Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	hate_v	lord_n	love_v	5,673	5	6.6468	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

all that love not the Lord Jesus for Anathema is a Greek word and signifieth cursing or banning Maran-atha is a Syriack or Caldee word importing that the Lord cometh for Maran signifies Lord or our Lord and Atha cometh the words then may be thus glossed all impenitent haters of the Lord Jesus all in whom there shall be found a finall want of the love of the Lord Jesus shall be accursed by him when he cometh to judgment Now Christ will then interprete all those to hate him who in their love of him admit of any corrivalty who love any thing any creature any lust either above him or but in an equality and coordination with him It is the generall opinion of Expositors that the Apostle alludes unto the Prophesie of Enoch mentioned by 〈◊〉 vers 14. 15. And Enoch also the seaventh from Adam prophesied of these saying behold the Lord cometh with tenne thousands of his Saints to execute judgment upon all and to convinee all that are ungodly among 〈◊〉 of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him And if this conjecture be true then from the collation of these two places 1 Cor. 16. 22. Jud. 14. 15. we may gather this observation That they love not the Lord Jesus Christ who are ungodly irreligious and prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without worship who neglect and omit Gods both naturall and instituted worship and such shall be Anathema when the Lord cometh he will convince them and execute judgment upon them of these ungodly persons there are two Characters in the text 1. Ungodly 〈◊〉 that is sinfull actions against the first Table which 〈◊〉 have ungodly committed and ungodly deeds are committed after an ungodly manner when they proceed from soules in which there is no renewed principle no gracious habit no seed of God no divine nature to oppose and resist them or to incline unto repentance for them A second part of their character is the hard speeches which they have spoken against Christ and those whose tongues runne riot against his Ordinances Ministers Members he accounts to utter hard speeches against himselfe though their thoughts and expressions of his person nature and offices be all orthodox Fourthly this point may provoke unto a feare of God and of Christ not a distrustfull but an awfull feare that is opposed unto carnall presumption and security and not unto the assurance of faith How do men dread those judges whose severest doome reacheth only unto that which they themselves cannot avoid death of the body and shall not we feare that Judge whose bare sentence is so operative and efficacious as that it is able to destroy body and soule in Hell If ye call on the Father saith Peter who without respect of persons judgeth according to every mans worke passe the time of your sojourning here in feare 1 Pet. 1. 17. If ye call on the Father that is if ye make profession that God is your Father nay if by the spirit of Adoption ye be assured that he is your Father yet feare him for he that is your Father now will be your Judge hereafter and he will be an impartiall judge he will judge without respect of persons there will be no deceiving of this Judge by bare words naked professions and pretensions he will judge according to every mans worke and besides we have but a short time unto this generall Assises it is but a time of sojourning and for all these reasons let us feare God This feare unto which the day of judgment should be a forcible incentive is of so large a compasse as that virtually it takes in all duties whatsoever For first in the Old Testament the Preacher explicates it by universall obedience as its effect Eccles. 12. 13 14. Feare God and keepe his Commandements for this is the whole duty of man for God shall bring every worke into judgment with every secret thing whether it be good or whether it be evill Here the last judgment is used as an argument for the keeping of Gods Commandements a well as for his feare and for this it is very home and pressing for what can we expect but that God should then be deafe and inexorable unto our prayers and cries for mercy if we now stop our eares and hearts unto his cals and exhortations of us unto obedience the equitablenesse of such a course God himselfe demonstrates Prov. 1. 24 25 26 27 28. Because I have called and ye refused I have stretched out my hand and no man regarded But ye have set at nought all my counsell and would none of my reproofe I also will laugh at your calamity I will mock when your feare cometh when your feare cometh as desolation and your distruction cometh as a whirlewind when distresse and anguish cometh upon you 〈◊〉 shall they call upon me but I will not answer they shall seeke me early but they shall not find me Secondly in the New Testament it hath subjoined unto it an effect of as vast an extent the glorisying of God for unto that all other actions of religion together with those of justice and Charity are related as meanes Rev. 14. 