Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	commandment_n	love_v	see_v	4,618	5	4.4853	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57656	Medicus medicatus, or, The physicians religion cured by a lenitive or gentle potion with some animadversions upon Sir Kenelme Digbie's observations on Religio medici / by Alexander Ross.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. Animadversions upon Sir Kenelme Digbie's Observations on Religio medici.	1645 (1645)	Wing R1961; ESTC R21768	44,725	128

much to the doubtings of the Church of Rome which would rob us of the comforts wee reap in our affli●tions and in death it selfe from the assurance of our salvation For if we doubt of our salvation wee must doubt also of our election and of the certainty of all Gods promises and of the work of the holy Ghost when hee seales in our hearts that wee are the sons of God And so to what serve the Sacraments if they doe not confirme and seale unto us the love of God in saving us Nay our faith hath lost its forme and efficacie if we be still doubting Saint Paul was not of your mind hee was perswaded that nothing could separate him from the love of God in Christ. And no question but hee would have sworne this if hee had been required I deny not but many of Gods servants have their doubtings but this comforts them that Christ prayeth for them that their faith shall not faile and this assures them of their salvation Though this fire of the Sanctuary be not alwaies flaming it is not therefore extinguished and though the eye is not alwaies seeing it is not therefore blind Nihil est ab omm parte beatum No perfection here the fairest day hath its clouds and the strongest faith its doubts but to be still doubting is a signe of a bad Christian and as Seneca will have it of a bad man maximum malae mentis indicium fluctuatio The second part YOu say there are mystically in our faces characters which carry in them the Motto of our soules wherein one may reade our natures c. besides these certaine mysticall figures in our hands which you dare not call meere dashes strokes or at randome Fronti nulla fides how many are deceived by the face and hand therefore Christ will not have us judge secundum faciem according to the face or appearance but judge righteous judgement I deny not but sometimes the face proves index animi and by the face and other outward signes in Iulians bodie as his weak legs unstable feet wandring and furious eyes wanton laughters inordinate speeches c. Nazianzen conjectured of the pravitie of his mind and wicked inclination And it was no difficult matter to collect the roughnesse of Esau's disposition by the roughnesse of his hands Wee may also by the face and hand judge of the temper and distemper of the body bloud and other humours but peremptorily to determine the future events of things that befall us or the disposition of the soule by Physiognomy or Chiromancy by the face and hand is such a superstitious folly that the Poet laughs at it and at him Qui frontemque manumque Praebebit vati For first many lineaments yea oftentimes deviations and inordinate conformities are in our bodies rather by accident then by nature Secondly Philosophy good counsell and education doe much alter the nature of men therefore Philemon that famous Physiognomer was deceived in Socrates his face thinking that he was a man of a riotous and wicked disposition whereas his nature by the study of Philosophy was quite altered being eminent for his continencie fidelitie and other vertues Thirdly man by reason of his will is master of his owne morall actions therefore it is in his power to alter his owne inclinations Fourthly supernaturall grace doth quite transforme nature and can turne a Wolfe into a Lamb a Saul into a Paul a Persecutour into a Preacher Fifthly how vain and ridiculous is Chiromancie in placing the seven Planets in each palme of the hands and confining within certaine lines and bounds the power and operation of these Stars so that Iupiter must containe himselfe within his owne line and not encroach upon the line of Venus or Mercury If men would be more carefull to know and follow him who only hath the seven Stars in his right hand they would not so supers●itiously dote upon such a ridiculous toy as Palmestry or by the lineaments of the hands or face peremptorily conclude of mens soules and of their future actions and events You hope you doe not break the fifth Commandement if you conceive you may love your frie●d before your parents The God of love hath ordained an order in our love that wee are to love those most to whom wee owe most but to our carnall parents under God wee owe our being to our spirituall parents our well being therefore they are to have a greater share of our love then our friends to whom we are not tied in such obligations Secondly whereas God is the measure perfection and chiefe object of our love wee are to love those most who come neerest to him by representation but these are our parents who are to us in stead of God especially if they bestow not only being but also well being and education on us But what needs the urging of this duty which is grounded on the principles of Nature Your phrase is dangerous as your love is preposterous if it be as you say that you love your friend as you do your God For by this you take away the distinction which God hath made between the two Tables the one commanding us to love God above all the other to love our neighbours as our selves Nature will teach you that him you ought to love most to whom you owe most but you owe all to God even that you live and move and have your being Secondly an universall good is to be loved afore a particular A man will venture the losse of his hand or arme to save the body A good Citizen will venture his life to save his country because hee loves the whole better then a part but God is the universall good our friends are only particular Thirdly wee must love our friend as our selfe because our selfe-love is the rule by which wee square our friends love but we must love God better then our selves because it is by him that we are our selves For your originall sinne you hold it to be washed away in your baptisme for your actuall sins you reckon with God and you are not terrified with the sins of your youth Originall sin is washed away in respect of its guilt not of its being the curse not the sin the dominion not the habitation is done away For whilst this root is in us it will be budding the leprosie with which this house of ours is infected will never be to●ally abolished till the house be demolished Wee must not look to be free from these Iebusites whilst we are here Subjugari possunt exterminari non possunt the old man is not totally cast off nor the old leaven totally cast out For if there were not in us concupiscence there could be no actuall sin and if wee say We sin not we deceive our selves Saint Paul acknow●edgeth a body of death and you had need ●o pray with David Cleanse me from my secret sins And againe Remember not the sins of my youth

