Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	foot_n	lord_n	wash_v	4,431	5	10.4086	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41414	The Christian sodality, or, Catholick hive of bees sucking the hony of the Churches prayers from the blossome of the word of God blowne out of the epistles and Gospels of the divine service throughout the yeare / collected by the puny bee of all the hive, not worthy to be named otherwise than by these elements of his name: F. P.	Gage, John, priest.	1652 (1652)	Wing G107	592,152	1,064

the love of them both uniting them and him all in one indistinct essence distinguished into three distinct persons now the true reason why God is called charity is because he is goodnesse it self which is charity communicative and diffusive of it self 9. But this next shews clearly why St. John calls God Charity because he appeared so to be by sending his onely begotten Son into the world that we may live by him alluding to the like in his Gospel chap. 3. v. 19. who by Adam were all dead And this love he shewed us as an example for us to give our selves to him by again 10. For in this that is to say in our re-dilection or retaliation of love for love consisteth charity which can never be in us to God but reciprocal between God and us though in us to others it may be not mutual and de facto in very deed in God to us it was so when he loved us before we loved him for it was impossible we should have loved him before he loved us and therefore we are inabled to re-love him because his previous love to us inkindled our subsequent love to him Whence the Apostle sayes our charity doth not so much consist in that we love God as in that God loves us and makes us thereby able to re-love him because he sent his Son a propitiation for our sins St. Augustine sayes briefly and excellently well upon this place tract 9. God loved the impious to make them pious the unjust to make them just the sick to make them whole and why may not we adde he loved them that hated him to make them love him for sending his Son a Sacrifice for his utter enemies O how contrary is this to the course of the world which is to revenge our selves on those that love us not O how truly is it said of God Esay 55.8 9. My wayes are not like your wayes but exalted from them as high as heaven from earth yet S. Paul shews us we may follow God marching above us as high as heaven is from earth when Rom. 9. v. 2 he desired to be Anathema accursed to save the Jewes his persecutours and consequently his utter enemies 11. If is here a causal not a doubting or conditional particle as who should say because God hath thus loved us we must therefore love one another In like manner And was taken causally when Christ said to his disciples as in his Gospel Joh. 13. v. 14. I have washed your feet being your Lord and Master And you must wash one anothers feet that is to say because you must c. Hence learn to humble your selves to your fellow servants since I your Lord your God have humbled my self to you And we may note the deep art of this phrase in St. John who rather sayes admiring If God hath thus loved us then because God hath thus loved us c. to shew it doth not follow we can render equally to God we can love him as well as he can love us So it is not said therefore love him again but rather if God hath loved us and we must love one another as who should say since we cannot retaliate love for love to God let us at least love one another let us for his sake love our neighbours as our selves since he dyed equally for them as for us for as S. Matthew tells us Chap. 25. v. 40. what you did to the least of my brethren you did to me And indeed since God cannot personally want any thing that we are able to give him he hath afforded us this means to relieve him as wanting when we relieve the necessities of our neighbours So the sense of this verse is strong and even inforcing us to love one another Since God so unlike to us so much above us in perfection hath stooped so low as to love us how much more ought we that are all one like another to love each other since like naturally runs to like and naturally loves what is like unto it 12. This verse corroborates the explications of the former as saying though God be in himself Invisible yet if we love our neighbour God is by his Divine and indivisible vertue of charity united to us and made as it were one in and with us whereby our charity is rendered perfect nay even the Invisible God becomes as it were visible both in us by the visible charity we shew to others and in our neighbour whom we love as the visible image of the invisible Deity But we shall do well to see upon this occasion how these words are safely expounded God no man ever saw For which purpose turn to the exposition upon 2 Cor. 12.4 on Septuagesima Sunday declaring what S. Paul saw in his rapture but for present let us take it with the common sense of Expositours that no pure man ever in this world or in heaven can with corporal eyes see God his essence or divine nature though Cornelius à Lapide presumes to say Christ being both God and Man did see his own divinity whence neither Moyses nor St. Paul did thus see him and that sight the Blessed have of him in heaven is more by way of grace then of nature and this indeed more with the soules understanding then with the bodies eyes To conclude this verse a thing is then perfect when it consists intirely of all its parts and charity we know to be tripartite consisting of our love to God which alone is not perfect unlesse we love our neighbour also as we do our selves for these are both integral and essential parts of perfect charity And while we have charity thus perfected then though we see not God yet he both regards and abides in us by reason of this divine vertue of charity uniting God to all and all to God again Besides we perfect even the charity we love God with all when we extend it to our neighbour too since we cannot love one another for Gods sake but we must love God more then we did before Lastly when the text sayes his charity we may understand it as if truly the charity of God to us were perfected by our loving each other since while we do so God abideth in us and his charity is thereby perfected not so as to make it more in it self but to make it more in us and to appear also more to others which is a kind of perfection too and in particular charity is perfected by loving our enemies which being a love none but God hath taught us God in this hath appeared more perfect to us then in any thing else he ever did because he became a propitiation even for us that were all his enemies before his charity perfected in us made us his friends and him our Saviour and so finally gave him an opportunity who was in himself all perfection to receive in our esteems at least an addition to his innate perfection if not a new perfection by our