Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	grace_n	great_a	soul_n	4,875	5	4.7291	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04950	The Virgin Mary misrepresented by the Roman Church in the traditions of that church, concerning her life and glory; and in the devotions paid to her, as the mother of God. Both shewed out of the offices of that church, the lessons on her festivals, and from their allowed authors. Part I. Wherein two of her feasts, her conception and nativity, are considered.	Patrick, Simon, 1626-1707.; Patrick, John, 1632-1695.	1688 (1688)	Wing P863A; ESTC R19085	135,709	190

apis Marial p. 165. generally make to have been formed in its several parts at once and at the same instant animated and united to the Divinity yet he discovers another Mystery and he will quickly resolve you x Elucid l. 2. tract 5. c. 2. That this did that for her which Christ's being born of a Virgin did for him viz. made her not guilty of Original Sin because not included in the Covenant with Adam her Conception not being ordinary but Miraculous Nay he goes so far as to Assert that by reason of this Miraculous formation she was excused à debito originalis peccati from being liable to Original Sin as well as from the sin it self As wisely also in another place y Ibid. tract 7. c. 1. he concludes that although no violence was done to the B. Virgin when she was made of the Female Sex yet considering the perfection of her Soul and Body it was a Miracle that she was not a Man rather than a Woman since all the wonderful productions mentioned in the Scripture that sprang of barren and effoete Parents were all Males We are told by Aegid Gelenius z De Colon. Magnit p. 266. of a great rarity shown at Colen viz. some remains of the place I suppose of the Dust or Earth where the Blessed Virgin was Conceived And Xaverius has given us another Discovery a Hist Christi p. 18. and I think none has prevented him herein that S. Anne conceived the Blessed Virgin upon a Thursday But all this refers to her Body and if there should be nothing Rare and Extraordinary said of her Soul this better part would bear no Proportion with the other But they have taken care that it shall have no reason to complain though we have for obtruding upon us such raw and indigested Fancies We all know that our Reason comes very slowly upon us and that the first Life we live is meerly animal Our Understanding begins to dawn a little like the first Peep of Day some while after we are born and so proceeds by an imperceptible Progress as Light does till we arrive at our Noon which is very late But in her they tell us it was quite otherwise Nescit tarda molimina c. Her Understanding is anticipated b Vinc. Bruni Med. de B. Virg. p. 74. and they give her the use of her Reason in the first Moment of her Being c Raynaudus ibid. p. 158. she had the Use of Free-Will and perfect Light in her Mind says S. Bernardine d De concep Virg. Serm. 4. Art. 1. c. 2. even in her Mothers Womb so that she could from the first Moment exercise supernatural Acts both of Knowledge and Faith e Raynaud ib. p. 159. and by this Use of her Reason she disposed herself to all that Grace that she received in her first Sanctification just as the School-men say That the Angels disposed themselves to all that Grace in which they were created For her Sanctification was not in the way that other Infants are sanctified f Vasquez in 3 part tom 2. qu. 27. art 6. c. 3 4. only by the Infusion and Reception of habitual Grace but instar adulti like one of age by her own proper Act of Conversion to God proceeding from the Assistance of Divine Grace Only here is a great Doubt whether this use of Reason was granted as a Privilege to the Blessed Virgin only for that Moment of her first Justification and Conception as Vasquez speaks g Ibid. c. 4. and then ceased till she came at the ordinary time to find it again as some Infants have by a Wonder spoke once and no more in their Infancy This he says indeed was Cajetan's Opinion but it seems more probable That the Blessed Virgin from the instant of her Conception and so forward all the time of her Infancy without Interruption had the full use of her Reason at least in those things that appertained to God and Vertue Having an uninterrupted Influence says our late Contemplator h Contempl. L. Gl. of H. Mary p. 20. of actual Graces so quickening her great Soul that no one Moment of her Life from the first Conception of her Soul was vacant from divine Contemplations heavenly Affections and Ecstasies of supernatural Love or as he more fantastically expresses it elsewhere i Ibid. p. 45. She from the first positive Instant of the Infusion of her Soul ever exercised the most sublime Operations of the contemplative and unitive Life without Recourse to the Images of Imagination or Dependance on Sense Her great Soul was so compleatly actuated even in the Womb of her Mother that her Contemplations Sallies of Love and Vnions with God were restless ever increasing in their Vigour and still expatiating through the vast Motives and Methods of mystical Love. Nay She was says another k Novarini Umbr. Virg. n. 1323. in such perpetual Contemplation of God