Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	fear_n	fear_v	servile_a	2,946	5	12.3591	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17717	Sermons of M. Iohn Caluine, vpon the.X.Commandementes of the Lawe, geuen of God by Moses, otherwise called the Decalogue. Gathered word for word, presently at his sermons, when he preached on Deuteronomie, without adding vnto, or diminishing from them any thing afterward. Translated out of Frenche into English, by I.H.; Sermons sur les Dix commandemens. English	Calvin, Jean, 1509-1564.; Harmar, John, 1555?-1613.	1579 (1579)	STC 4452; ESTC S118603	228,662	264

after so gentle a manner that his maiestie might be knowen vnto vs in most louing and amiable wise For if GOD should speake only of his eternitie and souereigne being we should be all confounded Of a trueth this might suffice to condemne all our dotages yet we in the meane time can not bee fitlie hereby instructed to our vse and profite It behoueth then that after it hath bene declared that it is he alone whom wee ought to reuerence and to whome we must doe homage that he come vnto vs all after a gentle and familiar manner that wee may perceiue him to be our father and maister that we may knowe that he will alie himselfe and make a couenaunt with vs to the end we should cleaue vnto him This is meant by the title which he giueth himselfe in this place saying I am not onely thy euerliuing whiche come here to fright thee but I am withall thy god I haue chosen thee to my selfe I will that thou bee my heritage So then wee nowe see howe GOD authorizeth his Lawe to the end we should receiue it in all feare and humilitie and howe withall he sweeteneth it with his loue to the end we should take a tast of it and with a delighte pleasure submit our selues vnto it not refusing to be gouerned by the doctrine therein conteined And let vs knowe that wee can haue no excuse if at this day we honour not our GOD in trueth renouncing all our superstitions and what soeuer is contrarie to his seruice And why Because he shoulde winne vs to himselfe by these titles whiche are giuen to holde vs in his feare When he speaketh of the rule and power he hath ouer vs all and when he calleth him selfe Our GOD this ought to make vs tast his fatherlie goodnesse These two thinges are here comprised Wee see then that there remaineth nothing but that we geue diligent eare to that which is declared vnto vs in the lawe of God theron wholie rest and stay our selues And for this cause he vpbraided the people of Israel that they neither feared nor loued him If I be thy God and maister where is then my feare If I bee thy father where is my loue saith he by his Prophete Malachie There is no doubt but the Prophet in this place had respect vnto this whiche Moses here breefly toucheth For when GOD nameth himselfe The euerliuing he doeth it to the end that we shoulde beare him due reuerence When he nameth himselfe The GOD of his people it is to winne them by loue and gentlenesse and to shewe that after he hath elected them they shoulde geue them selues ouer wholie into his hand Now if this were vnder the lawe by greater right it agreeth vnto vs For although God in the person of his onely some would as it were be much abased yet for all this remaineth he always in his glorie neither is any thing diminished from the highnesse of that maiestie whereof he here maketh mention The abasement of our Lord Iesus Christ is an infallible testimonie of the mercie and loue of our God yet howsoeuer it be this ought not to occasion vs to cōtemne or to lesse esteeme his maiestie for God in this sort hath stopped to vs that he might allure vs to behold with lesse feare his maiestie and learne to reuerence him in such sorte as wee ought to doe So then of good right shall he reproue vs at this day as beeing altogether inexcusable if wee doe not feare and loue him For he sheweth himselfe our GOD and our maister But where is our feare when we regard not that he commaundeth vs when we haue hardened our heartes against his threatenings as if wee would despitefully resist him when wee continue in our wickednesse And although he hath said He will bee our iudge and that he will one day take an account of our doinges how is it that wee make but a scorne and mockerie of it Where is I say the feare which we owe to our GOD For it seemeth that wee will feare a mortall creature more than the liuing GOD which hath all preeminence and superioritie and maistershippe ouer vs Moreouer it is not enough that wee feare GOD after some seruile manner as being forced therevnto but wee must haue a loue alwayes ioyned with our feare For therefore nameth he him selfe Our father And let vs also note that when he declareth him selfe the God of Israel he meaneth by this word that he is our Sauiour also Thou art our God saith the Prophet Abacue and wee cannot perish So then let vs keepe in minde these titles forasmuch as they apperteine to vs and ought to serue this day for our instruction knowing that the Maiestie of God hath appeared in our Lord Iesus Christ Nowe let vs marke this which he further addeth for the greater proofe of his loue and fauour I haue brought you saith he out of the land of Egypte It is true that God here especially bindeth vnto himselfe the people of Israel aboue all other nations to which end he expressely