Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	keep_v	lord_n	4,868	5	3.7652	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33370	A paradisical dialogue betwixt faith and reason disputing the high mysterious secrets of eternity, the like never extant in our revelation. As touching God in eternity, how he became time in flesh, and how he dyed in the grave, and ascended to his glory again. Also what the angels are in form and nature, and how the angel became a devil, and that devil man; and that this world was prepared for the devil, so this the devils kingdom; and what the soul is, with the place of its glory and torment. With a brief narration what a commission is, and how many commissions there are; what the difference of their worships, and how that the law was given to the devil; with a brief discourse on the catechism, the Lords Prayer, and the creeds; as also, a divine prospect to the elect of the Lord. Written by Law. Claxton, the onely true bishop and faithful messenger of Christ Jesus, creator of heaven and earth.	Claxton, Laurence, 1615-1667.	1660 (1660)	Wing C4581; ESTC R215220	88,691	122

it is finished bringeth forth death Novv Jam. 1. 15. vvhile thy lust is a tempting there comes a good motion and frustrates that temptation by vvhich means that thou hadst intended is not conceived so no sin indeed lust vvas burning in thy heart but in that it came not to perfection the lavv hath quenched the flame for vvhat hath the Lavv to do vvith a heart-adultery no no it is no thought but an act that breaks the Law and what comes not within the bounds of the Lavv be it adultery nay be it murther if it lie onely in the heart and be not acted there can no Lavv condemn thee Reason What is thy thoughts as touching the fourth Commandment as being changed from Saturday to Sunday and vvhat is the reason why this Command vvas changed above all the rest and vvhethe● this Sabbath called The first day of the week is not according to the judgement of the Assembly of Divines to continue to the end of the World vvithout any alteration thereof Faith It matters not me vvhat grounds or principles of Religion your Assembly of Divines holds forth as a Catechi●m to thy Seed for this by Faith I knovv and against men and Angels affirm That as the Commission of Moses ended in the Commission of the Apostles so the Jevvish Sabbath vvith the rites thereof ended in the Sabbath or first day of the vveek of the Apostles then knovv as the Commission of the Apostles ends in ours so vve have povver as the Apostles to erect you a Sabbath suitable to our Commission for knovv this that one Commission is not tied in point of Revelation to observe the former but each Commission according to its title and place hath power in it self to direct you what manner of Sabbath you are to keep therefore observe the Sabbath of Moses Commission was in this nature as followeth viz. Remember the Sabbath day to keep it holy six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter thy man servant nor thy maid servant nor thy cattel nor thy stranger that is within thy gate for in six days the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Now this Sabbath thou wilt not own but the First day or Sabbath of the Apostles which hath no such form in it as the Sabbath of the Jews hath And why the Sabbath of the Jews was altered I tell thee in that Christ the onely God by his own power that day had quickned death into life as it is written In the end of the Sabbath as it began to dawn towards Mat. 28. 1 2. the first day of the week came Mary Magdalen and the other Mary to see the Sepulchre and behold there was an earthquake for the Angel of the Lord descended from Heaven and came and rolled back the stone from the door and sate upon it So this being the first day of Christs Resurrection was a day of joy and gladness to the Apostles in that it brought peace and rest to their souls confirmed in their faith that he was Christ the Son of God Whereupon the Revelation of their faith led them forth to keep the first day of their Saviours Triumph over sin hell and death to be a day set apart to assemble together and contribute their benevolence for the refreshment of the poor members of that faith as it is written And upon the first day of the week when the Disciples Act. 20. 7. came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight also Vpon the first day of the week let every one of you 1 Cor. 16. 2. lay by him in store as God hath prospered him that there be no gathering when I come Now this Command being a day set apart in point of Worship therefore as the Commission changed so the Worship changed and so of necessity it will follow that the day must be changed Therefore take notice as this Commission was not to hold to the end of the World no more ought that First day for as I said before every Commission hath power in it self in the vertue of its Revelation to change its Worship suitable to its Commission so a Commission hath power to change a day for that Worship Now our Commission being spiritual doth hold forth no manner or forms of Worship but the worshipping of God in Spirit and truth Therefore I say not onely the Jews Sabbath but also the Apostles First day in our Commission are void and of no effect as it is written He spake on a c●rtain place of Heb. 4. 