and divine Things that she was never so busied or so fast asleep but she directed her Mind towards God and thought of him so that in this Respect she was in the State of the Blessed par beatis If you have a mind to understand this still more particularly the Contemplator l Ibid. p. 45. tells us That by the Help of abstractive Lights divinely infused were represented 1. The several Essences Attributes and Motions of the whole Body of the Creation in their several Degrees and Stations 2. The Divinity of God with its manifold Emanations Operations and inexplicable Comprehensions And 3. The Humanity of Jesus with all the Orders of Grace Mysteries of Salvation and extatick Loves of the Saints But S. Bernardine m Loc. ante citat informs us of Seven things that according to some she understood perfectly in her first Sanctification viz. in her Mothers Womb. 1. Irrational created Nature 2. Rational created Nature 3. Spiritual created Nature 4. Divine increated Nature 5. All things that were to be avoided 6. All things to be followed and embraced 7. After what manner and to what degree all things were to be hated or loved He that could believe all this might well add That she was when imprisoned in the Womb in a more sublime State of Contemplation than any humane Creature ever was in its perfect Age and though she slept in her Mothers Womb as other Infants do yet Sleep did not effect that in her it does in us for in us it buries the Acts of Reason and Free-Will and by Consequence Acts of Merit but I believe her Soul by free and meritorious acting did then tend unto God so that she did more perfectly contemplate when she slept than any others ever did when they were awake The Jesuit Poza n Elucidar lib. 2. trac 15. cap. 4. tells us of Fr. Ximenes a Patriarch of Jerusalem who has given an account of some of her sorrowful Thoughts and also joyful Reflections she made in her Mothers Womb.

Love of God and in Honour of the immaculate Conception of the blessed Virgin. And Cap. 3. a Garment pallium of a blue Colour is decreed to be used to signify that the Soul of the Virgin from her first Creation was altogether Holy and Celestial This Pope also granted great Indulgences l Wadding ibid. p. 220. as Leo X. did the like after him to Persons of both Sexes that in Devotion carried the Image of the Conception on their Breast Temples and Altars are erected to the Memory of the same and Pope Julius II. Pope Adrian VI. Pope Gregory XIII and other Popes have granted plenary Indulgences in favour of the immaculate Conception and Pius V. m Id. ibid. p. 222. when he reformed the Breviary and took away some Feasts yet required that of the Conception to be kept by the whole Church and moreover gave Liberty to the Franciscans to recite the proper and old Office of the Conception So that although they have not got of their Father what they have so long desired yet he has done something for them and they are very jocund upon it and full of Consolation as the Language of one of them proclaims it n Sherlog Anteloquium in Cantic Sec. 2. p. 114. who thus breaks out O blessed Virgin I give immortal Thanks to thy Son That the Days are come in which none dare so much as mutter that thou wast conceived in original Sin. Oh! how many Friends of thine have cryed to Heaven with Groans unutterable to see that Day and could not see it but thy poor Servant has seen it seen it indeed and it has greatly gladded him But who has so steelly a Breast that will not be softened none doubtless unless it be the hard-hearted Pope who cannot relent when all the World conspires to assert the Innocency of the Virgins Soul for as to the Integrity of her Body none of the Orthodox ever doubted it If after all this Stir about the immaculate Conception any one be so curious as to ask in what manner we are to conceive the blessed Virgin 's Preservation from original Sin to have been effected They have Answers ready The last named Jesuit o Idem in Cantic c. 1. v. 8. p. 347. is of Opinion That when God made the Covenant with Adam he made him the Head of all Mankind and wrapt up their Fates and Wills in his only with a particular Exception of one Creature and that only in one Case viz. If his Son should require such a Creature for his Mother for then it was not his Intention that the Will of that Creature in order to sinful Actions or the loss of Grace should be included in the Will of Adam Others who as Bernardine p Marial ser 9. p. 105. See also Galatinus de arcan lib. 7. c. 3. says speculate the Matter more devoutly think that the Seed out of which the blessed Virgin was to be conceived was virtually preserved by God in the Loins of Adam from all Infection and transmitted through all Generations to her without any Stain of which immaculate Seed she was conceived most pure and immaculate And he says this is touched upon by the Psalmist Psal 89. where God says according to the vulgar Latin I have sworn to David my Servant That I will prepare thy Seed for ever and build thy Seat from Generation to Generation SECT V. Concerning the Feast of the Virgin Mary's Conception THere is nothing remains to be considered under this Head of the Blessed Virgin 's Conception save only the Institution of the Feast on Decemb. 