Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	love_v	see_v	think_v	6,294	5	4.1002	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61116	Aut Deus aut nihil God or nothing, or, a logicall method comprised in twelve propositions, deducing from the actual being of what we evidently experience, the unavoidable necessity of a God, against the atheists of our age and nation / by Vincent Hattecliffe.	Hattecliffe, Vincent.	1659 (1659)	Wing S4956; ESTC R25783	35,341	133

others therefore what which is most communicative of it self hath the greatest goodness but seeing all things must proceed immediately from Reason it self which is God God is the most communicative of himself to others therefore God is the best of all things or hath the greatest goodness The tenth Attribute The Purity and Sanctity of God GOd is reason it self therefore he can do nothing contrary to reason but all sin is contrary to reason therefore God can do no sin for then reason should not be reason therefore God essentially excludes all sin and so is more opposite to sin then any thing else for whatsoever is not reason it self being indued with imperfect understanding hath nothing essentially in its actual being which excludes all sin for every thing which is not reason it self can act contrary to reason being left to self and so may sin But the highest Purity and Sanctity consists in the greatest opposition to all sin therefore God hath the highest Purity and Sanctity of all other things And by reason of this sovereign Sanctity God can neither command nor counsel nor approve not be any way Author or favourer of any the least sin in others for all these proceedings being contrary to reason cannot be done by reason it self The eleventh Attribute Of the infallible Veracity of God IF God could speak any the least untruth it must either proceed from Ignorance or Malice not from Ignorance for Reason it self being Knowledge it self can be ignorant of nothing Not from Malice for all Malice is sin and we have proved that Reason it self cannot sin therefore God essentially excludes all untruth in speaking therefore his Veracity in speaking is most infallible The twelfth Attribute Gods Justice His Justice may be proved by the same argument for all Injustice done to others either proceeds from Ignorance or Malice neither of which as is proved can be in God But particularly because all Injustice is directly against reason and reason can do nothing against reason The thirteenth Attribute Of the ever blessed Trinity THis is a Mystery above the reach of all created capacity and so can neither be demonstrated nor expressed fully by humane understanding Onely endeavours may be used to invent the easiest wayes to frame a right notion of it as Christian Faith delivers it which I conceive in this expression which we have made of God to be Reason it self in its full perfection may with some more then ordinary facility be explicated God therefore is Reason it self in its full perfection therefore he is essentially a comprehensive actual Knowledge of himself and contains all true and right reason essentially Now this comprehensive knowledge which reason it self is of it self is not a mere contemplative barren weak fruitless and inefficacious Knowledge but practical working strong lively vigorous fecunde and acting within it self for if the weak acts of created understanding have power to express themselves both to others by signs and words and to the understanding which hath them by occasioning the production of reflex acts upon them it cannot be conceived that the most perfect nay perfection it self in understanding should be devoid of this perfection and so by the infinite strength vigor and power of it express it self to it self and is no less its own expression then its own knowledge and because this expression being most prefect is most perfectly adequate and commensurate to it self that which is expressed is that very thing which that which expresses for were it not that very thing there would be some difference and so some dissimilitude betwixt that which expresses and that which is expressed and then it were not as I have shewed it must be a most perfect and adequate expression of it self This infinite perfection therefore thus adequately expressing it self within it self must also be its own approbation love satisfaction joy repose and infinite content which the expresser and the expressed take mutually and indivisibly one in the other so that Reason it self is no less a love joy and full repose in this expression then it is an expression of it self for it is not possible to conceive that Reason it self should not approve love joy and rest in that expression which is the most absolute compleat prefect beautiful lovely and ravishing expression which can be thought on seeing therefore Reason it self must alwayes proceed according to reason it must necessarily love joy and satisfie it self in this expression And because this joy and satisfaction c. must be perfectly adequate to that wherein it joyes for were it less then that wherein it joyes and quiesces it were not most perfectly conform to reason and yet reason cannot but be most perfectly conform to reason it must be of equal perfection with that which expresses and that which is expressed neither can it be different or dislike in any regard to the expressing and expressed reason for as imperfect accidental love is an accidental union of two different lovers so the most perfect substantial love or quintessence of love such as that of God is is a substantial unity of the lover and that which is beloved so that both as one principle breathe out a love which is one with them both So that there is in this most hidden and Divine Mystery Cognitio exprimens Knowledge expressing and Cognitio express a Knowledge expressed there is Intellectio intelligens an intellectual act understanding and Intellectio intellecta an intellectuall act which is understood there is Sapientia concipiens Wisdom conceiving and Sapientia concepta Wisdome conceived there is Ratio ratiocinans Reason reasoning and Ratio ratiocinata Reason reasoned and yet all that is signified by all these terms is one and the same thing for it neither expresses nor understands nor conceives nor reasons any thing in these Divine acts but most perfectly and adequately what it self is so that both what is expressed understood conceived reasoned and the formal expression understanding conception ratiocination whereby we conceive that to be expreed c. is one and the same thing for the action being specificated by the term when the term is one thing as it is here with that whence it proceeds the action must be the same when them both so that it is its own expression intellection conception ratiocination In like manner there is in this mystery Dilectio diligens and Dilectio dilecta Love loving and Love loved and the same is of Satisfaction Joy and full Repose active and passive as the School speaks but I finde neither words nor time to express them and yet this loving beloved love c. of this expressing and expressed expression is for the same reason the very one self-same thing for it loves nothing in these acts but what it is it self as it expresses nothing but what it is it self Whence appears a most perfect and simple Unity in the Essence and Nature of God in all those productions and processions which is that main fundamental