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
A94768	A sermon against murder: by occasion of the Romanists putting the Protestants to death in the dukedome of Savoy. / By William Towers, B.D.	Towers, William, 1617?-1666.	1655 (1655)	Wing T1962; Thomason E835_13; ESTC R207410	13,588	23

of these capacities as haters of God or as enemies of the people of God do they make a forfeiture of their lives would you know then how you may hate such enemies David has intimated to you how it must be with a perfect hatred and what that perfect hatred is you may learn out of that meekly pious ancient Father and Martyr Ignatius ep ad Philadelph By his counsel if you follow it the Lord will deliver you from blood-guiltinesse or as it sounds in the Hebrew and as Doway her self translates it from Bloods With Doway Ps 50. v. 16. from the massacring of many Psal 51.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must indeed hate them who hate God but then he will presently bound your hatred the Remainder of your wrath he will restrain he will tye up your hands behinde you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must not so much as smite an enemy though of Gods if you do you do it with the fist of wickednesse Is 58.4 you must not persecute him so much as out of his estate much lesse may you smite away his very life from him and persecute his body out of his skin or his soul out of his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies you may still account them and seperate from them from Communion with their sins but not with their persons not from advising them if they are of your Acquaintance and Neighbourhood not from preaching to them if they are of your Parish Inclusively even to this last purpose does it follow in that grave Religious Father if that word be not dislik't by those who are unwilling to be Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must Admonish them of their ill manners and labour to reduce to recall them to Repentance And did not this After-runner of Christ learn this Demeanour think you from Christs fore-runner John the Baptist preacht Mat 3.1 the subject of his Sermon was Repentance v. 2. when the Pharisees and Sadducees came to him though he knew them to be what he call'd them a Generation of Vipers v. 7. yet he did not un-Church them for all that he did not Excommunicate them from his Congregation he renew'd his Sermon and preacht even to them also on the same subject he said unto them and yet not he but the holy Ghost in him an example high enough to follow bring forth therefore fruits meet for repentance v. 8. I will not now aske Are those who are separated from more Hypocritical then the Pharisees do not others more loudly pretend to Holynesse then they are those who are separated from more Heretical then the Sadducees do not others more boldly deny the Resurrection then they this I wil not aske I will but give this reason for my short digression in these very few words it is what I may if it be possible as God shall enable me and if he enable me possible it is His blessed spirit can work with five words utter'd with understanding and Charity as powerfully as with a Folio it is that I may by any meanes save some by reducing them from the Errour of their way And is not all this instead of Stabbing him to the heart a nobler a worthier a more generous a more Christian carriage towards an enemy is not this the Perfection of Hatred nay is not this the perfection of that love which Christ himself enjoyns towards enemies Love them Blesse them Do good to them Pray for them Mat. 5.44 such a perfect hatred such a perfect love which will Cast out all fear from the man we thus love from the enemy we thus hate Hence it easily appears that though it had been said thou shalt not kill thy Brother thy Neighbour thy Enemy no private man of what Nation or language soever has any excuse whereby to palliate his spleen of killing another Private man much lesse of assassinating a Publick person and that too because of the immediate subnexion of this command to that of Honouring thy father which if it be not the very next here in Exodus as some contend who follow the Greek coppies which place the Commandement concerning Adultery betwixt that of Parents and murther yet those very Greek coppies in the book of Deuteronomy place that Commandement which forbids murther before that which forbids Adultery as also the Hebrew in both those books and hence it much more appears that this may not be done by any Private man because the Prohibition is Absolute unlimited nothing else but Thou shalt not Kill We have seen the extent and latitude of this killing how universally it is forbid see we next the heynousnesse of the guilt the sinfulnesse of this sin of committing murther Though it might be enough to testifie the iniquity of it that not to do it is a moral law written in the very heart of man by the finger of God himself that it is forbiddn even by Nature and that to every one man in the behalf of every other man so that indeed he who is but Compos mentis who has reason enough not only in Radice by a candid Interpretation to denominate him but in Fructu exerted reason to evidence and demonstrate him to be a man cannot choose but know it yet to how much higher pitch and degree is this transgression inhanc't and elevated in that this command which was before a command of God is once again a command of his written by himself