Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	love_n	temperance_n	1,648	5	11.0080	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04101	The Christian sacrifice by Iames Barker ...	Barker, James, fl. 1639.	1639 (1639)	STC 1418; ESTC S113337	35,264	174

admit a division It was the commendation of David Josiah Jehosophat and Hezekiah in the old Testament that they sought the Lord with all their heart and it is Christs commandement in the new Testament that we love him with all our Heart for to love God with all the Heart is in effect as much as to give him the Heart but not the whole heart there is something more in the heart then Love for Discretion Perception Consideration and Meditation are affirmed of the Heart And all these are acts of the understanding and God is said to blesse Solomon to give him an understanding heart 1. K. 3. 12. the Heart is said to be the seat ofwisdom so that God in calling for the heart requires the understanding to know him as well as the affections to love him and he hath not the whole heart except he have both I will not dispute whether of the two is more usefull for us or acceptable to him hee requires both we can lack neither nor can the one well subsist without the other and the heart is not perfect where either is wanting Knowledge begetteth Love Love encreaseth knowledge if knowledge preceed not it is a naturall instinct not Love for how can we love God before wee know him It is a true Rule Invisa diligere possumus incognit a nequaquam Aug. apud Amb. de spiera ser 15. ignoti nulla cupido no knowledge no love It is the knowledge of the worth of the object of our love that spurres on the affections the judgement of the understanding goes before and there followeth the election of the will that discernes this chooses the understanding by discourse examines the object and having found it utile jucundum right and good commends it to the will which readily embraceth it under those termes 1. Jo. 4. 7. and so the better wee know God the more we love him and the more we love him the better we know him Love and be wise then the Apostle makes use of one word to signifie both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 2. by this manner of speech giving us to understand that our love to God must not be an irregular passion but a well ordered affection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word commeth signifieth the mind or understanding to teach us that our love must not be directly bolted out from the will but must passe by the understanding and have there allowance before it break forth therefore first you must labor to know God and that knowledge will reforme your love love him entirely and that love will inform your knowledge for knowledge without love is vaine knowledge 1 Cor. 8. 2. puffeth up it is love that edifieth had a man all knowledge if he have not love it is nothing 1 Cor. 13. 2 the holy Scripture advanceth it above its fellowes gives the preheminence to it determins all in it as the perfection of all vertues and it is love that moves them all to their proper Acts that maketh faith believe hope rely patience endure temperance abstaine humility submit Yea in love there are two passions desire and feare A desire to please God in all things A feare to offend him in any thing The feare to offend God begets an awfull reverence to his dreadfull name The desire to please him incites to a cheerfull obedience of his heavenly will and the triall of obedience is the performance of our duty the duty here enjoyned is Give God that gives all requires something not by way of requitall or compensation for so man hath nothing to render him for all his benefits but by way of thankfulnesse or gratulation and so it is fit very fit that some present be tendered and given to him that hath given all to us and loe what it is the heart that must be given My Sonne give me thine heart And shall we then call this donum and not debitum our free gift and not our bounden duty Is it not he that hath made us and not we our selves and so he may challenge our hearts as his owne jure creationis by the right of creation as the maker of them It is he that hath redeemed and bought us at a deare rate the life of his Sonne pretio empti estis magno saith St Paul and thus the heart it his jure redemptionis by right of purchase as the Saviour and redeemer of it Besides in Baptisme we devoted ourselves wholy to him and so jure pacti by right of sale or covenant the heart is his and yet he saith give as if it were ours whereas he may justly take it as his owne may but will not he that made thee without thee will not save thee without thee and though Salvation be the free gift of God and a worke of grace yet there must concurre the act of mans will who if he would be saved must worke out his owne Salvation with feare and trembling It is certaine God can by violence take the heart of man but he will have it freely given drawing by faire meanes the will of Qui fecit te sine te nō salvabit te sine te Aust the flesh into conformity to the law of the spirit But doth not he who here saith give in the 4 chapter of this book verse twenty three say keepe thy heart with all dilligence and how can a man do both give and keepe for by a gift there is transitus rei ad alium a thing is made over to another And yet in temporall things we know the same thing may be both given and kept when a man makes over his right to another retayning the use to himselfe for a time but God in this case wil admit of no such reservation nor wil he be content to accept of the heart in reversion he will have it in present the very actuall and reall possession and when once Hieroms trans the heart by faith and obedience is consecrated to God he bids keep it not from him but for him the word is serva * save it for him sell it not to another omni custodia serva with all manner of keepe with watching fasting praying with watching that Sathan with his tentations ensnare it not with fasting that the flesh with it's lusts entangle it not with praying that the world with it's cares distract it not and thus to keep it is absolutely to give it Or if thou wilt not absolutely give it yet da mutuò lend it God bring it to his house and let him have the use of it here It may be the pleasures of Gods house may so affect thine heart that what at first thou didst barely lend afterward thou wilt most cherefully give And even present thy selfe before thy heavenly Plautus in Tri. father with the sonne in the comedy pater adsum impera quod vis neque tibi ero in mora Father command me what thou wilt loe