Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	creature_n	goodness_n	love_v	2,618	5	6.7571	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

and knowen onely vnto God which we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His vnchangeable purpose or els as farre as he is made known vnto men either by commanding or forbidding in the deuine scriptures and speciallie in his lawe or otherwise by permitting and working in the creatures 4 For although the essence of God and therefore also his wil be most simple yet we deny not the same to be manifold both in respect of the things which and of the maner howe it willeth those things to be 5 But looke howe that vnchaungeable decree of his is such as it cannot but be done will we nill wee euen so that wil of his which the Morall law doth lay open is not alwaies fulfilled for the reprobate doe purposely repugne the same and the elect by reason of the corruption of their nature which with griefe they acknowledge cannot fullie obey it 6 Further seing there is nothing either greater or higher then God wee account it vnlawfull to seeke any cause of his will either out of him or aboue him and so we holde his goodnes to bee the cause of all thinges that hee will haue done Wherevpon we doe justlie condemne the olde PELLAGIANS and the halfe PELLAGIANS of our age to wit the Papists who bable that God was moued to decree what should be the end of reasonable creatures by the foreknowledge he had either of their faith or of their workes 7 Those things which God willeth concerning himselfe he cannot but will them but as for such things as he willeth concerning others them he willeth freelie yet so as some of them doe necessarilie come to passe and worke others as it falleth out of their own accord And seeing it is the cause of all thinges wee beleeue that both good and euill doe come to passe at the appointment thereof in such sort as whereas God is most good so his will is most vpright and the rule of all justice so as it can not command any thing that is euill Now although in Christ God and man there be a double will his diuine will is yet so immutable as it cannot will any new thing but whatsoeuer it willeth the same it willed from aeternitie neither dooth it repent him of any thing hee hath done seeing he is God indeed and from all aeternitie Defended by FRANCIS BYF●ETIVS of Langres THE NINTH SORT OF PRINCIPLES CONCERNING THE GOODNES FAVOR LOVE AND MERCIE OF GOD. THe goodnes of God we call that essentiall proprietie of his whereby hee is good in himselfe and bountifull towards all his creatures 2 God is so exceedinglie good that from him can proceed nothing but good Whence it is that euill is directlie repugnant vnto his nature much lesse can he be thought to be the authour of euil 3 And although a proofe of Gods goodnes bee powred vpon euery creature general and perticular yet he doth not in the same measure communicate the same vnto al of them 4 Now whereas this goodnes turneth vnto the distruction of the wicked the fault is their owne and that because they do either not imbrace the same with a sure confidence or els doe contemptuouslie refuse it 5 The word Grace or Fauor which is taken in diuerse sens doth in this place signify the free fauor of God which is only peculiar vnto the elect which doth not only frame our will being freed from corruption to will to do that which is good but also doth continually vphold the same which otherwise would fall to decay of it selfe vnlesse that supplying grace did make the first grace to be of efficacie and force 6 This grace is neither from nature as the PELLAGIANES did falsly judge neither yet is it any habit infused in vs neither doth it become ours by any other means then as farre as we apprehend the same by true fayth in Christ This ground being layed wee affirme that grace and merits of worke can in no wise stand together 7 The loue that is in God is no passion arising of some good that it aprehendeth but it is the verie simple essence of God who is graciously affected towardes his creatures and blesseth them as he thinketh good 8 But the cause of that loue of his is not in the creatures as though they were such as could allure God to loue them but it is rather in God who of himself is good and powreth goodnes vpon his creatures 9 In like sort God is called mercifull not because hee is subject vnto any perturbation but in asmuch as hee repelleth misery from those whome he loueth And although amongst men mercie seemeth to be opposed vnto judgement as a thing that can not stand with it yet in God these two doe verie well agree seeing mercy is not contrary vnto judgement but justice being as it were subdued by mercie doeth in respect of vs seeme to giue place vnto mercie Defended by DOMINICVS BAYDIVS a flemming THE SECOND SORT OF PRINCIPLES CONCERNING GODS PROVIDENCE I GOds prouidence wee make to bee that aeternal way and manner whereby God doth conserue gouerne and direct vnto their certaine endes the thinges which hee hath wonderfully created So that the said prouidence vncessantly working