setteth downe the redemption he had wrought them But when God speaketh wee must consider of all the benefites for the which wee are indebted to him which albeit they are in number infinite and inestimable yet wee ought at least wise call them to minde so farre as our small abilitie may doe applying all our wittes senses thereto perceiuing that wee faile and are behinde in this point let vs straine our selues better to minde them at least so farre as to be therby instructed in the loue and feare of our god Doth then God speake We must first consider that this is he which created vs wee are therefore his This one benefite were sufficient to prouoke euerie one with all his might to serue honour god For what sufficient recompense can we make him if there were but this that he hath placed vs in this worlde and of his mercie nourisheth vs here But yet when wee shall haue cast our eyes vp on high or downe belowe and take a diligent view of all the tokens he sheweth vs of his loue seeing that he hath created the worlde for our sake that he hath appointed all thinges to our vse considering that he hath engrauen his owne image in vs that wee shoulde be immortall vnderstanding that he hath prepared a better heritage for vs than this brittle and transitorie life when we perceiue all these things must it not needes bee that wee are more blockish and brutish than beastes if wee bee not rauished with a feruent desire to worshippe our God to vowe and to dedicate our selues wholy vnto him But yet further than this wee must make enquirie and enter into accompte as well of the benefites which are bestowed on vs all in generall as which euerie one also particularly receiueth and then behoueth it euerie one to make his confession with Dauid Lord when I thinke on thy benefites

to it if we beginne not at this loue And why For God requireth a willing seruice he will not that we serue him with a seruile feare but his desire is that we come vnto his worship with a free chearfull courage take euen a pleasure in obeying honoring of him Now this can not be except we loue him Wherfore let vs not that the beginning the founteine the foundation and roote of obedience is this loue of God so as we bee not forced to come vnto him but euen take a singular delight pleasure therein knowing that this is our true happinesse that we desire nothing else but to bee ruled by his will and to bee in all pointes conformable to the same And moreouer let vs note that this loue can not bee in vs before we haue tasted of the goodnesse of our god For as long as wee conceiue God our aduersarie and contrarie partie wee can not but flee him Will we then loue him Will wee bee reformed to his obedience to take a pleasure in his seruice Wee must firste knowe that he is our father and sauiour and that he desireth nothing more than to shew himselfe louing fauorable towardes vs When we shall so haue casted the great loue he beareth vs then shall we bee stirred vp to loue him as our father and when this loue shal be in vs there is no doubt but wee shall obey him his lawe shall beare rule in our thoughtes and in our affections and in all our members For what is the cause that we are so rebellious against God but that we hate him as we haue before said Againe on the contrarie side the loue of God shall leade vs to serue him and to set our selues our doings in order according to his iustice in such sorte that a man shall see a certeine conformitie melodie betwene the lawe of God all our desires affections But yet the better to vnderstand this let vs consider what God is for he will not bee knowen according to our nature and when we shall heare him speake it is not enough to yeald him this title of God but he will bee knowen as he is namely iust and good that he is the founteine perfection of all wisedome of all power of all vprightnesse of all equitie and iustice Now then let vs conceiue God as he is that is with his iustice and vprightnesse equitie and then shall we not desire but to frame and fashion our selues vnto him contrarie wise when we shall loue that which is euill and shal be wrapped in wickednesse as in a garment it can not be but we must hate him And why Because here is no question of some bare nature being neither ought we to imagine God as an idol but we must comprehend him in his iustice It then we shall hate this which is in God that is to say his iustice vprightnesse it must needs be that we hate him also For he can not denie him selfe he cannot be disguised he cannot be transfigured after our fansie he alwayes abideth like himselfe So then as I haue alreadie touched all they which loue God they faile not to be obedient to his law they cease not to obserue and keepe his commaundements for these things are knit together and are inseparable And this wee haue to beare in minde vpon this place Nowe here hence we are to take a warning that we haue in greater horrour than we are woont to haue all rebellion all sinne and offences For it is no small thing to bee proclaimed the enimies of God and to make open warre with him Now it is so that wee cannot turne our selues from him nor cast off his yoke but wee shal be conuicted to haue bene his enimies and to haue waged open battell with him And loe is not this an execrable thing Let vs therefore learne to haue our sinnes and offences in horrour and