4. the seventh day on this wise and God did rest the seventh day from all his works So the blessed of the Lord believing Christ to be God the Father Creator of Heaven and earth are entered into the perfect liberty of faith which frees them from the lusts of the flesh and so entered into peace and rest by which not onely the Jews Sabbath nor the Apostles First day but every day is a Sabbath to the Elect of the Lord Now Mat. 12. 1 10. in that the Priests of this World do know that if the first should be as another day then they would lose their hearers and so in conclusion lose their tythes therefore as Christ and the Apostles by the Jews were accused for breaking their Sabbath so the Pharisaical Teachers of thy Seed will condemn us for repealing the First day of the Week But however in the Authority of our Commission I declare That every soul which knoweth Christ in his Form and Nature the Devil in his Form and Nature hath entered unto his eternal Sabbath of perfect rest without end Reason Let me but hear thy judgement as touching that saying of the Lawyer to Christ Master which is the great Commandment in the Law Now Christs answer was That thou shouldst Mat. 22. 36 37 38. love the Lord thy God with all thy heart and with all thy soul and with all thy minde this is the first and great Commandment Faith And the second is like unto it Thou shalt love thy neighbour as thy self on these two Commandments hang all the Law and the Prophets Now what manner of love is this with which if we love the Lord and our Neighbour as our self we keep the whole Law but for my part I know not the man that can love his neighbour as himself and so none can truly love God My judgement is That all the ten Commandments are according to the sequel of these words reduced into two heads and these two are comprehended yea fulfilled in this word Love as it is written Owe no man any thing but to Rom. 13. 8 love one another

for he that loveth an●ther hath fulfilled the Law And true it is when rightly considered the efficacy of spiritual love it is of so pure and holy a nature that it cannot possibly do any impure or unholy thing when it is moved to manifest it self according to its Divine Property it naturally produceth all Heavenly excellency in the Elect of the Lord Love delights to Lord over none but be servant to all and gives every one preheminence before it self and therefore it truly Honors its Parents Love is so far from envy that instead of killing of any it lieth down at envies feet to be killed of him yea it stayeth envy by its patience and meekness and therefore saith Paul Our weapons are not carnal 2 Cor. 10. 3 4. but spiritual Not a sword of steel but a sword of love Oh! the Revelation of faith teacheth his to flay none but with love nay love is that Divine balsom that it cureth all wounds made by envies weapons Love is so sincere That it will not do that to another that would not another should do to it And therefore it will not commit adultery nor wrong any though it might have many an opportunity to defraud and cozen another it will rather want before it will steal In this love there is no equivocation it will not backbite or stain anothers reputation as it is written Love worketh no Rom. 13. 9. ill to its neighbour and therefore would rather die then bear false witness against either friend or enemy Also this love is generous full of p●ty and mercie That it cloathes the naked feeds the hungry visiteth the sick in prison and out of prison Nay this love is so pure that it enjoys it self no longer then it is doing good to others and therefore it will not covet his neighbours house his neighbours wife his m●n servant or maid servant his ox or his ass or any thing that is his neighbours so that I tell thee there is none of thy seed but for want of this love breaks the Laws and in some things therein confirms it by authority so that by this I love my neighbor as my self Now my neighbours are the Believers of our Commission that hath faith in our Revelation as it is written Brethren Gal. 5 13. ye have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another for all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self For love is the fruit of the Spirit so that all believers are neighbours and therefore it is vvritten Let brotherly love continue love the brotherhood love as brethren This loving our neighbour as our self is life in death as John saith We know that we have passed from death unto life because 1 John 3. 