Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	commandment_n	law_n	love_v	7,725	5	6.9269	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02928	The vvay of lyfe A Christian, and catholique institution comprehending principal poincts of Christian religion, which are necessary to bee knowne of all men, to the atteyning of saluation. First delyuered, in the Danish language for the instruction of those people, by Doctor Nicolas Hemmingius, preacher of the Gospell, and professor of diuinitie, for the Kynge of Denmarcke, in his Uniuersitie of Hafnia: and about three yeares past, (for the commoditie of others) translated into Latine, by Andrew Seurinus Velleius: and now first, and newly Englished, for the commodity of English readers: by N. Denham, this yeare of our redemption. 1578.; Via vitae. English	Hemmingsen, Niels, 1513-1600.; Denham, Nicholas.	1578 (1578)	STC 13067; ESTC S103963	117,088	234

what is the difference to come betweene the condition of this life and of the life euerlasting In these words Christe sheweth three causes of the erronious Doctrine of the Saduces THE FIRST IS that they knew not the Scriptures which alone teacheth vs to try the trueth from falshod in all those matters which concerne the businesse of saluation Therefore Dauid faith Thy word is a lanterne vnto my feete THE SECOND CAVSE that they knewe not the vertue and power of God by the which he was able as easily to raise vp y e dead in the last day as it was not hard to him to create all things of nothing in the first day Therfore when we thinke vpon the resurrection of the dead reason is not to be admitted into counsail which is onely occupyed about these corporall things but we must looke back to the scripture and knowe that nothing is impossible before God the omnipotent creator of all things THE THIRD CAVSE of the error of the Saduces Christe assigneth to bee this that they did not consider the difference of the condition of man in this worlde and in the life eternall In this life there is neede of wedlock but in the life eternall they shal neither mary nor be maryed for they shalbe as the Angels of God in heauen And the loue of the other life doth by a thousand degrees excel the loue of this world yea that will darken this euen as the sunne rising in the morning taketh away the light from all the other starres and alone with his owne brightnesse lightneth the world THE THIRD EMBASSAGE was of the Iewes beeing made vnto Christe the very same day this is the same whereof the present text of the Gospell maketh mention VVhen the Pharises had heard that Iesus had in this wise stopped the mouthes of the Saduces they came vnto him and asked him which was the greatest comaundement in the Lawe That was doone of them not because they would learne but that they might haue some occation to destroy him For they thought thus with them selues because this fellowe bringeth in Baptisme and accuseth vs which liuing according to the Lawe doe boast our selues to be righteous by the woorks of the Lawe surely and without al doubt he contemneth the Law and doth far lesse esteeme it thē his Baptisme which if he doe there wil lye a iust action for vs against him as against one blasphemouse against God himself as one which hath the law of God in no estimation which the Lorde him selfe gaue vnto vs by his seruaunt Moses To these things Christ answereth saying the greatest and the first commaundement is Thou shalt loue the Lorde thy God with all thy heart with al thy soule and with all thy mynde And the seconde is like vnto this Thou shalt loue thy neighbour as thy selfe In these two Commaundements hang all the Lawe and the Prophets Doubtlesse the Pharises looked not for such an answere to be giuen them therefore none of them could say any thing against him And so we see that neither wisdome nor prudence can preuaile against the Lorde which bringeth to naught the wisdome of the wise and confoundeth the vnderstanding of the prudent as it is in Esay Chap. 29. The seconde Doctrine TOVCHING THE LAVVE I will explicate these three things FIRST I wil speake in generall of the two cheefe Commaundements and heads of the Law that is to say Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde And Thou shalt loue thy neighbour as thy selfe SECONDLY of the foure principall errours about the doctrine of the Lawe THIRDLY of the true vse of the Lawe ¶ Of the first THE Lawe in this place setteth beefore vs the two cheefest commaundements the first of the louing of God the other of louing our neighbour And in what manner God is to be loued it expoundeth saying Thou shalt loue the Lord thy God with all thy heart with all thy soule and with al thy minde In what manner also thy Neighbour is to bee loued it by and by addeth Thou shalt