and therefore are not the objects of his omnipotencie but that is only the object which is possibile absolutum So I think it is good manners to say God cannot lie or die because it cannot ●gree with his active power to suffer or to die So he cannot sin because it agreeth not with right reason In a word Deus nequit facere quod nequit fieri I think then it were breach of good manners to say that God could do any thing which were repugnant either to his wisdome goodnesse or power And though his power and will make but one God yet they are different attributes ratione for the will commands and the power puts in execution You say that they who deny witches deny spirits also and are a kind of Atheists A strange kind of Atheisme to deny witches but is there such a strict relation between witches and spirits that hee that denies the one must needs deny the other Sure the existence of spirits depends not upon the witches invocation of or paction with spirits We reade that Zoroastres was the first witch in the world and hee lived after the Floud were there no spirits I pray till then This is as much as if you would say there were no divels among the Gadarens till they entered into their swine You thinke the Angels know a great part of our thoughts because by reflexion they behold the thoughts of one another That the Angels know one another is out of doubt but how they know one anothers thoughts is unknowne to mee This I know that none knowes the thoughts of man but man himself and God that made him it being Gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they know our thoughts 't is either by revelation from God or by some outward signe and demonstration from our selves for whilest they are immanent and in the Understanding they are only knowne to God because he only hath the command of our Wills from which our thoughts depend The light which wee stile a bare accident you say is a spirituall substance where it subsists alone and may be an Angell Let us see where and when it subsists alone without a subject and then wee will beleeve you that it is a spirituall substance And if your light may be an Angel that must needs be an Angell of light What a skipping Angell will ignis fatuus make The Chandlers and Bakers trades are honou●able those can make lights which may in ●ime become Angels these wafers which ●n time become gods This Section consists of divers errours First you call the Heavens the immateriall world so you confound the celestiall world with the intellectuall which only is immateriall and had its being in the divine intellect before it was made Secondly if the Heavens be immateriall they are not movable for matter is the subject of motion Why then doe you call the great Sphere the first movable Thirdly an immateriall world cannot be the habitation of materiall substances where then will the bodies of the Saints after the resurrection have their residence Fourthly if the Heavens have not matter they have not quantity and parts Fifthly nor are they compounded substances of matter and forme but simple as spirits Sixthly though they have not such a matter as the elementary world yet immateriall they are not they have a matter the subject of quantity though not of generation and corruption Your second errour is that you call Gods essence the habitation of Angels and therefore they live every-where where his essence is Divinitie tells us that Angels are in a place definitivè and that they as we all live and move in him as in our efficient protecting and sustaining cause but not as in a place for Angels move out of one place to another and while they are on earth they are not in heaven but if Gods essence be their habitation then they never change place for his essence is every-where and so you make them partakers of Gods proper attribute Ubiquity Your third errour is that God hath not subordinated the creation of Angels to ours but as ministring spirits they are willing to fulfill Gods will in the affaires of man Then belike God made them not to be ministring spirits to the heires of salvation but they are so of their owne accord if so wee are more beholding to them for their comfort protection and instruction of us then to God who made them not for this end but as you say for his owne glory But if you were as good at Divinity as at Physick you will find that Gods glory is not ●ncompatible with their service to us but ●n this is God glorified that they comfort ●nstruct and protect us for this charge hee hath given to his Angels over us and so we are bound to them for their care much more to him for his love in creating them to this end Your fourth errour is that both generation and creation are founded on contrarieties If creation were a transmutation which still presupposeth a subject I would be of your opinion but seeing it is not and hath no subject without which contrarieties cannot be in nature I deny that creation is founded on contrarieties neither is non-entity contrary but the totall privation of being which God gave to the creature You wonder at the multitude of heads that deny traduction having no other argument of their beliefe but Austins words Creando infunditur c. But I wonder as much at you who is not better acquainted with our Divinitie for wee have many reasons to confirm us against traduction besides Saint Austins authority At first that the soule is immateriall therefore hath not quantitie nor parts nor is subject to division as it must be if it be subject to traduction or propagation Secondly the soule existeth in and by it selfe depending from the bodie neither in its being nor operation and by consequence not in its production nec in esse nec in fieri nec in operari Thirdly if the soule were educed out of the power of the matter it were mortall as the soules of beasts are which having their beginning and being from the matter must faile when that failes Fourthly the effect is never nobler then the cause but the soule in regard of understanding doth in excellencie far exceed the body Fifthly a body can no more produce a spirit then an horse can beget a man they being different species Sixthly if the soule were propagated in or by the seed then this were a true enunciation Semen est animal rationale and so the seed should be man Seventhly if the soule of the son be propagated by the soule or of the soule of the parent then we must admit transmutation of soules as we doe of bodies in generation Eighthly we ●ave the Churches authoritie Ninthly ●nd the testimony of Gentiles for Aristotle ●cknowledgeth the Intellect to enter into ●●e body from without And Apuleius in ●is mysticall