detestation forasmuch as by them wee are accused to be the enimies of God and that he also must shewe himselfe our aduersarie partie Withall we are also warned to come vnto God with a pure and sincere affec●ion For it is not enough to withhold our feete and our handes and our eyes from euill doing but it behoueth that our heart goe before and that God be serued of vs with a true meaning minde and vpright affection and this affection must not be forced and constrained but it ought to proceede from a true loue of god Therefore when wee will rightly obserue his lawe wee must first knowe that God is vnto vs a kinde hearted father gentle and fauourable vnto vs to the end we may be led to yeeld vnto him like loue and affection And withall let vs not thinke to mocke deceiue our selues in protesting that we loue God if in the meane while this be not shewed in the whole course of our life For when here is mention made of the loue of God Moses addeth that they which loue him doe also keepe his commaundementes It behoueth then that our life be aunswerable in this behalfe and that it beare witnesse whether wee loue God or whether wee hate him For the rest which followeth it is not without cause that God making comparison of his wrath and vengeaunce with his fauour and mercie saith That he will punishe them that hate him to the thirde and fourth generation and that he will shewe mercie to them that loue him in a thousand generation For by this he declareth that which is better and more folly expressed in other sentences of the scriptures that is That he is slow to anger greatly inclined to compassion and pitie that he is patient of long suffering that his anger endureth but a while that his mercie is to life endureth for euer Ye see then the true nature of God that is that he desireth nothing more than to drawe men vnto him by all lenitie and gentlenesse and to vse his mercie and goodnesse towardes them When he punisheth them this is as it were against his nature Not but that it is agreeable to God aswell to punish as to shewe mercie but he will shewe vs that his goodnesse is much more greater and briefely that he is not sharpe and rigorous but desirous to lay open his heart towards vs if we would suffer him for in verie déede he will bee knowen gratious and pitifull And this is that wherin his principall glorie shineth Therefore let vs note well that not for naught Moses here assigneth a thousand generations to the mercy of God and restraineth his wrath vengeance to a three or foure generations As if he did say It is very true that our Lord will not leaue superstition vnpunished when you shall haue peruerted his seruice and defaced his honour busying your selues in your own dreames and doating fanstes you shall surely feele the punishment and your children after you shall feele it and when the

hath placed vs one so neare another wee must obserue and keepe this communion wherein God hath ioyned vs and not forget that it is against nature for vs to hate our owne flesh But now betweene the faithfull there is another greater regard and consideration to be had than this wee haue spoken of For they ought to knowe that they are not onelie formed to the image of God but they must also consider that they are all members of our Lorde Iesus Christ and that there is a more streight and surer band wherwith they are coupled than this of nature which is common and apperteineth alike to all mankinde And by so much the more ought wee to detest those which so forget all the vnion and coniunction which God hath set among his people and all those which desire nothing els but to bring to vtter ruine and destruction that which God hath vnited and coupled and to teare asunder the bodie of the Church As we see the ministers of Sathan doe which are wholie set on euill and mischiefe that it semeth they would despite God how they separate themselues from them by whom they thinke they can receiue no profit and who serue not for their lust and fansie When so brutish and enormious an affection shall be in vs is it not a signe that the diuell possesseth vs and that the spirit of God dwelleth not within vs yea that wee haue not one droppe thereof Now therefore let vs learne so to rule our selues to this commaundement that being purged from all rancour all malice and euill will we haue diligent consideration of employing our selues to serue and minister to our neighbours and to acquite our selues of our duetie towardes them according to the meane and abilitie which God hath geuen vs And if euill thoughts and affections although they be very secret and hidden are accounted for murders before GOD what shall bee said of the violent dealinges of the oppressions and excessiue demeanours of them which ouerflow their bankes so farre as that they are redie to beate and to kill their neighbours as much as lieth in them Must wee not account them worse than all the Painims in the worlde But how euer it bee let vs on our part consider that wee shall haue euill pro●ited in the schoole of GOD if we keepe our handes onely from doing of euill and our hearts in the meane time be not corrected and reformed And further they which will shewe what is the true perfection of Christians must not onely abstaine from nourishing any secrete malice and euill will in their heartes but they must declare themselues to