loue thy neighbour As thy selfe But what is it to loue God with all thy hart with all thy soule and with all thy minde This word of LOVE comprehēdeth three things Firste it comprehendeth a knowledge of the thing that is to be loued for of a thing vnknowen there is no desire Moreouer it comprehendeth all the affections and motions of the hart which do accompany pure loue Thirdly it comprehendeth all workes whiche are required to this loue Therefore the lawe of God ioyneth these three together when it saith Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde so that there be in the heart that is to say in the vnderstanding of man a cleere light and knowledge of GOD. Whome he assuredly perswadeth him selfe to bee the moste beste and moste excellente namely the Fountaine of all goodnesse Moreouer VVith all thy soule that is all the affections motions and desires of the heart shoulde tende to this end that thou maiest loue God cleaue vnto him place in him the soundnesse of thy loue whereby thou mayest keepe him moste sure in thy heart and for euer inioy him LASTLY thou shouldest loue him VVith all thy minde or with all thy strength so that thou shouldest conuert all thy cogitations indeuours and studies to set forwarde and defend whatsoeuer thinges doe appertaine vnto God and to fight against those thinges whiche are contrary vnto GOD namely by resisting the Deuill Sinne and all their troupe and garrison And so we see here in what manner the three cheefe naturall powers or abilities ingrafted into the soule of man namely REASON APPETITE and ANGER doe shewe foorth thier strengthes For REASON inquireth for the cheefest good that is to say GOD APPETITE desireth that same principall good and by loue ioyneth it selfe vnto it ANGER or Zeale is kindled to vpholde and defende that principallest good GOD and enemy like fighteth against the Deuill sinne and the occasions thereof and all other things what soeuer are contrary vnto God MOREOVER when thou hearest that thou art commaunded to loue God with all thy heart with all thy soule and with all thy minde heere thou must consider that God doth require a loue PVRE and PERFECT ETERNALL and SPIRITVALL so that thy loue should bee pure without spotte perfecte with out all faulte eternall without all intermission and spirituall without all affection and leuen of fleshly concupiscence THE OTHER great Commaundement is this Thou shalt loue thy Neighbour as thy selfe Heere God appointeth the rule of the loue of our neighbour to bee the loue of our owne selfe But that this may be the rightlyer vnderstanded two thinges doe come to bee considered FIRST we must discerne betweene two manners after which man loueth himselfe for of these two the one is dampnable and vnlawfull the

other is accompted good and lawfull Furthermore wee must discerne also betweene the person of man and that corruption whiche sticketh in man Man is sometime affected towardes him selfe with a blinde vnwise and hurtfull loue springing from the corrupte and depraued nature that is to say from the fountaine of sinne which by our sinne of heritage dwelleth in vs. This loue shall not be the rule of the loue of thy neighbour for to loue him after this maner were plainly before God to hate thy neighbour There is besides this a nother manner of louing him selfe and the same is lawfull and graunted whiche springeth from the holie Ghoste and faith in IESVS CHRISTE when a man directeth all his counsailes to that end that he may doe those things which are acceptable vnto God and healthsome to himselfe This loue beeing lawfull and lawdable shalbe the rule of the loue wherewith we should loue our neighbour so that from the very heart we should reioyce with him ouer all those things which may redounde to his profit and saluation by godly desires wishing him all goodnesse and by faithfull counsailes labour goods and prayers setting him forwarde and on the other parte by turning away studiously with all the minde and heart what soeuer either to his life or soule or to be short either to his goods or fame may be hurtful In another place our Lord and Sauiour Iesus Christe setteth beefore vs his owne example in place of a rule to be followed Loue ye saith he one another euen as I haue loued you And therfore Christ calleth this A newe Commaundement Whereby he would teach vs that we should helpe our neighbour if necessitie require euen with the peril of our life not hauing so great regarde of our owne commodities as of the health profit of our neighbour In what manner Christe hath loued vs Paule sheweth in the 5. Chap. to the Romaines as heereafter in the thirde Doctrine shalbe saide more at large The second thing which I gaue warning of to be considered in this chiefe commaundement of the loue