Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	faith_n	grace_n	3,447	5	5.5645	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05371	The treasure of vowed chastity in secular persons. Also the widdowes glasse. VVritten by the RR. Fathers Leonard Lessius, and Fuluius Androtius, both of the Society of Iesus. Translated into English by I.W. P.	Lessius, Leonardus, 1554-1623.; Androzzi, Fulvio, 1523-1575. aut; Wilson, John, ca. 1575-ca. 1645?	1621 (1621)	STC 15524; ESTC S108506	57,293	362

become rich as the Apostle witnesseth fall into temptation and the snare of the deuill and into many vnprofitable and hurtfull desires which send them head long into damnatiō destruction for couetous desire is the roote of all mischeife Marriage doth comonly force men headlong vnto this desire for al mē would make their children rich leaue them a large inheritance so that deseruedly also for that cause that state of life is not to be greatly desired which maketh all our paines and cares most commonly not only vnprofitable for our welfare but also dangerous and hurtfull vnto vs if it be not auoyded Yet it followes not from hence that wedlocke is euill for neither Riches or Honnors be euil but good which God also sometymes bestoweth vpō vs for the reward of some good deed or other and in tymes past haue beene promised also to those few who obserued the law but it is dangerous I say to loue such pleasures and delights to follow them and to imploy al our endeauors onely in attayning of them since they are but base meane and do hinder the loue and desire of things eternall intāgle the minde in many snares In like manner though Matrimony of it selfe be good and ordeyned by God yet it drawes with it many cares and troubles which through humanie frailty hinder the health of the soule that it leades men secretly into many sins and oftentimes vnto eternall damnation Thus much of the humaine affectiō out of which many men inclyne vnto Marryage The spirituall affection is when Parents desire to haue children to the end that they may instruct them in the feare of God that they may teach them to serue him that they may increase the number of the faithful that by them many deeds of deuotion may be done that God may be honored by them and the like these affections rise not out of nature but out of diu●ne inspiration and are worthy of a man as he is a Christian. Whence I confesse that Parents who with this kind of affection desire to haue yssue and bring them vp as aforsaid do merit greatly before Almighty God the wife also who with such a spirit desireth Marriage shal be saued by the bearing of children And in this manner the wordes of the Apostle are to be vnderstood 1. Tim. 2. But yet it seemes to be more probable that the Apostle in that place speaketh not of the merit but of the estate and office of Marriage that to be also the meaning of this saying Saluabitur c. She shal be saued by doing the office of Marryage and endeauouring to haue children for so the Greeke text doth import as the learned do teach So likewise to the Romans cap. 4. 5. 11. Abrahā is sayd to be the Father of those that belieue by hauing the foreskin or Prepuce cut off that is to say by those which are in that Estate And in 2. Cor. cap. 6. Per gloriam ignobilitatem c. By glory and ignobility by infamy and good credit that is to say in prosperity and aduersity The same is confirmed by the words which the Apostle addeth Saluabitur c. She shal be saued saith he by the bearing of childrē if she perseuere in faith in loue in holynes with sobriety therefore he attributeth the cause of saluatito fayth to loue c. not to the procreation of children yet I confesse also that this very deed is meritorious likewise if it be done as we haue sayd out of spirituall affection but it is otherwise if it be done out of humaine only Moreouer if this estate and the offices thereof be chosen performed with a spirituall affection neuertheles single life is much better and more meritorious both because it remoues innumerable occasions of distractions imperfections and sinnes by which the estate of Matrimony is hindred in the offices of deuotion and also because it affoardeth cōmodity of conuersing dayly with God and of being attent to diuin matters Wherefore a Virgin oftentymes may merit more in one day then a marryed woman in many monethes CHAP. VII Of certaine thinges to be obserued in this Estate TO the end that Virgins may the better preserue this treasure obtayne their scope and purpose more at larg by which they haue so straitly bound themselues vnto God and vndertaken this estate holy Fathers haue prescribed certaine things to be obserued First in their apparell secondly in their exercises thidly in the vse of their riches and wealth lastly in their conuersation As for their apparell it must not be costly but dec●nt and graue without any kind of vanity or curiosity without pride also or any secular ornaments such as may represent the state wherein they liue and the forsaking of the world by which euery man that