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	love_v	see_v	14,118	5	3.5935	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

of the same whiche are the chiefe that god requireth thē is the hypocrisy of the hart séen For that very cause S. Iohn saith that mā which hath the goods of this world shal sée his brother in néed shal shut vp the bowels of his cōpassion frō him howe dwelleth the loue of god in him And agayn if any say I loue God yet doth hate his brother the the same is a lier for he that loueth not his brother whom he hath séen how may he loue god whom he hath not séen And we haue this commādemēt of him that he which loueth god do loue also his brother S. Iohn doth declare plainly by these words that a mā may in no wise better know of what affectiō the hart of mā is toward god thā by the which he sheweth toward his neybor brother which is the child of god bereth his image as he doth and that there is not a meane more méete to discouer the hypocrisie and dissimulation of mans harte than it For a man may by the good will that is borne to the father iudge what good will there is borne to the sonne And therefore the Prophets do often times vse these arguments to vanquish the wicked hipocrits and also our Lorde Iesus Christe in that forme of iudgemente whereof we haue alredy spoken declareth that he estéemeth all that to be done to himselfe that hathe bin don to his be it good or be it euill And by this maner of procéeding he doth right well declare that whereof we haue alredy spoken for when he doth rebuke and reproue the hypocrites the reprobates that he hath bin forsaken and euill handled by them they answere forthwith and aske when that was done as though they did not know of it Wherein they do plainely declare that they wold haue the name to beare a great good will to Iesus Christ and to do their duty toward him but he doth vanquish them of the contrary by the tokens which they haue shewed towarde his poore members in whose person he complayneth to haue bene forsaken and euill handled as he doth complayne that he was persecuted by Saule in the persecution which he vsed agaynst the Christians Hovv that the dissimulation and fayning of mans harte is declared by the transgression of the Lavve of God and hovv there is neither ignorance nor constraint nor any reason vvhat so euer it be that can excuse him T. I Thinke also that this be one of the principall causes why God doth set foorth rather the worke than any other thing in that lawe to the ende that we should not be deceiued vnder the cloke of our heart D. The matter is playne For as the heart can not be boasted of to bée good excepte the mouth confesse it and that he do declare by works the faith and charitie whereof he will so glory it can not be execused but that it is wicked and by consequent displeaseth God when he doth a wicked worke that is forbidden by God for either he doth it through ignorance or else of a certen knowledge if he do it through ignoraunce it is an assured signe that the heart of his owne nature is wicked For if it were not wicked it could not beare suche fruite by any meanes nor also could it by by any meanes ignoraunt of the will of God for the ignorance is a witnesse of the darknesse which sinne hath engendred in the vnderstanding of man and of the contempt of god and what negligence there is in man in searching to know the wil of God as it hath bene alredy more largely touched in an other place If he haue done it of knowledge what can he alleage May he alleage that he was enforced to do it and that he did it by compulsion But by what compulsion If this reason were sufficient to excuse the sinne of man there should be no sinne but should séeme worthy of excuse for so muche as it séemeth that there is none but it is cōmitted by constrainte considering that man is so corrupted by the meanes of sinne and so made subiecte to the diuell through the same that of his nature he can do nothing but sinne Wherefore sainct Paule dothe say that he can not do the good whiche he woulde doe but he dothe the euyll which he woulde not doe bicause he is a sinner and slaue to sinne and solde vnder the same which doth engēder in his members a lawe repugnant to the law of god For the like also sayeth our Lorde Iesus Christe he that sinneth is seruaunte to sinne Hovv sinne can not be but voluntary and hovv difference must be put in this matter betvveene constraint and necessitie and in vvhat signification they ought to be taken in this case T. BY this accompte sinne shoulde then be no sinne for it should not then be voluntarie And it is commonly saide that euery sinne is voluntary or otherwyse it séemeth that it shoulde deserue no punishmente D. There are many thinges to be considered in this matter The first is that it behoueth to put difference betwéene necessitie and constraint For by wanting this distinction many doe very filthily erre in the matter of frée will and of predestination and in the consideration of the nature of sin For to speke properly we may say that we do all sinne of necessitie and not by constraynt T. What difference puttest thou then betwene necessitie and constraynt for they séeme to me to be both one D. Yea but there is notwithstanding great difference but it is requisite for the better vnderstanding of it that we doe firste well consider in what meaning and in what signification these words ought to be taken First of al this worde of necessitie is commonly for want of some thing whereof we haue néede in such sort that we do oftentimes take it for lacke pouertie and miserie but we do not properly take it in that sense when we do speake of the necessitie whereby man is brought to sinne by meane of the naturall corruption that is in him but so farre foorth as we may say that he sinneth by necessity that is to say through defaulte and lacke of goodnesse iustice innocencie holinesse and other vertues and giftes and graces of God wherof he hath ben spoyled through sin vnto whom he was made subiect T. In what signification doste thou then take this worde in this matter D. I do take it for a necessarie consequent which followeth of causes that are ioyned togither with their effectes which can not be others but such as are agreable to the nature of the causes and things which are so ioyned togither and do depend the one of the other T. Giue me an example of this that thou speakest of D. Behold the Sunne his nature is to shine and by his light to make the day for vs I say then the sunne shineth it is therefore day of necessitie that is to say

