Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	hate_v	hatred_n	2,544	5	9.6222	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17121	An historicall narration of the iudgement of some most learned and godly English bishops, holy martyrs, and others (whereof III; viz. Archbishop Cranmer, B. Latimer, and Bishop Hooper, suffred martyrdome, in the dayes of Q. Mary, for the truth and Gospell of Christ Iesus) concerning Gods election, and the merit of Christ his death, &c.	J. A., of Ailward.; Ailward, John, attributed name. aut; Andrewes, John, fl. 1615, attributed name. aut	1631 (1631)	STC 4; ESTC S100399	62,871	120

Predestination of GOD that it cannot be mooved from the same But GOD created Man and did Predestinate him That if hee were obedient and did abstaine from the taste of the forbidden Apple hee should Live but if hee were disobedient he should abide the sentence of Death This Predestination is of Condition and of Iustice For GOD before the Fall of man did not by power of binding so Predestinate him to Dye that of necessity hee must needs dye but under that condition if hee Sinned Because therefore Man did Sinne it was a righteous thing that he should Dye If he sinned not hee should not be bound to Death by any chaine of GODS Predestination All these are the wordes of AVGVSTINE And this division is often repeated and commended by the best learned of the Protestants Many thinges doe offer themselves in this matter to bee spoken but my purpose of briefenesse causeth mee to grow to an End I have thought good therefore in few wordes to note one point more of evill Doctrine which now adayes is taught and it springeth also cut of this aforesaid Proposition That GOD's Predestination causeth all sinne and wickednesse And this it is That Sinne is not the cause of Reprobation nor of GODS hatred towards the wicked which are Damned Which thing indeed to bee short I grant must needs follow if the former Conclusion bee true That Sinne commeth of GODS Predestination or that GODS Predestination was the cause of Adams Fall which was the Originall of Sinne For if Sinne or the Originall thereof came of GOD or of his Ordinance and from GOD commeth nothing but that which is Holy Iust and Good then is Sinne no sinne and cannot bee the cause of GODS hatred towards them that perish Except wee should say that GOD hateth them for that thing which is Holy Iust and good And lest I should bee thought through pretence of brevitie to passe over without plaine proofe of that which I say that this part of Doctrine is also set foorth and taught I will rehearse One sentence of theirs published in Print which is so open and manifest that it may serve as well as a Thousand I reade in the fore-named Booke translated out of French into English towards the latter end of the Booke upon this place thus noted in Figures and these very Wordes follow Rom. 9. c. 11 12 13. Hee sayth not onely that Esau was ordayned to bee hated Before hee did any Evill For in so saying hee should not seeme to Exclude any thing but actuall Sinne and Incredulitie But hee sayth Expresly before hee was Borne Whereby hee excludeth Originall Sinne and all that which might bee considered in the Person of Esau by his Birth from the cause of Hate Touching the Text whereupon it is spoken assuredly Inke serveth not 〈◊〉 to make Ivorie white than these Wordes to open the minde and sence of the Apostle as it were easie to proove if shortnesse would suffer to make a digr●s●ion But touching that part of Doctrine a tho 〈…〉 se●est that hee speaketh of two Opinions The one that Actuall Sinne or Incredulitie should bee the cause of GODS hatred towards the wicked The other that Originall Sinne is the cause of GODS hate towards them This man against them both taketh occasion upon this example of ESAU To Exclude all that is in Man eyther outward Sinne or inward eyther originall Sinne or actuall from the cause of GOD● hate So that if it bee true which they say GOD doth hate men neyther for their outward wicked Life not for their inward D●vellish lust but for his owne pleasure onely The very same thing sayth KNOXE in the 14● Page of his aforesaid Booke where his words are those Further I say That if ESAU was Hated for his Evill deserving then must needes follow That IACOB was Loved for his Well-deserving by the Argument following of the nature of Contraries As well it might be sayd It must needs follow by the contraries That if a King or Prince hate one man which hath Well-deserved his hate by stealing from him his Ring his Chaine or some great Iewell then doth hee not love any other man but hee which hath well deserved his Love by giving to him a Ring a Chayne or some great Treasure As though hee should say because Iustice worketh on the one side therefore Mercy hath nothing to doe on the other side or as though GOD were not both Iust and Mercifull Iust in Damning for theyr offence those which are damned and Mercifull in saving without their desert those which are Saved And who seeth not that neyther Simile nor Dis●imile neyther like thinges nor thinges contrary doe hold in all points