jew and Samaritan had nothing to do one with the other Joh. 4. 9. And when they called Christ Samaritan they thought they call'd him by as bad a Name as when they called him Devil Joh. 8. 48. The Jew now hates the Christian and the passionate Christian him as much The Mahumetan both And the Papist the Protestant And which is saddest of all Fundi nostri calamitas There are unkind differences among Protestants and from thence bitter Invectives hard Censures opprobrious Language dreadful Heart-burnings and lamentable Separations and distances one from another Quantum Religio potuit suadere malorum But alas if Religion Piety Charity Conscience or any of them were rightly understood this need not be Tros Tyriusve c. Let him be Jew Turk Papist Pagan Barbarian Scythian I must speak ill of no Man wrong no man call no man Common or Unclean but seek the good of all and walk inoffensively to all Our Saviour came to take down partition Walls It Rom. 16. 17 18. is Satan who sets them up neither do they serve the Lord Jesus Christ but their own Bellies who cause and keep up Divisions among Christians 2. Another pleads Conscience too and 2. Under a Vow saith I am under a Vow So pleaded those obstinate Jews against Jeremy Jer. 44. 16. 3. After him comes another and saith I 3. An Oath have taken a solemn Oath Thus reason'd Herod when he

Malice as Ananias his lye Acts 5. 9. Not repented of but sin unrepented of as the two Theeves are Examples 10. Not sin confessed but covered and smothered Prov. 28. 13. Lastly Sin forsaken never damns sin not forsaken ever damns Prov. 28. 13. Ezek. 18. 21. Manasseh an example of the one Pharaoh of the other 1. We must distinguish of Righteousness 1. There is a Legal and Evangelical Righteousness 2. A Righteousness before God and before men Before God there is none Righteous according to the strictness of the Law But Zachary Elizabeth Abel and Lot and all truly godly are called and counted righteous by an Evangelical righteousness while they endeavour to fulfil all righteousness though in many things fall short But though they dare not plead their righteousness before God in whose Eyes the Heavens are not pure yet can they before men say Ye are witnesses and God also how holily and justly and unblamably 1 Thess 3. Po. we have had our Conversation among you Whose Oxe or Asse have I taken or whom have I defrauded There are sins Quotidianae Incursionis as Tertullian calls them some over-sights which the best are not free from but bewail and they consist with Grace But there are other gross sins Vastantia Conscientiam which make foul work with Conscience and denominate a man unrighteous in a high measure these shut out of Heaven 1 Cor. 6. 9 10. A third Doctrine much abused to strengthen Doct. 3. Christ died for Sinners men in sin is That Christ dyed to save Sinners which is the most comfortable Doctrine in all the Bible a saying worthy of all acceptation and due consideration But what use doth the presumptuous Sinner make of it Then saith he shall I do well enough though I live in sin for I can't out-sin the Merits of Christ's Blood which is said to cleanse from all sin And thus would he make Christ the Minister and Maintainer of sin as if he came not to destroy the Works of the Devil but to Patronize 1 John 3. 8. them But if thou wilt understand know That Jesus Christ came not to save us in and with but from our sins Matth. 1. 21. that is from the practice love and dominion of sin He gave himself for us to redeem us from all Iniquity and to Tit. 2. 14. purifie to himself a peculiar people zealous of good Works Every word of which Text speaks life to the Sinner but death to his sin Christ came indeed to reconcile God and the Sinner not the Sinner and Sin He pulls down the partition-wall between God and the Believer but sets up a partition-wall between the Believer and his Sin But many deal with Christ said a worthy Dr. Hall Bishop as some do with their Prince or some great noble man they care not how much they take up and how far they run in debt and when payment should be made they get a Protection to elude the course of Justice So do many fly to Christ for his Protection saith he and this is a common cheat 4. There is no Doctrine more abused then Doct. 4. We are saved by grace that of free grace That we are saved by Grace not Merit The Scripture ascribeth all to Grace we are justified by Grace Rom. 3. 28. Saved by Grace not Works Ephes 2. 8. Where Sin aboundeth Grace superaboundeth Rom. 4. 20. Hence the Libertine assumeth I will rely on the Grace of God and not doubt of Salvation though I am such a Sinner The Apostle easily foresaw that such an Antinomian and Antievangelian Inference would be made by some ungodly ones as Jude calls them who would turn grace into wantonness therefore doth twice obviate and refute it in one Chapter Rom. 6. 1. Shall we continue in Sin that Grace may abound And verse 15. Shall we sin because we are not under the Law but under Grace And knocks down both with the same short answer of defiance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid Shall Grace act against it self and destroy Grace shall gratia gratis data become Ingratum faciens 1. These do quite and clean corrupt the Doctrine of Grace which teacheth to deny Vngodliness and worldly Lusts and to live soberly righteously and godly in this present World Tit. 2. 11. 2. These do pervert the use of Grace set down Rom. 6. 14. Sin shall not have dominion over you because ye are not under the Law but under Grace 3. These frustrate the main end of Grace which is set down Rom. 5. ult That as Sin hath reigned unto Death Grace might reign by Righteousness to eternal life To abuse Grace is the greatest Sin imaginable and to despight the Spirit of Grace is the Sin unpardonable Heb. 10. 29. And if any are ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's Black-Book as destined to condemnation Jude verse 4. they are such as turn the Grace of God into wantonness A fifth Doctrine much abused is That Doct. 5. That we are saved by Faith we are justified and saved by Faith alone which is most true and consonant to Scripture Rom. 3. 28. Gal. 2. 16. Ephes 2. 8. I will therefore believe saith the careless Christian and then hope I shall do well enough though I have no good works which I hear are excluded in those fore-cited Scriptures in the matter of Justification But know O vain man That Faith and Works are only opposed in the matter of Justification but are never separated and parted As the Eye and Ear are opposed in the matter of seeing the Eye only sees not the Ear but where God gives Eyes he gives Ears also So to whom Grace is given to believe it is given to obey Faith is not an idle but active and operative Grace It works by love Gal. 5. 6. Is of a heart purifying nature Acts 15. 9. It unites the Soul to Christ so that Christ is said to dwell in the Soul by Faith Ephes 3. 16. And to live in the Soul Gal. 2. 20. The right Epithete of true Faith is most holy Faith Jude verse 20. His right property is sanctifying Acts 26. 28. True Faith is never solitary but attended and known by her good many Companions Vertue 2 Pet. 1. 5. Love Ephes 1. 15. Fear Heb. 11. 7. Repentance Mark 1. 15. Righteousness 2 Tim. 2. 22. Obedience Heb. 11. 8. Patience Heb. 6. 12. Sanctification 2 Thess 2. 13. Good Works Tit. 3. 8. Her Exercises are holy Duties Therefore we read of the Prayer of Faith James 5. 15. Living by Faith Heb. 11. 28. Walking by Faith 2 Cor. 5. 7. And as to our spiritual warfare it is of singular use we read of the fight of Faith 1 Tim. 6. 22. Resisting the Devil quenching his fiery Darts overcoming the World and all by Faith So that such know little of the nature of Faith who dream that Faith hath nothing to do but to look on a Promise and sit still Faith hath Promises Conditions Precepts Threats