bee brethren truelie and in deede by employing themselues for the behalf and commoditie of their neighboures as much as shall be possible for them Now if it bee not lawfull to nourish any secrete euill will much lesse is it permitted to behaue our selues so inordinatelie as to strike and to kill and to exercise any violence And who so order themselues so are as wilde and sauage beastes And if this affection and desire of euill doing hath bene condemned by mans lawes what shall this be when the lawe of GOD condemneth vs Let vs therefore learne to haue an eye vnto him and not consider of our faultes but according to his nature And because he is a spirite and will bee serued of vs in all integritie and vprightnesse let vs remember that when wee shall haue withhelde our handes and feete from doing of euill we must also haue our hearts pliable vnto him yea and that in such subiection and obedience that we desire nothing but by our deeds to shew and proue that we are truely and in deede his children liuing in true fraternitie and brotherlie loue with all them which are called with vs into the same coniunction and fellowship Now let vs cast our selues downe before the face of our good God with acknowledging of our faultes praying that it will please him to make vs feele them better than we haue done and that knowing how hee hath bounde vs to our neighboures and will haue vs make proofe of the feare wee beare him in withdrawing our selues from all euill from all iniurie and violence let vs pray him to graunt vs the grace to walke in such brotherlie loue and charitie one with an other that wee all shoote at this especiall and principall marke namelie to honour him as our father and to leaue our selues to bee gouerned by him and his holie spirite according vnto his worde and pray wee that we bee more and more confirmed in this knowing that hee hath reached forth his hande euen to conduct and holde vs vnder his protection That it will please him to graunt this grace not onely vnto vs but to all people and nations of the earth c. The. 9. Sermon Deut. Chap. 5. 18. Thou shalt not committe adulterie SAint Paule speaking of the life of Christians hauing exhorted them to the feare of God addeth that they must walke righteously and soberly Now there is no doubt but that this apperteineth to the second table of the lawe Will wee then obserue that which God commaundeth vs in the seconde table It sufficeth not that wee doe not any wrong or iniurie vnto any either in his person or in his goodes but besides this doctrine it is further required that wee liue in all temperance and honestie And to this purpose mention is made hereof in this former place which I haue alledged to Titus where it is said That wee haue beene redeemed by the grace of our Lorde Iesus Christ to the end we should liue in this world in the feare of God and soberlie and righteouslie In another place to Timothie he saith That if there be a good policie and rule of gouernment obserued wee shall walke iustlie and honestly in all godlinesse Now touching the feare of God this is that spirituall seruice whereof wee haue spoken heretofore that God bee purely and sincerelie worshipped of vs that wee put our whole trust and confidence in him that wee call vppon him that we beare him the reuerence which he deserueth But come wee to our neighbours Will wee learne how wee ought to bee conuersant with men Loe two articles or pointes to bee obserued which he placeth to this purpose The first is integritie and vprightnesse that is iust dealing that wee vse no violence no extortion no deceite in the goodes of our neighbours The second followeth that wee bee not dissolute in life and conuersation that wee shewe no villainous and vnchast behauiour that our liuing bee not inordinate And this is that which he vnderstandeth by honestie or sobrietie Wee haue seene when God did forbid murder how in expounding this worde we said that God meant thereby to deterre vs from doing any outrage or iniurie and not onely this but he would warne vs thereof that wee should seeke to liue in peace with our neighbours and not suffer any to bee troubled

conteined in the law and such desires are forbidden in this place So we see that God not without cause hauing condemned all euill desires and affections annexeth that this is not yet such a perfection as he requireth but wee must know that euerie affection which stirreth vs vp vnto euill albeit we conclude not any thing within our selues neither rest our selues on it that if onlie a concupiscence forceablie breake forth in vs and we striue therwith that this is a sinne committed we are culpable before god And thus we see what integritie is required in this place when our Lord hauing forbidden wicked desires adioineth that both our senses and mindes must be locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holinesse that we be not moued or driuen either on one side or other by any wicked passion to desire either the good or the wife of an other Now seing we haue the intent and meaning of God let vs diligently consider whervnto he bindeth vs For the law ought to serue vs for a looking glasse to behold the pouertie and miserie which is in vs and after that we shall haue vnderstood what our dutie is let vs know that we are to be condemned if we come not neere that perfection to the