For nothing is So like which in some thing is not unlike neyther any thing so contrary which doth in all thinges vary CHRIST is likened to a Lyon but did hee ever Ravish Devoure and shed any Innocent blood Latimer wisheth That All the Byshops were like Byshop Devill in diligence then ought not the Devill and a Byshop to differ in any thing And most especially and plainely doth the Scripture beate in our heads above all other thinges That the natures of Contraries doe not hold in both sides of GODS reward and Mans deserving For as they are inseparable Relatives in the one part so on the other side the one hath never any relation to the other For as GODS Hatred and Vengeance hath ever Relation to Mans ill-deserving So hath GODS Love and Mercy never any relation to Mans merit Yea all the Scripture teacheth us That GOD never Hateth or punisheth Man without his owne Deserving For as the Wise man sayth Et eum qui nullam poenam commerit 〈…〉 s sit condemnasse à tuâ potentiâ indic as alienum And thou Lord saith hee esteemest it a thing contrary to thy Power to have condemned him which hath not deserved Punishment What should bee sayd of the Caananites and the Israelites If the nature of Contraries doe alwayes hold and have such relation of the one to the other Must it not then necessarily follow as hee sayth by the nature of Contraries That if the Caananites were cast out of the fortunate-Land that flowed with Milke and Honey for theyr Evill-deserving That on the other side the Israelites were brought and Planted into that same happie and blessed rest for theyr Well deserving But what sayth the Scripture Speake not in thy heart after that the Lord thy GOD hath cast them out before thee saying For my Righteousnesse the Lord hath brought mee in to possesse this Land Nay but for the wickednesse of those Nations the Lord hath cast them out before thee So plainly speaketh the Holy Ghost here that thou mayest easily perceive how grosse and vaine their saying is which affirme That if GOD Hate an Evill man for his owne Evill deserving then must it needes follow that hee Loveth a good man for his owne Well-deserving For the hatred of GOD and

reason desireth not onely to live iustly in this world but also to live for ever in eternall felicity without end and that commeth by the similitude of God which yet remaineth in the soule after the sinne of Adam Whereby we see plainely that those excuses of ignorance be damnable when man seeth hee could doe well if he followed the iudgement of his owne conscience So that we see that the law of God is eyther outwardly or inwardly or both wayes opened unto man and by Gods grace yee might doe the good and leaue the evill if it were not of malice and accustomed doing of sinne The which excuseth the mercy and goodnesse of God and maketh that no man shall be excused in the latter judgement how subtilly soever they now excuse the matter and put their evill doings from them and lay it uppon the predestination of GOD and would excuse it by ignorance or say he cannot be good because he is otherwise destinied This Stoicall opinion reprehended Horace No man is so cruell saith he but may waxe meeke so that he give a willing care to Discipline Although thou canst not come to so farre knowledge in the Scripture as other that beleeved by reason thou art unlearned or else thy vocation will not suffer thee all dayes of thy life to be a student yet maiest thou know and upon paine of damnation art bound to know the Articles of thy faith to know God in Christ and the holy Catholike Church by the word of God written the tenne Commandements to know what workes thou shouldest doe and what to leave undone the Pater Noster Christs prayer which is an abridgement epitome or compendious collection of all the Psalmes and prayers written in the whole Scripture In the which thou prayest for the remission of sinne as well for thy selfe as for all other desirest the grace of the holy Ghost to preserve thee in vertue givest thankes for the goodnesse of God towards thee and all other Hee that knoweth lesse than this cannot be saved and he that knoweth no more than this if hee follow his knowledge cannot be damned There be two common verses that all men in manner know and doubtlesse worthy that teach us that to know Christ though we know no more is sufficient That is to say To be ignorant is to know many things without Christ If thou know Christ well it is sufficient though thou be ignorant of all other things Thus farre the Iudgement of B. HOOPER THE IVDGEMENT OF B. LATIMER B. LATIMER Sermons Part. 3. Fol. 213. In his Sermon upon Septuagesima MVlti sunt vocati pauci verò Electi That is Many are called and few are chosen These wordes of our Saviours are very hard to understand and therefore it is not good to bee too Curious in them as some vaine fellowes doe who seeking Carnall liberty pervert tosse and turne the Word of GOD after their owne mind and purpose Such I say when they reade these wordes make theyr Reckoning thus saying What need I to mortifie my body with abstaining from all sinne and wickedneis I perceive God