Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	see_v	word_n	4,690	5	4.5038	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08242	Certaine sermons vpon diuers texts of Scripture. Preached by Gervase Nid Doctor of Diuinitie	Nid, Gervase, d. 1629.	1616 (1616)	STC 18579; ESTC S113333	39,489	118

with the constant martyr Romanus How willingly his mother gaue him to the hands of the tormentor kissing him but once which was as little as a mother could doe Nee immorata est fletibus tantum osculum Impressit vnum vale ait dulcissime Et eum beatus regna Christi intraueris Memento matris Now if a man inquire into the inward mouing cause for which the world was so strangely carried away with affection vnto Christ hee shall find it to bee faith Which faith though the Scripture opposeth to vision yet calleth it a kinde of sight So faithfull Abraham desired to see Christs day and saw it and reioyced By faith Moses indured patiently as if he had seene the inuisible And by the eye of faith all the Saints since the Apostles beleeuing them that saw him haue loued him as firmly as if themselues had seene him They seeing the head beleeued of the body wee seeing the body beleeue concerning the head Namque habet fides oculos suos quibus quodammodo videt verum esse quod nondum videt For faith hath it eyes whereby in some manner it sees that to be true which as yet it sees not saith S. Austē Faith is opposed to the corporall view of things visible and to the demonstratiue knowledge of things intelligible Which knowledge is also called intuitiue knowledge Now the bodily sight of Christ in his humilitie was onely proper to them that liued in his time Though by imagination wee can likewise represent vnto our selues the same But the sight of his spirituall and glorified body shall be the reward of all And as for the intelligible visiun of invisible glory of the Godhead of Christ and of the eternall Trinitie they that see it here in twy-light shall then behold it as at noone day and loue it there with incomparable feruencie of spirit if they continue here in that modell of warmth which this life affoordeth The hope whereof how greatly doth it sustaine the patience of his absence and confirme the constancy of louing Christ vnseene when we haue so good assurance to see his spirituall body and that happinesse which neuer eye hath seene Where if he shew his fiue wounds and the veritie of all which hee did and suffered in this life what can be wanting to the destruction of that which is in part and conuerting faith into vision Meane while wonderfull is that grace which makes vs now to loue him For although the conuersion of the world the strange preseruation of the Catholicke Church the authoritie of the same Church the bloud of so many Martyrs the fulfilling of Prophecies the superexcellent learning of Catholicke Writers and Catholick Gouernours with many other vnanswerable arguments haue in a manner demonstrate the whole truth of Christian Religion Insomuch that hee which will not now beleeue without seeing wonders is himselfe a wonder saith S. Austen Yet in many ages when God hath permitted generall inundations of Gothes and Vandals of Turkes and Saracens ouer the Christian world which the old serpent hauing spued out of his mouth desired to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman to bee carried away of the floud or when fearefull tempests of heresie doe obscure the Church that for a time neither Sunne nor moone appeare till controuersies bee determined till ancient records bee se arched and vnquiet nouelists suppressed the safest way was alwayes to cast himselfe into the bosome of the Church that faith might support where knowledge failes and the loue of Christ continue where he was not seene Faith is the subsistence of matters hoped for and the euidence of things not seene by the firme embracing whereof in the midst of all miserable temptations and inuestigable errours the faithfull louers of Christ Iesus haue loued him whom they neuer saw neither with the eye of sense nor the eye of reason Great friendship hath there beene betwixt men which neuer saw one anothers faces yet true report of wisedome and vertue hath bred strange coniunction and familiaritie of mindes as if their soules had met together in the night when their bodies rested or because that mindes being incorporeall neede not visible presence to vnite them nor are their loues separated by distance of place Which if it be true in natural loue and humane affection how much more certaine is it in spirituall and Diuine where not onely similitude of nature combines but also vnitie of spirit If thou louest none but whom thou seest saith S. Austen then shouldst thou not loue thy selfe Neque enim teipsum nisi in speculo vides Many men there be whose wisdome will not suffer them to bee credulous their hands haue eyes and their hearts haue eyes they beleeue that which they see and they will loue that which they see vnknowne vnbeleeued vnseene vnloued But vnto the most of faithfull Christians Almightie God hath left more things to bee beleeued then knowne that there might bee place for reward For hope that is seene is no hope Euery one could not liue at that time when Christ was liuing nor see the wonders which he wrought or which his Prophets did before him or his Apostles after him Yet many will say hereafter if we had liued in those times or if whe had talked with one risen from the dead we had surely repented Indeede the Tyrians Sidonians if they had seene the miracles at Corazin and Bethsaida they would haue turned their purple into sackcloth but they had sufficient helpes and so hast thou neither knowest thou whether thou mightst be so obdurate through thine owne first wilfull negligence that the sight of Christ wold haue caused no more loue in thee then it did in Herod who defired of long to see him and not beleeuing Moses and the Prophets neither wouldest thou beleeue if one should rise from the dead S. Austen sayes hee was often tempted to desire a signe from God concerning him selfe but by Gods grace he alwayes resisted that temptation So our Sauiour taxeth the Gentleman of Cana in Galilee whose sonne was sick at Capernaum Vnlesse you see signes and wonders you will in no wayes beleeue The Atheist if he might see the Diuell he would hate him And the Idolater if hee may haue a palpable visible God hee will worship him Make vs Gods to goe before vs cry the Israelites as if things that were inuifible were not They that desire to see the holy Cittie vpon distrust or curiositie which is concupiscence of the eye or dwelling farre off greatly indanger their present estate their fame their liues and neglect their necessary functions I see not how they can warrant that action Against which S. Gregorie Nissen speakes in an Epistle of his Locall motiou saith he makes thee not neerer vnto God which is in all places And it is better to goe a pilgrimage from thy body to God then from thy countrey to Iurie for whilst wee are at home with the body wee are steangers vnto God Ierusalem is not now

