Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	faith_n	love_n	overcome_v	2,284	5	9.3905	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09262	Fiue godly, and profitable sermons concerning 1 The slaverie of sinne. 2 The mischiefe of ignorance. 3 The roote of apostasie. 4 The benefit of Gods service. 5 The Christians loue. Preached in his life time in sundry places. By that late faithfull minister of Christ Mr William Pemble of Magdalen Hall in the Vniversity of Oxford.	Pemble, William, 1592?-1623.; Tombes, John, 1603?-1676.	1628 (1628)	STC 19576A; ESTC S114334	73,812	112

goodnesse 2. by ' its cause that is an evill heart of vnbeliefe a wicked minde that beleeues not Gods word This admonition is directed in common to all the Hebrewes that professed the faith because among a multitude many are Hypocrites and those that are sound hearted had neede to be put in minde and admonished of their frailtie Wherefore the Apostle saith Take heede least there be in any of you an evill heart c. 2 A Remedie to prevent Apostasie that is expressed ver 13. viz. mutuall exhortation to constancie in Godlinesse But exhort one another Ministers the people and the people him and themselues mutually This duetie is amplified 1. By the properties it must be frequent dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even everie daie vpon all set occasions it must be constant holding on till the end of this life While it is called to day i. e. so long as grace is offered and danger to be feared which is till our liues be at an end so long are often exhortations needfull to vphold men in their constancie in religion 2. vrged from the danger that comes by the neglect of it that is hardnesse of heart least any of you be hardened the cause whereof is the beguiling nature of sinne through the deceitfulnesse of sinne which by degrees steales away the heart from God and settles it in the obstinate practise of impietie Doct. You haue the words and the plaine meaning I come to some instructions for our practise the first is this That Infidelity is the cause of Apostasie from Religion Infidelitie is that which keepes men from entring into the Church of God and it is that which throwes them out againe when they are entred The Iewes to whom the Apostle writes some of them had resisted the Gospell and put it from them by vnbeliefe others had embraced it whom the Apostle here calls brethren and before ver 1. Holy brethren partakers of the heavenly calling in charitie so stiling them who in visible profession had received and followed the doctrine of the gospell These the Apostle exhorts to sinceritie and faithfulnesse warning them to take heede that there be not a Canker at the roote that would in time destroy the whole tree with his fruits namelie an vnbelieving heart that woulde in time destroy the whole tree with his fruits that would in time make them Apostataes from the religion of Christ which for the present they professed The doctrine then is plainely afforded by the text wee shall endeavour to make it plaine vnto you 1. by expounding the tearmes of it 2. by shewing the reason why one followes of another 1 By Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the worde is meant a departing or going away from that which we formerly stood to and followed for the matter we vnderstand hereby in short the forsaking of true religion in the doctrine of it or in the practise for it must be noted that men become backsliders from religion two waies 1 By leaving the trueth of doctrine and giving heede to lies contrarie to what is revealed in the word when men fall into Atheisme and make a jest of religion or runne to Iudaisme from the Gospell to the Law a point wherein the Hebrewes were apt to be seduced by false teachers zealous of the Law or when men slip into any Heresie overthrowing the faith or those that cannot rellish the water of life but drinke deepe of the wine of fornication the impoysoned doctrine of Antichrist such forsake the fellowship of the Saints goe from God and his Church leape out of the Arke into perdition 2 By leaving the practise of religion and godlines when men professe their assent vnto the trueth of the Articles of Faith and so retaine the forme of godlinesse but denie the power of it being disobedient and wicked in their liues when men keepe their faith and haue lost their conscience They could sometimes haue saide and haue done too but now they can talke heare study about religion But while their eares tongues and braines are busied their hearts and their hands are idle Both these are Apostates from God equally alike there is not the dust of the ballance to boot betweene the worth of a true belieuer and a false belieuer if both be wicked liuers An honest Infidell will hold weight with a wicked Christian. And a sober Papist is as good as a drunken Protestant nay better Inasmuch as it is better to glorifie God what way soeuer though in a false faith then to dishonour his holy name wherewith we are called by an vnholy conversation yea so foule a corruption of so holy a profession must needs much more shame his life making it ten times more odious to others and damnable in it selfe Wherefore Heresie in opinions and wickednesse in practise both fall vnder this tearme of Apostasie from religion And as he hath no religion at all that denieth the verity of divine Doctrine so he hath no religion to any purpose that holds the truth but denieth obedience to it For what saith S t Iames If any among you seemeth to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is in vaine Iam. 1. 