Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	faith_n	work_n	6,340	5	6.3714	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33770	Theophilus and Philodoxus, or, Several conferences between two friends the one a true son of the Church of England, the other faln off to the Church of Rome, concerning 1. praier in an unknown tongue, 2. the half communion, 3. the worshipping of images, 4. the invocation of saints / by Gilbert Coles.	Coles, Gilbert, 1617-1676.	1674 (1674)	Wing C5085; ESTC R27900	233,018	224

can call upon him Theoph. Must we not believe also in the Saints before we call upon them Phil. Yes c Non posse eum Sanctos invocare qui non suo modo credit in Sanctos Bellarmin tells you immediatly after That he cannot call upon the Saints who doth not in some sort believe in them Theoph. Bellarmin saith this Suo more to pervert the Holy Scripture with his corrupt Glosses and Interpretations The Fathers are positive That to believe in him refers only to God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gregory Nazianzen tells us It is not the same to believe in any one and to believe any thing of him the one belongs to God the other to any Creature So Ruffinus upon the Creed By the syllable of this Preposition In the Creator is distinguish'd from the Creature and Divine from humane things We believe in the Father Son and Holy Ghost We believe the Holy Church These were the antient Rules of Faith until your Doctors gave us new And yet Aquinas here leaves you a Catena aurea In Joannem c. 14. for upon Job 14. 1. he observes That Christ saying Believe also in me testifies unto his Disciples That he is their God for altho we may believe another we must believe in God only Phil. You multiply Quotations in vain For you heard that Bellarmin did not say absolutly but that suo modo We may believe in the Saints Theoph. 'T is suo modo in truth For the Ancients allow no such Qualification Phil. You may excuse the Expression because he shews out of Holy Scripture that we may believe in the Saints In S t Pauls Epistle to Philemon ver 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus and towards all Saints The Griginal is Thy Love and Faith b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the Saints Theoph He hath found one place and none like it to justifie his confident Assertions But you must understand that Text right by a fit transposition of the terms Hearing of thy Faith in Christ and of thy Love towards the Saints So Calvin reads it and Firinus a Learned Jesuit in their Commentaries upon the place Phil. You will turn and wind every Text to your own purpose But Bellarmin explains himself concerning this believing in the Saints c Credere esse Sanctos in iis ut in patronis sperare eosque ut tales diligere To believe that they are Saints to hope in them as Patrons and as such to love them Theoph. It seems by your Cardinals Interpretation of himself these three Theological Virtues Faith Hope and Love contrary to their Nature must be referr'd objectively to the Saints and so Adoration Invocation acts of Religious and Divine Worship must have the Saints for their object according to your Doctors who invert and pervert the frame and order of the ancient Theology by their new Models and modern Inventions By this rule in our Ladies Psalter as you call it many Versicles of the 150 Psalms of David are Blasphemously perverted The Name of God the Lord put out and the name of our Lady put in O Lady How are they multiplied that trouble me Psal 3. ver 1. Ponder my words O Lady and consider my Meditations Psal 5. 1. O Lady rebuke me not in thine Indignation Psal 6 10. Vnto thee O Lady lift I up my Soul c. Psal 25. 1. Have mercy upon me O Lady who art call'd the Mother of mothers according to the tender Bowels of thy Compassions cleanse me from all mine Iniquities Psal 51. 1. And so it is carried on throughout the whole book of Psalms until you come to the close Praise our Lady in her Holiness Laud her in her Miracles and Vertues Psalm 150. 