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	husband_n	wife_n	2,730	5	6.6528	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

of the favour of God and the pardon of sin against all the disputes of reason and the conscience together But to hasten 16. ASSERTION Christ is involved in every proverb of Salomon Explication THis Assertion as he saith needeth no explanation at all only to justifie the truth wee must take this Argument from him The wisdome or power of God is involved in every Proverb of Salomon Christ is that wisdome and power of God 1 Cor. 1.24 Ergo. Let the Reader here take notice that at the conference when this Assertion was discussed wee propounded this sense to him that as Christ was the wisdome of God so he might be said to be involved in the Proverbs of Salomon wherein his wisdome shineth But not as hee is a sacrifice for sinne in which sense he maintained it but that former he utterly rejected as not sufficient yet now hee makes it his owne and his only Argument to convince as he saith the Accuser These are the common tricks of this Seducer for had he rested on the former sense we had not at all differd Now the ground hee then layed was that to him give all the Prophets witnesse Acts 10.43 John 5.39 but Salomon was a Prophet Ergo he is involved in every Proverb of his which how well it followeth I need not shew to them that have understanding for neither do the Prophets in every part of their prophesies so mention Christ having many other historicall matters inserted for the time nor yet Salomon who though he speak of Christ in the 8. and 9. Chapters c yet not in every proverb of his if in any in that sense but of other morall matters and wholsome counsells necessary to bee knowne in their place Why then this man should produce such a position not knowne before I see not unlesse to perswade his followers of a greater insight he had in the Scriptures than other men being most vain-glorious and to carry the palme for a Preacher of Christ But it followes 17. ASSERTION The 15. Psal is only a description of Christ and the beatitudes Mat. 5. only belong to him and to no man that ever was or shall be because all men are vanitie Explication THe perfections he saith required in the 15 Psal and in all other Scriptures of like nature are not nor shall bee found in any man but by their union with Christ for that all men severd from Christ are vanity for proofe whereof he citeth Rom. 8.1 2. and 1 Cor. 1.30 this is his full explanation wherein hee hath also kept his custome of fraud and deceit as before for this sense was then propounded unto him that the 15. Psalme was a description not of unregenerate persons but of beleevers such as in the phrase of Scripture were stiled righteous men to whom the promises of life through Christ did appertaine There were witnesses enough of this but this hee utterly rejected with these words no man no man that ever was or would bee the like also he affirmed of Psa 119.1 and Matth. the 5th and now he comes and acquaints us that all our perfections are by our union with Christ and without him we are vanity which is his ground Is not this to dally with the word of God and to mock and abuse his servants the question being whether those descriptions belonged to any men in any sense which he denyed referring them only unto Christ which now hee seeks to shift off with an evasion But it is to be suspected that in all this he hath a further meaning than he is willing to disclose which is that Christ of whom he speaks is but the new Creature or new man in us who is endued with such perfections that he is able of himselfe to send forth bright beames of glory and to act such acts of grace in us as are proper to his nature in whom are all things perfect aswell faculties as gifts seeing he useth the same phrases as before of union and perfection and then is his sense most corrupt familisticall and abominable for which see what is written on the 11. Assertion It followes 18. ASSERTION The saying of Salomon Rejoyce in the wife of thy youth is not meant of a mans wife but of Christ because he can satisfie us at all times Explication THis is a branch of the former Assertion that Christ is involved in every Proverb of Salomon therefore in this place which he also calleth a Proverb though I suppose unfitly and explaines himselfe thus that no man in the spirits sense can rejoyce but by his joy in Christ and that hee alone can satisfie us c. wherin first he hath altered and perverted the meaning of the Scripture and the purpose of the holy Ghost which is dehorting men from strange women to direct them as a remedy to the love of their own He never cites nor regards any expositors and to delight in them which he turnes over into a mysticall meaning to Christ and so puts by the object intended Secondly to colour the matter he tells us of the ground of our spirituall rejoycing that it is only by our joy in Christ which is collaterall and nothing to the question because that in the exhortation naturall and conjugall affections seasoned with grace are required in the husband to his wife he is to love her Pro. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his wife and that with an entire affection delighting in her yea erring in her love as the Text is to which purpose is that of the Apostle Eph. 5.29.31 all intended to the same duty which to turne over only to a spirituall affection and that unto Christ is with familisticall allegories to abuse and not interpret the Scriptures yet thirdly to justifie his Assertion in comparing the wife unto Christ he alleadgeth that in Mal. 2.14 where the Covenant it selfe as he saith is called the wife of youth which how proper it is and pertinent to the matter I leave to the learned to judge for my part I conceive it to be directly opposite to this his opinion and his practise also in his dealing with his own wife which as I have heard was none of the best But for this worthlesse Assertion it had not at all beene mentioned but to shew his abuse of Scripture by his interpretations which is frequent with him as when hee also affirmed these words Out of his belly shall flow Rivers of living water Ioh. 7.38 to be taken out of those of Salomon Drink waters out of thine owne Cisterne Pro. 5.15 all which his followers take up with admiration wondring at the sublimity of the mans understanding but heare further 19. ASSERTION It is too great presumption for any Minister to undertake the exposition of any whole book in the Scriptures because he cannot shew how Christ is involved in every part Explication AS in warres besides the maine preparations there are usually appointed some succours and supplies to be in store if