hath Chosen some and some are reiected now if I bee in the number of the Chosen I cannot be Damned But if I bee accompted among the condemned number then I cannot be Saved For GODS Iudgements are immutable Such foolish and wicked reasons some have which bringeth them eyther to Desperation or else to carnall Liberty Therefore it is as needfull to beware of such reasons or Expositions of the Scriptures as it is to beware of the Divell himselfe But if thou art desirous to know whether thou art chosen to Everlasting life Thou mayest not begin with God for God is too high thou canst not comprehend him the Iudgements of God are unknowne to Man therefore thou mayest not begin there But begin with Christ and learne to know Christ and wherefore that hee came namely that hee came to save Sinners and made himselfe a Subiect to the Law and a fulfiller of the same to deliver us from the wrath and danger thereof and therefore was Crucified for our Sinnes and rose againe to shew and teach us the way to Heaven and by his Resurrection to teach us to arise from sinne So also his Resurrection teacheth and admonisheth us of the generall Resurrection Hee sitteth at the right hand of God and maketh intercession for us and giveth us the Holy Ghost that comforteth and strengthneth our Faith and daily assureth us of our Salvation Consider I say Christ and his comming and then begin to try thy selfe whether thou art in the booke of life or not If thou findest thy selfe in Christ then thou art sure of everlasting life If thou be without him then thou art in evill case For it is written Nemo venit ad patrem nisi per me that is No man commeth unto the Father but through me Therefore if thou knowest Christ then thou mayest know further of thy Election But when we are about this matter and Troubled within our selves whether we be elect or no wee must ever have this Maxime or principall Rule before our eyes namely that GOD beareth a good will towards vs. God loveth us God beareth a fatherly heart towards us But you will say how shall I know that or how shall I beleeve that We may know Gods will towards us through Christ God hath opened himselfe unto us by his Sonne Christ. For so saith Iohn the Evangelist Filius qui est in sinu Patris ipse revelavit that is The Sonne which is in the bosome of the Father he hath revealed Therefore we may perceive his good will and love towards us hee hath sent the same his Sonne into this world which hath suffered most painefull death for us Shall I now thinke that God hateth me or shall I doubt of his love towards me Here you see how you shall avoyd the scrupulous and most dangerous question of the Predestination of God For if thou wilt inquire his counsayles and enter into his consistory thy wit will deceive thee for thou shalt not be able to search the counsailes of God But if thou beginne with Christ and consider his comming into the world and doest beleeve that God hath sent him for thy sake to suffer for thee and to deliver thee from sinnz death the Devill and Hell Then when thou art so armed with the knowledge of Christ then I say this simple question cannot hurt thee for thou art in the booke of life which is Christ himselfe Also wee learne by this sentence Multi sunt vocati That many are called c. That the Preaching of the Gospell is universall that it appertaineth to All mankind that it is written In omnem terram exivit sonus corum Through the whole earth their sound is heard Now seeing that the Gospell is universall it appeareth that hee would have all Mankind saved and that the fault is not in him

Everlasting damnation are Iust rewards of Mans Evill-deserving But the Love of GOD and Everlasting life are free guifts of GOD for CHRIST'S sake without any part of Mans owne deserving Take therefore this Saying of theirs No Sinne neyther Originall nor Actuall is the Cause of Gods hate or Eternall death and put the same into the one side of the Ballance then take and put into the other side this saying of Saint PAVL to the Romans Was that then which was good made Death unto me GOD forbid but Sinne was made Death unto me Then weigh both these Sayings together with the hand of good advisement in the indifferent Ballance of upright Iudgement and put not in above three graines of wilfull Partiality thus shalt thou plainly see that the Apostle agreeth farre better with the Maiesty of GOD and hath a much more Reverend opinion of his Iudgements than these men have yea thou shalt easily perceive whatsoever they say that neyther GODS Pleasure nor GODs Ordinance or Predestination nor none other thing that is good is made Death or the Cause of Gods hatred against any man But Sinne is the very grounded Cause why God hateth taketh vengeance and punisheth Man by Death and destruction According to that which the same Apostle sayeth Death is the reward of Sinne. And the wordes of HOSEA are also manifestly plaine where hee sayth O Israel thou doest destroy thy selfe but in Mee onely is thy helpe In which wordes of the Holy Ghost thou seest how manifestly God doth as it were purge himselfe from being the Cause or worker