in a Table of Stone This indeed is too much the fault of worldly-wise mankind to measure good or bad either by their own warinesse or indiscretion and not to impute it to the Performance or violation of the command of God either positive or Negative he who kills a man because he shall not be known to have done it or because he knows that he shall escape when he has done it breaks the command of God twice over First in killing to satisfie his own rage and then in despising the command of God because of his present security this imprints the deepest stigma 't is a mark with the blackest coale upon the hellish murtherer that he sets the Command of God at nought See we yet more of the sinfulnesse of this man slaying 't is abominable before God and it is odious to man Philo does so abhorre this sin that he is not content to call him that kills a murtherous unlesse he call him a Sacrilegious person too because he puts to death that man who is the Image of God 't is not in this sense said by our Saviour when he askt whose Image the penny bore Give unto Caesar the things which are Caesars and unto God the things which are Gods that thou shouldst therefore send the soul of man which is the Image of God to the God of that soul the father of spirits from off the point of thy sword He sins against humane Society to which we are born in Coetum geniti sumus saies Seneca which society cannot be upheld whilest the lives

of Innocents are in danger He sins against the law of the land who slaies though a Nocent person that has deserv'd to dye because he snatches into his own hand that power which is the right of the law and ties it upon the hilt of his sword This at large may sufficiently implead the murtherer of guilt unlesse if it may not be accounted too curious a search we raise the guilt higher then all this from the practise of those female-murtherers who destroy the un-born Infants which are yet in their womb and thereby what they can kill body and soul too I fear their own by hindring them from the benefit of baptisme who themselves will be more asham'd of their spurious child then their child shall be Asham'd of the Crosse of Christ Such early murthers as these stories tells us of and Chronicles tell us of practises quite out as savage that when a Great-belly'd Martyr has been burnt for an Heretick and the childe at once leapt out of the mothers belly and the Adversaries fire the childe was thrust back with a spiteful spear into the flame that it might dye the second death because it was Baptiz'd only with fire Deus posthac meliora Here is sin upon sin and what excuse what cloak for any of these what Apology can any red murtherer make for himself 't is not enough that when he dyes for killing he shall perhaps have a red name in the Callender That which a Philosopher of the Garamants said like a Philosopher boldly enough to Alexander when he came to Conquer them were there truth in it would never bear him out If thou couldst by thy bloody Victories enjoy their lives whom thou killest to prolong thy own as thou dost inherit their goods to augment thy Revenue it were more tolerable though not at all because still wicked Vivitur ex Rapto would be a sin were it to live another mans life which himself might live as well as to live by another mans Acres whilest the owner starves to death and no pretence would make this pardonable unlesse the kind-heartednesse of that brother in the Poet who could no longer live his own life Vive meo frater tempore vive tuo Mart. We have seen the latitude of the Command and the Iniquity of the disobedience to it see we yet more of the Barbarousnesse of murther from the miseries which it inflicts on man It seperates two of the dearest friends that ever were two that part which the greatest greif that ever any did soul and body friends they are and such friends as are never well alone the very beatified soul whilest it is in Heaven is sensible of the Incompleatness of her joy there till the body Partakes with it they were labourers together in the Vineyard of Christ and the soul when she is got up to the heaven of Christ does almost suspect her self of guilty Injustice even in that most unsinful place because she alone Reapes all the Joy which her body Sowing in tears helpt her to climb up unto though it was the soul that believed yet that un-lipt soul does now of herself confesse that when she was on earth she confessed with her mouth unto Salvation and in Equity as well as Compassion she longs to kisse that mouth by a re-union to the body though it was the soul that lov'd God and the Saints of God yet the soul worshipt God with the Head Breast and Knees bow'd down with the hands eyes and Heart lifted up and the soul minister'd to the Needs of the Saints with the hands of the body upon these accounts Theodoret presumes the soul in heaven does thus beseech God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good God hasten a Resurrection to my body and let us not be seperated in the Crown who were together Militant in the warfar The love of these is so inseparable each to other even when themselves are separated each from other that some will needs fancy this to be the reason why the body of the murthered person bleeds afresh when the murtherer draws nigh because the soul in hate to him that divorc'd her and in love to the body about which she still hovers disturbs the body and stirs the blood to the betraying of the