Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	beget_v	love_v	only_a	2,697	5	6.4558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38590	Catechistical discovrses in vvhich, first, an easy and efficacious way is proposed for instruction of the ignorant, by a breife summe of the Christian doctrine here delivered and declared : secondly, the verity of the Romane Catholike faith is demonstrated by induction from all other religions that are in the world : thirdly, the methode of the Romane catechisme, which the Councell of Trent caused to be made, is commended to practice of instructing in doctrine, confirming in faith, and inciting to good life by catechisticall sermons / by A. E.	Errington, Anthony, d. 1719?	1654 (1654)	Wing E3246; ESTC R8938	430,353	784

called priests Angels saying The lipps of the priest shall keepe knowledge and from his mouth thou shalt require the law Mal. 2. because he is the angell of our Lord of hosts The angels are the treasurers of the diuine mysterys who open them in their messages to mankind as God will haue them to be imparted vnto vs soe priests haue the keeping of the diuine mysterys and must deliuer them to the people as they neede them and therefor the people must aske of them and adhaere to the doctrine of the Church when it is deliuered by them Yet the mystery of the blessed Trinity is a mystery which is kept euen from the knowledge of priests although angels witnes S. Augustine who was a priest and one of the cheife of the Angelical Hierarchy of Priests B. Trin. for he was a bishop yet he relateth of himselfe how that being on a time walking on the sea shore studying vpon the mystery of the blessed Trinity he saw a child who hauing made a litle pitte in the sand was lauing with a spoone the water of the sea into Aug. ad volus that litle pitte S. Augustine earnestly obseruing him asked him what he meant did he thinke to empty the maine ocean into that litle pitte yes replyed the child as soone will I bring the ocean into this compasse as thou with thy vnderstanding shalt comprehende the mystery of the blessed Trinity By which he vnderstoode that it was a messenger of God sent vnto him to humble him and to let him know that the mystery of the blessed Trinity is aboue humane vnderstanding We see by reason that God the Creatour of all thinges must needs be aboue all thinges incomprehensible infinite in power wisdome and goodnes and therefor for men to thinke to comprehende God is to contradict the first principle of reason and aboue Lucifers pride to thinke to be equall with him It is enough for vs to thinke that God is God that is to say the supreme and infinite perfection which putts bounds and limits to the perfections of all other thinges who as he hath sette a terme of time to our liues soe hath he also limited our vnderstandings and we can noe more by our owne power exceede those limits then we can by our owne power escape death Great is our Lord great is his strength Psa 146. and of his Wisdome there is noe number If we will build vpon a sure ground let vs cleaue to that rocke which Christ hath left and say as our Creede teacheth vs I beleeue the holy Catholik Church In the law of Moyses the mystery of the blessed Trinity was beleeued as authors commonly shew by diuerse places in the old Testament although the Prophets haue deliuered it for the most part in obscure termes to the Israëlits least they who liued amongst idolatrous nations and were of themselues prone to idola●ry should take occasion by the Trinity of Persons to beleeue in many Gods But idolatry being to be soe much subuerted by the faith of Christ and bu● litle or noe danger of it amongst christians the mystery of the blessed Trinity is deliuered to v● planely and more expresly in the new Testament our Lord and Sauiour at his last departure from his Disciples commanding the expresse profession of it to be made in baptisme when we are made christians Mat. 28. Going therefor teach ye all nation● baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Io. 1.5 and againe There be three that giue testimony in heauen the Father the Word and the Holy Ghost And these three be one Genebrard sheweth by diuerse places out of the auncient ●hilosophers that the Gentils by their familiarity and commerce with the Iewes came to heare and to write of the B Trinity But the moderne Iewes which now are earnestly oppose it being fallen in this point as they are also in the mystery of the Incarnation from the true faith which their forefathers professed That which we beleeue of this mystery is to acknowledge an vnity of Godhead essence and nature in the Trinity of Perfons God the Father is the same God as God the Sonne God the Sonne is the same God as God the Holy Ghost and they are not three Gods but one onely God The Person of the Father is not the person of the Sonne nor is the Person of the Sonne the Person of the Holy Ghost but they are three really destinct and different Persons This we intende to professe when we say in the Name of the Father and of the Sonne and of the Holy Ghost We also paofesse in the signe of the Cros