1. This is the new mode more Romano This is the new Devotion of your Church Phil. Shew where our Church doth own or countenance such extravagancies Theoph. This Psalter is of Cardinal Bonaventures making a Franciscan Frier zealous for the Virgin Mari's superlative honor as ever was the while order of Franciscan's It is at larg printed in the fourth tome of his works under publick Licence a Jussu Sixti quin ti permissu superiorum by the command of Pope Sixtus the fifth and the license of his superiors and for this and other his Seraphical piety he was afterward Canoniz'd for a Saint Phil. It cannot be of that Learned Schoolman's Composure b 3. Sent. dist 3. qu. 2. dâ Cavendum ne dum Matris Exoel ampliatus c. for he writes against such trancendencies ascrib'd unto the Blessed Virgin And gives this pious caution We must beware least whilst the Fxcellency of the Mother is amplified the glory of the son be Eclipst and so in Him she also be provok't to anger who desires more the honor of her Son then of her selfe And he further answers that Objection That the honor of the Mother Redownds to the Son No saith He. c Non omnis honor qui filio acbetur Maeri tribuendus All the Honor due to the Son must not be given to the Mother Theoph. He that saieth all Honor due to Christ is not to be given to his Mother supposeth that some Honor due to Christ is to be given to her And that must be divine Honor and withal because he was not of the Opinion of other Doctors that she was Conceiv'd without Original sin he spake these words but he concludes She was bo●n without sin Sanctified immediately after her Conception in her Mothers Womb. That She never sined actually and could not sin after her Conception by the holy Ghost because She was confirm'd in Good as the blessed Saints and Angels in Heaven However it is evident such a Blasphemous Psalter there is and if ye will have it so ●oisted into his works to procure the greater Reputation thereunto And so you confess your own Authors are corrupted for the advantage of your cause Mean while your Index Expurgatorius your high Commission Court of the Inquisition serves not it seems to Expunge out of Authors Blasphemous Spurious Writings if they any way agree with the Genius of your Church but to Expunge sound and Orthodox Divinity which sui es not with your new Principle and doctrines but of such Extravagancies hereafter I pray tell me can you Imagine so larg a Psalter consisting of an 150. Psalms together with other Blasphemous Hymns and Additions could be permitted to come abroad into the world under his Name and in his works with so much Licence and Authority if it were not well pleasing to those in the greatest Authority in your Church Now I have instanced in this Psalter to shew how ye do believe and hope in the Saints and so Rationally conclude that you ought to call upon them But we have not so learned Christ to believe and trust in man least the curse of God should light upon us To proceed therefore in

in these words h Oratione in Athanasium Do thou graciously look down upon us out of Heaven and direct this Holy People and feed and cherish us in peace and in our conflicts guide and supportus and bring us unto the same state of Glory with thy Self and such Blessed Spirits as are like Thee Theoph. Nazianzen was a great Orator and makes such Apostrophe's severally to the Saints upon whom he made his Panegyrics and yet this will not infer That he did believe they heard him or that he made this Application to them by way of Invocation no more then he did to Julian the Apostate after his decease unto whom he directs his Speech for a whole Leaf together in the close of his second Invective Nay you shall find this Orator somtimes to correct himself by an Epanor thosis in the midst of his Rhetorical Apostrophes in his first Invective against Julian in the words of the Prophet Isaiah he calls upon the Heaven and Earth to hear him a Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hear O Heaven and give ear O Earth And then it follows Hear O Soul of Constantius the Great if there be any sense in thee of these inferior things In his Fathers Funeral Oration he saith Now he advantages the Church of God more by his Praiers then before by his Doctrine and Preaching if it be not presumtion to say so And in the Funeral Oration of his Sister Gorgonia he is more expresly doubtful Whether this honor is given to the Saints departed as to be sensible of those things that are spoken of them Phil. b Illudsi non est dubitantis sed affirmant Bellarmin takes notice of such Passages and saith Those ifs are not of one doubting but asserting as when S t Paul said to Philemon If thou count me a Partner receive him as my self ver 17. he did not doubt of Philemons affection Theoph. The Circumstances shew the contrary and Bellarmin offers no proof of his consident Assertion but only because It may be so taken in one place it must be in these If your Doctors groundless Shifts and Answers must go for Oracles you may carry all before