man This though it be pretended from Natural reason yet because I finde it in the writings of a learned person of Quality of the Romish perswasion who is yet alive and long may he be so not to draw any to the Errours of his with how pious a minde soever Erras sed bono ammo Erras Honesta Mente Se●eca but himself again to return to the truth of our Church and because I suspect it may be a snary foundation upon which to erect another snare of Purgatory I shall therefore indeavour modestly to refute this opinion and to substitute another to examination in the place thereof by asking two questions The one Is not the departed soul immediately for what can stop the passages of a spirit in Heaven or Hell or as some dream in Purgatory if in heaven it there knows so much of the will of God that it will not dare to offer a Re-entry into its body before the general resurrection if in hell it is there so sensible of its already torments and so jealous of more additional torments by such a re-union that it will never be so self-malicious as to desire so troublesome an Associate if in Purgatory that also if a place it be is a place of Torments and the force of the reason recurres The other may not the Devil himself by the appointment of God himself be the instrument of Gods justice though he only designs mans ruine in causing the blood to break forth to the discovery and execution of the murtherer we know by Gallows-Confessions how false the Devil hath been in his promises to witches and does he not leave them to the Gibbet and discover other malefactors and this very murtherer only with this bad purpose that they may all die betimes and have no more space to repent This I insist upon because it pretends a general truth though it failes in the particular Application that the soul loves the body whether in the body or out of it and this aggravates the crime of the killing man The soul and body love more then any and they are more grieved to part then any the Italian saies well Malvezzi There must be a great grief in any death much more in such a violent unwilling death in that a very great sin is the cause of every death and does not this make his crime the greater who with so many and sharpe pangs of each divides two such loving friends In doing this he makes them utterly uncapable of all the benefits and pleasures of this world he robs them of the use of all their estates they shall enjoy them no more he deprives them of the comfort of all their friends they shall see them no more he perhaps surpriseth them out of this world before they are prepar'd for the Next such shall never see God and what Devil can do worse to man then such a cruel Soul-murtherer as this The time would fail me if I should speak any more of this command in this extreamity of it as it touches life or if I should speak any more then one word of the other Branches and degrees of it As murther is forbid so all that conduces to it is forbid there is a murther of the tongue in cursing to death and of the heart in wishing to death as well as of the hand in putting to death he that hateth his brother is a murtherer 1 Iohn 3.15 't is the heart that hates the tongue that utters and the hand that executes that hatred so that one man may be three murtherers at one time when he murthers him whom he both reviles and despises In every command of God that which makes way to the very last breach of it is equally forbid as that last breach it self Bishop of Peterburgh give me leave to confirm this by a religiously subtle observation of a piously learned Prelate of our Church who was twice a father to my self Natural and Diocesan Eve in her state of Innocency when her knowledge was perfect knew this full well she tells Satan and she could not tell a lye before she fell God hath said ye shall not touch the tree Gen. 3.3 and yet God only said Thou shalt not eat of it Gen. 2.17 yet because touching must go before eating as the Preparation to it to touch was forbid by God when he forbad to eat In this very case that all the degrees which lead up to such a breach are forbid I have the Testimony of Christ himself He first repeats the command thou shalt not bill Matt. 5.21 and then presently expounds it thou shalt not be Angry not say Racha not Fool unto thy Brother v. 22. By this Authority we must also exclude Surfeiting and Drunkenesse and Effeminacy which fore-run Dropsies and Consumptions and Deaths which murther estates and bodies and souls in a word every sin is the bane of mans spirit and the Banisher of Gods and we must practise all the contrary vertues live temperately to our selves peaceably and Charitably with all men defend as occasion serves the reputation livelihood life of our Neighbour I preach it now and we must all practise it anon in our several contributions to those poor Protestants who so much need to be succour'd by us against those who strive one way more to break this sixth Commandement by starving them to death God by his wisedome teach us and by his grace help us to avoid those and all other sins to perform these and all other vertues that we may be blessed here on Earth in the Integrity of Conscience to our satisfaction and blessed hereafter in heaven in the vision of God to our admiration and that for his sake upon whose most precious body the Jewes broke this Commandement of God even upon God himself Jesus Christ our ever living Lord and only Saviour To whom be glory c. FINIS