8. in Memory and Honour of it Bellarmine q De cultu Sanctor l. 3. c. 16. confesses ingenuously That some of the Feasts of the blessed Virgin are new and of a late Institution For the Feast of her Nativity begun says he in the time of S. Bernard but was not publickly received by the whole Church till after the Decree of Sixtus IV. in Extravaganti cum praeexcelsa that is Anno 1476. Petrus de Natalibus r Catalog Sanctor lib. 1. c. 41. when he wrote which was in the same Age says That this Feast was not kept by a general Institution of the Church but by the special Devotion of some Persons It is a ridiculous Story that is told us by Galatinus s De arcan l. 7. c. 5. out of I know not what Martyrology of J. Damascen That the blessed Virgin is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure before her Conception Though Canisius t L. 1. de deip c. 7. is not ashamed to mention it after him Baronius u Ad Martyr Rom. Dec. 8. and Bozius x De sign Eccles l. 9. c. 8. would give it the Credit of some Antiquity a Greek Oration of Leo VI. Emperor about the Year 886. upon the Solemnity of the Virgin 's Conception extant in Manuscript in the Sfortian Library But J. Bapt. Thiers y De Fest dierum imminutione c. 17 18. p. 90 96. who has throughly examined this matter of Festivals can find no mention of it among the Greeks before the Constitution of the Emperor Eman. Comnenus Ann. 1166. In some particular Churches of the West it began to be observed a little earlier and the forwardest we meet with in celebrating of it were in England though upon very slight grounds and such as give it no Authority For the Institution of it there depended upon very questionable Revelations such as agree not well among themselves and some of them so ridiculous as to spoil their own Credit together with that which depends on them The Story which is most generally received as that which gave Rise to this Feast is told us by Pet. de Natalibus z Catal. Sanctorum ubi supra concerning S. Anselm whilst he was Prior in Normandy before he was Arch-Bishop of Canterbury That he sailing to the Parts of Britany as he was returning a great Tempest put the Ship in extreamest Danger so that despairing of Safety they betook themselves to the Help of God and the blessed Virgin and on the suddain one cloathed in the Habit of a Bishop came towards the Ship walking upon the Waters and calling for Anselm told him that if he would escape the Danger he must promise him before God that he would yearly keep the Feast of the blessed Virgin 's Conception and perswade all he could to do the same informing him that ●s Day of her Conception was the Sixth of the Ides of December and that the Office to be said on that Day should be the same with the Office of the Nativity only changing the Name of Nativity into Conception When Anselm enquired who he was that brought this Message he told him he was Nicholas the Bishop and that he was sent by the Mother of God 〈◊〉 reveal this to them and to deliver them Ansa●… 〈…〉 to do as he was commanded and confirmed it 〈…〉 upon which the Tempest immediately

to exalt Maris amaritudo or as others amarum mare a bitter Sea Magister seu Dominus maris a Master or Lord of the Sea he should have said Lady S. Jerome c De nomin Hebraic mentions several others as Illuminatrix mea She that enlightens me or Smyrna maris The Myrrhe of the Sea. But in another place d De nomin super Matthaeum he pitches rather upon amarum Mare or Stella maris bitter Sea or Star of the Sea. Which latter some learned Men e Rivet ibid. Drusius comment post ad voc Nov. Test c. 15. think should rather be read Stilla maris a Drop of the Sea because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Stilla but no Word in Hebrew like it answers to Stella The pretended Epiphanius f Orat. de laud. Virg. says That Mary is wont to be interpreted Domina and Spes Lady and Hope for she brought forth our Lord who is the Hope of the whole World. These are all far fetch'd and must be so strained by Fancy to make them suit to her that it is pity to insist farther on them S. Ambrose g De Instit virg c. 5. has a Signification of the Word that is somewhat to the purpose viz. Deus ex genere meo God of my Off-spring which Poza h Elucid l. 2. tr 17. c. 11. approves but adds That he cannot see from what Hebrew Root it can be made out But Castro i Hist deip c. 2. p. 93. has made a Conjecture and thinks it may be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Womb and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of God which put together must then sound Merehemjah and by Contraction Meriah But all learned Men almost agree that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mirjam is dissyllabum a Word of Two Syllables not compounded but simple and therefore excludes all this fooling Now amongst all this Variety of Significations which they produce it is pretty to observe that the most unlikely of them all viz. Stella maris the Star of the Sea is that which they generally make choise of and declame upon You have seen before the Explication of it out of the Breviary of Sarum That noted Hymn Ave maris Stella gives her