by a perpetuall and an immutable disposition and administration of all thinges neither fainting nor wearying and beeing of it selfe immutable doth mooue all things that haue being II For God doth so respect al creatures in generall as he doth prouide for them al in special euen vnto the meanest particular which he careth for cherisheth and gouerneth euery where laying before vs in them his wisedome goodnes and power So that all thinges both in heauen and earth are so brought to passe at his appointment as he alwaies doth applie his hand vnto them vntill that which he hath most wisely purposed be most powerfully finished III As he alone doth ordaine all things so he alone doth worke all things though not alwaies without second causes which hee so vseth as hee doeth not idlie impose vpon them the burthen of effecting that which he hath once decreed as many thinges are doone in the names of Kings and Princes and said to bee wrought at their commandement which yet because they are doone by other officers they skant knowe either how or by what meanes they are brought to passe but doth vncessauntlie without any discontinuance worke bring to passe by a determinate appointment vnto their right ends al things euen the least matters doing justlie euen when he vseth most euill instruments to be short he continuallie worketh all in all things 1 Wherefore we do condemne all vngodlie Epicures who dreame of a certaine idle and daintie GOD that neither regardeth his owne nor yet other mens affaires who also thinke that all thinges are turned and rolled by the blind power of Fortune and doe account the aeternall punishments of the wicked and those blessed ioyes afrer this miserable life for no better then toyes and fables 2 Wee detest those Sacrilegious men

are taught what we ought to craue namely the free remission of all our sinnes whatsoeuer they bee by and for Iesus Christ our Lord. 7 There are foure things then contained in this Petition 1. a confession of our sinnes who haue made vs guiltie of aeternall death 2. The great patience and clemency of God towardes vs is commended who doth not onelie beare with vs who daily offend him but also doth pardon euery one of vs so many sinnes 3. Out of the proper signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORGIVE we gather that the remission of our sinnes is a free gift 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBT which the Syrians call CHIBAH doeth teach vs that all our sinnes which are heere figuratiuelie and according to the propriety of the Syrian tong called DEBTS are whollie forgiuen vs. The Papists therefore are mad with their merits and distinctions betweene the punishment and the offence between mortall and veniall sinnes as they define them though we doe not denie some sins to bee greater then others and who flie vnto their satisfactions as beleeuing that their sins are not wholie done away by Christ onely 8 Vs Christ would haue vs to vse this worde to the end we might learne not onely to be carefull of our owne saluation but also of our brethrens and this is true loue which is so much commended vnto vs. 9 In the other part of this Petition we are taught what our dutie is 10 Namely that following the example of our most mercifull Father we should trulie forgiue all trespasses vnto those that haue offended vs which is one of the speciall effects of true loue 11 Now this second part is added that we may rightly craue the remission of our sinnes and so may come vnto prayer with true faith and repentance the marke whereof is loue towards our neigbour 12 Neither are we bound onely to forgiue those that haue offended vs but euen to loue them no lesse then our selues 13 The word AS doth not paint out the cause degree or aequalitie of the forgiuing proceeding from vs with the remission which wee craue at Gods hand but it setteth downe the resemblaunce thereof after a sort and our willingnes therevnto 14 This worde then is added as a signe whereby wee might be confirmed that God hath so certainlie forgiuen vs our sinnes as we are assured that we haue forgiuen our neighbours and that we are voyd of all hatred enuie and reuenge 15 Now we forgiue our neighbours their sinnes as far as they concerne vs and not in regard that they haue offended God whome hee especiallie offendeth whosoeuer hee be that trespasseth against his neighbour 16 Whosoeuer then desireth his sinnes to be forgiuen him and hath not forgiuen his neighbour or hauing forgiuen him in words doth intend to be yet reuenged hee doth againe desire that God would not remit him his sins but to take punishment of them 17 Yet is it lawfull for a Christian to seeke redresse by the Magistrate of the injurie that is done vnto him both that thereby the societie of men may bee preserued and that lewd men be not incouraged to abuse the patience of the good but yet so as all desire of priuate reuenge and al offence be auoyded Wrongfully therefore did IVLIAN the Apostata gather out of this doctrine that Christians did take awaie the authoritie of the Magistrate and the vse of lawes Defended