Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	hate_v	love_v	sin_n	9,451	5	5.6895	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57640	Balaams better wish delivered in a sermon / by William Rose.	Rose, William, fl. 1647-1648.	1647 (1647)	Wing R1940; ESTC R25527	34,950	42

non in extasi mentis Epiph. l. 2. tom 1. haer 48. twofold extasie 1 From the outward and inward senses the minde temayning the more enlightned the more the soul is abstracted from sensitive objects l Conticescant mihi omnia anima mea sibi sileat Aug. Med. c. 37. as she is more full in her devotions so the more free for divine inspirations 2 From the minde it selfe when it understandeth not m Non excidebant mente prophetae Orig. hom 6. in Ezek 16. so never were they in an extasie but did utter all things n Epiph. ubi supra with firme reason and understanding and spake from the Holy Spirit with a perfect minde and body So that I ground not so much on the speech of this wicked man as his after advice proves him full Who seeing enchantment failed and divinations could do nothing because GOD had beheld no iniquity in Jacob nor perversnesse in Israel Numb 22.21 o Ioseph ubi supra counselled Balaac to tempt them by the Midianitish women to commit fornication And if the opinion of the Antiquary seems too light it may have allowance from that of Saint Iohn to the Church of Pergamus I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balaac to cast a stumbling block before the children of Israel to eat things sacrificed to Idols and to commit fornication Revel 2.14 For which wicked advice of his when God set Israel upon the revenge of Midian this Divinour as hee ran for the wages so hee had full paid the reward of iniquity They killed Balaam the son of Beor with the sword Joshua 13.22 where wee will leave him in his unhappy end Though the originall runs in the futuretense yet is not to be interpreted as a prophecy that so it should but as it is translated in the sense of the optative mood which the Hebrews wanting expresse desires in the future of the Indicative signifying a wish or desire that so it might be To dye is Heavens heavy doom upon the sons of Adam An unrepealable Statute hath passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is appointed for all m●n without any limitation once to dye Heb. 9.27 Other are the limits and bounds of nature other are the extraordinary ways of working with the Almighty He may if he please dispense with this law as hee hath done 〈◊〉 Enoch and Elijah and there shall be a more generall dipensation for them which shall be found alive at the last day We shall not all dye but we shall all be changed 1 Cor. 15.51 Which change shall be answering to a death though without any reall separation of the soul from the body Which I ground 1 On the term used by Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee shall not lye down to sleep in the dust or wee shall not dye as it is rendred which imports a dissolution of soul and body 2 On that circumstance of time in which this shall be done in a moment in the twinkling of an ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an atome an unconceivable instant of time Which I take to be an after copy of Adams condition had hee retained his innocency he had been translated not knowing death to a blessed immortality but he fayling in his obedience considerable not onely as a person but as the nature of mankind all transgressed in him p Rom. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one man and in and by the one sin of that one man all man sin and dyed So that as no man can acquit himselfe from the contagion of his unrighteousnes nor yet from the guilt of personall practice q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samon So none may expect to be exempted from the penalty due thereunto no not the righteous man who is now to be considered of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 13.4 And this was ●ight in the peoples eyes it did please them or they did approve of it so the righteous man is hee who is right in the sight of the LORD he pleases GOD and hee approves of him For the righteous GOD loveth righteousnesse his countenance doth behold the upright Psal 11.7 Hee looks on him with content as we eye the things we love with delight 2 It signifies the perfect man Whom that wee may the better describe wee must lay downe a rule of perfection according to which wee are to judge of him GOD being only wise and good and all perfection that absolute Idea must be in a r Mat. 5.48 conformity unto him this conformity wee held by the vertue of the Image of God stamped upon us in our creation so long as wee kept that Image undefiled and undefaced For the modell of our nature we were holy and just and good but soon was this happy condition forfeited by our disobedience and there followed such discrasie in our intellectuall such disorder in our practicall faculties that we could neither know nor will nor doe those things which were of God who in his gracious goodnesse that hee might repaire this unhappy losse gave us his Law a cleere manifesto of his ſ Rom. 12.2 perfect will that in our obedience thereunto we might recover our holinesse and reforme our lapsed nature by a rule of righteousnesse a Directory for the ordering of this present life to futured lisse and happinesse mans desirable end The L●w of God is perfect converting the soule Psal 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The summe or perfection of perfection Psal 119.96 Thus having found the rule of practicall righteousnesse for my Text leads not to speake any thing of imputative we must apply mans actions thereunto that so from his agreement therewith we may discover the righteous man Blessed is the undefiled or perfect in the way that walketh in the Law of the LORD Psa 119.1 this man from the manner of his conversation God himselfe in Job briefly describes The perfect and upright man is he who feareth GOD and escheweth evill Job 1.8 He feares honours loves and serves GOD and shuns and avoids whatsoever comes under the notion of sin these two turn ever one upon the other Yee that love the LORD hate evill Psal 97.10 t In odio mali dilectio boni comprobatur Arnob. in loc the hatred of sin is the best argument of our love to GOD. And no other testimony can we yeeld of our love to him if we neglect to heare his commandements and where may we better learn the love and service of GOD then from his Law for as it is necessary serve him we should so considering how disinabled we are in all our faculties it is not fit we should tak● upon us to determine de modo and state that service lest not knowing to doe what we ought we dishonoor him in our honour of him or set up an Idol of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