Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	love_v	see_v	14,118	5	3.5935	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68868	A treatise of the foure degenerate sonnes viz. the atheist the magician the idolater· and the Iew. VVherein are handled many profitable questions concerning atheisme, witchcraft, idolatry, and Iudaisme: and sundry places of Scripture, cleared out of the originall tongues. Being the fourth volume, of the Workes of Mr. Ioh. Weemse of Lathocker in Scotland, and Prebend of Dunelm.; Works. Vol. 4	Weemes, John, 1579?-1636.	1636 (1636)	STC 25218; ESTC S119529	289,084	416

saith the Lord they shall say no more the arke of the covenant of the Lord neither shall it come to minde neither shall they remember it neither shall they visite it for that shall be no more done The arke must be removed the propitiatotie it selfe and the place where the Lord rested his strength and glory that which the Angels delighted with stretched out neckes to looke into 1 Pet. 1.12 what should become then of the rest of the beggerlie elements all were to be cast out Secondly hee removes those ceremonies which were the signe of the Iewes subjection to the law He will take away the ceremonies which was a seale of their subjection to the law Num. 5.18 for as a woman when she was married to her husband put a vaile upon her head in token of subjection to her husband hence it was that the woman suspected of adultery stood bareheaded before the priest and untill the time that shee was cleared of that suspicion shee was not under her husbands subjection even so the Iewes so long as they were married to the law they were covered with this vaile but being dead to the law they were freed from this husband and the Lord tooke this vaile of their hearts He will take a stonie heart from them and giue them a heart of flesh Thirdly because these two vailes had lyen so long upon their hearts they brought on this great hardnesse upon them that their hearts became like an Adamant Zach. 7.12 The Adamant is so hard a stone that ye can ingrave no letters upon it untill it bee steeped in goates blood as Plinie testifies so their hearts were so hard that the law of the Lord could not be written on them untill they were steeped in the blood of Christ then he writes his law on them Ier. 31. This is the first part of the great Physitians cure then hee will pricke and wound their hearts He will pricke and wound their hearts he will keepe the same order in curing of them which he did at the conversion of the three thousand who were converted at Peters sermon Their hearts were pricked Act. 2.37 So shall the hearts of the Iewes be pricked and wounded in their conversion it will not be a little gash or wound that will open that impostume but a great and a deepe lancing then will follow exceeding great sorrow and they shall looke upon him whom they have crucified it will not be the sorrow of the publicane that will doe the turne to knocke upon their brests or to cast downe their eyes or to wash their bed with teares as David did There mourning will be an exceeding great mourning when they repent Psalme 6.6 or to chatter as a swallow or a crane or mourne as a dove as Ezekias did Isa 38.14 But this must bee a great and exceeding great lamentation as that which the Iewes took up at Hadadrimmon for the death of Iosias Zach. 12.11 Their eyes did faile with teares their bowels were troubled and their livers were poured out upon the earth when the breath of their nostrills the annoynted of the Lord was taken Lamen 4.20 When Iosias was killed their common wealth decayed and their Church got a sore blow Ier. 22.18 They lamented for him as one laments for their brother or sister Ah my brother ah my sister ah our Lord ah our glorie They lamented for him as one mourned for the death of his first begotten sonne or his onely sonne Zach. 12.10 When Iosias was killed there was but a man killed but when they killed our Lord they killed the Lord of glory when Iosias was killed his death was honorable to him he died in the warre 2 Chron. 35.24 But when the Iewes killed our Iosias he died an ignominious and shamefull death When Iosias was killed it was the enemie that killed him and not they But the Iewes themselves killed the Lord of glory when Iosias the breath of their nostrils was killed be could not breathe life into them againe but our Iosias can breath spiritus vitarum into them Gen. 2. Therefore here is a greater then Iosias and his death deserves a greater lamentation When they shall behold him sundry look upon mens miseries diversly When they shal behold Christ whom they crucified then they shall lament bitterly some go by with a negligent eye as those who passed by the man that lay wounded in the high way Luke 7.11 they scarce tooke notice of him neither were they touched with any compassion Secondly others behold mens miserie with a gazing eye onely as Iobs friends sate gazing upon him seven dayes but with no compassion thirdly some behold their miserie and are touched with some compassion as when Ioab had killed Amasa and lay wallowing in his blood in the high way 2 Sam. 22.12 no doubt those who did see him were moved at the spectacle fourthly some behold with delight Ra cum beth signifieth to behold with Delight Micha 4.11 let our eye look upon Sion that is with delight to behold that which wee would have seene Psal 22.17 they looke upon mee see Psal 54.9 But the Iewes heere they shall behold the Lord with a pitifull eye as the other was a mercilesse eye Christus patitur jam Iudaeus compatitur They shall behold him whom they have crucified Momus complained of nature that shee made not man with a window in his brest that man might prie into his heart and see what was within the heart but here the Iewes might see when they pierced the Lords side what love was in his heart towards them when hee shed his heart blood for them when they saw Christ weeping for Lazarus Ioh. 11. they said O how he loves him but they had greater reason to say O how hee love vs when they saw him shedding his blood for them They shall behold him whom they have crucified When they consider that it was their sins which crucified him and that they were the proper cause of his death they were not the occasion of his death The sinnes were the proper cause of his death as David was of the death of the priests when they gave him the shew bread to eate although he takes it upon him and sayes that he was the cause of their death so they were not causa per accidens of his death as when Simon of Syrene carried Christs crosse he was but accidentally a cause here they were not causae adiuvantes helping causes neither were they concausae as Pilat was in the death of Christ but the proper cause were their great sinnes when a malefactor is executed wee blame not the executioner wee blame not the Iudge by whose sentence he is executed nor the law nor the Iury but only the miserable malefactor himselfe his destruction is of himselfe Solum pecatum homicida est They will not deny their sinne now as the whore did who wipd her mouth and said she did it not Prov. 30.20