26. Hee reades vs a lesson in the next words which men in his time and likewise now will hardly learne viz. That true religion stands in the practise of a holy life as well as profession of divine trueths pure religion and vndefiled before God and the Father is this to visite the fatherlesse widdow in their afflictions and to keepe himselfe vnspotted of the world ver 27. Wherfore they are Apostates from religion that relinquish either the doctrine or the practise of religion This of the first tearme in the next place by Infidelity or vnbeliefe we meane a withdrawing of our hearts from resting wholly vpon the trueth of Gods worde nowe in the worde two thinges are proposed vnto vs to bee belieued 1 All manner of doctrines or Articles of religion to bee firmely believed and mainetained against all Heresies and false doctrines 2 All sorts of Commandements threatnings and promises tending to the direction of our practise which we are to belieue and embrace against all counsels terrors or allurementes whatsoever tending to draw vs from obedience in our liues Both these are the obiects of true faith whereby men yeeld assent vnto all doctrines commandements threatnings promises of God not only as true and good in themselues but as better and truer then any thing in the world that can be set against them whence in all perswasion vnto errour in al temptation vnto vice true faith resting it selfe on the word of God winnes the victorie and overcomes the world But where this is wanting an easie way is left to all Heresies and impietie c. Thus for the explication of the tearmes of this proposition let vs see 2 The connexion of them together how Apostasie springs from Infidelity The reason is because there is

who sought to glorifie God by his obedience but God made him happie in the reward of it R. 3. Thirdly the last shal be frō the power of God wherby he is able to giue euerie good thing to his feruants and to shield them from all euill things Whatsoeuer is worth the hauing that God hath in his gift as Soueraigne Lord to distribute all the goodnesse which is in himselfe or in his Creatures where and in what manner hee himselfe pleaseth Againe he hath vnder his commande the forces of all Creatures in Heauen and in Earth which hee ruleth as he pleaseth to his owne purposes He can at ease frustrate the harmefull intentions and noisome qualities of the worst of them Hee can at anie time turne their malice into mercie yea he is able to bring forth glorie to himselfe and profit to his seruants not onlie against but even out of their mischievous designements This shall suffice for proofe of this point which needes not so much confirmation to conuince vs of the trueth of it as perswasion to moue vs to applie it to our practice I will therefore come to the application of it after I haue in few wordes cleared a doubt or twaine the solution whereof will farther illustrate the point it selfe Q. 1 The first question is what is to bee thought of those that suffer evill for the service of God We see it is generallie the condition and lot of the godly to haue verie hard measure in this world if any sit downe by the losse 't is commonlie they He that refraineth himselfe from evill maketh himselfe a prey it was and wil be true to the worlds end a godlie man is a faire marke wherevpon to discharge all the malice and mischiefe of the world and a goodly pleasant matter it is to the Diuell and men to heape all iniuries that may be vpon the head of so hateful a person as is in their accōpt a faithfull seruant of God how then is it true that Gods seruice brings vs no dammage I answere brieflie to this doubt three things A. 1 That such evils as befall the good and godly come vpon them ordinarilie not for their diligence but negligence in the seruice of God Even they haue their faults their pride their securitie their vnbeliefe their profanenesse in Gods worship their covetousnes and then no marvell if they smart for it God le ts loose the tongues of railers to scourge their name he vnbindes the hands of robbers to spoile their goods he giues Sathan libertie to afflict their soules he himselfe hides his face from them and in wofull plight they are till in their affliction they turne to the Lord and repent of their evill doings Servants when they grow lazie and wicked neede Correction more then Protection and so it is betweene God and vs if once we grow vnfaithful he hath a hand to smite vs as wel as to defend vs a rod as wel as a crooke and he loues vs so wel that hee will not spare our iniquities but lay it on vs that being chastened by him we might not be condemned with the world● 1. Cor. 11. 