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
A46640	Verus Patroclus, or, The weapons of Quakerism, the weakness of Quakerism being a discourse, wherein the choicest arguments for their chief tenets are enervat, and their best defences annihilat : several abominations, not heretofore so directly discovered, unmasked : with a digression explicative of the doctrine anent the necessity of the spirits operation, and an appendix, vindicating, Rom. 9. from the depravations of an Arminian / by William Jamison.	Jameson, William, fl. 1689-1720.	1689 (1689)	Wing J445; ESTC R2476	154,054	299

a desperate Cause he conceds all at length For if God hath disposed of the Eternal Estate of every one universal Election is a bottomless Fiction except his Patrons affirm That either all obtain Eternal Life or else that matters fall out otherwise than God hath disposed and determined concerning them 2ly Whatever he hath said relating to Gen. 25.23 For his Opinion before we refuted it before except he mean some other place beside this which he handleth this present Text. viz. Rom. 9. 3ly That their Eternal Estates are there spoken of is clear seing the Apostle without the least shadow of ambiguity speaks of the Children themselves and that the Election of the one and the Rejection of the other was antecedent to their doing good or evil And that this is spoken of the Children themselves in some respect he himself here asserteth Then I say If this be true their Eternal State must be here spoken of seing the Lord loved the Person of Iacob and hated the Person of Esau before they were born or had done either good or evil And that this Assertion may the more evidently appear viz. That God loved the Person of Jacob and hated the Person of Esau even before they were born I shall more particularly vindicat Mal. 1.2.3 from his depravations which follow in his next Objection and Answer thereto The first of which is That this place Mal. 1.2 3. cited here by the Apostle v. 13. to confirm that which he had said concerning Jacob and Esau in the former verses is not to be understood of their Persons but of their Seeds For then this place of Malachi should be adduced by the Apostle to no purpose seing he is here speaking of the Person of Iacob and Esau which to say is both blasphemous and absurd Moreover the Prophet Malachi clearly intimats That he is speaking of the Persons of Iacob and Esau at least rhat he is not speaking of their Seeds so as to exclude their Persons Was not Esau Jacob's brother which Phrase must be understood in the first place of Iacob Esau themselves and secondly of their Seeds Neither is the reason of this Arminian of any weight drawn f●om the words of the 3 verse And hath laid his Mountain waste to prove his point yea the very contrary follows from the words Thus I have hated Esau Therefore I have laid his Mountain waste for the Vastation of the Idumean Mountains is mentioned as the effect of divine hatred against the Person of Esau extending it self in a secondary manner to his Posterity Even as the love of God to Iacob did extend it self to his Posterity as is clear from Deut. 10.15 with many other places of Scripture Where it is evident that the love of God did principally and chiefly terminat upon the person of Iacob and secondarly on his Seed and off-spring Furthermore our exposition is clear from the very words of the Text it self For the good Condition or Freedom from Devastat●on in which then the Jews were is holden forth by the Prophet to be an Effect of the Love of God to Iacob extending it self to his posterity even as the Destruction of the Edomites was an Effect of his hatred of God to Esau. In a word the good Condition of the Israelites hath the same kind of Relation to the love of God towards Iacob which the Devastation of Edom hath to the hatred of God towards Esau But that the good Condition of the Children of Israel was the Effect of the free love of God to Jacob the Prophet there clearly intimateth and as we said before many other places assert Therefore the Devastation of Edom was the Effect of the hatred of God to Esau extending it selt to his wicked Posterity He sayeth moreover That the cause why God hated Esau's Posterity at that time is declared in the 4 v. In these words We are impoverished but will return c. In which words saith he Their Incorrigible wickedness is declared Reply That Edom was an incorrigible wicked people is true but nothing to his purpose For in this their Resolution considered in it self of which Resolution alone the Prophet speaketh and in reposing themselves in their own Lands there can no wickedness be shewed Hence we conclude with Junius that noble Interpreter of Scripture on the words That in this 4 v. is contained a Decument that God is about to confirm Israel now brought back from Captivity to defend the Land and to magnifie himself in all things but on the other hand that he was about to deprive the Idumeans whom he had Reprob●t of all power to return or rebuild their Common wealth tho they had endeavoured to do it Add to all this the body of Orthodox writers both Ancient and Modern approving our meaning of this place we shall name two But as Gylippus was to the Lacaedemonians they me accounted in stare omnium The one is Hierom among the Ancients upon the place who saith He doth not only say I loved Jacob before he was born but also I hated Esau before he was brought forth But I also have reserved my love and hatred for their Posterity The other is Luther De servo Arbitrio Cap 161 who sayes It is not therefore the temerity of the Idumeans which is reproved but the ingratitude of the Children of Israel who see not what God bestoweth upon them and of what he depriveth their Brethren the Idumites for no other cause but because he loved the one and hated the other In which place Luther largely demonstrats that the Prophet here speaks of these things which he did to Israel and Edom as the Effect of his eternal love and hatred in opposition to Erasmus who by special Command of the Pope did undertake the defence of the Pelagian Doctrine in his Diatribe de Libero Arbitrio Add to all these the History of Jacob and Esau as a good Commentarie on both places now in hand which declareth that Esau was a profane Person Heb 12.16 and elsewhere and that Jacob got grace and so was saved which is more than a demonstration that the Lord determined from all Eternity to save the one and passe by the other which is the thing we plead for That which he sayes in the fourth place is true but nothing to his purpose Seing the Question is whether or not the Apostle in this place handleth the matter of Eternal Election and Reprobation In the fifth place he taketh the place of the old Libertins who denyed that any godly man ought to be subject to any Magistrat tho never so just if he want true Grace by reason of which Doctrines huge Confusions were raised in Germany as also by Venner who with his Complices began to raise great Tumults in England while he minded to make this Doctrine of our Author practicable He goeth on to deprave the 14. and 15. verses The substance of what he saith we shall faithfully deliver in so far as he militats