Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	lord_n	love_v	saint_n	5,636	5	6.4232	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18933	The conuerted Iew or Certaine dialogues betweene Micheas a learned Iew and others, touching diuers points of religion, controuerted betweene the Catholicks and Protestants. Written by M. Iohn Clare a Catholicke priest, of the Society of Iesus. Dedicated to the two Vniuersities of Oxford and Cambridge ...	Clare, John, 1577-1628.; Anderton, Lawrence, attributed name.; Anderton, Roger, d. 1640?, attributed name.	1630 (1630)	STC 5351; ESTC S122560	323,604	470

make to thy selfe any grauen image c. thou shalt not adorethem nor worship them c. do concurre to make vp one Precept or Commandement But absolutly and simply to make Images and to adore or worship them being made are two different things in themselues because one man may adore an Image which he did not make and an other Man may make an Image and yet not adore it Therefore only one of these two things is prohibited in the foresayd words Since otherwise there should be eleuen Commandements But it is certayne that the worshipping of Images in place of God is forbidden Therefore the absolute making of them is not forbidd●n but only with reference of worshipping them insteed of God Now the Schoolemen and all Latin Catechismes Primars do follow herein the first opinion of S. Augustin to wit that those words thou shalt not make any grauen Image c. do make but one Commandement with the first Precept of not worshipping other Gods And therefore Primars and Catechismes intending but breifly and in few words to set downe the ten Commandements do omit to set downe that thou shalt not make to thy selfe any grauen Image c. thou shalt not adore them c. because as is said these words are implicitly included in the first Commandement In like sort and for the same cause of briefly setting downe the ten Commandements we find that Latin Cathechismes and Primars do omit to set downe diuers words immediatly following in Exodus and belonging to the Commandement of keeping the Saboath day holy The words omitted are these Six dayes thou shalt labour and doe all thy worke but the seauenth day is the Saboath of thy Lord thy God c. Besides many other words there following The same course the Catechisms and Primars take in setting downe the Commandement of honoring thy Father and thy Mother where these words following are also for b●euity omitted that thy dayes may be prolonged vpon the land which the Lord thy God giueth thee Now is it not a loose and dissolute kind of reasoning thus to argue The Papists do purposely conceale and labour to put out of holy Scripture diuers passages immediatly following belonging to the Commandements of keeping the Saboath day holy and of honoring thy Father and Mother because for greater breuity they do not set downe the said passages being but meere explications of the sayd Commandements in their Cathechismes and Primars when they make recitall of the ten Commandements And yet we see the Protestants do euen in the same manner argue most wildly against the Catholicks for not setting downe those words Thou shalt not make to thy selfe any grauē Image c. Yf the Protestants could prooue that any one Catholicke did say or mantaine that the said words of not making Images were not Scripture and were not spoken by God in the deliuery of the ten Commandements to Moyses then they had iust reason to charge the Catholicks with great Impiety herein But this is impossible for the Protestants to do And therefore this accusation of the Protestants against the Catholicks herein is an errour as in the beginning was intimated compounded of malice and ignorance where I thinke the greater Ingredient is malice And thus much touching the supposed raizing and expunging out of one Commandement by the Catholicks The Catholicke Doctrine touching Images TOuching Images the Catholicks do teach two things First that lawfully they may be had and kept by reason of the profit proceeding from them Secondly that we hauing them may lawfully geue vnto them a peculiar respect or worship aboue other prophane things as they are things consecrated vnto religious vses Touching the Vtility This we find in them First they do instruct the ignorant and such as cannot reade and therefore they are worthely called Libri illiter atorum by some of the fathers And hence it is that the picture is so made as that for the most part it contayneth in it selfe a short abstract or Compendium of the history of him of whom it is the Image Thus for example When Christ is painted either in the shape of a yonge Child in the bosome of his mother or in the forme of a Man tyed to a Pillar to be whipped or hanging vpon the Crosse or rysing from the graue or ascending to Heauen c. And so the ignorant by behoulding the pictures are theareby put in remembrance of the Incarnation the Passion the Resurrection and the Ascention of our Lord and Sauiour And the lyke may be said of the pictures of Saincts who are commonly pictured in such sort as that the picture doth descrybe some cheiffe part of their Sanctity sufferance