of all cookes the most unskilfull Archimedes his skill farre surpasseth Croesus his dulnesse so the wit of the devill farre surpasseth man The Angles knoweth not this by this as wee doe when the doores was sprinkled with the bloud they reason not after this manner as we doe this is the signe therefore such a man dwelleth here but the bloud was sprinkled upon the doores for to assure the Israelites that none of their houses should be killed Object But ye will say How the Angels take up things if the Angels compone not things but apprehend onely simple things they have the basest sort of knowledge for children apprehend first simple things then they compone things and thirdly they reason and thus they proceed from the imperfect to the more perfect posteriora origine sunt dignitate prima and these things which are last taken up are most excellent now the Angels taking up things onely simply they seeme to have the basest sort of knowledge Answ The Angels by their simple essence know things and not by passion as wee apprehend in our minde Secondly the Angels when they apprehend simple things it is without any kinde of imperfection as it is when we apprehend them eminenter includunt perfectionem compositionis discursus Secondly The long life of the devill makes him to have great skill their long life makes them to have great skill Satan is an old Serpent therefore his skill must be very great Let a man live but Nestors days and have good wit together with long experience he cannot choose but to be wise Satan saw from the creation of the world and shall see to the last Iudgement he saw the first world drowned with water and shall see the second destroyed with fire therefore he must understand much It is a long time ere a man come to knowledge and he spends a great time in folly and if he live long he forgets as fast and faster than ever he learned But Satan Nescit quid sit oblivisci and therefore great must be his knowledge Thirdly The great imployment of Satan breeds him kill the great imploiment of Satan hath bred him great knowledge he saw the rising the height and the fall of the foure Monarchies hee had a hand in them all quorum pars magna fuit He was at the consultations of all the tyrants against the Church and no wicked deede was ever atchieved but Satan was at the plotting-of it and therefore great must be his skill Fourthly his great intelligence that he hath abroad makes him to understand much His great imployment abroad makes him to have skill for the evill spirits from all parts give intelligence one to another and as the Cherubims were painted in the temple with their faces one to another signifying that their is a correspondencie amongst the good Angels for the propagating of the Kingdome of God so the devills agree one with another to give mutuall intelligence for the upholding of their kingdome Regnum non est divisum Mat. 12.25 The Lord knowes onely the secrets of the heart God onely knoweth the secrets of the heart as when Sarah laughed within her selfe Gen. 18.12 and the Pharisees reasoned within themselves Luk. 6.8 2. King 8.26 Ioh. 2.25 Heb. 4. all things are naked before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the Priests under the Law who when they killed the beast all things that were within the beast were layed naked before the Priest and he saw what was found and wh●t was corrupted so all our thoughts are naked before the Lord he knoweth which are good and which are bad and therfore the Arabians say Tu solus domine nosti substantiam pectoris and thus they call upon him O thou who knowest the thoughts of men when they hold their peace that knowledge is the most excellent knowledge which we attaine to by knowing the cause but God knoweth all things as they are in their causes originally but our thoughts are in the heart as causes and therefore it is most fit that God should know them who is rather said to understand intelligible things then visible because they come nearer to his nature magis sunt in actu ille est purus actus This knowledge of the heart Satan hath not but onely by effects Satan knoweth what is in the heart onely by the effects and here he knoweth this of this and this after this because hee hath no knowledge of the cause but by the effect here he conjectures what is in the heart as the Physitians by the pulse can tell the disease Valerius lib. 7. Erasistratus the Physitian was much commended who perceived by the countenance of Antiochus King of Seleucia his sonne that he was taken in love with his mother in law if a Physitian by the beating of the pulse and countenance can take up this much more can the devill doe and if the Fisher by stirring of the corke knoweth that there are fishes in the net much more may the devill know what is in the heart by signes The Lord knoweth the thoughts of our heart a farre off which the devill doth not The Lord knowes the thoughts of our heart a farre off Psal 139.17 and as the Gardiner in the Winter foretels that this roote will bring forth such an hearbe and this tree such a fruite long before the Spring So the Lord seeth the thoughts of the wicked a farre off When the Prophet foretold Hazael that he should be King of Israel and foretold also what cruelty hee should exercise upon their women and children that he should rippe up the bellies of the women with child what man or Angell could have foreseene this When it was told Hazael hee wept and said Am I a dogge 2 King 8.13 that I should prove such a cruell monster but yet he proved such a monster as the Lord foretold because from the wicked comes wickednesse 1 Sam. 24.13 The Lord can foretell contingent things The Lord onely can foretell contingent things There are three sort of contingent things Contingens natum There are three sorts of contingent things as the Schoolemen observes the first is contingens natum the second is contingens rarum the third is contingens indefinitum Contingens natum they make to be that which usually falleth out as a man when hee is old to have white haires Contingens rarum Secondly there is contingens rarum which falleth out very seldome as when a man is digging the ground hee findeth a treasure Satan can hardly foretell this because he knoweth not perhaps where the treasure is hidden no more than he knew where the body of Moses was buried Deut. 34.6 Thirdly there is contingens indefinitum Contingens indefinitum as whether Peter will runne the morrow or not This Satan cannot fortell These contingent things God onely can foretell Tell us what is to come that we may