the mystery of the Incarnation in that we make a Cros to remember and acknowledge the loue of God with which he soe loued the world that he gaue his onely begotten Sonne to become man Ioan. 3. and to redeeme vs on the Cros. God had created man in a happy state in Paradise as it were in the way to heauen enuironed on all sides with vnspeakeable pleasures and in that pleasant way was conducting him to the heauenly glory But man sinning lost the fauour of God was debarred of that blessed state which he should haue obtained and being then out of the state of grace he could sinne still more and more bu● he could doe noe good worke sufficient to satisfy for his sinnes and to be restored againe to the diuine grace by it God of his iustice requireth satisfaction but noe man not creature being able and of sufficient worth to make it and the diuine nature not being subiect to make sarisfaction in in it selfe it was the goodnes of God to vnite our weakenes to his power and our nature to his diuine nature in the incarnation of his sonne that the nature of man being vnited to his diuine person might by that person be soe dignifyed that it could make worthy satisfaction for the sinnes of all men that should apply vnto themselues the merits of his passion This is the mystery which was reuealed vnto Abraham and the holy Patriarks which many kings and Prophets desired to see and which filled the hart of Abraham soe full of comfort that he laughed for ioy to heare and thinke of it By this the seed of the Patriarks was multiplyed like the starres of heauen and like the dust of the earth which is not to be numbred and all kindreds were blessed in it to wit as Christ came of their seede by the merits of whose passion heauen is replenished with saints more glorious than the starres and the Catholike Church of all faithfull christians haue sprung from him dil●●ed to the west and to the East and to the North and to the south not to be numbred all whosoeuer are saued being saued by Christ our Sauiour We can neuer sufficiently acknowledge the loue of God in this mystery by it man was soe exalted as to become the diuine Spouse by

signe of the Cros vpon her brest and that soe she should be cured She did soe and was restored to perfect health This happened in S. Augustines time in the city in which he liued and himselfe hauing had the examining of it caused it to be published We haue then S. Paul and those that liued in the Apostles times honoring the Cros as we now doe and we may see by the writings of their successors the Saints of the primitiue Church the power and vertue of the signe of the Cros and what deuotion was then borne to it He whom all this is not sufficient to moue but shall still oppose this blessed signe sheweth an intollerable obstinacy in himselfe and that he needeth rather some meanes to mollify his hart and to moue his will then any arguments to conuince his vnderstanding and therefor let him haue recourse vnto God by prayer as I shewed in the last title of the former discourse that he will enlighten and inspire him to the truth for he may deceiue himselfe but God can not deceiue him I haue now noe more to say of the signe of the Cros. You haue seene first how it is to be made Secondly what mysterys are conteined in it to wit the mysterys of the B. Trinity and of the Incarnation Thirdly what reuerence we ought to beare vnto it Let vs confesse the greatnes of God in the mystery of the blessed Trinity and feare him let vs acknowledge his loue in the mystery of the Incarnation and loue him and let vs honour that holy signe by which those mysterys are signifyed The Cros is the sword of Christ the glory of christians the terrour of deuils our armes and armour against all dangers both of body and soule It is saith S. Augustine the chaire in which our master satte to teach vs. Aug. tract 119. in lo. to 3 1. ad Tim. 3. He taught vs from thence a lesson of all vertues of perfect charity towards God and our neighbour of humility patience meekenesse fortitude pouerty and of perfect resignation with the will of God in all things If thou feelest thy selfe cold in the loue of God negligent in frequenting the Sacraments in comming to masse c. and hast but litle feeling of goodnes nor care of Gods seruice in thee behold Christ vpon the Cros heare him how he calleth vpon thee to see him paining vnto death for the loue of thy soule If thou art offended at thy enemy and dost not forgiue him behold thy master on thee Cros and heare him not onely forgiuing but excusing and praying for his enemys If thou feelest in thy selfe a desire of praise worldly glory and preferment behold the sonne of God in his passion become the abiect of men that a notorius condemned theefe was preferred before him If by sicknesse soares and other like afflitions thou art moued to impatience see him in his Passion how he gius his blessed head his face his hands his feete and his whole body as a lambe to his enemys to be bounde to be beaten to be nailed stabbed cut and wounded as they would themselues See the blood running out of his crowned head by drop after drop where the