Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	love_v	soul_n	10,567	5	5.2526	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18125	A sermon of the nature and necessitie of godly feare Preached in the Cathedrall Church of Chester, in September, 1614.	Case, William, 1584 or 5-1634.	1616 (1616)	STC 4766; ESTC S118534	19,465	32

and setled in a fearefull and awfull respect of that almighty God which surely will be auenged on all his enemies vnlesse the current and streame of your crying sins be restrained by a godly feare Which is the truest exposition of this Text and most agreeable to the sense of this Scripture Feare therefore is the duty here simply propoforce First positiuely as it is a Diuine iniunction to stand in awe and feare of God at all times and then relatiuely as it is the speciall and onely meanes for the auoyding and restrayning of sinne In the first I will consider first what Feare is in it selfe then how God onely is to be feared and none other besides him Now Feare in it selfe is a passion of the sensible appetite shunning and auoyding irresistable euills future and to come For the better vnderstanding whereof wee are to consider that as there are in man two principall fountains of direction namely Reason and Sense so are there likepetite For wee must haue speciall care in searching out the knowledge of these things that we make a difference betweene the Will properly and strictly taken and that inferiour naturall desire which is called the Appetite the one in diuers respects being more excellent then the other the one is as the Mistresse the other as the Seruant For the appetite is the wills solicitor and the will is the appefor all actions which proceed from the disposition of the will are in the power thereof eyther to be performed or stayed whereas the appetite cannot chuse but rise at the sight of such things as it ias affected withall neyther is it in our power whether wee be stirred with afections or no. Finally the will is a free desire or bending of our soules vnto the hauing or doing of that good which onely reason and vnderstanding prescribeth the appetite an earnest and necessary inclination desire vnto that good onely which sense proposeth The one is called appetitus rationalis the reasonable appetite the other appetitus sensitivus the sensible appetite For the obiect of the will is that good which reason doth leade vs to seeke and the obiect of the appetite is whatsoeuer sensible good may be wished for Now as our appetite doth immediately positiuely respect and seeke after good so doth it necessarily by consequent auoyd that which is euill so that as positiuely good so negatiuely euill is the obiect thereof And according vnto the diuers circumstances of its obiect of good and euill so is the appetite varied into diuers formes and fashions which are called the affections or passions of the minde For as in the generall it is inclined vnto good it is called Loue and as it resisteth euill it is called Hatred as it earnestly pursueth that which is good it is called Zeale and as it vehemently opposeth that which is euill it is called Anger as it is affected with the good which is present it is stiled by the name of Ioy and as it hath reference vnto the present euill it is named Sorrow if it respect future good Hope and if future euill Feare Feare then is a passion or affection of the sensible appetite shunning and auoyding euills future and to come So that seeing what Feare is in it selfe in considering in the next place that this feare is only to be referred vnto God I will reduce my discourse into these two heads first that he is to be feared and secondly that he onely is to be feared and no other besides him For the first It may be a question in as much as the obiect of feare is euill for wee feare not any thing properly but as euill how can God be said to be feared who is onely good yea the soueraigne good of all To which I answer that Feare hath a double respect First of the euill it flies from and secondly of the good from whence the euill comes If it be referred vnto the euill it feares it per se for it selfe if vnto the good it feares it but by accident not for it selfe but propter aliud for that euill it brings with it So that although the obiect of feare properly be euill yet by accident and as it were indirectly we may be said to feare that which is good also And that in two respects First lest the good which wee loue may by some euill be lost and taken from vs. And secondly because the good we feare may haue in it some power and strength to inflict euill vpon vs. Which two respects the Philosophers say are the onely originall causes of feare Amor and Defectus Loue and Weakenesse Loue vnto that good which we feare to loose and inability to resist that euill which would take that good from vs. For why doe we feare death but because wee loue life and why doe we feare a good Magistrate but because hee hath that power to inflict punishment vpon vs which we are not able to resist If we did not loue that which is good we should not feare to lose it And if we had power to withstand that which is euill we should not feare it at all For the biting of a dogge is euill but the Lion feares it not because he is able to resist it What was the reason that Saul feared and Dauid had courage to encounter Goliah but because the one both saw his forces vnequall and also being destitute of Faith did despaire of the Lords assistance whereas the other being assured by Faith that the Lord would be his helper feared not So that loue vnto good and inability to resist euill being the onely causes of feare in both of these respects there is none whom wee ought to feare so much as God the Lord. For who better to be beloued in his presence being the fulnesse of ioy and at his right hand are pleasures for euermore Or who is able to oppose his almighty power and therefore in that respect who is more to be feared also In confidence wherof the Prophet resolueth Psalm 23.4 that though he were in the valley of the shadow of death yet would he feare none ill because the Lord was with him According vnto which two Diuines haue distinguished feare to be two-fold eyther seruilis or filialis a seruile or a filiall feare The seruile feare doth feare God because hee is iust and powerfull the filiall feare because hee is good and mercifull the seruile feare doth bridle sin the filiall feare doth prouoke vnto righteousnesse the one doth restraine the lust of the flesh the other doth set forward the motions of the Spirit Whiles we haue but the first we are but as seruants but when wee haue the second we are accounted as Sonnes by the one we are afraid to suffer by the other wee are afraid to offend the obiect of the one is malum poenae the euill of punishment the obiect of the other is malum culpae the euill of sinne the seruile feare proceeds from that which the