7. The Angell that preached the everlasting Gospell c. said with a loud voice feare God and give glory to him for the houre of his judgment is come And unto the glorisying of God the coming of the houre of his Judgment is a very apt and stirring motive for we then looke for glorisication by God and unto such an expectation what can be more sutable then a cordiall endeavour to promote the glorisying of God what reason have wee to hope then for the fruition of his glory if we be now regardlesse of the advancement of his glory If wee do not here live unto God Gal. 2. 〈◊〉 it will be but presumption to thinke that hereafter we shall live with God I shall conclude this use with Mal. 4. 2. which together with the first verse may be applied unto the day of iudgment the particle But denoteth the opposition betwixt the terror of that day unto the wicked and the comfort and happinesse of it unto those that feare God But unto you that feare my name shall the Sunne of righteousnesse arise with healing in his wings and yee shall goe forth and grow up as Calves of the Stall Unto you that feare my name that feare not only my justice and judgments but my name every thing by which I reveale my selfe my pardoning mercy Psal. 130. v. 4 my goodnesse Hos. 3. 5 those that tremble at my word Isa. 66 2 unto all such shall the Sonne of righteousnesse arise here they may have a darke and a gloomy time but then Christ as a Sunne shall arise upon them and scatter the darknesse as of sinne error and ignorance so also of misery and discomfort he shall arise as a Son of righteousnesse their righteousnesse

let any man judge If he say that he takes concupiscence in such a sense as Papists and Protestants understand it in the controversy then I shall assume the boldnesse to tell him that to say that it was in Christ is an assertion guilty of 〈◊〉 falshood and palpable blasphemy for both sides take this concupiscence to be a pronenesse or inclination unto sinne as will be confessed by every one that knowes any thing in the controversy and that a pronenesse or inclination unto sinne was in Christ's humanity is a proposition apparently not only false but also blasphemous against the purity and persection of that holy one of God this I shall evince by two arguments First an inclination unto sinne could not be where there was not so much as a possibility of sinning But in Christ's humanity there was not so much as a possibility of sinning Therefore much lesse an inclination unto sinne This is one of the arguments reckoned up by Estius which those dissenters from the usuall and generall opinion of Papists and School-men which he speakes of doe alleadge A second argument an inclination unto sinne in any degree could not be in that wherein there was a totall and utter aversen sse from sinne in the highest degree for of contraries if one be in the highest and most intense degree it is not consistent in the same subject with it's fellow contrary so much as in a remisse degree But in Christ's humanity there was an utter and totall aversenesse from sinne in the highest degree for there dwelled in him an all-fullnesse of grace Col. 1. 19. Joh. 1. 14. And therefore there could not be in Christ's humanity an inclnatination unto sinne in any the least degree much lesse such an impetuous inclination unto sinne as Papists affirme concupiscence to be A third principall argument is taken from the adjuncts of concupiscence ab adjunctis occupatis it is to be crucified destroyed and mortified Gal. 5. 24. Rom. 6. 6. to be hated as being hatefull not only unto good men butunto God himselfe But nothing is to be thus dealt with but sinne Concupiscence therefore is sinne The fourth principall argument is drawne from the opposites of concupiscence First the Law of God Secondly the grace of God in generall Thirdly the love of God in particular First the Law of God it warreth against the law of the mind Rom. 7. 23 that is as Estius upon the place adversus legem Dei against the Law of God in which Paul 〈◊〉 after the inward man vers 22. Est enim inquit eadem lex Dei lex mentis sicut è diverso eadem est lex peccati membrorum Ex his verbis rectè colligitur concupiscentiam etiam quae in 〈◊〉 est repugnare contrariam esse legi Dei quia ad instar legis ad ea quae legi divinae contraria sunt impellit the law of God and the law of the mind are one and the same thing as one the other side the law of sinne and the law of the members from these words then it may rightly be gathered that even that concupiscence which is in the regenerate is repugnant and contrary to the law of God because as a law it impelleth unto those things which are contrary unto the divine law Unto this place let me adde also Ro 8. 