you For instance in the first If of Nazianzen in his Apostrophe to Constantius after his decease Hear O thou Blessed Soul of great Constantius If thou hast any knowledg of these things I speak c. Dares Bellarmin suppose that Constantius did hear Nazianzen Or that he was a Blessed Soul in Heaven who was so great a Persecuter of the Orthodox Christians in his life time and Protector of the Arrians and upon this account I much wonder how this Holy Father could make such honorable mention of an Arrian Emperor as to stile him c The most famous of Princes that ever were encreasing the heritage of Christ to his power For his zeal of the Orthodox Faith he is generally stiled Gregory the Divine But here we must reckon him to be a vehement Orator and many of his Sentences must be made good only by some Figures of Rhetoric Hyperbolies Apostrophes and the like Phil. Is this your way to answer the Fathers You formerly severely censur'd this way in Bellarmin when he said Chrysostom in many places spoke like an Orator and do you now fall under the same condemnations Theoph. I have given an answer unto Bellarmins Arguments out of Nazianzen and now I make this necessary Observation to the Reader for greater caution Phil. S t Hilary liv'd in this fourth Century an eminent Bishop in France who in his Commentary upon the 129 Psalm tells us That the Angels are Presidents of Churches Theoph. He brings a strange proof of the Assertion Rev. 2. 3. from the Angels of the Churches of Asia which are generally taken by Interpretors for the Bishops of those Churches and they cannot possibly stand for the Heavenly Powers and Spirits because some Infirmities are imputed to them Rev. 2 ver 4. That the Angel of the Church of Ephesus had left his first love that he should repent and do his first works That the Angel of the Church of Laodicea was luke-warm cap. 3. 16. Phil. I pray give me leave to urge the whole Testimony of this Father he saith We may in a probable sense call the Angels The Eyes of the Lord and his Ears his Hands and his Feet for they are his Ministring Spirits And altho the Divine Nature who knoweth all things need not their information yet our infirmity in Praing to God and deserving his savor needs their Spiritual Intercession Theoph. I pray How doth the Ministery and Intercession of Angels prove the Invocation of Saints Such impertinent Quotations are only brought to fill up the number and weary the Reader Phil. Bellarmin shews how the same Holy Father in Psal 124. speaks alike of the Intercession of the Holy Apostles and Prophets Theoph. True he doth Allegorize the Mountains which stand round about Jerusalem a Nec leve praesidium in Apostolis vel Patriarchis Prophetis vel potius in Ang. to be The guard of Saints or rather saith he of Angels about Gods People But leaving S t Hilaries Allegories I pray observe what the Prophet David adds immediatly As the Mountains stand about Jerusalem so the Lord is round about his People from hence-forth even for ever And Hilary thereupon declares b Benum quidem praesidium Angeli sed melius Dei The safe-guard of the Angels is good but of God much better Mean while here is not one syllable of our Invocation of Saints or Angels but only of their Intercession and Protection And by the way you may take this note along with you That Hilary was as bitter in his Invectives and had as great an Indignation against the Emperor Constantius as you but now heard Gregory Nazianzen did extol him Phil. It is not my work to commit the Fathers I proceed in Bellarmins proofs his next out of S t Ambrose is full and without Exception We must pray unto the Angels who are our Guards and to the Saints and Martyrs whose Patronage we may challenge as being of our own Substance they can intreat for our sins who have washt away their own if any they had with their Blood These are Gods Martyrs and our Bishops Over-seers of our Life and Actions let us not c Lib. de Viduis ultra medium Obsecrandi sunt Ang. c. Obs sunt Martyres Corporis pignora blush to admit these as Intercessors for our infirmities because They when they did overcome were yet sensible of the infirmity of the body Theoph. Saint Ambrose was but a young Divine a novice and Cathechumen when he was chosen Bishop of Millam he was train'd up in Civill affairs pleading Causes as a Deputy of the Country administring justice therfore we have no teason to ground our Faith upon his dictates He speaks often piously but not alwaies Orthodoxly do you allow that passage of his in this very proof