Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	aaron_n	affection_n	moses_n	22	3	6.5457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04191	A treatise containing the originall of vnbeliefe, misbeliefe, or misperswasions concerning the veritie, vnitie, and attributes of the Deitie with directions for rectifying our beliefe or knowledge in the fore-mentioned points. By Thomas Iackson Dr. in Divinitie, vicar of Saint Nicholas Church in the famous towne of New-castle vpon Tine, and late fellow of Corpus Christi Colledge in Oxford.; Commentaries upon the Apostles Creed. Book 5	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14316; ESTC S107490	279,406	488

ratifies the Wise mans observation in Rome-heathen and Lampridius in Rome-Christian Whether we begin our accompt from the Law of Nature amongst the Nations or from the promulgation of the Gospell Images were not from the beginning Wisedome 14. ver 12. But after the Church which during the time of her infancy had kept her virginitie vnspotted began in her full age to play the harlot in vowing in praying in erecting Altars and Temples to Saints the instinct of her impurity did lead her to vse Images as secular wantons doe lascivious pictures for provoking lust They were rather the fewell than the beginning or first kindling of Rome-Christians spirituall whoredome Her down-fall into these dregs of Idolatrie or soule acts of more than brutish bestialitie was the iust reward of her wantonnesse with the Saints after shee had beene betrothed to Christ That which shee falsely pretends for her excuse is vsually true of secular adulterers or adulteresses These for the most part delight in pictures for their prototypons sake with whose liue beautie they haue beene taken And yet many deprived of their Minions reall presence by death or other separation haue been so besotted with doting loue of their resemblances as to loath the company of their lawfull Consorts Howbeit no vnchast doting lover did ever tye his fancie with so many loueknotts vnto his Mistris picture as the Romanist doth his soule and spirit vnto the Images which he adores The maine bond is Religion it selfe the lesser cordes are kissing bowing kneeling imbracements and powring forth his very heart before them Besides all these he suffers this peculiar disadvantage in respect of secular doteards these cōmonly haue seene their feature whose true resemblances they ioy in the Romanist never had any acquaintance by sight or other sense with the persons of those Saints vnto whose Images he makes all this loue but frames these materiall and visible representations of them out of his owne braine or fancie These and the like circumstances were they duely examined by the rules of true Philosophie or knowne experiment how quickly the pursuite of ordinary meanes doth in most cases alienate our desires from the end vnto which we seeke to be directed by them it would appeare to be without the compasse of any morall possibilitie that the Images which these men make their visible spokesmen vnto the Saints should not play false with both parties and betroth the soules of doating suiters vnto themselues or rather vnto the devill whose stales indeede they are 2. But what if some honestly minded vnderstanding Papist should solemnely sweare vnto me that he loues S. Peter not his Image or S. Peter himselfe much better than the Image which he loues onely for his sake shall not his religious oath be taken before any mans coniecture concerning his owne affections Can any search his heart better than his owne spirit can I will in charitie beleeue that he speakes and sweares as he verily thinkes and is perswaded But if out of like Christian charitie though not towards me yet towards himselfe he will giue me leaue to vnsold some practique fallacies with which his sceptique Catechizers seldome meddle I shall giue him iust reason to mistrust his owne thoughts or perswasions as altogether groundlesse and vncapable of any solid truth Can the most devout Franciscan or Benedictine conceipt either the truth or fervency of his loue vnto S. Francis or S. Bennet more strongly than the latter Iewes did the integrity of their zeale to Moses For that Moses sake which they had made vnto themselues they would haue died with greater patience than a Fryer could suffer imprisonment for S. Francis But from the true Moses and his doctrine no Heathen vnder the Sunne were so farre alienated in affection as were his successors in place and kinsmen according to the flesh the sonnes of Aaron and Levi. To haue enstamped their soules and affections with his true and liuely Image whereto alone so great loue might be safely tendered the onely way had beene to haue layd his sacred rules vnto their hearts to haue worshipped God in spirit and in truth as he did Quite contrary they fastned their proud affections vnto that false picture