Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	abide_v	commandment_n	father_n	4,406	5	7.0669	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45496	Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

appears but rather a wonder he is no more so which proceeded not so much from want of skill in himself as from the incapacity of the Subject whereof he treateth A most difficult thing it is saith the same Author for him that discusseth things of a subtile Nature to joyn with perspicuity the care of polishing his Language § 5. Among many wherewith this Learned Piece is righly fraught and stored I shall cull out and present you with a few memorable passages 1. His Symbol or Creed containing a brief sum and confession of the Faith of the Churches of Christ at least in the West at that day his words are these The Church although dispersed through the whole World even unto the ends of the Earth received the Faith from the Apostles and their Disciples which is to believe In one omnipotent God which made Heaven and earth and the Seas and all things that are in them and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who by the Prophets preached the mysteries of the dispensation and coming of Christ and his Birth of a Virgin and his Passion and Resurrection from the dead and the Assumption of the Beloved Christ Jesus our Lord in his flesh into Heaven and his coming from Heaven in the Glory of the Father to restore or recapitulate and gather into one all things and to raise the flesh or bodies of all mankind that unto Jesus our Lord and God and Saviour and King according to the good pleasure of the Father invisible every knee should bow both of things in Heaven and in the earth and under the earth and that every tongue should confess to him and that he should pass a righteous sentence or judgment upon all and send the spiritual wickednesses and the Angels that fell and became apostate and also ungodly unrighteous lawless and blasphemous men into eternal fire but for the righteous and holy and such as did keep his commandments and abide in his love some from the beginning and some by repentance gratifying them with life might bestow on them incorruptibility and give unto them eternal Glory Where observe by the way that though it may be wondered at that Irenaeus should no where expresly call the Holy Ghost God yet that he held him to be God equal with the Father and the Son is manifest in that he makes in his Creed the object of faith to be all the three persons of the Trinity alike As also from hence that elsewhere he ascribes the creation of man unto the Holy Ghost as well as to the Father and the Son 2. He gives the reason why the Mediatour between God and man ought to be both God and man For saith he if man had not overcome the enemy of man he had not been justly overcome again unless God had given salvation we should not have had it firmly and unless man had been joyned unto our God he viz. Man could not have been made partaker of incorruptibility For it became the Mediator of God and Men by his nearness unto both to reduce both into friendship and concord and to procure that God should assume Man or take him into communion and that man should give up himself unto God 3. The whole Scriptures both Prophetical and Evangelical are open or manifest and without ambiguity and may likewise be heard of all Again we ought to believe God who also hath made us most assuredly knowing that the Scriptures are indeed perfect as being spoken or dictated by the word of God and his Spirit 4. Fides quae est ad deum justificat hominem Faith towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 2. justifieth a man 5. Concerning the marks of the true Church and that it is not tied to one place or succession he thus speaks When once the Gospel was spread throughout the world and the Church gathered out of all Nations then was the Church no where tied to one place or to any certain and ordinary succession but there was the true Church wheresoever the uncorrupted voice of the Gospel did sound and the Sacraments were rightly administred according to the Institution of Christ. Also that the pillar and ground of the Church is the Gospel and Spirit of Life 5. Of the extraordinary gifts of the Holy Ghost continuing unto his time thus Some saith he cast out Devils soundly and truly so that oftentimes even they who were cleansed from wicked Spirits do believe and are in the Church others have the foreknowledge of things to come and also prophetical Visions and Sayings others do cure and restore to health such as labour of some infirmity by the laying on of their hands Moreover as we have said the dead also have been raised and continued with us many years And what shall I say the Graces are not to be numbred which throughout the whole world the Church receiving from God doth dispose in the name of Christ Jesus crucified under Pontius Pilate every day for the help of the Nations neither seducing any one nor taking money from him For as it hath freely received from God so also doth it freely administer nor doth it accomplish any thing by Angelical Invocations nor incantations nor any wicked curiosity but purely and manifestly directing their prayers unto the Lord who hath made all things 6. He plainly asserts that the world shall continue but six thousand years For saith he look in how many days this world was made in so many thousand years it shall be consummate Therefore 't is said in Gen. 2. 