Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	love_n	love_v	neighbour_n	3,555	5	9.3021	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09633	Usuries spright coniured: or A scholasticall determination of vsury by T.P. Doct. of Divinity, being moderator at the disputing thereof by certeine Bachelers of Divinitie and other learned preachers: with his answere to a treatise, written in defence of vsurie; Usuries spright conjured: or A scholasticall determination of usury.	Pie, Thomas, 1560-1610.	1604 (1604)	STC 19901; ESTC S105929	60,993	102

there be no wicked thought of despairing thy debt in thee that thou shouldest say the seaventh yeere is at hand the yeere of freedome therefore it grieveth thee to looke on thy poore brother and lend him nothing Which yeere of freedome when our Saviour spake this was at hand as I have shewed in my booke of the ground of Chronologie But the Interpretors doe take this word here in another signification in which else-where it is never read in this sence lend hoping for nothing of them so that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be taken out of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse and if you lend to them whom you hope to receive of Now what was that which our Saviour would not have them to hope for of the borrower The Principall or the like kindnesse in pleasuring them with lending againe or such offices when they had neede Not the Principall as I take it for these reasons First because then it should not be lending but giving Now our Saviour doth distinguish these two evidently Give to him that asketh Math. 6.42 and from him that would borrow turne not away saith S. Mathew Give to every one that asketh Luk. 6.35 and lend hoping for nothing saith S. Luke The difference of these two is that in giving the thing is quite transferred away without any restoring of it againe or hoping for it in lending the thing transferred away is to be restored againe Secondly in the ende of the former verse in the example of the thing forbidden there is expressed what it is which in lending we may not hope to receive namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like Now the Principall is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in specie as before hath beene shewed For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth the requiting the kindnesse and good turne in dooing the like againe For that which the Latines say par pari referre to doe him as good a turne the Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.1 or requiting Paule would have Masters yeeld their servants that they requite their diligence and faithfulnesse with due wages and kindnesse Thirdly the relation of the other Christian offices here expressed by our Saviour doth import so much If you love them which love you if you doe good to them which doe good to you and so if you lend to them of whom yee hope to receive the like that is which lend to you and proportionably in the preceptes love your enemies which love you not doe good to them which doe not good to you lend to them which lend not to you This sence of this place doth utterly overthrow usurie For if in lending we must not respect or expect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like good turne againe of the borrower much lesse may we compact for usurie For usurie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more which is contrarie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the excesse and he which forbiddeth the like doth rather forbid that which is more Now let us see what he saith against it This place maketh as little against usurie Defendor as that which doth least For First of all our Saviour speaketh not at all of any negotiation or contractes for gaine but onely of relieving the poore as appeareth in the 30. verse It is true that he speaketh not of any negotiation or contractes for gaine Answer but of relieving the poore but he speaketh of giving and lending which are contractus gratuiti free contractes or else the nature of them is marred which two kindes of communicating goods giving and lending are not onely allowed by God as the contractes of buying selling setting and hiring and such like are but also are straightly and severely commaunded by God toward the poore and needy having many threatnings menazed if they be neglected and many goodly promises annexed if they be exercised according to Gods commaundement and therefore our Saviour would have them exercised practized most freely even without all hope of any recompence But it is not true that he speaketh there onely of relieving the poore for he speaketh in the same verse of loving one another and of doing good one to another which duties are not restrained onely to the relieving of the poore neither doth any such thing appeare in the 30. verse Whereas he speaketh of giving them that aske which commonly indeed is of the poore so he ioyneth wthi it and from him that taketh away thy goods from thee aske them not againe which is more likely to be done of other than the poore neither doth it touch the relieving of the poore Defendor Secondly for that this which is to be done Christ commaundeth to be done even to our enimies Now there is no reason or law of God that I should lend my money to mine enimie Answer First the words of the text have no such necessitie of lending to our enimies for enimies have relation to love and therefore doe not love but lending hath relation to such as are not able to lend againe Yet by consequence it will follow from the text that we must lend to our enimies for we are commaunded there to doe as-much that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe good verse 27. 35. yea to doe more a great deale than lending that is to love For it is an easier thing to lend to an enimie than to love him And there is great reason that we should lend to our very enimies because God did more than lend to us being more his enimies But I pray you how doth his conclusion follow hence That which he forbiddeth to be done he commaundeth to be done to an enimie Ergo This place maketh nothing against usurie I understand neither the antecedent nor the consequence that which is forbidden to be done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hope for the like doth he commaund this that is to hope for the like of our enimies This I understand not but this I understand out of this place as he expoundeth it It is not lawfull to hope for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like of our enimies to whom we lend Ergo it is a great deale lesse lawfull to take usurie of our friends and neighbours Thirdly for that I am commanded to lend him Defendor although I were in apparant danger or rather manifest to lose all even the Principall for the Greeke word signifieth to looke for nothing of that thou lendest which is not onely proved out of the nature of the word but also out of the circumstances of the place for verse 34. he teacheth that one sinner lendeth to another to receive like or asmuch againe What the Greeke word signifieth Answer and what the circumstances of the place beare you have heard better reasons before than this Defendors bare word and therefore I