or Image of Moses which had surprised their humorous fancies before they had seriously consulted their hearts or examined their imaginations by the rules of his doctrine 3. And whether wee speake of Adultery carnall or spirituall the first acts of both are alwayes committed within vs betweene the fancie or imagination and the corrupt humor which sets it a working every predominant humor or corruption of the heart delights to haue its picture drawne in the braine The fancie is as a shop of devises to adorne it and so adorned it growes mad with loue of its owne representation as Narcissus did with his shadowe Thus corruption of heart and humorous fancie pollute each other before they can be polluted by any externall consort whose vse is onely to accomplish the delight conceived or to confirme this internall combination betweene the heart and the braine and this service every visible or sensible object well suited to delightfull fancies succesfully performes As imagine the Iewes might haue had some gaudie picture of Moses in the Temple wherevnto they might haue made daily profession of their loue by kissing kneeling and other like tokens which the Romanists vse vnto the reliques and Images of every supposed Saint how would this practise haue fortified their foolish imaginations every kisse bestowed vpon his picture would haue beene as a wedding ring or visible sacrament for confirming the internall league betweene their corrupt affections humorous fancies But Image-worship was a brood of impietie so base and vgly that the devill durst not so much as mention the match betweene it and the latter Synagogue though he haue espoused the moderne Romish Church vnto it Howbeit so inevitable are his entisements vnlesse we abandon all familiaritie with his visible baites when we come to doe our homage to God he hath stollen away the Iewes hearts from God and his servant Moses by drawing them to such dalliance with the booke of the Law as the Papists vse with the pictures of Saints Kissing and solemne adoration of Moses his writings vpon no other occasion than for testification of their allegiance to God by reverencing them are held no acts of wantonnesse no whorish tricks by the faithlesse Synagogue And to speake the truth her protestations of chast and loyall loue to God and his servant Moses will sway more with every indifferent arbitrator than any oath or other assurance which the Romish church can make of her fidelitie to Christ or sincere respect to those Saints whose liuelesse Images shee adores with no lesse devotion than the Iew doth the dead letter of the Law For though no protestation may be taken against a fact yet the fact is more apparantly idolatrous in the Romanist in as much as bowing down to carved Images kissing or worshipping

to a taste not misaffected For thirst is but an appetite of cooling moysture and this appetite being intended by violent heate or drinesse the organ wherein it resideth takes no notice of any other quality besides that which best contents it for the present All others that accompany it are well-come or passe vnquestioned for its sake so the sence of cooling moysture be not abated by their presence From a cause in true Philosophie much what the same it is that if one string be stiffely bent and another slacke onely one doth sound though both be touched For the same reason violent passions intensiue desires or strong affections either straine out or sucke in onely so much of the sence of Scriptures as symbolizeth with themselues Such circumstances as in sober examination would make most against vs leaue no impression in our mindes much bent vpon any private purpose What could haue beene more offensiue to the Pharisees not moved with bitter opposition to the Sadduces then S. Pauls doctrine of Christs appearance to him after his resurrection The very mention of his appearance to him once in the way to Damascus afterwards in the Temple perswading him the second time to preach his resurrection to the Gentiles had made them ere while cry out Away with such a fellow from the earth for it is not fit that he should liue But as the Philosopher sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common dread will vnite most disagreeing hearts For this reason professors of contrary opinions so both stedfastly hold the generall will joyne forces against the third that contradicts or vndermines the common foundation All inclination to exercise enmitie is rooted in a hope or possibilitie of preserving proper entitie safe entire What could it then boote the Pharisees to brangle with S. Paul about Christs resurrection or appearance whilest the Sadduces by denying all apparition of spirit or Angell or hope of resurrection from the dead did not so much oppugne him as the very foundation of their Religion Vnto this passionate and vehement distast of the Sadduces doctrine Pauls conformity