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
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

so spake unlesse it were that thereby they were the fitter to look into all humane learning But he or all of them that were able to understand and speak the originall language of Scripture might thereby edifie themselves and therein speak and understand what they could not in their mother tongue 3. It appears by the Apostles discourse that these men used these gifts irregularly confusedly and for their own vain-glory which he rebukes and rectifies 6. There were also in or crept into this Church those that were either down right Sadduces in denying the resurrection or that though with the Pharisees they acknowledged it yet denied it of those that had forsaken their Judaisme and so would exclude all Christians from it Upon this the fifteenth Chapter discourseth so fully and divinely that nothing can be more Those that this Church sent to visit Paul at Ephesus brought with them a Letter from the Church in the which they desired to be resolved about some doubts as 1. About marriage and a single life what they should do in that case since their Judaick Laws had alwaies laied marriage upon them as a binding command This they reckon the first command of the 613. Vid. marg ad tripl Targ. ad Gen. 1. And this their Canons did so strictly binde on as a duty that they say that he that lives to such an age and marries not transgresseth a preceptive Law Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 1. In this case the Apostle saith Praeceptum non habeo that he accounted it no such command but every one was left to his liberty according as he could contain or not contain And in his stating this case how he speaks the language of his Nation and how far he comes towards their opinions or goes from them the learned may observe by comparing the beginning of this Chapter with Maymony in his Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially fol. apud me 251. 248. 249. 2. About cohabitation of man and wife when the one party was a Beleever or a Christian and the other party an unbeliever or a Heathen And here he concludes that the children if either parent were a Christian were holy ver 14. that is Christians and not to be reputed as Heathen children It is the very phrase that his Nation used about the children of Proselytes that were born after they were proselyted they were said to be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holinesse that is within the Religion not in Heathenisme 3. About eating things sacrificed to Idols and communicating in such things a dangerous stumbling block of old and particularly forbidden by the Councill at Iorusalem Of this he speaketh at large and from the nature of Idol-sacrifices and from the nature of the Sacraments he sheweth how farre they should be separate from such communion with Idolatry He speaketh of all Israels being baptized unto Moses in the cloud and sea and so separate from all Egyptian and other Idolatry and prophannesse and our baptism speaks the like separation The Jews say Moses was sanctified by the cloud Jerus in Joma fol. 38. col 2. and Paul speaks here the same of all Israel Chap. 10.2 4. About Ministers maintenance under the Gospel Chap. 9. which he confirmeth and sheweth that Peter and the rest of the Apostles and their wives and families were so maintained Chap. 9.5 c. He concludes the Epistle with a sad execration upon Whosoever loveth not the Lord Iesus Christ let such a one be Anathema Maran Atha Chap. 16.22 that is let him be accursed or destroyed Our Lord cometh In which that he in the first aim and intention meaneth the unbelieving Jews may be observed upon these four considerations 1. Because the Jews of all men under heaven were and are the greatest haters of Christ. Pagans indeed do not love the Lord Iesus because they know him not but again because they know him not they hate him not The Turks love not Christ as Christians love him but again they hate not Christ as the Jews hate him The word Iesus here carries the Emphasis to levell this execration at them they pretended to love Messias or a Christ but openly professe hatred of Iesus 2. Because the Apostle here useth such Dialect as that he speaketh in the very Jews language in the words Maran atha He had spoken in Greek all along the Epistle and Greek all along his Epistles and that here alone he should use a Syriack phrase and not translate it it doth evidently shew that his speech referreth more especially to the Jewish Nation So Ieremy in Chap. 10. v. 11. threatning and cursing the Chaldean Idolatry doth it in the Chaldean language one clause of which he useth not throughout his Prophesie beside 3. The Jews of all men did chiefly or only call Jesus Anathema as Chap. 12 3. and as they are not ashamed openly to confesse in their Talmud therefore against them of all men first and chiefly is this Anathema aimed 4. This is agreeable to what the Scripture speaks copiously in other places as Isa. 65.15 You shall leave your name for a curse to my chosen c. Malac. 4.6 Lest I come and smite the Land with a curse c. The most pious and charitable Apostle could wish himself to be Anathema for that Nation on condition that they might beleeve and be saved Rom. 9.3 but since they will not beleeve and do refuse salvation and hate the Saviour he forgets consanguinity for the love of Christ and dooming and devoting all whomsoever that loved not the Lord Iesus Christ to destruction he intends them in the first place who were his chief haters The words Maran-atha are held by some to be of the form of the highest excommunication Sic signatur say they species extremi Anathematis ac si diceretur Maledictus esto ad adventum in adventu Domini And withall that Maran atha is the same in sense with Shammatha but this utterly without the warrant of any Jewish antiquity whose language it is at all I beleeve it is impossible to shew Maran atha for a form of Excommunication or execration in any of their Writings nay very hard if not next impossible to shew the words Maran atha in their Writings at all in any sense The phrase in the Apostle refers first to Christs coming in vengeance against Ierusalem and the Jewish Nation as the execration is first to be pitched upon them Maran atha Our Lord cometh Many and dreadfull things are spoken of this his coming in the Scripture of which we have spoken in severall places as we have come along So that in this sentence he doth both justly doom this unbelieving and wretched Nation to their deserved curse and doth withall in this phrase intimate that the doomed curse was near approaching in the Lords coming in vengeance against them Now though we construe the words in such an application to the Jews it is not exclusively but that their sense