of Mans destruction so that the Perdition and destruction of Man is altogether to bee attributed unto Himselfe And GOD beeing cleere neyther accessary nor partaker thereof as the chiefe and high Iudge of Heaven and Earth unspotted and without blame giveth sentence of Everlasting death upon Man for his owne wicked deserving and offence But on the other side sayeth God unto Man In Me onely is thy helpe In GOD onely onely in God is our helpe and Salvation In him onely and of him altogether and not of our selves commeth our Salvation and all whatsoever belongeth thereunto The same is also set forth by all those Scriptures which are before rehearsed to proove that Sinne and Evill commeth not of Gods Predestination For upon that Conclusion dependeth also this Proposition That Sinne is not the cause of Reprobation or of GODS hatred towards Man And upon the same Article dependeth also another part of Doctrine which they Teach worthy to be misliked of All men as well for that it importeth a Sophisticall search of bottomlesse Secrets in the very Essence and Nature of GOD as also for that it clearely withdraweth us from CHRIST the onely stay and comfort of our weake Conscience delivered unto us in the Word of GOD. For that they might bee surer to hold fast the former Principle That All thinges come of GODS Predestination as Running streames out of a deepe Fountaine They affirme that the free Mercy of GOD in Christ is but an Inferiour cause of Election and that wee are taught to ascend unto a higher Cause as unto the Eternall Purpose and Predestination of GOD which hee determined onely in Himselfe So sayth the Printed Booke before named Translated out of French into English That same thing wee reade also late set foorth in English Print in the Glosse of the last Translated Bible Rom. Cap. 9. With these Words AS The onely Will and Purpose of GOD is The chiefe Cause of Election and Reprobation So his Free Mercy in CHRIST is an Inferiour cause of Salvation c. But for my part I trust in minde never to ascend unto that high cause of Election and in Heart never to taste of that Eternall Purpose or Predestination which GOD hath determined onely in Himselfe without or above his Free-mercy which is in CHRIST For surely That Eternall Purpose which commeth not of GODS free Mercy in Christ is to Destroy and not to Save Againe if that Eternall Purpose spring out of Gods Free-mercy then is that Free-mercy of GOD the Chiefe cause and not an Inferiour cause why hee purposeth to save us For a great dishonour it were to the Mercy of GOD To bee put in an Inferiour place touching Election and Salvation of Man For if Ever GODS Mercy bee above all it is in the Saving of miserable Man And Mercy there is not in God towards Man but onely in Christ. Therefore St. PAVL calleth it the Eternall Purpose which hee purposed in CHRIST IESU our Lord In CHRIST therefore was this Eternall Purpose and For his onely sake GOD the Father Eternally purposed to Elect and save us Consider and marke it well whence commeth this Purpose or Will of GOD to save us But of his free Mercy If his Purpose to save us spring out of his Free mercy why is then his Mercy inferiour to his Purpose Or how is the Fountaine inferiour to the Springs that come thereof Also what may bee sayd in GOD at any time or in any respect to bee higher or greater than his Mercy Seeing it is written That his mercy is as great as Himselfe Yea and most especially it is so to bee sayd That his Mercy passeth All when we speake of this matter For of this it is written That mercy reioyceth against Iudgement and why All the Iudgements of God in this behalfe are not to be compared unto his Mercy For though it were not true which DAVID sayth That his mercy is above all his workes Yet were in cleare that in Election Redemption and Salvation of man GODS mercy in Christ hath Ever the highest place And Those which in the Salvation of our Soules make the Free mercy of GOD an Inferiour cause how base a Roome will they assigne 〈◊〉 〈◊〉 〈◊〉 mercy in nourishing and preserving our bodyes Let them reach as high as they can I trust to goe no further but to hold me fast by the Everlasting Mercy of GOD and by the Hemme of CHRIST's garment For the Scripture describeth GOD unto me without Christ as a wrathfull and most terrible Iudge but in Christ and for his sake as a Father whose wrath is pacified and Hee well pleased reconciled agreed and at one And to speake of a higher cause or purpose to Elect and Save onely in GOD beside or without this Free-mercy in Christ or that Christ and Gods free-mercy in him is not the chiefest Cause which worketh and obtayneth the decree and purpose of God to Elect and save it is plainly nothing else but to deny the mercy of God in Election Reconciliation Redemption and Salvation by Christ in Christ and for Christ As easily it may be perceived if a man doe but weigh and consider what Eternall purpose an Election and a Reconciliation is Seeing Christ is our Advocate Mediator Peace Reconciliation and Attonement as in these Scriptures following and many other it doth plainely appeare Psal 84. a.