7 the carnal mind or the minding of the flesh or the wisdome of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enmity against God for it is not subject to the law of God neither indeed can be the putting of the abstract for the concrete enmity for enemy signifieth that 't is a very grand enemy unto God and 't is an enemy unto God only because it is opposed unto his law and revealed will suppose it be not a branch of concupiscence or the flesh but only an affect or fruit thereof an actuall sinne as Bellarmine determineth yet first no probable reason can be given why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minding of the flesh should be so restrained as to exclude the first motions of the flesh or concupiscence and if they be enmity against God then so also is 〈◊〉 originall the flesh or 〈◊〉 too Secondly whatsoever is meant by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it proceedeth from the flesh it deriveth from the flesh as it 's being so it 's enmity against God ti fighteth against God under the colours of the flesh which in this war against God heads all actuall sins whatsoever as their General now from the enmity of the flesh or concupiscence unto God we may inferre it's opposition unto the law of God and the law of God is holy just and good Rom. 7. 12 and therefore that which is opposed unto it must needs be naught bad and sinfull Unto this Gregory de Valentia comment theol disp 6. quaest 12. punct 1. answereth by distinguishing concerning a twofold repugnancy unto the law of God one effective and another formal concupiscence saith he is repugnant unto the divine law effectively as it inclineth unto sinne not 〈◊〉 as if that perfection of which it is a privation were commanded in the law of God But this is refuted by the tenth commandement wherein the first motions unto sinne are prohibited and consequently concupiscence the roote of them unto this I might adde in the next place that this answer may be retorted in an argument thus that which is repugnant unto God's law effectively is also repugnant thereunto formally that which inclineth to disobey the law of God is formally opposite thereunto as I shall hereafter at large manifest But thus doth concupiscence by even the confession of our adversaries and therefore 't is opposed thereunto formally as a deviation therefrom and a transgression thereof A second opposite of it is the grace of God in generall the flesh and the spirit saith the Apostle are contrary the one unto the 〈◊〉 Gal 5. 17 where by spirit is understood the inherent and habituall grace and by flesh the concupiscence of a regenerate man the corruption of his nature the contrariety of these two principles is especially manifested by their actings one against another in the regenerate for in them and in them only the flesh lusteth against the spirit and the spirit against the flesh Gal. 5. 17 now nothing can be contrary to the spirit and grace but that which is properly really and formally a sinne Lastly 't is contrary unto the grace or virtue of the love of God in particular That which inclineth the soule unto inordinate and immoderate love of the creature is contrary unto the love of God for where the creature is loved inordinately God is not loved with all the soule heart mind and strength But now concupiscence inclineth and disposeth the soule unto an inordinate and immoderate love of the creature to wit as it 's soveraigne end for what is it but an habituall conversion of the soule from the injoyment of an immutable God unto the

the same sinnes and that in regard either of the motives for meanes unto or manners of committing them First they have found out many inventions that is many motives and reasons to incite themselves unto the same sins thus an Harlot is allured unto her libidinous course of life by pleasure and by profit by a desire to maintaine her selfe in idlenesse and gaiety of apparrel by a vaine and proud delight that shee takes in the courtings adorations of her beauty thus in an unworthy and sinfull compliance with the vices of the times there may be a concurrence of many impulses servile feare covetousnesse vaine-glory and ambition but now though men may by variety of arguments tempt themselves unto the same sinnes yet there 's no solidity in any of these arguments they are but inventions have no more reality in them than poeticall fictions Secondly they have found out many inventions that is many meanes and wayes for the practising of the same 〈◊〉 how many are the wiles by which an adultresse deviseth to defile her husbands bed who can reckon up all those unlawful practises tricks deceits cheats and fetches by which misers scrape and hoard up wealth in an inordinate way and it is not as impossible to trace all the by-pathes and crooked wayes by which the ambitious ascend their undeserved honours and preferments Thirdly they have 〈◊〉 out many inventions that is many wayes and manners of acting the same sinnes Tiberius instituted saith 〈◊〉 a new office forsooth à 〈◊〉 for the devising of new and various pleasures he had also as the same Author monstrosi concubitus repertores such as invented monstrous kinds of libidinous filthinesse indeed not only he but diverse others of the Romanes as their Historians and Satyrists informe us used such unnaturall wayes of lust and uncleannesse as modesty prohibits the recitall of them and the devisers of them may be those inventors of evill things of which the Apostle speaks Rom. 1. 