this Title Hail Star of the Sea and some have made whole Books k Fr. Bonaldus's Stella Mystica a Book to explain this Hymn to explain it and apply it to her Erasmus l Colloq de Naufragio in his Colloquies brings in the Mariners in a Storm imploring the Help of the blessed Virgin and giving her the sweet Titles of Star of the Sea Queen of Heaven Lady of the World Port of Safety and many more which are never to be found in the Scriptures and he wonders What she has to do with the Sea since as he supposes she never sailed He gives a probable Account of it That of old the Goddess Venus had the Care of Mariners who was believed to spring from the Sea and was called also Stella matutina the morning Star but since she was discharged of that Office The Virgin Mother is substituted in the Room of her that was a Mother and no Virgin. But alas this is a poor Conceit compared with that of Pet. Chrysologus m Serm. 140. if it be his for Bellarmine de Ser. Eccles 〈◊〉 only 122. 〈◊〉 of his who may fully satisfy any that questions what she has to do with the Sea For says he Quomodo non Maria ●…re Congregationes inquit aquarum vocavis Maria. Mary 〈◊〉 needs be the Sea for the gathering together of the Waters c● he Maria Seas To signify says Novarinus n Umbr. virg n. 1153. that Mary was to be the Place where all Graces should be collected Carthagena o Lib. 2. de arc deip Hom. 6. adds That God was so much in love with this Name of Mary that he would not let slip this slight Occasion but therefore called the Collection of Waters Seas Maria Vt sic primus omnium Mariam pro●…ciaret That he might be the first that should pronounce the Name of Mary This indeed supposes that the Language God sp●ke in at the first Creation was Latin which if you will but grant and what pity is it not to grant it rather than lose so precious a Conceit they can 〈…〉 another Objection taken from the different Pronunciation and Quantity of the middle Syllable of the Two M● that which signifies Seas being short and Maria that 〈…〉 Virgin being long There is a Mystery in that say● 〈…〉 p Ib. p. 167. last named to signify the del●ting and extending her 〈◊〉 from Sea to Sea and to the Worlds End the 〈◊〉 God would have it pronounced long not short Or you may have another Reason from Nov●… q Umbr. virg p. 338. n. 1153. that by 〈…〉 in the pronouncing this Name we may find the 〈…〉 and ●weetness in it which their ●…ts have 〈…〉 Experience For he tells ●s r Ib. n. 1124. ex Surio ad Apr. 7. of S. 〈…〉 when he heard Mary named he used to 〈…〉 with his Face and stay some while bes● he arose and being asked the Reason he said That when upon the naming of her he cast himself on the Ground th●re 〈…〉 Flowers and Perfumes came from the 〈…〉 that he could have been content to ●ix always the● if he might and therefore he used to call the Virgin Mary his Rose C●sarius s Lib. 7. Mirac cap. 50. also tells us of a Ma●an that could not pronounce the Name of our Lady without a sensible and 〈◊〉 Sweetness not to her Smell but to her Tast for by rep●…ting Fifty Ave Maria's daily in the time of her Prayers all the Spittle in her Mouth seemed to be turned into Honey The same was tried by Marsilius to whom she confessed this for 〈◊〉 Weeks with the same Effect and also by 〈◊〉 Third Monk. And we are told of B. Ida of 〈◊〉 t Novarin ib. n. ●337 that 〈◊〉 began an A●… Mary on a certain Day but by reason of the exceeding abundant Delight she found she scarce finished the saying of it in Two Days time This I hope is a Reason sufficient why her Name should not have a short Pronunciation and methinks may serve to prove that every Syllable not the middle one only of Maria should be long If all this be not enough to shew how properly she is called the Sea you may hear it further made out by the consideration of a kind of Immensity u Novarinus ib. n. 1154. in her Liberality which can no more be exhausted than the Sea and the multitude of her Mercies which cannot be numbred no more than the Sand upon its Shore But though she be a Sea and the Star of the Sea yet why is she a bitter Sea amarum mare which was one of the Significations we heard

Examination proved so Not unlike to this is another incouraging Story which Pelbartus f Stellarii l. 5. p. 2. art 3. gives us out of a Book of Miracles which he attributes to S. Anselm How a Beggar came to a covetous rich Man greatly devoted to the Virgin and ask'd an Alms of him for God's sake and he denied him with Reproaches he asked again of him for the Love of his own Soul and his Salvation but that Argument moved him not at all He begg'd a Third time for the Love of the blessed Virgin at which the covetous Man angrily threw a Loaf of Bread to him charging him to beg no more in that Name When this Miser died and his Works came to be weighed it was found that his good Works were less and so was adjudged to the Devils to be tormented But the blessed Virgin immediately appeared and brought a Loaf of Bread he had given for her sake and put it in the Balance and immediately by her Merits the Scale was turned She intreated her Son for him who said I was hungry and he gave me no Meat c. He shewed no Mercy therefore deserves to find none to whom she replied I