Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	heart_n	love_v	9,402	5	6.3927	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65699	A discourse concerning the idolatry of the Church of Rome wherein that charge is justified, and the pretended refutation of Dr. Stillingfleet's discourse is answered / by Daniel Whitby ...	Whitby, Daniel, 1638-1726.; Stillingfleet, Edward, 1635-1699.	1674 (1674)	Wing W1722; ESTC R34745	260,055	369

the Ephesians the spirit of Wisdome and Revelation in the knowledge of him Eph. 1.17 18. the eyes of their Vnderstanding being enlightned That he would grant that Christ might dwell in their hearts by faith 3.17.18.19 that they might be strengthned by his Spirit in the inner man that they being rooted and grounded in love might be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of God which passeth knowledge and be filled with all fulness of God That the Philippians love might abound more in knowledge Phil. 1.9 10 11. and in all judgment that they might approve things that are excellent and be sincere and without offence till the day of Christ Being filled with the fruits of righteoussness to the praise and glory of God That the Colossians might be filled with the knowledge of the will of God in all wisdom Col. 1.9 10 11. and spiritual understanding that they might walk worthy of the Lord unto all well pleasing being fruitful in every good work and increasing in the knowledg of God Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 1 Thess 3.12 13 That the Thessalonians might encrease in love and have their hearts established unblamable in holiness before God 2.1.11.12 That God would count them worthy of his calling and fulfil all the good pleasure of his goodness and the work of faith with power That the God of Peace would make the Hebrews perfect in every good work to do his will Heb. 13.20 21. 1 Pet. 5.10 working in them that which is well pleasing in his sight That the God of Grace would make them perfect stablish strengthen settle them These Supplications were their daily exercise and had they thought the Invocation of the blessed Virgin the Patriarchs and Prophets the Proto-Martyr and the brother of our Lord would have been needful and effectual to the attainment of these things for which they prayed so earnestly why do they never once address themselves unto them why do they never pray as doth the Church of Rome Brevarium Missal that through the deprecation intervention patrocination and intercession of these persons they may be worthy to obtain these blessings why do they never pray by the merits of these persons to be delivered from * Deus qui beatum Nicolaum P. tribue q●ae●un us ut ejus moritis pracibus 〈◊〉 Ochenna incend is liberemus Miss in sest san● Nich. Dec. xi Deus q. ● beatu● Lodovicum ju quaesamus meritis intercessione Regis Regan ●●su Christ●● f●l ●ui facias nos esse can o●tes in Fest beat Lud. Aug 25. Hell and made partakers of the joys of Heaven as doth the Roman Blashemy Why do they no declare with them that they do † In Fest fa●ct Agapiti Aug. 28. place their confidence in the petitions of these prevailing Saints and blessed Spirits Why do they not ascribe their mercys and deliverances to the ‖ Accepta tib● si● ●●mine sacrat●e pleb●s oblatio pro inorum H●nors Sanct●um qu●r●m●●e ●●ritis per●●●● de tribulatione cognoseit 〈◊〉 Miss Dee ●●●p 〈◊〉 Ed. Antwerp 1605. merits of these Saints as they most insolently do Assuredly on this account because they did not in their hearts approve the practise Were blessed Paul alive to see his Prophesy so punctually fulfilled That in these later times men should depart from the Faith attending to erroneous Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Doctrine of worshipping departed Souls how would he passionately cry out O foolish Romanists who hath bewitched you c. Lastly St. Paul had such an ardent zeal to the promotion of the Gospel that he omits no help which he conceives might give a blessing to his labours He therefore passionately intreats the Christians to whom his writings are directed Rom. 15.30 31. That they would strive together with him in their prayers to God that he might be delivered from them who did not believe in Judea and that his Service which he had for Jerusalem might be accepted of the Saints and that he might come unto them with joy and with them be refreshed That they would alwaies Eph. 6.18 19. and with all perseverance pray for him that utterance might be given unto him hat he might open his mouth boldly to make known the Mystery of the Gospel Col. 4.1 2 3. That they would continue in prayer that God would open unto him a door of utterance to speak the mystery of Christ for which he was in hands that he might make it manifest as he ought to speak 1 Thes 5 25.2-3.1.2 Finally Brethren saith he pray for us that the word of the Lord may have free course and be glorified even as it is with you And that we may be delivered from unreasonable and wicked men for all men have not Faith So blessed Paul and had he thought that his addresses to the Patriarchs and Prophets the blessed Virgin the Quire of Angels or the Saints made perfect would have been more effectual to this end would not his zeal have prompted him to have put up one request unto them or one Petition to his Guardian-Angel to be defended from these unreasonable men If all these circumstances be considered it will amount to an invincible conviction of the falshood of that determination of the Church of Rome * Juxta Catholicae Apostolicae Ecclesiae usum à primaevis Christianae Religionis temporibus receptum Concil Trid. Sess 25. that this is the practise which was derived from the Apostles and hath been still continued in the Church of Christ 2. No other reason can be given why they did not practise or commend the Invocation of the blessed Spirits besides this that they conceived this worship to be that honour God had reserved for himself and that they looked upon it as a vain and fruitless practice The knowledg of the heart and of the Prayers that are put up by All men at all times and in all places of the Earth being the knowledg proper to the God of Heaven and not communicated to the Saints deceased This will appear more evident if we consider and refute those shifts whereby they do endeavour to evade the force of this triumphant Evidence And 1. They tell us that * Si Apostoli Evangelistae docuissent sanctos venerandos arrogantiae iis datum fuisset ac si post mortem gloriam illam quaesivissent noluit ergo Spiritus Sanctus expressis Scipturis docere invocationem Sanctorum Eckius in Enchirid. loc Com. ex edit Alex. Weissenhorn Alanus Copus Dial. 3. fol. 239. had the Blessed Apostles taught this doctrine it might have been objected to them that they sought their own advancement and honour by the propagation of their Gospel and proudly did endeavour to be worshipped by their Christian followers Repl. 1.