3● 2 God doth dispose of thinges thus in great wisedome when even the best fare many times worst to try the soundnes of their zeale their faith their patience c. God will know whether men that professe much loue of him will be contented to beare a little losse for his sake or whether they will forsake his service when peace wealth and credit in the world forsake them God will also make the world know that he hath servants in the world which serue him not for ful baggs high titles large possessions welfurnished tables bodily ease and a whole skinne As Sathan most maliciouslie accused holy Iob. ch 1. but men that serue him out of loue faithfulnes men that are resolued to follow him through povertie disgrace hunger nakednesse and perills yea to open their breasts to the sword of the murtherers and to giue their bodies to the flames if it may bee to doe God or his gospell credit Now other things be but small losses my brethren when God and his grace in vs gaines so much honour 3 Those losses which at anie time happen for Gods cause God at another time makes them good they are not losses so much as layings out which after a patient for bearing a while come home with interest commōly in the same kind or which is much better with aboundance of grace here a greater weight of glorie in the life to come This is plaine in that answere our Saviour makes to his Disciples Math. 19. 28. 29. Behold saith Peter in the name of all the rest wee haue forsaken all and followed thee what therefore shall wee haue ver 27. Christ answeres neither they nor any others should be loosers by him he would make them also sufficient amends whosoever should sustaine dammage and trouble for his sake verily I say vnto you saith Christ that when the sonne of man shall sit on the Throne of his maiestie ye which follow me in the regeneration shall sit also vpon twelue Thrones and iudge the twelue Tribes of Israel A large recompence if we marke it Poore Fisher-men that had forsaken a few Boats and Nets and Cabbins and other such meane tackling of their trade and liuelyhood to attend vpon Christ in his busines to be thus rewarded with Thrones and Iudgement-Seats when Christ shall come in his glorie But this is the disciples priviledge there followes a promise for alother And whosoever shall forsake houses or brethren or Sisters or father or mother or wife or children or lands for my names sake and the gospell he shall receiue a hundred fold more now at this present houses and brethren and sisters and Mothers and children lands with persecution marke that condition with perseeution and in the world to come shall inherite everlasting life Mark 10. 20. Lo then nothing is lost that is neglected for Gods cause he wil be accomptable to satisfie for all troubles losses inconveniences whatsoever that we shall runne into by reason of our faithful obedience vnto his commandements Thus much of the first question the next is Q. 2 Whether we may neglect the busines of our calling to imploy our selues in the service of God For if Gods seruice bee so full of gaine and advantage it seemes we haue a faire warrant to leaue much of the imploiments of our severall vocations that so we might spend the more time in Gods service A. Whereto I answere that we may not doe so because that our generall callings to be Christians and our particular callings in a civill life doe not crosse one another but are subordinate and serviceable one to another Religion is that which brings a blessing vpon our civill vocation and this againe is the ordinarie meanes of obtaining that blessing Our civil vocation is the standing where in we are to shew forth the fruits of

ardent as that of the Church to him He is readie to answere her when she calls vpon him he makes speed to come vnto her to shew her his gracious presence to comfort her he speaks kindlie vnto her inviting her by all louing tearmes to come and partake of all the abundant graces and comforts prepared for her he tells her how well he is pleased with her obedience her prayers she makes her services she performes although in many imperfections and afflictions Vers. 14 Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy coūtenance pleasant Lastly be testifieth his care of her safetie that she be not spoiled by foxes Heritiques or other enemies that would laie her wast All which is larglie exprest from the 8 th verse to the 16 th verse After the declaration of so great affection of the faithfull toward Christ and of Christ toward them againe follow by way of conclusion the words of my text giuing vs a short summe of all together My beloued is mine and I am his he feedeth c. In these words the Church briefly comprehends the whole Misterie of that spirituall communion which shee hath with Christ the gloriousnesse of it the desire she hath to enjoy it more fully More distinctlie obserue these particulars First the title which the Church giues vnto Christ calling him her Welbeloued my Welbeloued Secondly the communion or the fellowship that is betweene Christ and the Church What is in Christ serues for the comfort of the Church what in the Church all is for the glory and honour of Christ he is mine and I am his This communion and mutuall intercourse of all good things betweene Christ and the faithfull is amplified by two particulars First the excellencie of it in that it is full of all heavenly comfort and sweetnesse he feedeth amongst the Lillies not in barren and vnpleasant places Vers. 1 but in fruitfull and most pleasant Vallies or b Gardens stor'd with Lilles Chap. 6. 