am the Mother of Mercy and he had me in great Devotion And so he was released and sent into the Body again to repent and lead a better Life Such Stories as these have given such Spirit to the Worshippers of the Virgin that they are not afraid to dispute and put it to the Question Whether the Name of Mary be not more powerful than that of Jesus That it is a sweeter Name is a concluded Case For they compare g Barthol de los Rios ubi supra l. 6. c. 32. the Two names of Jesus and Mary to Salt and Honey Salt which answers to Christ's Name is more wholesome and in respect of its Preservative Virtue of it self more efficacious yet for all that it seems to be more sharp and pungent and so the Name Jesus howsoever you take it sounds something of a judging Majesty by reason of his Divinity but now the Name of Mary quantum quantum est is every way all Sweetness it is Honey preserving from Corruption yet not biting and he concludes That the Name of Mary to us affords a sweeter Tast than that of her Son. If you ask about the Power and Prevalency of the Two Names we are told h Id. ib. c. 38. That it is not improbably said That her Name at lest quo ad nos is more efficacious than his For which he cites the Words of the spurious S. Anselm Velocior est nonnunquam salus c. i De excel Virginis c. 6. Salvation comes more speedily by invoking Mary's Name than that of Jesus Christ being called upon in his own Name he does but what is just if he does not presently hear but when his Mother's Name is invoked though he that prays does not deserve to be heard for his own Merits yet the Merits of his Mother intercede that he should be heard So that he concludes That the Name of Mary affords more gentle and humane more frequent and speedy Arguments of Pity and Mercy than the Name of her Son. Which another Blasphemer k Rich. a S. Laurentio de laud. Virg. l. 1. c. 2. thus expresses Jesus is as it were a proud name quasi superbum nomen and too potent but Affection become hers that is a name more humble so that if any one dreads the Austerity of the Deity or Male-sex Sexus virilis in Jesus let him have Recourse to Mary in whom nothing of these is to be suspected for Mary is a Womans name commending and carrying before it Gentleness Francis Mendoza l Veridar l. 2. probl 2. p. 70. the Jesuit has spoke his Mind out in answer to the former Question I say though Christ stands in greater Authority with God than the Virgin yet the blessed Virgin sometimes is more easily moved by our Prayers than Christ and therefore the Patronage of the Mother is sometimes more present to us than that of the Son The Reason is That Christ is a Judge and the blessed Virgin only a Patroness and a Patroness is only Mercy And for a further Proof of this he gives Examples of this greater Prevalency of the Virgin in several Plagues at Rome and Constantinople c. Where after the Invocation of Saints and of Christ himself without Success upon flying to this sacred Anchor as he calls her upon carrying about her Image or celebrating her Festival the Plague his immediately ceased for as it is a common thing to break the Force of Cannon Bullets by opposing Wool-sacks to them m Ib. p. 73. so the Anger of the Deity thundring and raging against miserable Offenders the Force of it is broken and dull'd by the Interposition of Mary's Fleece We read says another n Novarinus umbr Virgin. num 1195. Prov. 18.10 That the Name of the Lord is a strong Tower the righteous Man runs unto it and is safe Turn but nomen Domini into Domina a small matter only the change of a Letter the name of Lord into that of Lady and you may say the same of Mary Nay you may say more of her name for though Solomon indeed says the foresaid Richardus o Rich. a S. Laurent ubi prius who knew but little of Mary bids the Righteous fly to the name of the Lord as to a strong Tower yet we to whom blessed Revelations have been made since his days may says The Name of our Lady is a strong Tower the Sinner flys unto it and is safe It seems a just Man may fly to God if he pleases but a Sinner had better betake himself to Mary And thus says Novarinus p Ibidem some explain that in Luc. 13. concerning the Tower of Siloans that fell and slew Eighteen Persons That Tower is Christ who was sent by the Father into the World and broke in pieces all those on whom he fell The Virgin Mary is our Tower but for Safety who withdraws and fetches off Sinners subducit from the deserved Anger of her Son. So that according to this Doctrine though it be a common thing in Exclamations Jesus Maria and in Prayers Laus Deo Virgini Mariae to join the Two names of Jesus and Mary and to put Jesus first just as Philip and Mary stand in our Coins yet this must be interpreted as done rather in Civility to the Relation of Son and Mother than that Sinners have an equal Expectation from them or Encouragement in Addresses to them for in this Mary has the Preference and Precedency To conclude this the Jesuit Poza q Elucidar l. 2. tr 17. c. 6. reckons up several admirable Effects that follows the use of the Virgin 's name That the name of Mary frees from the Fear of Death and injury of Devils that it makes the Mind Chast that it refreshes a Soul