2. On the sixth day God finished all his works and rested the seventh day Now this is both a narration of what was done before and also a prophecy of things to come for one day with the Lord is as a thousand years in six days the things were finished that were made and it is manifest that the six thousandth year is the consumma●ion of them 7. He finds the number of the Beasts name viz. 666. i● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he concludes it as very probable that the seat of that beast is the Latin or Roman Kingdom Take his own words Sed Lateinos nomen habet sexcentorum sexaginta sex numerum valdè verisimile est quoniam novissimum verissimum Erasm. edit Regnum hoc habet vo●abulum Latini enim sunt qui nunc regnant Sed non in hoc nos gloriabimur 8. Of the four Evangelists he thus writeth Mathew saith he delivered unto the Hebrews the History of the Gospel in their own Tongue When Peter and Paul preached at Rome and planted that Church after their departure Mark the Disciple and also Interpreter of Peter delivered unto us in writing such things as he had heard Peter preach And Luke the companion of Paul comprised in one Volume the Gospel preached of him

renders it De amore honesti of the love of that which is good Scultetus calls it Quaestiones illustriores or famous questions they were collected out of all the works of Origen by those two eminent Fathers Basil and Nazianzen so that though Origen supplyed them with the matter yet they gave the form to this work who therefore may as well be entituled to it as he Hanc non Origenis magis quam Basilii Gregorii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dixerim inquit Tarnius by whom in his Edition it is divided into twenty and six Chapters or so many common places who gives us this account of it Delectum hic liber continet quaestionum Scripture it solutionum ex variis Origenis commentariis ab illis Divinarum rerum consultissimis Gregorio Basilio quem horum alter Gregorius Theologus 〈◊〉 Theodorum Tyaneum id Temporis Episcopum i● tabellis misit In his Letter he thus stiles it Electorum Origenis Libellum § 4. As touching his stile it was familiar plain and free from Rhetorical pomp brief and succinct especially in his Homilies and Sermons to the people in whom saith Merlin under a choice stream of words flows forth I know not what secret divinity and breath of life by which the minds of Men do easily receive the knowledge of good and evil his speech being pure and perspicuous yea and withal very eloquent which made it so pleasant delightful and sweet that not so much words as honey seemed to drop from his lips nor was it without a certain kind of Majesty in which regard Ruffine stiles him a magnificent Trumpet and Pierius a Presbyter of Alexandria was honoured with the Title of Origen Junior as well for the elegancy of his Language as the multiplicity of his writings But Erasmus hath spoken so fully of this particular that it would be superfluous to add any thing more having once given you an account of what he hath said concerning the phrase of Origen He had saith he an admirable faculty of speaking ex tempore and even in obscure matters his speech is very perspicuous nor is brevity wanting as often as the matter requires it the sentence runs every where certainly neither doth he hinder himself with words that do ●●rthen wearisome ears Graecis peculiaris est inquit Erasmus erudita simplicitas orati● venusta dilucidaque magis arridet quàm grandis operosa he is no where too lofty which Ierom attributes unto Hilary nor doth he with borrowed and far fetch'd Ornaments extend and lengthen out his Books as sometimes Ierom doth Origenes vix unquam assurgit inquit Hyperius sed totus est in docendo nihil attingens affectuum nisi quos ipsa move●res quod est Atticorum he studieth not to move laughter in his Auditors with quips and jests as Tertullian oftentimes and Ierom too much imitated him but with a certain continual hilarity he suffers not drowsiness to creep upon his Auditors nor doth affect the flowers of Rhetoriek quaint sentences and Epiphonemaes as Ambrose and Ierom nor delight to retard and stop the Reader with unusual words as Tertullian nor doth he spend away the time in frequent digressions as is the manner