Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	beget_v	love_v	only_a	2,697	5	6.4558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64622	A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.; Body of divinity	Ussher, James, 1581-1656.; Downame, John, d. 1652.	1645 (1645)	Wing U151; ESTC R19025	516,207	504

to his elect It hath three adjuncts or properties First it is free without desert Secondly it is great without comparison Thirdly it is constant without any end How is the love of God said to be free It is free two wayes first because nothing caused God to love us but his own goodnesse and grace and therefore Saint John saith that his love was before ours 1 John 4. 7. Secondly it is free because God in loving us did not regard any thing that belonged to his own commodity for as David saith he hath no need of our goods but onely to our owne salvation he loved us Psal. 162. Wherein doth the greatnesse of Gods love appear to his Elect It appeareth two wayes First by the meanes which God useth to save us by that is the death of his Son and so John setteth forth his love 1 John 3. 16. when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if he should say so vehemently so ardently so earnestly so wonderfully did he love us that for our salvation he spared not his own only begotten Son but gave him to the death of the Crosse for our salvation What else doth set forth the greatnesse of Gods love towards us The consideration of our own selves for he did not only give his only Son to death for us but it was for us being his enemies and this circumstance is used by the Apostle to expresse the same Rom. 5. 7 8. Where find you it written that Gods love is constant and perpetuall That is manifestly shewed in these Scriptures following Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature and therefore is God called love in the Scriptures 1 John 4. 8. What use must we make of Gods love First it filleth our hearts with gladness when we understand that our God is so loving and love it self and what is this but the beginning of eternall life if eternall life consist in the true knowledge of God as our Saviour Christ saith John 17. 3 Secondly out of the knowledge of this love as out of a fountain springeth the love of God and our neighbour for S. John saith he that loveth not knoweth not God for God is love 1 Joh. 4. 8. Thirdly when we consider that God loveth all his creatures which he made it should teach us not to abuse any of the creatures to serve our lusts and beastly affections for God will punish them which abuse his beloved as he punished the rich glutton which abused the creatures of God Luk. 16. Fourthly we are taught to love all the creatures even the basest of all seeing that God loveth them and for the love he beareth to us he made them and we must if we love them for Gods sake use them sparingly moderately and equally or justly to this end we are commanded to let our cattell rest upon the Sabbath day as well as our selves to this end we are forbidden to kill the damme upon her nest and to this end we are forbidden to musle the mouth of the Oxe which treadeth out the Corn Deut. 25. 4. 1 Cor. 9. 9. Fiftly we are taught from hence to love mankind better then all other creatures because God doth so and therefore we must not spare any thing that we have that may make for the safety of his body and the salvation of his soul. And for this cause we are commanded to love our enemies and to do them good because our good God doth so Sixtly from Gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe before other men because Gods love is greater to his elect then to the reprobate and this doth the Apostle teach us Gal. 6. 10. Seventhly whereas Gods love is freely bestowed upon us this teacheth us to be humble and to attribute no part of our salvation to our selves but only to the free love of God Eightly from hence ariseth the certainty of our salvation for if Gods love was so free great when we were his enemies much more will it be so and constant also to us being reconciled to God by Jesus Christ Rom. 5. 10. What is the mercy of God It is his mind and will always most ready to succour him that is in misery or an essentiall property in God whereby he is meerly ready of himself to help his creatures in their miseries Esa. 30. 18. Lam. 3. 22. Exod. 33. 19. Why adde you this word meerly To put a difference between the mercy of God and the mercy that is in men for their mercy is not without some passion compassion or fellow-feeling of the miseries of others but the mercy of God is most perfect and effectuall ready to help at all needs of himself But seeing mercy is grief and sorrow of mind conceived at anothers miseries how can it be properly attributed to God in whom are no passions nor griefs Indeed in us mercy may be such a thing but not in God mercy was first in God and from him was derived to us and so he is called the Father of mercies 2 Cor. 1. 3. and when it came to us it was matched with many infirmities and passions but it is improperly attributed to God from our selves as though it were first in us Declare then briefly what things of perfection are signified by this word mercy in God By the name of mercy two things are signified in God properly First the mind and will ready to help and succour Secondly the help it self and succour or pity that is then shewed Where in the Scripture is mercy taken the first way Those places of Scripture are so to be understood wherein God doth call himself mercifull and saith that he is of much mercy that is he is of such a nature as is most ready to free us from our evils Where is it taken in the other sense for the effects of mercy In Rom. 9. 15. where it is said God will have mercy on whom hee will have mercy that is he will call whom he will call hee will justifie whom hee will hee will pardon whom he will and will deliver and save from all their miseries and evils whom he will and these be the effects of Gods mercies Again in Exod. 20. 6. it is so taken From whence springeth this mercy of God The essence and beeing of God is most simple without any mixture or composition and therefore in him there are not divers qualities and vertues as there be in us whereof one dependeth upon another or one differs from another but for our capacity and understanding the Scripture speaketh of God as though it were so that so we may the better perceive what manner of God and how good our God is Well then seeing the Scriptures doe speak so for our understanding let us hear whereof this mercy commeth The cause is not in us but only in God himself and