before Their bodies how much the stronger so much the longerenduring of sicknesse of consumption of death Vaine-glorious cruell dissembling rising by the ruines of others Lastly what is man-age but the Giantnesse of sinne and the power of miserie But when these ages of childe-hood youth and man-hood are worne into old age then you haue the recapitulation of humane miserie the infirmitie of childe-age the incorrigibilitie of Boy-age the subtiltie of Man-age and all these greater here then in the former Ages Here the prodigalitie of youth is dried vp into auarice pride and lust bee sinnes here out of fashion but not out of vse vndecent and vnbeseeming vices Here wisedome doateth and of power to sinne is left a will to sinne the greater torment Lastly what is old age but the store-house of repentance and obliuion the ragges of life the ashes of a lustfull body and wearinesse of a wandring minde Atque hi sunt manes quos patimur these are the miseries which we suffer in all ages sin and sorrow and folly vexation and bitternesse of spirit Hence spring complaints and discontent either for want or disease or the frustration of our hopes or some other euill No prosperitie without change and in the midst of laughter the heart is heauie What way and course of life can a man cut out wherein there is not trouble and vexation of spirit Theologie neuer so full of questions the law as full of difficulties as men of quarrels Physicke as manifold in cures as the appetite in absurd desires In Courts few prosper and those that prosper perish The Countrey makes beasts and the Citie Diuels Single life is solitarie and marriage ill company This is the miserie of life Now followes the life of Miserie Who knowes not that life and all the comforts of life they bee but increase of afffliction to those that are plunged in griefe What pleasure is there in melodie to a man that mournes And to him that is in an ague how vnseasonable is the discourse of loue and iollitie Eternitie of torment is the hell of hell so continuance or life in miserie there is the misery of misery Space of time diminishes sorrow that is past but increaseth that which is present because it weakens patience and prolongs the hope of deliuerance Therefore the Patriarch complaines that his dayes were few and euill Not euill and few For to haue a short time allotted him and yet euill dayes intermixed is more euill But being afflicted with euill yeares to haue them shortened is lesse euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O daies few and euill briefe and tedious How it lies vpon vs beloued to lengthen them by good deeds And so much the more because the shortest of the yeare is certaine but the shortest of our life is vncertaine Let vs frustate the tenure of iniquitie and in euery age doe the vertue of the age not the sinne of the age that so not liuing after custome but after truth nor making profusion of the bloud of CHRIST that it may not faile vs at our greatest neede wee may preserue the seale of our redemption inuiolate and bee bold euery one of vs to pray O my GOD let not the end of my deuotion bee suddaine but after much mortification of heart and long consumption of languishing desires to see thee make a ripe dissolution of my flesh and spirit close vp my wearied thoughts and receiue mee to thy mercie Amen Liue sweete IESV and reigne with the Father and Holy Ghost one God c. The end of the second Sermon THE THIRD SERMON Of the loue of Christ 1. PET. 1.8 Whom you loue though yee haue not seene THAT which blessed Saint Peter commends in the dispersed Iewes of Asia Pontus Cappadocia that they loued Iesus whom they had not seene The same is the praise of all deuout Catholickes who haue liued these many yeares that being scattered from sea to sea vnder euery starre and throughout all lands yet they loue their one Head vnseene as they loue their many fellow-members vnseene Which is a singular commendation in the Daughter of Christ dispersed His espoused Church so deerely to affect Him whom Shee neuer saw Whereas the daughters of men make sight a necessary antecedent of affection and will esteeme highly of no obiect vntill the eye haue set a price of it This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though contained in the aduerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else vnderstood not expressed in the originall implies another loue of Christ namely as hee was visible in the state of Mortality making that to be the greater but this the harder As if hee should say You loue Christ whom you haue not seene How much more vehement would your loue haue beene if you had seene him These then be the two parts of my Text First the loue of Christ being seene Secondly the loue of Christ being not seene If any man loue not our Lord Iesus Christ let him be Anathema Maranatha Of all the senses there is none so proper a mediator of loue as is the sight It is the beginning of loue according to the Prouerb exaspectu nascitur amor and it is the perfection thereof whilst we desire to see that whereof we haue much read or heard Therefore we loue our eves aboue all parts of our body giuing them the names of the most louely creatures in the world as the Sunne and Moone O oculi gemiua sydeva And that which wee loue deerest wee compare it to the eye as Ocule ocelle ni and Psal 7.8 Keepe mee as the apple of an eye Now the causes why sight so much procureth loue First it is the most spirituall sense and may bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corporall minde whereby we vnderstand things sensible By reason of which affinity videre is put for intelligere For this cause the mind best liketh that obiect which is commended to her by the eye Secondly it is the quickest sense and therefore doth soonest fire the affections According to that Segnius irritant animos immissa per aures quam quae sunt oculis subiecta sidelibus Thirdly it is the surest euidence and most certaine demonstration Whence by metaphor the word demonstration is drawne And therefore the fruition of eternall happinesse is called Vision Lastly it is the most vnwearied and vnsatiable sense the eye being neuer satisfied with seeing Which makes for the continuance of loue For loue hateth nothing more then mutability and fastidious inconstancie For these causes I say sight is the most peculiar Factor for Loue. Now that wee may the better vnderstand this loue of Christ which they had that saw him in the flesh let vs consider a little of the diuers kindes of loue There is a sensuall loue or rather lust which the base Iewes nor other Infidels euer suspected in Christ Iesus although hee loued the two sacred sisters of Bothania and though Saint Iohn leaned in his bosome and many woemen vsed to