of Augustin in his Treatises to the people nor is he superstitious in the structure of his speech shutting up each sentence with short pointed members and periods which Gregory is not altogether free from here you shall never meet with the like cadencies and endings wherewith Augustin was delighted § 5. Of the useful and remarkable passages whereof not a few are to be found in the writings of this eminent Ancient I shall content my self with the rehearsal of these following 1. His Symbol or rule of Faith the particulars whereof saith he are delivered manifestly by the preaching of the Apostles which are these 1. Quod unus Deus est qui omnia creavit atque composuit quique ex nullis fecit esse Vniversa Deus a primâ creaturâ conditione mundi omnium justarum Adam Abel Seth Henos c. quòd hic Deus in novissimis diebus sicut per Prophetas suos ante promiserat misit Dominum Nostrum Iesum Christum primò quidem vocaturum Israel secundò verò etiam gentes post perfidiam populi Israel Hic Deus justus bonus Pater Domini Nostri Iesu Christi legem Prophetas Evangelia ipse dedit qui Apostolorum Deus est veteris novi Testamenti 2. Tum Deinde quia Iesus Christus ipse qui venit ante omnem creaturam natus ex Patre est Qui cum in omnium conditione Patri ministrasset per ipsum enim omnia facta sunt novissimis temporibus se ipsum exinaniens 〈…〉 est incarnatus est cum Deus esset 〈…〉 quod Deus erat Corpus assumpsit corpori 〈◊〉 simile eo solo differens quòd na●um ex V●rgi●e Spiritu Sancto est Et quoniam hi● Iesus Christus natus passus est inveritate non per imaginem communem hanc mortem ve●è m●rtuus est verè 〈◊〉 a morte resurrexit post Resurrectionem conversatus cum Discipulis s●is assumptus est 3. Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum Sanctum In hoc non jam manifestò discernitur utrum natus aut innatus Sed inquirenda jam ista pro viribus sunt de sacrâ Scriptura sagaci perquisition● in●estiganda San● quòd iste Spiritus Sanctus unumquemque Sanctorum vel Prophetarum vel Apostolorum inspiravit non ali●● Spiritus in veteribus alius verò in his qui in adventu Christi inspirati sunt manifestissimè in Ecclesius praedicatur 4. Post haec jam quòd anima substantiam vitamque habens propriam cum ex hoc mund● discesserit pro suis meritis dispensabit siv● vitae aeternae ac beatitudinis haereditate potitura si hoc ei sua gesta praestiterint sive igne aetern● ac suppliciis mancipanda si in hoc eam scelerum culpa detorserit Sed quia erit tempus Resurrectionis mortuorum cum corpus hoc quod in corruptione seminatur surget in incorruptione quod seminatur in ignominiâ surget in gloriâ 2. Of the authority of the Scriptures we ought saith he for the testimony or proof of all the words which we utter in Doctrine or Teaching to bring forth or alledge the sense of Scripture as confirming the sense or meaning which we expound or give For as all that Gold which was without the Temple was not sanctified so every sense or interpretation which is without the divine Scripture though to some it may seem admirable is not Holy because it is not contained in the sense of Scripture 3. Of the Divinity of the Scriptures and how they may be known of God thus If any one with all diligence and with that

be born again that he should by the washing of water put off what he was before and have his mind changed How saith he can such a conversion be possible that so suddenly that should be put off which was genuine and natural and through length of time and old age had taken such deep rooting Hence it appears saith Baronius that he was senescens near unto and upon the verge of old age when he was about to give up his name to Christ. 2. Partly also from the time that he sate Bishop of Carthage which is generally conceived to be about the space of ten years and not above for he was chosen unto the office about the year 249 and suffered martyrdom an 259. Now both Baronius and Pamelius as also before them Pontius his Deacon and companion in his exile who wrote the story of his life do all affirm that he was made Bishop shortly after his conversion and while but Neophytus Novellus a Novice in Christianity and newly come to the Faith The instrumens by whom he was converted was one Caecilius a Presbyter who partly by his pious conversation which was very exemplary he being a just man and in honour as well as age a true Presbyter and partly by his perswasions upon which his eloquence did set such an edge that they were of great force and pierced deeply prevailed with him and brought him unto the knowledge and profession of Christianity It seems the special portion of Scripture that wrought upon him was the prophecy of Ionab which haply Caecilius was unfolding and preaching upon at that time for so much Ierom intimates where he saith Blessed Cyprian having been before an assertour of Idolatry at length hearing the Sermon of Ionab was converted