14. we love our neighbours or our brethren Novv the great Commandment is To love God with all thy heart and with all thy soul Novv if thou canst not love thy neighbour that thou hast seen hovv then canst thou love God thou never savvest For what I have seen and heard I declare unto thee that vvithout knovvledge their can be no love and yet vvhat vain repetitions thy Seed makes to a God ye knovv not As I said before so I say again Though some of thy Seed keeps some of the Commandments nay if possible keep all yet in that thou art ignorant of the true God and so Worship another God thou art guilty of all CHAP. 15. Shewing whether Prayer doth not belong to all and that by Prayer we may come to the knowledge of God and whether it is our duty to make use of the Lords Prayer or no. Reason THou seemest to say in thy last That without the knowledge of God no man can love God and so all that he doth is sin What then shall not a man that is ignorant of God pray unto God for knowledge of him otherwise how shall a soul love God and to that end there are many Exhortations Mat. 6. 9 to prayer and that especially the Lords prayer which there we are taught the form and manner thereof as it is written Our Father which art in Heaven hallowed be thy name thy Kingdom come thy will be done in earth Luk. 11. 2. as it is in Heaven Give us this day our daily bread and forgive us our debts as we forgive our debtors and lead us not into temptation but deliver us from evil for thine is the Kingdom the Power and the Glory for ever Amen As I have said before concerning the Sabbath That every Commission in its time and place is to be considered That according to their Revelation so was their Worship but I know the Revelation of the Apostles led them forth to prayer and therefore in their Commission it was requisite and their duty so to do Also the form of these words was directed to the Disciples but none of thy Seed whatsoever for I should blaspheme to say That Christ uttered these sayings for the instruction of thy Seed when he saith your Father is the Devil as it is written Ye are of your Father the Devil Joh. 8. 44. and the lust of your Father ye will do so that this Prayer belongs to none but the Disciples After this manner therefore Gal. 4. 6. pray ye yea ye the beloved of the Lord and sons of the Father as it is written Because ye are sons God hath sent forth the Spirit of his Son by which you cry Abba Father Now were this set form to be used in these days as I cannot finde that to them to whom it was spoken never made use of that form after yet I say if it were it onely belongs to sons who are believers of a Commission so that I say it belonged to none but us in that by the Revelation of our faith we know the Father that is in Heaven both in form and nature and none but we and therefore as we are sons and not servants we can with joy and peace of conscience say Our Father which art in Heaven whereas your Seed being but servants and no sons may take shame and confusion of face as for a man of quality to have another mans childe in the market-place ask him blessing and call him Father What would his friends think of him judge thou So your Seed that are bastards and not sons when you come in your publique Worships what a babling you make thinking to be Isa 1. 15. heard for your much speaking when he hears you not nor knows you not neither doth he in the least take notice of your fasts nor your tears they are all vain repetitions of no more account then the barking of a Dog or the wallowing of the Sow in the mire From the Lord I speak it they are not Reason What then must we not pray at all though we use not those form of words Yet I believe as

and therefore from the Lord of everliving faith I say it is thy ignorance that undervalues him nay it is unpossible that there should be the least motion of the purest desire in that nature which is all fulness of divine satisfaction in it self or how is it possible that spirit which hath desire in its nature should enjoy fulness of content in its self therefore though God created that Angelical Reason of all pure desires I say no spiritual man will call it the Divine Nature of God because there can be no kinde of desire in that Nature of the immortal God that is variety of all glorious satisfaction in it self but this I know from the eternal Light of life that the Creator by his infinite wisdom and power from a word speaking unto that dust aforesaid could create yea did make divers living creatures and yet not one motion of those created beings was inherent in his Heavenly Spirit so that I say the Spirits of the Elect Angels are not in the least of any part of the glorious Nature of his Spirit but onely a created rational Spirit of all pure desires so that I affirm the uncreated Godhead it self is unto the created being of Angels or men either a Law of perfect Faith and pure burning love in them towards God unto life Eternal or else a fiery Law of unbelieving burning envy in them against Gods Elect men and Angels unto Eternal death and therefore from the Lord of all Light and Life I affirm all the Angels were equally created under one Law the which mortal Law was written in their Angelical Natures motioning in them that all obedience was properly due unto their Creator which had made them such marvellous creatures Reason But then how or which way came this about that this Angels nature was pure