are altered 3. Whether the flat deniall of any mutation or change in the understanding will and affections be not a plaine deniall of regeneration and sanctification by the spirit and if it be why then doth he or they talke at any time of either of them as if they granted that they do not unlesse it be to colour and cloak their error with hypocrisie 4. Whether to hold and affirme that the understanding will and affections of beleevers are * See the contrary to this 1 Cor. 13.9 ad finem 2 Cor. 3.18 Phil. 3.12 1 Thes 3.12 c. perfect as also their faith love joy and other gifts and that such themselves are as perfect here as ever they shall be is not directly to oppose the Scriptures and all truth yea to contradict himselfe who saith we do alwaies grow in faith and love and answerable fruits for that which is already perfect can have no bettering or what need have such of the imputed righteousnes of Christ of which these men talke so much if they have perfection of all things in themselves for to the old man it must not be applyed and the new man is perfect already so they overthrow the maine grounds and Articles of Christian Religion and put by any need of Christ himselfe Now the Lord deliver all his people from such pernitious and damnable opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.1 more exceptions might bee taken at this rotten familisticall treatise but its irkesome to pore on it any further therefore I passe on 12. ASSERTION Beleevers when they fall into any sin be it adultery or murther are not to mourne or grieve for that savours of the flesh but still to rejoyce because it is written rejoyce evermore and that joy is the speciall means to bring them out of their sin Explication HEre is another parcell of worthy doctrine delivered vivâ voce at a conference and acknowledged for the words to be his own standing out to maintain them only hee gives us here forsooth a sense to understand the words by which is that by sorrow and mourning hee intends worldly sorrow and desperate mourning for sin that beleevers are not so to mourne but to retaine still some hope in Christ and this he saith was all he affirmed at the conference but that his words are perverted which if it be so then hath he doubtlesse great wrong done to him but if it be not so then is he a great lyar and Seducer both Now for the proofe of this not only the witnesses present can testifie but the passages themselves do shew that we professedly maintained godly sorrow for sinne but when hee with ingeminations denyed all sorrow whatsoever there was produced against him first Eccl. 3.4 there is a time to mourn and then that of Peter who went out and wept bitterly Luk. 22.62 the former he shifted with his wit to the later hee replyed that it was an instance that fell not out in an age so that the question was not about the kind of sorrow but of sorrowing at all which he opposed and we maintained but farre was it from the thoughts of any of us to maintain worldly or desperate sorrow for sin then the reason that he gave for his opinion was that we are bid to rejoyce evermore 1 Thes 5.16 and that joy will bring a man best out of his sinne this is the substance of what was said about this point Therefore hath this man done wickedly in seeking to cast the shame of his errours upon others shifting cleane from what he maintained to a point of an other kind for the colouring of which collusion he falls on with a long invective against Ministers in generall VVhat made Saul Achitophel and Iudas destroy themselves was it Legal teaching for pressing so much humiliation and sorrow for sinne as the cause of so many selfe murthers and mischiefes among men terming them Legalists and their congregations pretented Christian Assemblies yea Iewish and worse than Iewish Synagogues with much to that effect Wherein if any are faulty I am not to defend it the grace of Christ is surely to be published plainly Mark 16 1● Acts 2.39 and plentifully to the people and the threatnings to bee seconded with the promises to work true repentance in the hearts of men else I beleeve a Minister doth but the least part of his message and the work may prosper accordingly But what is that to this Seducer or how is he to be beleeved in this case who denies any use of the Law at all any terrours or feare of judgements any mourning or sorrow for sinne any thing tending to humiliation only faith and joy is that he stands for in a Gospel Minister Is his testimony to be received against all Ministers in generall without exception is * Being the way of the false prophet and false Apostles his way to bee observed in an extreamity of farre more dangerous consequence for without all mourning and sorrow for sinne what need is there of the comforts of the Gospel what applying of Christ at all who came only to comfort the mourners Isai 61.1 2 3. and calls such unto him as travell and are heavy laden Mat. 11.28 yea in the regenerate themselves that fall into sinne this is required Psal 51.17 and the holy Scriptures commend this unto the Saints for ever as that which worketh repentance to salvation 2 Cor. 7.10 how sinfull then is this mans doctrine and pernitious to the soules of men who denies all sorrowing for the foulest crimes teaching men to impute it only to the old man in them and not to themselves when they fall into wickednesse but there is more remaining 13. ASSERTION Carelesse Christians are the choisest beleevers because they depend wholly upon Christ Explication THis Assertion may be known by his livery to whom he belongs even the carelesse master we last mentioned who like himselfe would have all his followers to be carelesse also and they are his choise beleevers who ever prescribed such rules of loosenesse for men to live by unlesse it were Epicurus himselfe the chiefe of Libertines but it is worse in this man in that he seekes to ground them on faith and the rules of the Gospell for thus he tells us that carelesse is here taken in a holy sense belonging only to those that depend on Christ because they will not bee negligent in the use of the meanes which clause he saith should have beene added to his Assertion to which I answer that the English word carelesse cannot properly be so taken seeing it signifieth with us a regardlesse mind not heeding or esteeming such or such a matter and is generally taken in the worst sense as when we say a carelesse man we intend one that regards not his manner of life Like Gallio in the Iewes matters Acts 18.17 or a carelesse Christian one that regards not Christian duties in which generall sense he takes it as comprehending