Martyrdome or power and authority as for example S. Lawrence is commonly pictured lying vpon the gridiron and so of other Saincts And thus secondarily it resulteth from hence that Images are profitabl● to 〈…〉 our Loue towards God and his Saincts Seing we see by experience that who loueth doth most willingly behould and comtemplate the Image of the partye so beloued by him Lastly and principally Images do greately healpe vs in tyme of prayer for seeing and behoulding them at that tyme they presearue in vs the Memory of Christ and his Saincts and so●n time of prayer our thoughts are fixed with greater eleuation of mynd vpon Christ and his Saincts by reason of the pictures ●eare present Now this is to be vnderstood that whē we pray we neither pray to the Pictures nor honour them with the honour due to God for this is the Protestants willfully mistaken assertion most wrongfully laid to our charge but only in presence of them we do in tyme of prayer prosecute God with that supreme reuerence and honour which is peculiar to himselfe alone This is the true vse which we Catholicks make of Images in tyme of our Deuotions But now before we come to entreate of the worship of Images in particular we are to conceaue that according to all learned Schoolemen Adoration or worship of any thing containeth in it selfe three different Acts. The first is an Act of the Vnderstanding by the which we apprehend the excellen●y of any thing The second the Act of the Will by the w●●ch we are inwardly moued to manifest or protest our Worship by some exteriour or interiour Act The third is an exteriour Act by the which we moue our hat or bow our leg or show some other externall signe in manifestation of our inward worship geuen Of which three Acts the second which is of the Will is most e●entiall seeing the first may be without Adoration and the third with ●rision and scorne as the Iewes worshipped our Sauiour vpon the Crosse Heare further we are to remember that that worship which is geuen to God alone is a cheife and supreme prostration and inclination of the Will with the apprehension of God as the first beginning and last ending of all things and therefore as our cheife Good and is called by

of knowledge the Saincts do know our prayers Or lastly because we offer iniury to God and Christ if we pray to any other then to him alone But this is the least of all true seing by the same reason it should not be lawfull for vs to pray to the liuing that they would pray for vs And then consequently Saint Paul should haue beene most iniurious to God and Christ in praying to the Romans the Ephesians the Thessalonians the Colossians and the Hebrews to pray for him to God Therefore as it is no iniury but an honour to Kings when their friends are honored and Embassadours are sent to them Euen so heere there is no iniury done to God but honour when the Saincts of God are honored by praying vnto them not as to Gods but as to the friends of God since otherwise it would follow that he should commit an iniury to God as is aboue sayd who should desire entreate the prayers of the liuing This argument is vnanswerable and the rather since the Saincts in Heauen are members of the same Church of which the liuing are they also wholy relye vpon the same intercession of Christ with the liuing for what they desire for vs that they desyre of God through the merits of our Sauiour Christ This doctrine of Inuocation of Saincts is further prooued from seuerall auncient Councells whose places for greater breuity I referre the Reader to As to the Epistle of the Bishops of Europe written to Leo the Emperour which epistle is adioyned to the Councell of Calcedon the Councell of Chalcedon it selfe the sixt generall councell the seauenth generall coūcell besides diuers others That the auncient Fathers of the Primatiue Church beleiued practized this doctrine of praying to Saincts is euident from the references herein the margent See then hereof Dionisius Areopagita Ireneus Eusebius Athanasius h Basill Chrysostome Gregory Nyssene Hilary Ambrose Ierome Austin and others This point of the Fathers iudgment and practize herein is so manifest as that we fynd it to be thus confessed of them by the learned Protestants M. Fulke thus sayth I confesse that Ambrose Austin and Ierome did hould Inuocation of Saincts to be lawfull The sayd D. Fulke doth further thus write In Nazianzen Basill and Chrysostome is mention of Inuocation of Saincts And yet more fully the same D. thus confesseth Many of the auncient Fathers did hould that the Saincts departed do pray for vs. In which generall condemnation of the Fathers herein D. Whitguift the Archbishop of Canterbury thus cōspireth with the foresayd D. Fulke Almost all the Bishopps and Wryters of the Greeke Church and Latin also for the most part were spotted with the doctrine of Inuocation of Saincts and such like points To conclude D. Couell thus 〈…〉 peth with the former Protestants saying Diuers both of the Greeke and Latin Church were spotted with the errour about the Inuocation of Saincts Now that the Protestants do not only confesse the auncient Fathers iudgment hearein but that