thornes pierced it and out of his hands and feete and wounded side not by drops but by a continuall course vntill they were left dry What did he say to those that tormented him and in his torments vpbraided him with false crimes all that time he answered not a word in his owne behalfe but with silence went on stoode still or layed downe as they would haue him that carried him from place to place and from one paine to another he neuer opening his mouth to desire any ease or to intreate for any thing to teach thee meekenesse He defended innocency against the power of kings priests and presidents to teach thee fortitude in Gods cause He became naked to teach thee pouerty He tooke the cuppe of his Passion willingly from the Angell and drunke it vp to the bottome more then ne needed for the health of mankind because it was for the honour of God and his diuine will that he should doe soe Learne thou to resigne thy will to the will of God and to be contented in all occasions as he shall dispose of thee Finally there is neither writing nor preaching nor any words whatsoeuer that imprinteth soe much the loue of God in our harts nor moueth soe efficaciously to all vertues noe not the holy scriptures themselues nor any remedy soe good against all kind of sinnes as the meditation of Christs Passion which is read vnto vs in the signe of the Cros. L. 6. in Ep. ad Rom. Origen asking by what meanes we shall performe the Apostles words that sinne reigne not in vs Rom. 6. answereth where the death of Christ is carried there sinne can not reigne for saith he the Cros of Christ hath such power that if we beare it before our eyes and keepe it in our mindes noe concupiscence noe lust noe anger noe enuy can ouercome vs He ●5 in M●t. to 2. the whole army of sinne is put to slight S. Chrysostome let them attende that are ashamed of the Cros of Christs Passion For if the Prince of the Apostles S. Peter were called Satan when he had not learned the mystery of the Cros Mat. 16. because he said Lord be it farre from thee this shall not be vnto thee how shall they be pardoned that dare to deny the Cros now when it is preached all ouer let none be ashamed of these signes of our saluation but let vs carry the Cros of Christ about vs as a ioyfull crowne for all things that are conducing to saluation are accomplished in it When we are regenerated the Cros is present when we are fedd with the most sacred soode when we are placed in the order of consecrating all ouer and at all times that signe of victory is vsed Wherefor let vs haue that signe in our houses in our windowes on our foreheades and in our mindes with much deuotion It is the signe of our saluation of our vniuersall liberty of the mildnesse and humility of our Lord. When therefor thou signest thy selfe with the signe of the Cros thinke of the mystery of the Cros and extinguish the fire of wrath and other Passions in thee When thou signest thy selfe with the signe of the Cros arme thy face with confidence and thy minde with the thoughts of freedome For Paul exhorting to true freedome calleth vs to the memory of the Cros saying you are bought with a great price Cor. 1.6 This was the price of the Cros. We must not onely make it with our singars on the body but with considēce on our soules and if soe thou make it none of the wicked deuills will dare to encounter thee when he seceth the speere of his mortall wound For if we are affraid to behold the place where condemned persons are executed what dost thou

words and signifying it also in action consecrating vnder two destinct formes to represent the separation of his Body and Blood in his Passion This although it be a commemoratiue and representatiue sacrifice representing and cōmemorating hisbeing offered on the Cros yet that bindereth not but it is a true Sacrifice as that was and of the very same thing after a different manner offered For if the figuratiue sacrifices of the law of Moyses were true sacrifices which represented this not as yet come but when it was to come after many hundreds of yeares how much more may that of the last supper be a true sacrifice which represented it as immediatly to bee offered and how much more may ours be a true sacrifice which representeth it as all ready offered Those were representations of a true sacrifice yet themselues also true sacrifices therefore it is not contrary to the nature of a sacrifice to be the representation of a sacrifice But they say that the sacrifices before Christ were true and reall creatures representing a future sacrifice different from them but we say that we offer vp the same thing that is represented in it how can it be the same and yet a representation of it Yes we offer vp the same Body that was offered on the Crosse and represent the same body offered in a different manner The same thing in a different state and condition may represent it selfe as it was before or shall be bereafter in another manner and state If a champion that had ouercome his enemy should represent afterwards the manner of his encounter then he should represent himselfe in a different state and that which