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
A02537	The great impostor laid open in a sermon at Grayes Inne, Febr. 2.1623. By Ios. Hall D.D.	Hall, Joseph, 1574-1656.	1623 (1623)	STC 12665; ESTC S116594	14,333	76

in the midst of Samaria How many millions thinke they walke fairely on to heauen when indeed they are in the broad way that leads to destruction Oh poore blind Pagans halfe-sighted Turkes bleare-eied Iewes blind-folded Papists Squint-eied Schismaticks purblind ignorants how well doe they finde themselues pleased with their deuotion and thinke God should bee so too when it is nothing but a mixture of mesprison superstition conceitednesse and according to the seldome-reuerently-vsed prouerb whiles they thinke they haue God by the finger they hold a deuill by the toe and all this because their heart deceiues them If carelesse and loth to bee at the paines of knowing more it perswades them they know enough that they cry out of more as he did on the ointment Vt quid perditio haec What needs all this waste and makes them as conscionable for knowledge as Esau was for cattle I haue enough my brother keepe that thou hast to thy selfe or as contentedly-resolute as the Epicure in the Gospell Soule take thy ease thou hast knowledge enough laid vp for many yeeres From whence it is that too many rest simply yea wilfully in their owne measure not so much as wishing more skill in Soule-matters applauding their owne safe mediocritie like the credulous blinde man that thought he now saw a shimmering of the Sunne-beames when indeed his backe was towards it Hence it is that they scoffe at the foolishnesse of preaching scorne the forward bookishnesse of others fearing nothing but a surfet of Manna and hating to know more than their neighbours than their fore-fathers thus are led on muffled vp in an vnfelt ignorance to their graue yea without the mercy of God to their hell And as in these things there is a presumption of knowing what we doe not so contrarily a dissimulation and concealement of the knowledge of what we doe vnderstand The heart of man is a great lier to it selfe this way Saint Paul saies that of Pagans which I may boldly say of Christians they haue the effect of the law written in their hearts yet many of them will not bee acknowne of one letter ingrauen there by the finger of God Certaine common principles there are together with this law interlinearily written in the tables of the heart as that we must doe as we would be done to That there is a God That this God is infinite in iustice and truth and must be serued like himselfe these they either blot out or lay their finger on that they may not bee seene purposely that they may sinne freely and faine would perswade themselues they neuer had any such euidence from God so putting off the checks of conscience with bold denyalls like the harlot of Iericho but worse than she that hath hid the Spies and now out-faces their entertainment Wherein the heart doth to it selfe that which Nahash the Ammonite would haue done to Israel put out his owne right eie that it may not see that law whereby it might be conuinced and finde it selfe miserable Thus the vnderstanding of man is euery way deceitfull in ouerknowing mis-knowing dissembling in all which it is like an euill and vnfaithfull eye that either will be seeing by a false glasse or a false light or with distortion or else wilfully closes the lids that it may not see at all and in all this deceiues vs. The will is no lesse cunning which though it make faire pretences of a generall inclination to good yet hîc nunc in particulars hangs towards a pleasing euill Yea though the Vnderstanding haue sufficiently informed it of the worthinesse of good and the turpitude of euill yet being ouercome with the false delectablenesse of sinne it yeelds to a misse-assent Reason being as Aquinas speakes either swallowed vp by some passion or held downe by some vicious habit It is true still the Will followes the Reason neither can doe otherwise but therefore if Reason mis-led be contrary to Reason and a schisme arise in the soule it must follow that the Will must needs be contrary to Will and Reason Wherein it is like a Planet which though it be carried about perpetually by the first mouer yet slily creepes on his owne way contrary to that strong circumuolution And though the minde be sufficiently conuinced of the necessitie or profit of a good act yet for the tediousnesse annexed to it in a dangerous spirituall acedie it insensibly slips away from it and is content to let it fall As some idle or fearfull Merchant that could be glad to haue gold if it would come with ease but will not either take the paines or hazard the aduenture to fetch it Thus commonly the Will in both respects Water-man-like lookes forward and rowes backward and vnder good pretences doth nothing but deceiue The affections are as deceitfull as either whether in misse-placing measure or manner Mis-placing They are fiery where they should be coole and where they should burne freeze Our heart makes vs beleeue it loues God and giues him pledges of affection whiles it secretly doats vpon the world like some false strumpet that entertaines her husband with her eyes and in the meane time treads vpon the toe of an Adulterer vnder the board That it loues iustice when it is but reuenge That it grieues for the missing of Christ when indeed it is but for the loaues and fishes That it feares God when indeed it is but afraid of our owne torment That it hates the sinne when it is the person That it hates the world when it thrusts God out of doores to lodge it Measure That we loue God enough and the world but enough when as indeed the one loue is but as the cold fit of an ague the other an hot we chill in the one no lesse than we glow in the other when wee make God only a stale to draw on the world That wee doe enough hate our corruptions when at our sharpest we doe but gently sneape them as Hely did his sons or as some indulgent parent doth an vnthriftie darling whom he chides and yet feeds with the fewell of his excesse That we haue grieued enough for our sinnes when they haue not cost vs so much as one teare nothing but a little fashionable winde that neuer came further than the roots of our tongue That we doe enough compassionate the afflictions of Ioseph when we drinke wine in bowles That wee feare God more than men when wee are ashamed to doe that in presence of a childe which wee care not to doe in the face of God Manner That our heart loues and hates and feares and ioyes and grieues truly when it is an hypocrite in all That it delights constantly in God and holy things when it is but an Ephraims morning dew That our anger is zealous when it is but a flash of personall malice or a superstitious furie That we feare as sonnes when it is as cowards or slaues That we grieue as Gods patients when we fret