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	father_n	measure_v	20	3	9.6597	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45190	The contemplations upon the history of the New Testament. The second tome now complete : together with divers treatises reduced to the greater volume / by Jos. Exon.	Hall, Joseph, 1574-1656.	1661 (1661)	Wing H375; ESTC R27410	712,741	526

Disciples stood compassed in that bright Cloud exspecting some miraculous event of so Heavenly a Vision when suddenly they might hear a voice sounding out of that Cloud saying This is my beloved Son in whom I am well pleased hear him They need not be told whose that voice was the place the matter evinced it No Angel in Heaven could or durst have said so How gladly doth Peter afterwards recount it For he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son c. It was onely the eare that was here taught not the eye As of Horeb so of Sinai so of Tabor might God say Ye saw no shape nor image in that day that the Lord spake unto you He that knows our proneness to idolatry avoids those occasions which we might take to abuse our own fansies Twice hath God spoken these words to his own Son from Heaven once in his Baptisme and now again in his Transfiguration Here not without some oppositive comparison not Moses not Elias but This. Moses and Elias were Servants this a Son Moses and Elias were sons but of grace and choice this is that Son the Son by nature Other sons are beloved as of favour and free election this is The Beloved as in the unitie of his essence Others are so beloved that he is pleased with themselves this so beloved that in and for him he is pleased with mankinde As the relation betwixt the Father and the Son is infinite so is the Love We measure the intention of Love by the extention the love that rests in the person affected alone is but streight true Love descends like Aaron's Ointment from the head to the skirts to children friends allyes O incomprehensible large love of God the Father to the Son that for his sake he is pleased with the World O perfect and happy complacence Out of Christ there is nothing but enmity betwixt God and the Soul in him there can be nothing but peace When the beams are met in one center they do not only heat but burn Our weak love is diffused to many God hath some the world more and therein wives children friends but this infinite love of God hath all the beams of it united in one onely Object the Son of his Love Neither doth he love any thing but in the participation of his Love in the derivation from it O God let me be found in Christ and how canst thou but be pleased with me This one voice proclaimes Christ at once the Son of God the Reconciler of the world the Doctor and Law-giver of his Church As the Son of God he is essentially interessed in his Love as he is the Reconciler of the world in whom God is well pleased he doth most justly challenge our love and adherence as he is the Doctor and Law-giver he doth justly challenge our audience our obedience Even so Lord teach us to hear and obey thee as our Teacher to love thee and believe in thee as our Reconciler and as the eternal Son of thy Father to adore thee The light caused wonder in the Disciples but the voice astonishment They are all falne down upon their faces Who can blame a mortal man to be thus affected with the voice of his Maker Yet this word was but plausible and hortatory O God how shall flesh and blood be other then swallowed up with the horror of thy dreadful sentence of death The Lion shall roar who shall not be afraid How shall those that have slighted the sweet voice of thine invitations call to the rocks to hide them from the terror of thy Judgments The God of mercies pities our infirmities I do not hear our Saviour say Ye lay sleeping one while upon the earth now ye lye astonished Ye could neither wake to see nor stand to hear now lye still and tremble But he graciously touches and comforts them Arise fear not That voice which shall once raise them up out of the earth might well raise them up from it That hand which by the least touch restored sight lims life might well restore the spirits of the dismaied O Saviour let that soveraign hand of thine touch us when we lye in the trances of our griefs in the bed of our securities in the grave of our sins and we shall arise They looking up saw no man save Jesus alone and that doubtless in his wonted form All was now gone Moses Elias the Cloud the Voice the Glory Tabor it self cannot be long blessed with that Divine light and those shining guests Heaven will not allow to earth any long continuance of Glory Only above is constant happiness to be look'd for and injoyed where we shall ever see our Saviour in his unchangeable brightness where the light shall never be either clouded or varied Moses and Elias are gone only Christ is left The glory of the Law and the Prophets was but temporary yea momentany that onely Christ may remain to us intire and conspicuous They came but to give testimony to Christ when that is done they are vanished Neither could these raised Disciples finde any miss of Moses and Elias when they had Christ still with them Had Jesus been gone and left either Moses or Elias or both in the Mount with his Disciples that presence though glorious could not have comforted them Now that they are gone and he is left they cannot be capable of discomfort O Saviour it matters not who is away whiles thou art with us Thou art God all-sufficient what can we want when we want not thee Thy presence shall make Tabor it self an Heaven yea Hell it self cannot make us miserable with the fruition of thee The Woman taken in Adultery WHat a busie life was this of Christs He spent the night in the mount of Olives the day in the Temple whereas the night is for a retired repose the day for company His retiredness was for prayer his companiableness was for preaching All night he watches in the Mount all the morning he preaches in the Temple It was not for pleasure that he was here upon earth his whole time was penal and toilsome How do we resemble him if his life were all pain and labour ours all pastime He found no such fair success the day before The multitude was divided in their opinion of him messengers were sent and suborned to apprehend him yet he returns to the Temple It is for the sluggard or the coward to plead a Lion in the way upon the calling of God we must overlook and contemn all the spight and opposition of men Even after an ill harvest we must sow and after denials we must woe for God This Sun of Righteousness prevents that other and shines early with wholesome doctrines upon the Soules of his hearers The Auditory is both thronged and attentive Yet not all with the same intentions If the people came to learn the Scribes and