2. and such other delights there doth Christ feed his Church noting vnto vs vnder those figures the singular joyes which faithfull soules are partakers of vnder the gracious government of Christ their Sepheard and Bishop whose graces and favours are aboundantly communicated vnto them things farre aboue the rarest and choiest delights that can be imagined Secondly the vehement desire the Church hath to injoy this communion with Christ perpetually during this life and perfectly in the life to come Vers. 17 Vntill the day breake and the shadowes flee away turne my beloued and be like the Roe or the young Hart vpon the topps of the mountaines of Bether Vnder which Alegorie the Church desireth that which she elsewhere in plain tearmes prayeth for Come Lord Iesus come quickly that like a Roe or an Hart that is swiftly he would afford his assiistance and presence to releiue her in the time of her Warfare in this world till the night be past and the shadows thereof be gone that is all such imperfections afflictions sinne temptations and miserie that be vpon her in this life be taken away when the day shall breake The day of Christs Chap. 4. 6. glorious comming which the Church shal enjoy in al fulnes of Happinesse in the presence of God and Christ for ever This is the plaine relation and meaning of this Scripture nor will I trouble this place with any further scruple about the words I come rather to giue you some Instruction for your practise The first lesson is from the tittle of Welbeloued t is this Doct. 1 That Christ is the only well Beloued of a Faithfull Christian This is that which the Church so often repeats in this whole song stiling Christ her faire one her Beloued her welbeloued him whom her soule loueth him whō she only admires of him she talks is neuer well but when she enioies his presence Chap. 5. 9. If you aske her now What is thy beloued more then another beloued she can soone answere and tell vs wherefore it is that all her affection is placed vpon Christ such excellencies there be in him ●o much happinesse is there in her fellowship with him that none but he deserues her entire true loue and Affection Good reason then a faithfull soule should loue Christ. Reason 1 First in regard of the excellencies that are in the person of Christ he is in himselfe most louely and therefore deserues most loue al comlynes is deformity if cōpared to the beauty that is in him he is the fairest of ten thousand nay he is fairer then all the children of men Cōsider him in his graces cōsider him in his glory never any person more louely amiable 1 For his graces he is enriched with all the beauty of holynesse he hath received the Spirit without measure he is anointed with the oile of gladnes that is the holy Ghost and with power aboue his brethren When hee was vpon the earth how sweet and louelie was his carriage how innocent 〈◊〉 vnblameable what Man or Diuel could charge him with the least offence Obedient hee was in al things to his Parents Rulers to Caesar to God In everie point he fulfilled all Righteousnesse to the least Title and Iot of the Law Grace was powred into his lips and from them into his heart and the hearts of all them with whom he conversed in most divine and heavenlie discourses Charitie fild his heart and from thence flowed forth on all that had neede of helpe he did good where t was not expected he did good where t' was refused What kindnes was done vnto him but it returned vpō the head of the doer with abundant recompence What iniuries did he not passe by and pardon He endured a world of indignities persecutious revilings reproaches and in the midst of all is so farre from minding revenge that he praies and weepes for his enemies admonisheth them with all meekenesse heapes kindnesses on them seekes by all meanes to overcome their evil by his goodnes Goodnes is his whole nature his whole life is nothing but a trade of doing well suffering evill Such was the sweetnes of his nature and so affectionatelie charitable was his heart that no froward and crooked perversenes of scornefull prowde gainesaying disobedient men could turne awaie his desires from doing them good In all this he was amiable as man euen a man in abasement and infirmitie yet then was he glorious full of grace and truth But now looke on him in his person and in his glorie and these excellencies are redoubled nay multiplied a thousand fold Consider him in his person and so they are infinite because in him all the fulnesse of the godhead dwelleth bodyly and the graces of God are his graces because he is God As for his glory it is not for mortall eie to behold it or tongue to tell it he was abased but God hath highly exalted him aboue all names and