whether it be in good or evill 2 Cor. 8. 12. Mat. 5. 28. Why then it seemeth that it were as good for a man to act sin as to consent to the acting of it Not so For though they be both sins the one as wel as the other yet not equall and in the same degree but as the one is more hainous then the other and more defileth the conscience so maketh it a man liable to a deeper degree of hellish condemnation You have spoken of the degrees of evill affections now shew what are the kindes They are either concupiscible about things affected and desired or irrascible about things which they abhor and shun as suddain and rash anger and the first motions of envy c. How are the concupiscible distinguished By the Objects for it is either the lust of the eyes the lust of the flesh or the pride of life 1 John 2. 15. all which are forbidden in the first Commandement as they are repugnant to the love of God and in this Commandement as they are opposite to the love of our neighbours and so farre forth as they are more secret and covert and the first motions of concupiscence and the first principles and degrees of the sins against our neighbours forbidden in the other Commandements You have shewed what concupiscence is in the generall now shew what it that speciall kinde of it which is here expressely forbidden The concupiscence of the eyes which is varied and diversified by the removing of divers objects But why is this rather forbidden then any other kinde Because it is the worst of all and most pernicious and therefore fittest to comprehend under it all the rest as it is done in the other Commandements But why is it the most pernicious First because it is the root of all the vices forbidden in the other Commandements either in begetting or nourishing them Secondly because it extinguisheth charity towards God by turning the heart from him after earthly things Ephes. 5. 5. Col. 3. 5. and towards our neighbours by disposing mens hearts to cruelty lust and covetousnesse and making them averse to charity mercy and Christian beneficence Thirdly because it is unsatiable Eccles. 4. 8. Fourthly because it is unquiet and restlesse vexing the covetous minde and heart as it were hellish furies 1 Tim. 6. 10. 1 Kings 21. 4. Fiftly because it is joyned with self-selfe-love and envy Lastly because it betrayeth men unto Satans tentations to their destruction 1 Tim. 6. 9. But is all concupiscence here forbidden as unlawfull No but that onely which is repugnant to charity towards God and our neighbours that which is inordinate and that which by unlawfull meanes seeketh to be satisfied and tendeth to an evill end James 4. 3. Finally that which is either immoderate having no bounds or else unjust coveting that which is another mans against their will and profit What are the objects which are here removed They are infinite and innumerable but for examples sake hee insisteth upon some which men more usually and ardently covet after What meaneth he by the house of our neighbour Both his place of habitation and his family Genesis 17. and last For a house is necessary to him that hath a family which convinceth them of a great sin that for every slight cause thrust their Tenants out of their houses Esa. 5. 8. What are the parts of the Family here numbred The wife servant maid c. The wife of another must not be coveted for such is the union in marriage between man and wife that it is unlawfull to covet another mans wife not onely to commit adultery with her but to enjoy her for his own though by lawfull meanes and after the others death What are the other parts of the family Servants men and maidens whom we are here forbidden to covet or to use any meanes to entice them from their masters to come to us For though this were a greater sinne among the Iewes because they had a propriety in them their servants being part of their goods yet it is a sinne also amongst us as being against charity and the common rule of Iustice which enjoyneth us to let every one have his owne and to do to another as we would have him doe unto us What other things doth this Commandement forbid to covet Our neighbours Oxe or Asse which are here named to comprehend all other goods immoveable or moveable because they are of most necessary use for mans life And lest we should think it lawfull to covet any other thing not here named he includeth all in the last words Nor any thing that is thy Neighbours whether it bee for necessity profit or delight What doe you further gather from hence First that those things are our Neighbours which God hath given him Secondly that by this gift of God every man hath a propriety and distinct right in that he possesseth by vertue of this tenure Thirdly that he ought to be contented with that portion which God hath given him and not to covet another mans and consequently that the Doctrine and practice of the Familists is erroneous and wicked You have spoken hitherto of the Negative part now shew what is the Affirmative Here is commanded a pure charitable and just heart towards our neighbours 1 Tim. 1. 5. unto which though none can attaine in a legall perfection yet ought all to desire and aspire unto it Wherein doth this purity consist In two things First in originall justice and internall perfect charity in which wee were created Secondly in spirituall concupiscence What is originall Justice Not onely an exact purity from all spots of unrighteousnesse but also a disposition to performe cheerefully all offices of Charity and Iustice. What is spirituall Concupiscence It containes two things First good motions of the Spirit Secondly a fight of the Spirit against the lust of the Flesh. What are those good motions of the Spirit Charitable and just motions thoughts desires and affections that all which we think or desire may be for our neighbours good And this wee must doe frequently and constantly What is the fight against fleshly lusts When as being regenerate and assisted by Gods Spirit we make warre against the flesh and the lusts thereof and in all we may labour to mortifie crucifie and subdue them because they make warre against our soules and spirituall part Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23. What are the meanes moving and enabling us to performe the duties required in this Commandement They are either generall and common or else more speciall and proper What are the generall meanes Such as tend to the conserving of the heart in purity that it may shun all sinfull concupiscence As first to walke with God and so to demeane our selves at all times and in all things as being alwayes in his presence who searcheth the heart and reines Secondly to observe and set a watch over our hearts Prov. 4.

the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to