also diuers of them do beleiue the doctrine 〈◊〉 selfe to be true is no lesse cleare For we find Luther hymselfe thus to wryte De intercessione diuorum cum tota Ecclesia Christiana sentio Sanctos a nobis hon●randos esse inuocando● With whom agree O●colampadius Latimer and diuers Protestants in Polonia Now I will end this poynt in setting the iudgment of learned Fathers and Catholicks touching the manner how Saincts do heare out prayers Which is that Saincts as being in Heauen euen from their first beginning of their beatitude and happines do see all things in God as in a cleare glasse which belong vnto them any way according to that Quid est quod ibi n●sciunt qui scie tem om●●a sciunt And therefore they see and heare our prayers directed vnto them And hence it is that the holy Soules before our Sauiours Incarnation and Ascention being in Ly●bus Patrum were not prayed vnto because they then not being in Heauen could not heare the prayer of the liuing made to them And therefore no maruayle if neither in the old Testament nor in the new we find no expresse examples of prayer made to Saincts To the former maner how saincts do see the actions of the liuing and do heare their prayers I may adioyne an other manner of hearing thē allowed taught by S. Austin other Fathers Which is that God out of his speciall fauour and loue to his Saincts doth open and reueale to them the particular states and prayer of their friends yet liuing in the World Now how agreable it is to all force of Reason that Saincts in Heauen should know the affayres of their liuing friends is seuerall wayes proued First because the Angells in Heauen reioyce at the conuertion of a sinne● Therefore the Angells know the particular states of liuing Men. But if the Angells do then by the same Reason the Saincts doe seeing so far as concerne this poynt theare is no difference betweene the Angells and the Saincts Secondly the Nature of their beatitude requireth such knowledge of the affayres of their liuing friends For seeing their Happynes is a mayne Ocean of all ioyes no kind of happines being to them wanting which is requisite for them to haue therefore it followeth that for their greature measure of their felicity they are to haue notice of the miseryes wants prayers of their liuing friends And this the rather seing Nature is not abolished but betered and perfected by grace from whence we may gather that the Saincts in heauen do not abandon reiect the cares states of their liuing friends but do still retayne though with greater perfection their former naturall desire to know releiue the state of their said friends Thirdly This priuiledge of Saincts knowing the state and hearning the prayers of the liuing best sorteth to the nobility and worth of their beatificall and happy Vision of God For if God hath honored diuers of his friends whyles they liued in this world with the guyft of Prophecy as he did Daniell Ezechiel Esay Dauid and many others wheareby diuers of them reuealed many things to come meerely depending of Mans freewill and therefore not forseene in their causes as also did tell at the very tyme they were donne things donne in places far distant and remote from them How can it then otherwyse be but that his diuine Maiesty is most willing to communicate vnto his Saincts the state and prayers of the liuing To the force of which Reason S. Austin subscribeth in theese words Yf the Prophet Elizaeus absent in body did see the brybe his seruant Geizi did take of N●man syrus c. How much more in that spirituall bodye shall Saincts see all things c. When God shal be All in all vnto vs Lastly the damned spirits and

autem crucis And then thinke what greife it were that this Soule through want of true fayth should returne to it former thraldome Alas my L. Is 〈…〉 not greate pitye to see diuers yong students of eleuated Witts and apprehencsions either to receaue their Religion which they beleiue to be true from the bare affiance and trust of their Readers and Maysters without any further examining or tryall of it Or els litle to pryze any Religion at all And thus in this later maner this poore Materia Prima being Forml●sse is ready indifferently and without choyce to entertayne the impression of any Religion Now is it not great pitye I say to suffer these Soules to perish eternally as not hauing an articulate perfect Christian fayth Which fayth ought so to be qualified seing it auayleth litle to beleiue in Christ except we beleiue truly in Christ For though fayth be heare to be requyred yet a false fayth is as preiudicial as a meare Misbeleiffe So light is more necessary to the eye then darknes yet not being well proportioned is more dangerous to the eye then darknes And indeed my L. I must confesse that I do more fully glasse their danger in my owne former want of fayth when I continued a lew And am in this respect more ready to imparte the benefit of that to others of which my selfe haue allready so fully tasted Now for this my attempt my selfe being an Alien I must shrowd it vnder the wings of the lyke attēmpts of S. Peter and other the Apostles who were not afrayd to go by our Lords commandement