we must here consider that a thing may bée profitable and necessarie in two sortes M. Whiche is the first P. I wil giue thée example touching the giftes whereof wée speake For there be some whiche profyte nothing but only to those which haue them in their own person and withoute the whiche none may be agréeable to God nor saued Ther be others whiche may profite those whiche haue them not and not those whiche haue them albeit they haue them not in their owne persones and the Infidells may haue them and they not serue them but to their condemnation Of the giftes of the holie Ghoste necessarie for euerie man to obtayn saluation therby M. GIue mée example of the one sort of the other P. For the first séeing that none can be iustified nor be made the Sonne of God but onely by fayth in Iesus Christe it foloweth well that none can be saued without this gifte of faith And therfore S. Paule doth call this gift and grace of God the spirite of adoption by the whiche hée adopteth vs for his children in Iesus Christe by the meane and worke of his holie Spirite Mathevv What vnderstandest thou by that adoption Pet. Thou knowest well that men doe call children adoptiue those whiche be not naturall children to them whiche doe choose and accepte them for their children but they are it onely by the loue and fauoure of him whiche taketh them for his children and giueth them suche righte as he mought giue to his naturall children M. Sayest thou then that the lyke is with vs towarde God P. Séeing that of nature wée be the chyldren of wrathe it dothe then folow that wée bée not Gods naturall children but that hée maketh vs his children and accompteth vs for such by his onely grace which hée sheweth vs bicause of the loue wherwith he hath loued vs in his welbeloued Son Iesus Christ without any of our deseruings but wholly the cōtrarie M. Thou callest then that grace that gift of God Spirite of adoption P. S. Paule calleth it so for those causes which I haue alredie declared vnto thée M. Séeing it is so there is no one of all the elect of God whyche is not made partaker of thys gifte P. Forsomuche as God hathe predestinate all his chosen to make them lyke to his sonne Iesus Christ and enheritors of his heauenly kingdome wyth him ther is no doubt but that this gift is so ioyned with the eternal election of God that it may in no wise be separate no more than the effect from his cause M. It foloweth then that this gift is cōmon to al the elect of God and propre to euery of them that on the contrarye all the reprobates are cléerely shutte from it It is certaine that the reprobates are neuer made partakers of thys gyft For if they were made partakers it should be a very sure testimonie that they were of the elect and not of the refused forsomuche as it is written that they whiche are chosen are chosen to be afterwarde called iustified and glorified and to be made fully lyke the Sonne of God. M. Wilte thou saye the lyke of the gifte of fayth P. Not only of the gift of faith but also of the gift of charitie of hope of the feare of God and of perseuerance and other such lyke which are in suche sorte propre to the electe of God that none others are made partakers of them VVhether charitie iustifie with faithe or else faith onely and what difference there is betwene faith and charitie in suche a case M. IF it be so as thou sayest we are not then saued onely by faith but also by charitie and consequently by works and by all the other vertues which thou haste nowe named P. Why sayest thou so M. Bicause that thou haste placed those same vertues among the giftes of the spirite of God which are necessarye to saluation P. In this thou hast to consider the difference that is betwene the cause and his effects M. I vnderstand not what thou wouldest say P. I wil say that the gifte of faith is necessary for our saluation as the gifte which Saincte Paule doth call the spirite of adoption bycause that faith is the meane whereby me doe communicate of the iustice and of all the benefites of Iesus Christ as we haue declared heretofore And therefore the holy scripture doth ascribe vnto it iustificatiō M. What sayest thou then of charitie P. I say that it is a gifte which dependeth of the gifte of faith as the effect of his cause and as the frute of the frée which bringeth it foorthe M. But for somuche as charitie cannot be separated from faith if faythe be true faith it followeth then that if we cannot be iustified without faith no more may we then also without charitie neyther consequently be saued withoute the one and the other séeing that our saluation procéedeth of our iustification P. It séemeth at the first sight that thy conclusion is rightly framed but it is farre wide M. Shew me then the fault that is in it P. Shouldest thou conclude well if thou diddest conclude in this sorte The light of the fire cannot be separated from hys heate it followeth then that the light cānot shyne withoute heate and that the heate doth shyne as well as the light M. Me thinketh if I did so conclude it were not muche amisse P. That notwithstanding in making suche a conclusion thou shouldest confounde the things which are distinguished For albeit that the lighte and the heate be in the fire ioyned togither as they are also in the Sunne yet thou séest plainely that the office and propertie of the light is other than that of the heate and that of the heate other than that of the light and that the effects also be diuers M. It is true P. And therefore eyther they must be distinguished the one from the other without separating of thē notwithstanding or else they must bée so confounded togither that it must be one very thing to witte all light or all heate M. Thou meanest in myne opinion that albeit that faithe can not be separated from charitie yet for all that it is so distinguished from the same that it hath an other office and an other proprietie than hath charitie P. It is easie to sée For the office of faith is to present vs before God all naked and voyde of all iustice and in his promises to take holde of his graces and mercie the whiche he offereth to vs in Iesus Christe his sonne by whose meane we haue communion with hym and are made partakers of all his benefites as we haue already declared Ma. Thy meaning is then that charitie hathe not that office Peter It is true For albeit that faithe cannot bée withoute charitie yet faithe goeth before it in order the whiche doth engender it afterwarde Mathevve How so Peter After that we are made partakers of the benefites of Iesus