to dresse it to digge and furrow vp those thorny knots by repentance and plant it againe by faith and cause it to bring forth fruits of Loue then will hee againe make it his habitation yet cannot such a cursed ground as is the soule of man be so dressed but there will still be lest a disposition to bring forth weedes if it be not looked vnto it will still heere and there sprout out and if wee be altogether carelesse it will soone be ouergrown againe and quite extinguish the grace of God Now what is the issue hereof Why thus that if the Lord hauing now ridde this Garden from the weeds of ignorance and sin and planted it againe with the graces of his holy spirit doe commit it vnto our care and charge to dresseit and keepe it so and yet wee againe doe giue eare to the subtle baites and enchantments of Satan and defile it any more with sin the second error shall be worse then the first Weed it therfore and keep it cleane and if thou dost discouer at any time any vnruly passion of impatience in thy selfe or any inordinate desire of pride to immitate the fantasticke and fanaticke fashions of these wanton times or whatsoeuer irregular affection shall spring out from that filthy vnholsome fountaine within plucke it vp Let the feare of God checke and with-hold it Standin awe and sinne not So that hauing I thinke sufficiently explaned the Prophets meaning in the simple prohibition of sinne I will proceed vnto the manner of proposing it which is indesinitely and that in two respects both in respect of the persons and also in respect of the time In respect of the persons it includes all without exception comprehending in it both singula generum and genera singulorum For although it were primarily directed to the enemies of Dauid in the person of Christ yet now the partition wall being taken away and being all one spiritually it is to be referred vnto all men none excepted as being naturally the children of wrath and enemies to Christ As it contains in it singula generum there is no man liuing in his particular that can be exempted by any priuiledge from this inhibition of not sinning but euery Christian man is bound to looke to his owne person that he sinne not neyther against God nor man As it containes genera singulorum it likewise bindes euery man in his speciall place and condition to be carefull he sinne not for as euery man is to be carefull in his owne particular to obserue the generall rules of Christianity that therein hee transgresse not so are all men to looke principally vnto such dueties as concerne their speciall calling as they are such and such Christians eyther Ministers Magistrates Trades-men Artificers or whatsoeuer that therein especially they sinne not And the higher the place is the more care and feare should accompany him that is in it especially the Minister and the Magistrate because their negligence and vnfaithfulnesse are not sinnes that goe alone but draw a thousand after them and therefore are they incident to as much more punishment For next vnto the wickednesse of the Deuill is the vnfaithfulnesse of the Minister and the Magistrate Secondly in respect of the sinne it likewise excludes none but wee are inhibited all manner of sinne Now for the kindes of sinne it is by diuers men reduced into diuers heads As there are sinnes against the first Table concerning the seruice of God And there are sins against the second Table transgressing our duties towards men Againe there are sins of Omission and sinnes of Commission Which diuision the Apostle makes in the seuenth to the Romanes whereby hee saith the good that I would I doe not Rom. 7.15 meaning thereby sinnes of Omission but the euill that I would not doe that doe I intimating thereby sinnes of Commission Againe sinne is described by others to be eyther mentall or verball or actuall So St. Augustine defineth it Peccatum est dictum vel factum vel cogitatum contra legem Dei In fine how many heads of sinne soeuer there may be I cannot now stand to enumerate they are all heere forbidden So that all manner of persons of all manner of conditions whether male or female rich or poore bond or free noble or ignoble of publique or priuate imployment whether in Church or Common-wealth are to auoide all kindes of sinne whether of ignorance or of conscience of neglect or contempt of omission or commission of weakenesse or wilfulnesse of action or affection by word or by worke there is no person exempted nor no sinne excepted but by expresse iniunction from the Lord of all all manner of persons are to forbeare all manner of sinnes But now beloued if wee apply this vnto our selues wee shall finde no small difference betweene that which the Lord requires of vs and that we returne vnto him betweene our duties what we should doe and our practises what we doe betweene forbearing all sinne and forbearing no sinne For let any man begin at one end of this city and goe to the other and but take speciall notice and diligent suruey of the carriages of men and its a hundred to one if hee discouer not almost all kinde of sinne As happily in the suburbs hee shall see some lurking Adulterer come creeping out of one of the brothels of hell who through the false vnfaithfulnesse of those that should informe and will not or the mercilesse lenity of them that should reforme and doe not continueth in his filthinesse and is hardned in his sinfull and wicked practises Next of all without perhaps he shall see many of the swinish sonnes of Bacchus come reeling out of the schooles of drunkennesse breathing and belching out nothing but the froth of Ale diuellish and fearefull blasphemies to the euerlasting shame and reproach of man to the scandall of the holy profession of Christianity to the certaine corrupting and euill example of others to the great dishonour of almighty God Goe forward and you may see swarmes of lazie and idle Drones the very shame of this Land whose profession amongst our reformed Laitie is not farrevnlike the mortified Mendicants in the Romish Cleargie euen wilfull pouertie desiring rather to begge or stease yea starue then worke and liue by the comfortable fruites of honest labour Here also are not wanting those desperate Ruffines with whom there is no more then a word and a blow making no more reckoning of a mans life then if it were to kill a dogge Cursed be their wrath for it is fierce Gen. 49.7 and their rage for it is cruell Againe you may heare meete those fatted Epicures whose eyes stand out for fatnesse that eate and drinke to sleepe and rise vp to play onely for fashion they sometimes take the Church in their way such there haue beene are and will be vnto the end of the world and yet doe they take it as a wrong if they be accounted any