represented should be the same as the thing which it did represent If Dauid for his greater glory had in his owne person exhibited to the people his victory ouer the Philisthaean Gyant then he had bene both a representation of Dauid and true Dauid representing the victory which himselfe had gotten so the Body of our Lord as it is offered at Masse representeth it selfe as it was offered on the Crosse and is the same in a different manner and state on the Crosse it was after a cruell and bloody manner as fighting on the Altare it is after an vnbloody manner as in peace after the victory Thus also the same sacred Body of our Lord in his glorious Transfiguration represented it selfe as it was to be in the state of glory afterwards Soe that the same thing may represent it selfe and the Masse may be a representatiue and commemoratiue sacrifice of that of the Cros and yet offer the same thing that was then offered Nay by how much more vnion that which representeth hath to that which it doth represent the more liuely and naturall is the representation of it as it were a more liuely and naturall representation of Dauids victory represented by himselfe then by another because it had more connexion and relation to the former action The being therefore a commemoratiue and representatiue sacrifice doth not hinder the Masse for being a true sacrifice of the same thing which is represented in it It representeth the oblation of the Crosse and in all places wheresoeuer Masse is said there the death of our Redeemer is commemorated and the same thing is offered all ouer and the very same that was offered on the Crosse The words of S. Chrysostome shall declare this point of the Christian doctrine What doe we saith he doe not we offer euery day we doe offer indeede Hom. in 7. ad hob and that in commemoration of his death And this is but one host and not many because he was but once offered and this Sacrifice is an example of that We offer still the same thing not to day one Lambe and to morrow another but allways the very same Because it is offered in many places are there therefore many Christs No! but the same Christ Here he is intirely and there intirely the same body This is enough in confirmation of the Catholike verity and we will dispute no more of it but blesse God for it Attende then ô Christian and consider the diuine loue to thee and how much thou art honoured in this mistery Thou by thy sinnes hadst lost the fauour of God and wert condemned for euer to be banished from him he to redeeme thee out of that state sent his onely sonne to suffer doath for thee who hauing giuen his life to restore thee to the state of grace would not leaue thee so but would remaine allwais with thee and be offered euery day for thee to keepe thee in that happy state With what loue and reuerence then ought we to be present at Masse Hauing said thus much of the Masse as it is a Sacrifice Let vs now come to THE PARTS AND CHREMONYS OF MASSE BEFORE that I speake of the parts and ceremonys of the Masse in particular I will say something of the nature of ceremonys in generall The vse of ceremonys in the seruice of God is grounded vpon the condition of our nature for man being a corporall creature must honour God according to his nature after a corporall manner Angels onely by intellectuall and and spirituall acts honour God because they are onely Spirits but men being both spirituall and corporall both spiritually and corporally according to there nature must honour him spiritually with inward acts of minde and corporally with outward actions of the body and therefore we pray not onely by spirituall and mentall prayer as the Angels doe but also with vocall words and vse ceremonys to signify outwardly our inward reuerence to the mysterys which are signifyed by them So that ceremonys are in vertue and effect words being altogether as proper signes and indeede more naturall to expresse our affections then words are The Sonne of God hauing assumed the nature of man by humane actions glorifyed his Father not onely spiritually with his minde but also corporally with his body by words and ceremonys when he prayed sometimes lifting vp his hands sometimes his eyes sometimes kneeling and prostrating himselfe and he iustifyed the like ceremonys in his disciples as when in that glorious solemnity in which they and the Hebrew children conducted him solemnly into Hierusalem they vsed both words and ceremonys to expresse their affection and ioy in him They cryed out Luc. 19. Mat. 21. Blessed is he that commeth King in the Name of our Lord Peace in Heauen and glory on the High And they carried boughs and spred their garments for him to treade vpon and when the Pharisys desired him to rebuke them they were rebuked themselues for desiring it The Magdalene comming to be cleansed at the fountaine of life spoke not with words but by many ceremonys her earnest repentance weeping washing and wipeing our Saviours feete kissing his sacred Body and annointing his head and when the Pharisy murmured at it Christ iustifyed those actions in her and gaue him to vnderstande that if he also had done