sees them may know that they are Virgins and haue an intent neuer to marry For by this meanes they shall auoyd all importunityes and troubles which suiters are accustomed to vse and besides this they shall preuent many other inticements to the breach of their intent S. Cyprian in his booke de disciplina habitu Virginum handleth this place more at large and with great elegancy Continency quoth he Chastity consist not only in the integrity of the body but also in the honor of the Attire and apparell being ioyned with modesty She must not only be a Virgin really but also she must be knowne and be belieued to be such a one so that no man who seeth her who is a Virgin may haue any doubt whether she be so or no. For why should she go adorned or attyred as though she had or would haue a husband let her rather feare to please any if she be a Virgin neither let her seeke her owne danger since she preserues her selfe for a better more deuout purpose c. Neither ought a Virgin to be delighted with the shew of her owne beauty or to take a glory in her owne person or comlynes since she hath no resistance or war against any thing so much as against the flesh nor any more obstinate enemy to ouercom thē her own body Afterwards he alleadgeth some who excuse thēselues for their Riches and Nobility for which respects they thinke that it is conuenient for them to go more richly attyred whose excuse he refuteth at large shewing in what thinges they should imploy their wealth To their habit also belongeth a Veyle with the which it is meete that a Virgin should be couered when she goeth abroad least either she might see that which were not befitting or her countenance should be perceaued of others For how many I pray you haue there beene in the world who only by sight haue either perished themselues or killed others In so much that they must take principal heed of their eyes And Tertullian hath written a particuler Treatise vpō this subiect of virgins veyling and couering their heads which he iudged to

the condition of man linked vnto a wife to wit that it is lawfull to haue but one neither to be so separated from that one that whiles she liues he may take another it is better not to marry incurre such a seruitude To whom our Lord replyed approuing that which they had sayd Non omnes capiunt c. al apprehēd not this speach but only such to whome it is giuen for there be those who haue made themselues Eunuches for the kingdom of heauen c. He who can vnderstand this let him vnderstand it Heere our Lord spake of single life in generall commending the same also in those who liue in the world first when approuing the answere of his aforesayd Apostles who then thought not of liuing in Monasteryes or being Religious he sayd Non omnes capiunt c. All apprehend not this word as though he should haue sayd you rightly infer that it is not conuenient to marry but few there be who vnderstand a thing of so great high a Mystery Secondly when distinguishing three sorts of Eunuches he sheweth that those do greatly please him who haue made themselues Eunuches that is to say who haue exempted themselues from Marriage for the Kingdome of heauen To wit that being thereby made more free from the burthen of such a clogge they may runne the faster vnto it and enioy it more safely and aboundantly Thirdly when he saith He that can vnderstād this mystery let him vnderstād it as if he should haue said I cōstraine no man but exhort al for it is a great benefit to abstaine from mariage for the kingdome of God Therefore he who hath so great a courage that he hopeth he shal be able to aprehend imbrace so great a good let him not neglect it Wherefore since our Lord did not only cōmend this state in generall but also in particuler according to which the apostles vnderstood him which might haue been practized at that tyme it followeth manifestly that the same is commendable and most acceptable vnto God being practised also by those that liue in the world Neither can it be said that our Lord spake not of the vow of Chastity but onely of the simple purpose and vse therof for to be made an Eunuch is not only to abstaine from Mariage but also to bereaue ones selfe of al ability therof and of all other carnall pleasure which is done in effect also by the vow of Chastity For euen as the corporall making one an Eunuch cuts off all sufficiency of carnall act or delight So likewise the spirituall making one an Eunuch which is effected by the vow of chastity disinables al morall faculty so farre that we may not vse any such delight lawfully making it morally impossible as it is incompatible with Iustice to do it For what we cannot lawfully do may be absolutely said that we cannot do and is said to be iustly impossible From whence it is that holy Fathers vsually out of this place of Scripture proue the vow of Chastity because a spirituall making one an Eunuch cannot be otherwise effected then by vow See S. Augustine in his booke of holy Virginity cap. 30. S. Hierom in his book against Iouinian and vpon this place