and brought unto repentance It is not unlikely that he had been before prepared and somewhat inclined unto the Christian Religion by reading the Books of Christians and particularly of Tertullian his Country-man unto whom he was much addicted and greatly admired him for had it not been so Baronius seeth not how unless you will ascribe it to a miracle he could in so short a time attain unto such a height of knowledge both in Doctrine and Discipline as should furnish him for so high a function in the Church His love and affection unto his Caeeilius ever after was so great that he respected and and reverenced him not as a friend and equal only but as a spiritual Father and one by whom he had received a new life which he gave clear testimony of unto the world by prefixing his name unto his own so that unto this day he is called and commonly known by the name of Caecilius Cyprianus as did Eusebius in after times annex the name of Pamphylus unto his own for the love that he bare unto that Martyr But a very little time did intervene between his conversion and advancement unto the chief Dignity in the Church so great was his growth in the faith that in a short space he attained unto such maturity as few perhaps do arrive at Herein he was singular there having been scarce the like example before which Pontius speaks of as a thing almost incredible Nemo inquit metit statim ut s●vit Nemo vindemiam de novellis scrobibus expressit Nemo adhuc unquam de noviter plant●tis arbusculis matura poma quaesivit In illo omnia incredibilia occurrerunt Praevenit si potest dici res enim fidem non capit praevenit inquam tritura sementem vindemia palmit●m poma radicem Baronius sets down the story of his addition unto the Church and ascending unto the Episcopal Chair as the occurrents of the same year Unto this Dignity of sitting at the Helm in the first and principal of the African Churches was he elected by the unanimous consent of the whole Clergy and people none contradicting but the unhappy Presbyter Felieissimus with a few of his Associates the seat being being vacant by the decease of Donatus Agrippinus or some other for 't is uncertain who was his immediate predecessour Being called unto and having undertaken so weighty a charge as a careful Pastour he bestirs himself accordingly and in the first place and while as yet the peace of the Church lasted he applyed himself with all his might to restore the Discipline delivered by the Lord whereof he was a great lover and advancer and which long tranquillity had corrupted unto its ancient purity But this continued not long for a very sore porsecution ensued very shortly after under the Emperour Decius which mightily wasted the Church of Christ the violence whereof reaching as far as Carthage Cyprian felt amongst the rest attaining not long after he was made Bishop as Pamelius gathers from the words of Pontius who saith it sell out statim eftsoon after the Glory of Proscription unto which was added that not satisfying the people their violent clamour often repeated in the Theatre requiring him to be cast unto the Lions To avoid the violence of this storm he withdrew not so much out of fear as for divers other weighty reasons as 1. In obedience to God whose providences spake out no less than his command what he should do as he himself speaks You shall saith he in an Epistle to the Clergy hear all things when the Lord shall bring me back again unto you who commanded me to withdraw Of which Pontius gives us a larger account 'T was fear indeed saith he moved him so to do but it was that just fear lest he should offend God that fear which would rather obey God than be so crowned for his heart being in all things devoted unto God and his faith subject unto divine admonitions he believes that if he had not obeyed the Lord requiring him then to hide he should have sinned in his very suffering 2. Lest by his presence he should stir up envy of the people who could less away with him than any other of the Presbyters and so the sedition already begun among them should grow unto a greater height 3. The Church could not have been deprived of him but to her exceeding great detriment especially at that time there being none so able to afford that comfort encouragement direction correction and restoring which multitudes in the Church did then stand in need of Well well therefore saith Pontius and truly by divine providence it came to pass that a man so necessary in many regards should be delayed the consummation of Martyrdom Yet it seems that some were unsatisfied with and calumniated this his action which he therefore took occasion to clear and vindicate in divers of his Epistles whereby he gave satisfaction unto the Clergy of Rome who took it well and judged what he did to be war●antable During the time of this his secession which was about the space of two years he