ensuing Propositions Prop. 1. When we ascribe unto the Creature that honour and respect or pay unto it that Love Praise Confidence and Homage which is due only to the Great Creator we become guilty of Idolatry as is apparent 1. From the evidence of Scripture When Saul had knowingly transgressed the Command of God Samuel thus represents the greatness of his sin Rebellion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of Magick 1 Sam. 15.23 and to resist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double Idolatry for both those words do signifie Idola and Teraphim is often used for Idolatry Ponitur pro ipso cultu Idololatrico sen ipsa Idololatria Kircher conc●●d p. 2307. This then is the clear import of the words He that doth contumaciously resist and wilfully refuse to do what God particularly enjoyns is virtually guilty of the sin of Magick and Idolatry for as by consulting the Magician or using of that wicked Art we do ascribe that knowledge of things had and future to the Creature which agrees to God alone And as by worshipping of Idols we put the Creature in the place of the Creator and do impart his honour to the Idol even so by this rebellion and obstinate resistance of the will of Heaven and by preferring of our wills before it we virtually say our wisdom ought to be preferred before his counsel our pleasure ought to be esteemed above his will and so we do advance our selves into the place of God and give unto our selves that honour which is due to him alone and do ascribe unto our selves the highest wisdom And this we have acknowledge by the learned Estius They sin saith he In Sentent l 3 distinct 33. §. 5. p. 129 against his precept Thou shalt have no other Gods but me who will not yield subjection to God but contemn his precept or Authority of which sin Samuel pronounceth thus To Rebel is as the sin of witchcraft and not to acquiess is as the wickedness of Idolatry 2. St. Paul expresly saith Col. 3.5 Eph. 5.5 That covetousness is Idolatry and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the covetous man is an Idolater and of the glutton he pronounceth That his belly is his God Phil. 3.19 not that they properly esteem it so but that they chiefly are solicitous to make provisions for it and direct all their care and study to that end Id enim pro Deo habemus cujus causâ omnia facimus saith Grotius In locum And this is manifest from what the Romanists do comment on the first Commandment For seeing by this precept saith the learned Estius we are commanded to acknowledge God is our hope and confidence Loco citato they must by necessary consequence offend against t is precept who do not place their utmost confidence in God but in the flesh i. e. in health or riches strength or friends or any temporal concern And since this precept doth enjoyn us to love God with the highest love he that by any act proceeding directly from the will demonstrates an equal or a greater love unto himself or any other creature them he shews unto God whom he standt bound to love and to prefer before all other things he must offe●d against this precept and so be guilty of Idolatry by having other Gods besides him 3. The Prophet Habakkuk c●mplains of some who sacrificed to their net Hab. 1.16 and burned incense to their drags i. e. they ascribed all their victories to their own strength saith Grotius They attributed that to their own vertue strength and industry which should have been ascribed to God So Vatablus They attributed to themselves what properly belongs to God viz. the good success of their affaris This is the Comment of the Hebrews saith the learned Drusius And now by ascribing to themselves that properly belonged to God they must be guilty of Idolatry because they do ascribe that honour to the Creature which is due to the Creator only And hence this sin is represented as the oblation of sacrifice and incense to a Creature which is confessed to be Idolatry And that these actions do partake of the true nature of Idolatry we have confirmed both from the evidence of Scripture the judgment of the learned Fathers the voice of reason and the confession of our Adversaries For when our Saviour saith Mat. 6.24 that God and Mammon cannot both be served because we cannot serve two Lords he clearly intimates that by sollicitude for worldly things they become Gods and Lords unto us and so we violate the precept of not having other Gods besides him The Fathers do expresly say the like Let us not think saith (a) Hom. 2. in Judic Origen because we do not worship Images that those things do not appertain to us for that is God to any person which he prefers admires and loves beyond all other things One makes his mammon saith St. (b) In Rom. c. 3. He. 6. p. 43. Chrysostom a second his lust a third his belly to be his God I know thou dost not sacrifice thy Oxen to them as the Gentiles do but what is far more pestilent thou offerest up thy soul unto them thou dost not bend thy knee nor worship them but thou art more obedient to what thy belly and thy gold commands than to the will of Heaven Now even reason shews that love hope trust obedience are parts of that internal worship which we own to God in the most excellent degrees and which he more regards than building Temples and erecting Altars than bending of the knee or body or any other act of outward vvorship and therefore in these acts doth more especially consist Gods vvorship And therefore he that doth confer them upon any Creature must do vvhat is more distastful to him than if those outward Ceremonies should be imparted to that Creature The Scripture therefore doth esteem the covetous person to be a vvorshipper of Idols because as Heathens place their confidence in Idols even so the avaritious man doth place his confidence in gold and silver vvhich are the matter of the Idols he chiefly doth persue them and for their sakes only doth other matters And therefore vvhat the Pagan doth unto his Idol that doth the avaritious person to his glod saith (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. c. 3. To. 6. p 43. Chrysostom and this vve have confessed by (d) Forcasse rectius cum S. Thoma dixe●imus id●irco avaritium vocari cultum Idolorum quia sicut Paganus in Idolo sic avarus in Idoll materia quae est au●um argentum suam fiduciam collocat ejusque gratia omme facit Est. in loc Estius Aquinas and others of the Roman Church Secondly This Proposition may also be confirmed 1. From the definition of Idolatry for if Idolatry consists in giving of that worship which is due to God to that which is not God by giving it to any Creature we must be