of S. Matthew cap. 19. The same is cleerly proued out of the Apostle 1. Corinth 7. where he greatly prayseth singlenes of life professed in diuers manners of estate and obserued also in the world and in priuat howses for as then Monasteryes were not yet begun Dico innuptis c. I speak both to the vnmaried to Widdowes that it is good for thē to remain in that estate as I haue also done And againe I would haue al be as I my selfe that is I desire that all should be continēt as it wil appeare out of that which follows De Virginibus c. As for those that are virgins I haue no expresse commission to them from our Lord but I giue them Counsell to wit that they remain in their Virginity as hauing obteyned mercy of Almighty God to be faithfull c. And againe Si nupserit virgo c If a virgin marry she sinneth not but such notwithstanding shal haue the tribulation of the flesh that is to say many troubls cares and afflictions c. Againe Igitur qui c. Therfore he which giueth a virgin in mariage doth well but he which doth it not doth better Also Beatior erit c. she shal be more happy if she remaine so still to wit vnmarried according vnto my aduice for I think that euen I my selfe haue the spirit of God In al these places the Apostle comends the loue of Chastity and Virginity euē in the world and in priuate howses as it was obserued at that tyme. For in Ancient tymes when the faithfull were most deuout many followed the aduice of our Sauiour in such manner as they had then oportunity to do it as is manifest out of the Acts of the Apostles where many hauing sould their goods bestowed the money in common imbraced pouerty It is very probable therfore that there were a greater nūber of those who imbraced Chastity then others both because that vertue was more noble and profitable and also because there might be many poore folks which had not goods and possessions to sell or if they had yet perhaps could not sell them all which notwithstanding might professe Chastity Neither is it to be doubted but that many obliged themselues by vow thereunto since they imbraced it out of a desire of perfection and zeale to please Almighty God And it is more perfect a great deale to keep it with an entire resolutiō then only with an vncertaine and mutable purpose Finally also because they imbraced it out of the motiue of our Sauiours owne aduise and commendation therof and that which our Sauiour cōmended was the voluntary making of themselues Eunuches which is effected by vow as hath bin said before The same is collected also out of the Apostle 1. Tim. 5. Adolescentiores viduas c. Take none of the younger sort of widowes c. which is meant that they should not be admitted into the function or ministery of diaconisses or into the number of the Alumnae or Pupills of the Church Cùm enim c. for that saith S. Paul after they haue liued licentiously in Christ at last also they will not sticke to marry frustrating their former Faith that is they will breake the vow of Chastity which they had made before for the word Fayth is taken in this place for Promise or obligation dew by promise as for example to give ones Faith is to giue ones promise to keepe fayth is to keepe promise to frustrate sayth giuen before is to breake promise and a promise made to God is a vow From hence it is manifest that it was a custom in the primitiue Church for Widdowes also to vow Chastity so that without a mortall sin being guilty

be a thing so necessary that he sayd It was no lesse then a passion of lust to a vertuous Virgin euery tyme that she exposeth her selfe to publique view to wit because that therby she with her face open casting her eyes freely about to see to be seene is easily corrupted in spirit that the very gazing it self is a signe of an vnchast mind And againe afterward The desire not to be veyled or couered is not a chast desire but admiteth somwhat that belongeth not vnto a Virgin as also the desire to delight others inbeholding her for true entyre and pure Virginity feareth nothing so much as it owne selfe yea it endureth not the eyes of other women that delight in gazing since the eyes of it selfe are farre different from such it flyeth to the veyle of her head as to a helmet as to a buckler which defendeth her it is a protection against the blowes of temptation against the darts of scandals against suspitions whispering and emulation yea and against Enuy it selfe After this put on the armor of bashfullnes entrench thy selfe within the bull warke of modesty build vp a wall for thy sex which keepeth in thyne own eyes and letteth not the eyes of others to enter Thou hast marryed Christ and deliuered thy body to him thou hast espoused the maturity of thy yeares to him Goe according to his will and pleasure it is Christ that biddeth those who are marryed to others to veile themselues much more those which are espoused vnto him For this purpose the womens attyres of Brabant are very fit which are called by them Huekes which the very noblest Matrons of that Country vse when they would not be