by SAMVEL BOYSSYNVS Occitanus PRINCIPLES TOVCHING THE SIXT PETITION OF THE LORDS PRAIER LXX HAVING DONE WITH THE FIVE FIRST Petitions of the Lords Prayer the sixt and the last is now to be opened 1 THis last Petition is rightly placed after all the rest and especially next after the first For first seeing wee doe heere also craue of our God those thinges which make for our saluation order requireth that after we haue in the former Petition begged the remission of our sinnes we should heere desire the strength of the Spirit whereby wee might bee daily enabled to stand against all temptations 2 For although our sinnes are forgiuen vs yet are wee neuer so cleared of them but the reliques of the flesh doe still remaine in vs whereby our aduersarie doeth driue vs vnto diuers sinnes Wherefore wee desire that the Lorde would not suffer vs to be ouercome by the Deuill and the lusts of our flesh which doe continuallie warre against vs. 3 Nowe because wee wrastle not with flesh and blood that is with those enemies which we are able to gainst and by our owne strength but against the powers of the Aire that is against Sathan himselfe who doth continuallie as a roaring Lyon lie in wait for vs and prouoke vs to sin this Petition is altogeather necessarie for vs that thereby wee may obtaine spirituall armour at Gods hands 4 This request consisteth of two partes the Petition it selfe and the declaration thereof The Petition is LEAD VS NOT INTO TEMPTATION the declaration of it is BVT DELIVER VS FROM EVIL 5 In these wordes LEAD VS NOT c. is shewed that neither the Deuill himselfe nor any other aduersarie can doe ought against vs but by the Lordes permisision and as farre as he will permit them 6 By the worde LEAD as also by many other that are found in the Scripture as to harden to deliuer vp into a reprobate sense c. is not ment a bare permission of God onely as some thinke but a permission joyned with the decree and ordinance of God who doth vse the woorke of Sathan and the concupiscence of men either for the punishing of sin with sin or for the chastisemēt of his children 7 Now the Lorde is said to lead those into temptation whom in his just judgement he giueth ouer vnto sathan or their own wils 8 Neither are wee for this cause to thinke that God is the Author of sinne for what so euer he willeth the same doth hee will justlie and holilie and his action euen in that temptation wherevnto men do yeeld is altogeather without sinne wheras the action of Sathan and those that obey him is both vnjust and altogeather sinfull It is without cause therefore that some doe gather out of this doctrin that we make God to be the author of sinne 9 Neither are we taught simplie to pray that we be not tempted at all but that wee bee not lead into temptation For it profiteth vs to bee sometimes tempted but we pray that wee be not ouercome of the temptation and so offend God 10 The word TEMPTATION or to TEMPT is of a double signification for sometimes it signifieth to sift or to trie and sometimes to lead vnto euill God therefore is saide one way to tempt and Sathan another Sathan that hee may destroy condemne and ouerthrow but God to the end that by trying his he may see what strength is in them not because God knoweth not what is man but partlie to teach his children to knowe themselues and partlie that he

monstruous disorders and wee accounte them for such constitutions as vnto whome no obedience is to bee yeelded 15 Yet we hold it not in any case lawful for priuat men to rise against their Magistrates though neuer so great tyrants for that is a far different thing frō refusing to yeeld obedience vnto impious or vnjust lawes 16 It becommeth Christians least of all other men to be contentious yet notwithstanding they are not forbidden when other meanes will not preuaile either to craue their aid or to defend their right before the Magistrates thogh the verie enemies of true religion as far as they may doe the same without giuing of offence so that it be done also with an vpright conscience a mind void of al guile reuenge and euill affection They are deceiued therefore who thinke it vnlawfull that Christians to seek and maintain their right by ciuil Pleas and to craue the helpe of the Magistrate 17 All men of what age nation sexe or condition so euer they be are bound without exception to be subjects vnto this ordinance of man not onely for feare of punishment which the lawe doth inflict but euen for conscience sake as the Apostle saith who commaundeth vs to make praier for all Magistrates without exception Rebellious and seditious therefore is the Papisticall Cleargie who vnder the colour of certaine counterfeit immunities hath presumed to with-drawe the necke from the yoke of the Magistrate 18 Yet is it the duetie of the superiour powers of which sort are the seauen electors in the Romain Empire and the states of kingdomes in all monarchies to restrain all furious tyrants which thing if they doe not performe they shall yeeld an account of their treacherie in the presence of God 19 As often as the Magistrate