thee Now when John asks thee a question no lesse seemingly curious at Peter's instance Who is it that betraies thee however thou mightest have returned him the same answer since neither of their persons was any more concerned yet thou condescendest to a milde and full though secret satisfaction There was not so much difference in the men as in the matter of the demand No occasion was given to Peter of moving that question concerning John the indefinite assertion of treason amongst the Disciples was a most just occasion of moving John's question for Peter and himself That which therefore was timorously demanded is answered graciously He it is to whom I shall give a sop when I have dipped it And he gave the sop to Judas How loath was our Saviour to name him whom he was not unwilling to design All is here expressed by dumb signs the hand speaks what the tongue would not In the same language wherein Peter asked the question of John doth our Saviour shape an answer to John what a beck demanded is answered by a sop O Saviour I do not hear thee say Look on whomsoever I frown or to whomsoever I doe a publick affront that is the man but To whomsoever I shall give a sop Surely a by-stander would have thought this man deep in thy books and would have construed this act as they did thy tears for Lazarus See how he loves him To carve a man out of thine own dish what could it seem to argue but a singularity of respect Yet lo there is but one whom thou hatest one onely Traitor at thy board and thou givest him a sop The outward Gifts of God are not alwaies the proofs of his Love yea sometimes are bestowed in displeasure Had not he been a wise Disciple that should have envied the great favour done to Judas and have stomached his own preterition So foolish are they who measuring God's affection by temporal benefits are ready to applaud prospering wickedness and to grudge outward blessings to them which are uncapable of any better After the sop Satan entred into Judas Better had it been for that treacherous Disciple to have wanted that morsell Not that there was any malignity in the bread or that the sop had any power to convey Satan into the receiver or that by a necessary concomitance that evil spirit was in or with it Favours ill used make the heart more capable of further evil That wicked spirit commonly takes occasion by any of God's gifts to assault us the more eagerly After our Sacramental morsell if we be not the better we are sure the worse I dare not say yet I dare think that Judas comparing his Master's words and John's whisperings with the tender of this sop and finding himself thus denoted was now so much the more irritated to perform what he had wickedly purposed Thus Satan took advantage by the sop of a further possession Twice before had that evil spirit made a palpable entry into that lewd heart First in his Covetousnesse and Theft those sinfull habits could not be without that author of ill then in his damnable resolution and plot of so hainous a conspiracy against Christ Yet now as if it were new to begin After the sop Satan entred As in every grosse sin which we entertain we give harbour to that evil spirit so in every degree of growth in wickednesse new hold is taken by him of the heart No sooner is the foot over the threshold then we enter into the house when we passe thence into the inner rooms we make still but a perfect entrance At first Satan entred to make the house of Judas's heart his own now he enters into it as his own The first purpose of sin opens the gates to Satan consent admits him into the entry full resolution of sin gives up the keys to his hands and puts him into absolute possession What a plain difference there is betwixt the regenerate and evil heart Satan laies siege to the best by his Tentations and sometimes upon battery and breach made enters the other admits him by willing composition When he is entred upon the Regenerate he is entertained with perpetual skirmishes and by an holy violence at last repulsed in the other he is plausibly received and freely commandeth Oh the admirable meekness of this Lamb of God! I see not a frown I hear not a check but What thou doest doe quickly Why do we startle at our petty wrongs and swell with anger and break into furious revenges upon every occasion when the pattern of our Patience lets not fall one harsh word upon so soul bloody a Traitor Yea so fairly is this carried that the Disciples as yet can apprehend no change they innocently think of commodities to be bought when Christ speaks of their Master sold and as one that longs to be out of pain hastens the pace of his irreclamable conspirator That thou doest doe quickly It is one thing to say Doe what thou intendest and another to say Doe quickly what thou doest There was villany in the deed the speed had no sin the time was harmlesse whiles the man and the act was wicked O Judas how happy had it been for thee if thou hadst never done what thou perfidiously intendedst but since thou wilt needs doe it delay is but a torment That steely heart yet relents not the obfirmed Traitor knows his way to the High Priest's hall and to the garden the watchword is already given Hail Master and a kisse Yet more Hypocrisie yet more presumption upon so overstrained a lenity How knewest thou O thou false Traitor whether that Sacred cheek would suffer it self to be defiled with thine impure touch Thou well foundst thy treachery was unmasked thine heart could not be so false to thee as not to tell thee how hatefull thou wert Goe kisse and adore those silverlings which thou art too sure of the Master whom thou hast sold is not thine But oh the impudence of a deplored sinner That tongue which hath agreed to sell his Master dares say Hail and those lips that have passed the compact of his death dare offer to kisse him whom they had covenanted to kill It was God's charge of old Kisse the Son lest he be angry O Saviour thou hadst reason to be angry with this kisse the scourges the thorns the nails the spear of thy Murderers were not so painfull so piercing as this touch of Judas all these were in this one alone The stabs of an Enemy cannot be so grievous as the skin-deep wounds of a Disciple The Agonie WHAT a Preface do I finde to my Saviour's Passion an Hymn and an Agonie a chearfull Hymn and an Agonie no lesse sorrowfull An Hymn begins both to raise and testifie the courageous resolutions of his Suffering an Agonie follows to shew that he was truly sensible of those extremities wherewith he was resolved to grapple All the Disciples bore their part in that Hymn it was fit they