Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	great_a	see_v	2,872	5	3.1437	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68715	Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.	Scott, Thomas, preacher at the Rolls Chapel.; Scott, Thomas, 1580?-1626, attributed name.	1616 (1616)	STC 22074; ESTC S100078	29,507	59

of vs in such matters The causes inducing conscience to error are many In some it proceedeth from the malice of Satan who when he can not tempt them to great and grosse sinnes he seeketh many times to vexe them with scruples of conscience troubling them in their imaginations and sometime peruerting the iudgement of their mindes onelie through aboundance of melancholie humors that raigne in their bodies Mille surgunt apud aliquos scrupuli 〈…〉 oblatrantes lacerare minantes eos qui volunt ire per viam Dei A thousond doubts barking within them like Dogges do arise in the hearts of some and threaten to teare them in peeces that haue a desire to walke in the right way of God Berson Gregorie in this case doth resemble the Diuell to a Lion that scareth little beasts which are weak and fearefull at his owne pleasure but when he encountereth with great beasts is many times put to the worst himselfe euen so when the Diuell dealeth with those that are fearefull and weake hee putteth many intricate questions and doubts into their heades to the great disquiet and trouble of their consciences wherein notwithstandieg he doth seldome or neuer preuaile with men of iudgement and vnderstanding but they preuaile against him In some error of conscience proceedeth of meere negligence when a man standing doubtfull of any thing wherein he ought to be resolued or being ignorant of any thing hee ought to know neglecteth to take counsell in time of them that are able to informe and reforme him in his doubtfulnesse and ignorance and so it was with Nicodemus before hee came to Christ In other some it proceedeth of the proude conceite they haue of their owne learning and wit thinking scorne to humble their vnderstanding to men of greater iudgement and knowledge then they are themselues which Augustine in his confessions acknowledgeth to haue been his fault many yeares whereby he remained obstinate a long while and would neither be brought to baptisme nor beleife but being morallie learned in the seuen liberall sciences hee defended his errors against all men and would not be remoued till at last by hearing of Ambrose he was brought to change his minde content to subiect his reason and learning to the obedience of faith which as hee saith himselfe of himselfe if he had not done he had still liued and died in error and neuer beene saued In othersome it proceedeth from a certaine singularitie of minde a vice that delighteth to be opposite to authoritie and maketh a man to carrie himselfe different in opinion and iudgement from other men desiring to be noted and pointed at prae caeteris because as the Poet saith of such they thinke it a kinde of credit and glory to them notarier dicier hic est to be a noted man and to haue it said of them this is he which was a thing that the proude hipocriticall Pharises much delighted in wherein also they haue many followers euen at this day In othersome it proceedeth from a certaine inordinate affection and admiration of their persons from whom they haue receiued their opinions Nimius enim amor nimium odium in errorem inducunt peruertunt iudictum Senec. Extreame loue and extreame hatred lead men into error and peruert their iudgement as is to be seen in the Church of Corinth where some held of Paul some of Apollo and some of Cephas euery man as he fancied the man whom he followed which is likewise one of the greatest causes of schisme and contention in our Churches wherein some humerous persons delight to draw disciples after them and other some hauing itching eares do turne their hearing from the truth and delight to heare onely those that will preach nouelties and pleasing things vnto them whereby the Gospell is ill spoken of Et facta est fides Euangeliorū fides temporum faith of the Gospell is become the faith of time Nam aut scribuntur fides vt volumus aut vt volumus intelliguntur For either faithes are written as will or as will they are vnderstood Et cum secundum vnum Deum vnum Dominum vnum baptisma fides etiam vna esse debeat oò ponè ventum est vt nulla sit And whereas according as there is but one God one Lord one baptisme there ought to be but one faith also it is almost come to that passe now that there is none at all From these and such like causes proceede all errors in conscience for reformation whereof we are heere forbidden to be too iust in these extreames and bidden to suffer our consciences to be guided by those rules of Iustice which ought to direct our consciences whereof there are many One and the first is this In indifferentibus plus obligat praeceptum principis pralati quam propria conscientia quia in his conscientia habet suprà se principem praelatum Tho. Aquin. In matters of indifferency the commandement of a Prince and a prelate doth more binde man then his owne conscience because in these things the Prince and the Prelate hath preheminence aboue conscience The ground and foundation of this rule are Christs owne words when he saith Quaecunque dixcrint vobis facite whatsoeuer your Magistrates bid you obserue that obserue and do The second is this Conscientia nun quam obligat in virtute propria sed in virtute praecepti diuini conscience neuer bindeth in it selfe but by vertue of some commandement from God Quia conscientia non dictat aliquid esse faciendum aut non faciendum hac ratione quia sibi videtur vel non videtur sed sub hac conditione quia est à Deo praeceptum vel prohibitum Because the conscience telleth not a man that any thing is to be done or not to bee done in regard that it seemeth good or not good to it selfe but for that the same is either commanded or forbidden of God If a man maketh a conscience of any thing not commanded or forbidden and yet doth it he may seeme in some sort to do praeter conscientiam besides his conscience but not against his conscience Anton. part 1. tit 3. cap. 10. 4. The third is in things indifferent when a man doubteth of any thing commanded him whether it be bonum licitum good and lawfull obedire debet he is bound to obey it and to doe it Nam etsi reum fortassis faciat superiorem imper andi iniquitas innocontem tamen ostendit orde seruiendi inferiorem for although the iniquitie of commanding may make the Superiour guiltie yet order of obedience sheweth the inferior to be innocent The fourth is In dubijs bonorum vita alijs debet esse viuendi regula in things doubtfull the life of good men should be the rule of liuing to others For by the counsell of Salomon a man should neuer leane to much to his owne wit nor make a conscience to himselfe in matters