which God hath called vs Ye see wherevpon we must slaie to make our profite of this last commaundement of the lawe And to the ende that we may be so much the more attentiue and that we may knowe that this is a doctrine which requireth that we applie our whole studies therein let vs beare in minde that which S. Paule saith That being reputed a great and exceding wise Doctor hauing bene nourished in the law of God from his infancie yet was he so blind that he vnderstoode not what the lawe of God ment vntill he was conuerted and that our Lorde Iesus Christ had enlightened him by his Gospell to the end he might knowe whither the lawe of God ought to lead vs. Beholde then Saint Paule who was instructed in such sorte that hee was in great reputation among men not among the Painims to say that he was some great Philosopher but he was taught and brought vp in the lawe of god And touching his life hee protesteth that he liued irreprehensible as without all faulte beefore men Loe I say Sainte Paule an holy and learned personage after the common estimation of men but yet a poore beast touching the law of god And why He saith he esteemed himselfe liuing that he thought himselfe iust before God and knew not that he had neede of the mercie which GOD offereth vnto all sinners For he absteined from theft from fornication such like thinges he had no wicked desires in him which one might perceiue and which might be knowen vnto men so that he iustified him selfe in his owne fantasie Now in the end when God had taken pitie on him he opened his eyes made him to vnderstand that which is conteined in this last commaundement Thou shalt not couet Behold how S. Paul began now first to vnderstand the lawe in which before he was a doctor making profession thereof wherein hee had bene taught and instructed from his first age Vntill he had wel considered and medicated of this he tript ouer the quicke coles he learned his lesson as we say by rot he neuer tasted nor vnderstoode the force and power of the lawe he neuer knewe that this was sinne to condemne himselfe before God and to haue his refuge to his mercie in the which the hope of our saluation lieth and wherevpon it ought to be grounded Seeing then S. Paul knew not the law and had no right vnderstanding thereof but by this worde let vs labour herein with so much the more diligence and seeing that all the time of his life vntill his conuersion he was so blind that he vnderstood not this worde by so much the more ought we to bee attentiue in this place for we are of no greater abilitie than he but God by his holy spirit must reueale to vs what this concupiscence is which hee hath in this place condemned Now beyond all this we must haue an other admonition which is very needfull and necessarie for vs For the diuell hath sought in such sort to couer and hide this precept that a man should not knowe the intent and meaning of God but that one should lightlie content himselfe to condemne onelie those euill concupiscences for sinne which appeared manifestly and whereof a man were plainly conuicted So that many haue restrained this word of concupiscence to those euill affections and desires which importe a resolute will and full consent Now this is against the natural sense and meaning of Moses and yet is this a doctrine fullie concluded on in papistrie Although the Papists cannot denie that to be pricked and prouoked with an euil and wicked desire is a damnable vice and which procedeth from originall sinne and from this corruption which we drawe from our father Adam yet they imagine that after baptisme this is no more a sinne As if such a fantasie come into the minde of man to doubt of the promises of God to murmur against him to be angrie with him when a man shal be afflicted if it come into his fantasie to accuse God of iniustice and crueltie this is not a sinne say the Papists Neither are these of the rudest ignoraniest sort among them which speake thus but this is a generall resolution doctrine vniuersally concluded on in all their diuelish Synagogs There is not a Synagog among them where this hath not bene receiued as an article of faith namelie that a man being prouoked and stirred vp with some wicked desire sinneth not that if he be tempted in himselfe to commit murther to empoyson any to commit fornication and briefly to be guiltie of all the crimes and enormities in the world if so that he consent and assent not thereto for loe the wordes which they vse that is to say if hee resolue not himselfe herein to say I will put in practise my wicked conceite and that hee stay not himselfe hereon to please himselfe in this wicked affection all this is no sinne This is say they but to exercise vs in combate and fight against sinne and we then declare that we are valiant champions and that sinne beareth not rule ouer vs or reigneth in vs Now I graunt it is true that the faithfull shew well that the spirit of God reigneth in them when they repell and beate backe such temptations when they bridle and captiue themselues so when they resist and withstand such thinges knowing that they are contrarie vnto God and that he condemneth them It is certeine that hereby it is shewed that God hath geuen vs victorie ouer sinne and that the vertue and power of his spirit abideth in vs and that we are stoute and valiaunt champions to bid battell