into strange Countreyes to preach teach the faith of Christ Euntes in mundum vniuersum praedicate Euangelium omni Creaturae And my good Lord I must therefore further say that though a Zeraphicall and burning zeale in this kind may in an humane eye seeme to be but a kind of madnes And that high Vertues of this Nature through want of due consideration do rather offend then please yet since the Apostles did first tract this vnusuall path their example hath more emboldned me to tread herein their stepps VICE-CHANCELOVR Good God See vnto what an assent of impiety Mans nature is arryued I meane heere not only to do euill but to make the Holy Apostles patrons of the said euill No Michaeas As soone may the Idoll Dagon stand by the Arke as your pernitious Machinations beare affinity with the actions of the Apostles You preach not Christ but Antichrist and you must remember that Christ himselfe said Who gathereth not with me scatereth MICHAEAS M. Vice-Chancelour I see you much labour to haue the aduantage of the day against mee so willing you are that I should lye prostrate with the basest shame Yet my comfort is that Innocency though oppressed still continues Innocency But to come to the poynt What haue I donne which the glorious Apostles may not seeme to haue donne They went into forayne Countryes without any peculiar licence of the Princes of them to preach the Gospell of Christ I heare being a stranger haue aduentured to initiate some students in the fayth of Rome which is the sole true fayth of Christ They preached peaceably without raising of tumults or teaching disobedience against the Prince of the Country I did yet neuer intimate in my words or actions the least spote of disobedience against the supreme Magistrate since I hould it a mighty errour to seeke ●o order things by disorderly courses They most happely pulled thousands of Soules out of the iawes of the Deuil I do confesse my sole end was to do some good in that kynd if so God would vouchsafe to blesse therein my endeuours And most ioyfull I should be if through my owne labour vnder Christ I might say but of any one straying Soule with the good Father in the Gospell This my sonne was dead but is reuyued was lost and is found Breifly the● for such their accheiuements finished their dayes in most bl●ssed Martyrdomes O that might be so happy as to ●ede●me ●y maninfold 〈◊〉 with so glorious a death so true is that sentence The bloud of Martirs is the key of Paradise Heere now my good L. Yf you condemne me how can you free them Therefore either absolue me with them or accuse them with me Since all of vs be either guilty or all Innocent Yf guilty I glorye to haue such Precedents of this my imaginary Cryme Yf innocent Why then do I stand at this wofull barre of Iustice pleading if not for lyfe at least for Liberty LORD-CHEIFE IVSTICE Although these your molitions and endeauours Mich●as may seeme to proceede from a feruour and zeale Yet I feare this your zeale is branded with those words of S. Paul Aemulationem Dei habent sed non secundum scientiam Since diuers Men haue certaine impetuosityes and violent straynes of Nature which because in their owne priuate conceats they meane well they feare not to guild ouer with the fayre title of Christian zeale Againe Mich●as wheare you seeke to sheyld your attempts vnder the example of the Apostles your mistaking heare is ouer grosse since they preached the incontaminated and vnspoted fayth of Christ and weare therefore not only excusable but euen warranted by the Holy Ghost Whereas you do teach a religion mixted with diuers errours and humane Inuentions and therefore farre different from that first planted by the Apostles MICHAEAS My Lord. What colours soeuer of disgrace and contumely may in an other Mans eye be layed vpon theese my actions yet to my selfe I am best priuy that they proceeded from my sole desire of aduancing the fayth of Christ and from the bent of a strong affection and loue towards hym Amor meus pondus meum illo feror quocunque feror Which loue and promptitude ought to be so intense and vehement as that indeede it cannot transgresse any bounds within which it may seeme to be limited And therefore I heare hold it an extreame to seeke in these actions to auoid the Extreame where the Excesse if any such can be putteth on the nature of the Meane O my Lord when the Apostle did write those fiery words Praedica Verbum insta oportunè importunè argue obsecra increpa c. No doubt he taught vs thereby that in the preaching of the true Christian fayth we should performe it with all improperation speedines and alacrity not loosing the tyme in any ceremonious delayes Now my Lord where you say that the fayth taught by me is different from the fayth first planted by the Apostles I hereto answere though most breifly since this tyme is not capable of any long Discourse Yf that Christian Religion wherewith Rome was first cultiuated tilled by the labours of the Apostles did neuer since that time to this day suffer the least change in any dogmaticall materiall poynt Then followeth it ineuitably that our present Catholick Religiō is the same which was preached by the