knowne in any publike assembly Let vs now come to the exercises which holy Fathers prescribe to be vsed by virgins These are fasting prayer reading of spirituall bookes and handy-worke in the dayly vse and variety wherof they may spend all their tyme most profitably Fasting is as it were the foundation ground of al other vertues for by this the roote of many temptations and by consequence of many vices is cut of the minde is made more fit to conuerse dayly with Almighty God with great comfort fruit from whome it conceiueth all its good frō whence al Saints for the most part haue deriued the begining of a spiritual life By fasting I meane not such fasting as should weaken or impaire nature but such wherby the body becomes more healthfull the mind more quicke and the concupiscence more subiect S. Hierome commendeth greatly this exercise in his 8. Epistle to Demetriades de custodia virginit After saith he diligent taking heed of impure thoughts you must put on the ornament of fasting and sing with Dauid I haue humbled my soule in fasting c. And then afterwardes Fasting is not a perfect ve●tue of it selfe but the foundation of others and is both sanctification chastity without which no man shall euer see God It affoardeth staires to such as wil ascend to the top yet if it should be alone it is not sufficient to crowne a virgins c. In which words it is to be noted that fasting is tearmed by S. Hierome Sanctification and Chastity of other vertues It is called Sanctification because it maketh others vertues florish and works their effects the better and by this meanes it sanctifieth It is called Chastity becanse it procureth cleanesse of body and hart wherin consist all other vertues without which no man shall see God And that this fasting must be moderate such as may not weaken the body but refresh quickē the mind S. Ierome warneth vs in these words when he saith Neither do I prescribe to yow immoderate fasting or such abstinences as should be altogether without meat by which bodyes that are tender and delicate may be quickly brought out of health and grow sicke before they haue layde the foundation of this holy conuersation S. Ambrose in his first book of virgins saith that the sparing of meate and abstinence from drinke maketh a man to be ignorant of vice for it maketh him to be ignorant of the causes therof Therfore let this be rather a fast of sobriety thē affliction Prayer also vnder which is conteyned the meditatiō of heauenly things and the mysteries of our faith is principally necessary First because by this wee must obteyne dayly supply of Grace wherby we may both resist temptations and fulfill Gods diuine Commandements and perseuere to the end wherfore our Lord warneth vs that we alwayes pray to wit as much as conueniently we may and as far forth as the fraylty and necessary affaires of this world will permit vs for our perseuerance and eternall safety dependeth on Prayer Secondly by Prayer Meditation we list vp our mynd to Almighty God we place our selues in his sight and presence wee cōsider his Maiesty his Power and his Wisedome his Goodnes his prouidence his Mercy and his Iustice we adore him and praise him we giue him thankes and blesse him there we deale with him about the busines of our Saluation and call to mynd all things which he hath both done and suffered for vs. For this cause especially a Virgin must abandone Marriage and secularity imbrace the state of holy Virginity according to the Apostole to wit that she may thinke of these things which belonge to our Lord that she may be holy in body and spirit that she may behaue her selfe worthily in the presence conuersation of Almighty God that she may sticke so close vnto him that she may neuer be drawn away and as our Interpreter translateth it that she may haue free leaue to beseech any thing of our Lord without hinderance Heere are delights and spirituall comforts in this consisteth as it were the Paradise of our soules by these things our conuersation is in heauen and we are made to enioy the society of Angels without these whatsoeuer we do is dry barren for all comfort and spirituall ioy proceedeth from the attentiue consideration of diuine matters From whence it commeth that those who apply not themselues with great loue and desire to Prayer and Meditation they must needs remaine dry or at leastwise they shall neuer tast the most excellent delights of the spirit By Prayer meditation the mind is exercysed and groweth zealous in the function habit of other vertues because the guift of grace is more aboundantly obteyned by it whereby the labour of vertue is made more easy and delightfull Hence the Royall Prophet saith Viam mādatorū c. I haue runne the course and way of thy commaundements whilst thou dilatedst my hartwith ioy And why because the vanity of the world the worth of vertue and the Charity of God and the reward of life to come are shewed therby vnto vs. The consideration of all which must needs greatly stir vs vp to all offices of vertue and to a diligent care of our owne