of our neighbour is The difference betweene the person of the man and that corruption which cleaueth vnto him The corrupt and wicked man as much as appertaineth to his corruption and wickednesse it selfe it is lawfull to hate but as much as appertayneth to the person as farre foorth as it is man partaker of humane nature with vs the same is to be loued so that what we hate in him namely sinne and corruption it selfe that wee should reprehende and againe we should loue in him that whiche deserueth loue that is y t beeing man he might be conserued as Augustine teacheth Let these things suffise touching the first member which I admonish in the beginning to be obserued concerning the law Of the second ANother thinge which I propounded was touching the errours which false teachers sowe abrode aboute the doctrine of the lawe Of these there be foure sortes In the first order are they whiche flatly reiect the lawe and vtterly deny it to be taught in Christian Churches In the seconde are they which in deede retaine the Lawe but they teache that man is able through his owne power to satisfye the law Next vnto these are they which affirme that man is not able to fulfill the whole lawe but yet some parte thereof They occupy the fourth rome which say that euery religion hath her law which is sufficient to saluation to him that fulfilleth it Theese foure errours through their poysoned contagion are very mischieuous neither are they staied vpon any other foundation then vpon the deceiptes and lyinge subtilties of the Diuell which stirreth vp men to seduce one another from the puritye of the true Doctrine of the Lawe and the Gospell I will therfore refute these erroures one by one in the same order as they were beefore of mee rehearsed THE ANTINOMIANS which flatlye reiecte the Lawe and denye it to bee taught in the congregations of Christians are scant worthy that their opinion should bee refuted with many wordes as agaynst whom not only true reason of man but also CHRIST himselfe and his Apostles and as many as haue beene faythfull teachers in the Church of Christ doe resist The Argumentes wherwith they vphold their opinion are these Christians say they haue nothing to do with Argument 1 Moses Therfore neither are they subiect to his Lawe Argument 2 Item Christians are made free by Christe Therfore Christe commaunded the Gospell to bee preached to all creatures of preachinge the lawe hee commaunded nothing at all Lastly The holy Ghoste say they is the teacher of Christians what vse then shall there bee of the law amongest them With these and other like reasons they suppose themselues to proue that the Law is neither to bee reteyned nor taught in the congregation of Christians But a man may first demaund of these men Doth it beecome Christians to loue GOD and their neighbour I beleeue there is none so possessed of the Diuell that hee dare denye this Seeinge then that Christians must loue GOD and their Neighbour why shall it not bee also lawfull for them to knowe in what sorte they ought to perfourme the same For what thing shall the woorke of loue bee vnlesse it bee directed by some certayne manner But forasmuch as the Lawe of God that is to say the tenne Commaundements doth teach vs both namely that wee should loue GOD and our Neighbour and also in what manner the same should bee doone of vs what is hee that seeth not these men manifestlye to erre which would abolishe the Lawe of God and forbidde that it should not sounde in the Christian congregations 1. Where as they obiect and say Christians haue nothing to doo with Moses that is true as farre as apperteyneth to the ceremoni●all and forensicall lawes of Moses the sacrifices Circumcision and such like outward ceremonies which ought to endure vntill the comminge of Christe onely and afterwarde to cease but it is not true as touchinge the lawe of GOD that is to say the Decalogus which was giuen vnto man in his first creation and afterwarde repeated and written in two tables of Stone that the remembraunce therof might bee perpetuall I will ceasse heere to speake howe that Christe him selfe bothe taught the lawe and expounded it at large as did also the holy Prophets and their successors 2 But that which the Antinomians affirme in the second place Christians not to bee vnder the lawe but vnder Grace I graunt this also so that it be rightly vnderstoode as Saint Paule himselfe expoundeth it Christians are not vnder the Lawe that is to say they which beleeue in IESVS CHRIST are not vnder the condemnatory sentence of the law because there is no condemnation to them which are ingraffed into Iesus Christ Rom. 8. But the Christian hath neede of the Doctrine of the lawe whiche must bee the rule of his life shewing him what doth please God and what is