commandeth any thing that is repugnant either to the worship which wee owe vnto God or to the loue which we owe vnto our neighbour wee cannot yeeld obedience therevnto with a safe conscience For as oft as the commaundement of God and men are directlie opposed one against another this rule is to be perpetuallie obserued that it is better to obey GOD then men but yet so as no man is to passe the boundes of his calling as is set downe in the fifteenth Principle of this head Defended by IOHN IOBERTVS of poictiers PRINCIPLES TOVCHING THE REMISSION OF SINNES AND THE SIN AGAINST THE HOLY GHOST LXXIX 1 THe Article concerning the Church is already inentreated of it followeth nowe that wee deale with those benefites which our heauenlie Father doth bestow vpon his children partly in this life and partly in the life to come which are remission of sinnes resurrection of the bodie and life euerlasting 2 The Article touching the remission of sinnes beeing already spoken of when as we dealt with the justification of man by Christ opened the first Petition of the Lords Praier we wil now briefly touch the same and then come to that irremissible or vnpardonable sin which is called the sinne against the holy Ghost 3 Sinne in generall we define to bee a transgression or swaruing from the law repugnant vnto Gods wil brought into the world by our first Parents through the instigation of Sathan the fruit whereof is by the just curse of God the miserie of the life present and death aeternall 4 Nowe remission of sinnes is the free and the most full pardon of all our sinnes obtained by Christ apprehended by faith in the place of which sins succeedeth the imputation of the righteousnes of the said Christ 5 The fountaine of the remission of our sins is the aeternall and constant loue of God towards his Church Eternall because he loued vs from aeternity for if he had begun to loue vs hee should haue bene subject vnto change constant because with God is no shadow of change 6 Hence it appeareth that remission of sinnes beeing once bestowed can neuer be dissanulled For it must needs be that the counsel of God touching the saluation of his should be stable and firme 7 The cause whereby and for the which we obtaine remission of sins is the loue of God towardes man in Christ who draweth vs from condemnation deliuereth vs from the power of darknes and maketh vs meet to obtaine the inheritance of the Saints in light 8 The instrumentall cause is faith wrought in vs by the hearing of the worde Preached and confirmed by the vse of the Sacraments whereby we now doe not onely know that Christ is our Sauiour but also doe applie him and all his riches which are indeffinitely offered vnto the church as ours and euerie one of vs in particuler are assured of our Election 9 The faith therefore of the remission of our sinnes is a most full and sure perswasion whereby euerie faithfull man dooth assuredlie beleeue that God the Father hath pardoned him all his sins for the onely sacrifice of Christ and in their steed doth impute vnto him the righteousnes of Christ It appeareth out of the former things that the opinion concerning the remission of the fault but not of the punishment is altogether most detestable from whence the doctrine touching meritorious satisfaction in the presence of God touching indulgences Purgatory and praier for the dead haue arisen 10 Seeing God who is offended with sinne is just it followeth that whosoeuer doth not that which the Lawe commandeth and whosoeuer dooth that which the Lawe requireth not maketh himselfe subject vnto the burthen of Gods wrath whence it appeareth that the verie least transgression of the Lawe deserueth death if yee consider the nature of sinne Yet no sinne is so hainous but it is pardonable in Christ that one sinne excepted which is altogeather vncurable and irremissable whereof wee are now to speake seing we haue already dealt with remissible sinnes 11 This vncurable sinne is called sinne vnto death blasphemie against the holy Ghost not simply in respect that the holie Ghost is the third person in the Trinitie but in regard that it is hee onelie who enlightneth the mindes of men and openeth the way of saluation 12 The sinne against the holie Ghost is the voluntarie deniall of Christ beeing truelie knowen the falling away from the Gospell being sealed in the heart of man by the holie Ghost enlightning the same arising from the hatred of the truth joyned with a sauadge and more then barbarous tyrannie against the same and the Sophisticall opugning therefore and also with the contempt of the sacrifice of Christ which is the alone propitiation for sinne 13 This seemeth to be the manifest discription of this horrible sinne the cause thereof is the minde and will of man opugning the knowen truth by a Sathanicall kind of pride and cruelty 14 This sinne would the Lord therefore haue justlie to be vnpardonable because that they who do after this sort throw themselues hedlong do tread vnder foot the blood of Christ whome they haue trulie knowen without whom there is no saluation and doe stop vp the