30 But to speake of our own times the drammatique poetry of our age hath been very inventive and 〈◊〉 was never able to keep pace with the various and quaint frauds of cheaters with the severall modes and methodes of drinking unmeasurable healthes with those horrid oathes and blasphemies that some men shall I say rather incarnate Divels dayly coyne and boast of such coynage as a rare invention with those monstrous and ridiculous fashions in apparrell and otherwise by which the gallants of both sexes expresse their pride and vanity Secondly this clause may be understood of severall sinnes they have found out many inventions that is they have invented many forts and kinds of sinnes First many sinnes against the first table much prophanesse and neglect of duties many 〈◊〉 and hereticall inventions against the truth of God many superstitious and idolatrous inventions against the worship of God Secondly many sinnes against the second table many vile unjust and uncharitable practises in the way of converse with and carriage towards men If this be the sense of the clause there be three things observable in it First the nature and originall of men's sins they are their inventions Secondly their numerousnesse many Thirdly their voluntarinesse sought out First their nature and originall they proceeded from their own invention and therefore cal'd their inventions the ground of all sinne is that men lay aside the unerring rule of God's word and will and invent rules of their own to walke by our first parents had never falne but that they first suspected and then disrelished the supposed rigour of God's precept and hereupon chalked out unto themselves a way unto happinesse that in truth and reality lead downe unto the chambers of Death what made Saul run upon a worser sinne than that of witchcraft rebellion against his maker a sinne that rooted out him and all his posterity but that he undervallued God's command and followed his own judgment his own invention God commanded him to smite 〈◊〉 and utterly to destroy all that they had and to spare them not but to 〈◊〉 both man and woman infant and suckling oxe and sheep Camel and Asse 1 Sam. 15. 3 but he devised as he thought a more prudent and politique course he reserved their King for triumph or ransom and the best of their cattle for spoile and plunder though he pretended it was for sacrifice in Psal. 106. vers 43 that which the Psalmist cals the counsel of the Israelites in the former part of the verse he termes their iniquity in the latter part they provoked him with their 〈◊〉 and were brought low for their iniquity now from this collation the inference is 〈◊〉 that mens own counsel is their iniquity men sinne when they are guided by their own counsels and inventions the best way then for prevention of sinne is not to bee directed by our own counsels and inventions but to keep exactly unto the perfect rule of righteousnesse the law and testimony of God I hate vaine thoughts but thy law doe I love saith the Psalmist Psal 119. 113. the cause of his hatred of vaine thoughts was his love of the law of God so on the contrary distast at the lawes of God is the principle of all vaine thoughts and sinfull inventions because men doe not love God's law therefore they love vaine thoughts they seek out many inventions This note as it may be averred of all sinne in generall so in a more speciall manner of will worship and 〈◊〉 for what is it other than humane invention the offering of strange fire to the Lord which he commanded not Levit. 10. 1 the setting of our posts by God's posts our thresheld by his threshold Ezek. 43. 8 what was the cause of the Israelites Idolatry against the second commandement the same thing with superstition but their desertions of God's ceremoniall Law that was to be the adequate rule of instituted worship and their seeking and following of many inventions and with what severity did God both threaten and punish this Idolatry of the Israelites you may read at large in the old Testament Secondly we have the numerousnesse of mans sinnes many inventions the 〈◊〉 inventions which the deceitfull hearts of men have sought out are so various and numerous as that they are unsearchable by any but the Lord himselfe who 〈◊〉 the heart and tryeth the 〈◊〉 Jer. 17. 9 10 Unto this at least by way of allusion we may apply that of the Prophet Isay 57. 10 thou art 〈◊〉 in the 〈◊〉 of thy way the way to hell is so great and broad the pathes in it so many the sinfull inventions which wicked men seeke and pursue are so infinite as that 't is no wonder that they are quite tyred out in their journey they are in this respect as a swift Dromedary traversing her wayes Jer. 2. 23 that is severall wayes running when she is proud or hot with lust to and fro after severall males one while after one of them and another