Reason and that as thou sayest in a more greater measure than the Elect Angels Now if their standing or falling lay in none of them How came it then this Angel could not keep his standing as well as the rest Faith I know that though their spirits were created perfectly pure in their kind and measure yet if they were not continually supplied with inspiration from that Divine glory which gave them their beings instead of continuing in their Angelical brightness their spirits would become nothing else but a bottomless pit of imaginary confused darkness of aspiring wisdom above the Creator for the Elect Angels spirits being pure Reason the very nature of them is to desire after the knowledge of that incomprehensible glory which gave them their beings and I say it is the variety of his Divine Excellencies flowing to their desiring natures is that heavenly food that is prepared for their eternal preservation therefore I say the continuance of the reprobate Angels being expired the Creator onely withheld the inspirations of Divine glory from him and immediately for want of that spiritual meat to satisfie that desiring nature his God like purity became nothing else but imaginary impurities of secret aspiring desires above the Creator so that his former pure Reason was become nothing but a loathsome sink of unclean reasoning concerning the true knowledge of the Creator whether he were the Creator or no and instead of honouring the Creator for his unsearchable wisdom of forming out of a little dead dust such an innumerable Host of Elect Angels for his personal Society I say this Angel at the blind barr of his lying imaginations he secretly arrains the wisdom of the infinite God in creation and condemned it as weakness it self in comparison of his imaginary vvisdom this Angel being lifted up with the wisdom of his spirit and glory of his person he beheld the Wisdom and Persons of all the Elect Angels as simple uncomely creatures in comparison of him and his wisdom and then beholding himself with the Creator he imagines his personal wisdom more capable of a Divine Throne than he that sate thereon also he began to imagine a new creation of his own supposing as if he had been the Creator he could have formed more glorious creatures than the Angels without dust or any other matter or if he must have matter to form things wi●hall he imagined by his word speaking or thinking he could have created as many spirits without bodies as he saw fit or if he saw good he could have transformed their spiritual bodies into any other nature or form after he had created them and not to continue in one nature and form alwayes for he thought it want of wisdom and power in the Creator that the bodies of the Angels might not be transmuted into any condition at the pleasure of him that formed them therefore in the midst of these and such like his irrational wisdom of imaginary impossibilities so elevated his out-cast spirit that secretly he utterly abhorred that the Creator or any other creatures should remain in being unless he onely might bear rule over them all So that when the secret pride and envy of the Angelical reprobate was at height of unthroning the Creator or else a dissolution of all then the glorious Creator revealed his spiritual cruelties unto his holy Angels and answerable to that he would have done for a Creators glory in the visible sight of his Angels God condemned him to be cast out of his personal presence and Heavenly Throne or Kingdom for everlasting and immediately like unto lightning he was thrown down into this perishing world where his desired Kingdom of God-like Government was prepared for him and his lineal Angels where they are reserved in everlasting chains of darkness and unbelief until the Judgement of the great day Reason What advantage did the downfal of this reprobate Angel produce to the rest of the Angels and wherein did any glory redound unto God and whether was that Angel thrown and what became of him after his fall Faith As unto the Elect Angels there was great advantage for thereby they were all filled with variety of new Heavenly praises in their mouths of Honour Power Praise Glory Majesty Wisdom Mercy Meekness Justice Righteousness or any other Divine Excellencies that could be named to their glorious Creator for his electing free love unto them eternally to abide in their created purity to behold his glorious face and for his wonderful wisdom in creating such Angelical perfection in them from an everlasting rejection of desperate burning envy in utter shame and from this it was great glory did attend the personal Majesty of God and the place he was thrown unto was this earth prepared for his kingdom where here he was in his spiritual form onely the nature of his spirit was changed as aforesaid CHAP. 5. Shewing whether this world was before the Angels or no and whether the world was made of something or nothing and how it came into this form and being and whether it shall for ever thus remain Reason SEeing thou hast thus far revealed thy knowledge of these secrets let me