with the Pharisees in birth education and generalitie of beliefe doth relish so well that his particular differences or dissentions from them no way disaffect them He avouched expresly that Christ whom they had crucified did appeare vnto him but they apprehended it to be after such a manner as Gods Angells did in times past to their fathers Now this kind of appearance witnessed the truth of the Pharisees opinions that there be spirits or Angells and Pauls seasonable proffering of this testimony doth so please their humour that the Scribes which were on the Pharisees part acquitted him by Proclamation Wee finde no evill in this man but if a spirit or Angell hath spoken vnto him let vs not fight against God Act. 23. vers 9. That thus farre they favoured him was not out of true loue either to his person or any part of the truth he taught but from loue of themselues and their opinions from jealous impatiency of contradiction in publique place by an inferior sect So likewise we reade in the Gospell when our Saviour from Gods word to Moses had most divinely proued the Resurrection I am the God of Abraham c. and fully satisfied a curious question so captiously proposed by the Sadduces as would haue puzled the greatest Rabbi amongst the Pharisees certaine of them answered Maister thou hast well said Luk. 20. ver 39. They like well he should be a witnesse of the Resurrection that being one speciall point which their credit lay vpon to make good vnto the multitude against the Sadduces but as ready they are to adjudge him to death for avouching himselfe to be the great Iudge of such as were raised from the dead howbeit his raising of himselfe from the dead did proue his words to be most true and so would the manner of his appearance vnto S. Paul which now they grant haue clearely evinced both his Resurrection and comming in glory vnto judgement whereof it was a transient but reall representation so their assent vnto S. Paul in that assembly had beene sincere and free not forced by factious opposition to the Sadduces The inconsequent issues of this generall truth acknowledged by them testifie that their approbation of our Saviour for being a witnesse of the resurrection and their condemnation of him for avouching himselfe judge of such as were raised from death did issue from one and the same corrupt fountaine from loue of authority over the people and applause of men from a stubborne and envious desire to excell their opposites and not to be excelled by any With their affections thus set our Saviours doctrine indefinitely considered sometimes had coniunction and then they mightily applaud him but oftner opposition and then Polyphoemus-like they more maligned him 2. Admit we could iustly acquit our selues from other points of Pharisaisme that spirit of contention and waiward emulation which this day raignes throughout Christendome and rageth oftimes no lesse in defence of good causes then in maintaining or abetting bad will as easily set over such as retaine the generall or publique forme of sound doctrine to concurre with heretiques or godlesse men in transforming particular places of Scripture which make for private desires as factious opposition to the Sadduces did the Pharisees to consent vnto our Saviour and to S. Paul in the points late mentioned albeit they did detest the principall Articles the very patterne of that beliefe which they propagated to the world That admonition to the Philippians as it concernes these times as much as former so doth it the maintainers of true Religion most of any The admonition was Let nothing be done through contention or vaine-glory but that in meekenesse of minde every man esteeme other better than himselfe Phil. 2.3 CHAPTER XLVII Of dreaming fancies concerning the sense of Scripture in the Romanist in the Iew in the Separatist or Enthusiast 1. IT were easie to instance in many controversie Writers which in hotte pursuite of their adversaries haue swallowed downe passages of Scripture or other authorities whose true sense if so sifted as every circumstance might make full impression vpon their composed and setled apprehensions would be more against them then for them as their authors no question agreed no better with the allegators doctrine than Paul did with the Pharisees The impertinent collections of Monkes and Fryars to proue Purgatorie from such places of Scripture as haue no other semblance with it saue onely that they mention metaphoricall fire would make an vnpartiall Reader call to minde if so he had read it the fable of the Apes which espying a Glow-worme in a winters night gathered stickes and blowed themselues breathlesse to make them burne Did not this imaginary flame produce such a reall warmth to the malignant crue as is able to hatch an extraordinary desire of having the fire by what meanes soever still maintained impudency it selfe would blush and