Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	world_n	worship_v	worthy_a	28	3	6.4451	4	false

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

be the first after the Apostolical times that have come to our hands Of these some are lost and perished only we find the names or titles of them recorded by himself and others of this sort are as Ierom hath them 1. A Volume against the Gentiles wherein he disputeth of the nature of Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de exilio daemonum of the Exile of Devils saith Suidas 2. A fourth Volume against the Gentiles which he entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refutation Trithemius calls it castigationum lib. 1. 3. Of the Monarchy of God of which more anon 4. A Book which he called Psaltes 5. Of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scholastical discourse wherein various questions being propounded he annexed the opinions of the heathen Philosophers which he promised to answer and to give his own judgement concerning them in a certain other Commentary 6. Against Marcion the Heretick lib. 1. saith Trithemius how many for number it 's uncertain Books saith Photius necessary to be read stiled by Ierom insignia Volumina famous and excellent Volumes 7. Against all Heresies or Sects as Suidas a profitable work saith Photius 8. A Commentary upon Genesis 9. A Commentary upon the Apocalypse so Ierom in the life of the Apostle Iohn Being banished saith he into the Isle of Patmos he wrote the Apocalypse which Iustin Martyr and Irenaeus do interpret 10. Possevine saith that in the Catalogues of Greek Manuscript Books which came to his hands is to be seen such an Inscription as this Iustini Philosophi Martyris Explicatio in St. Dionysii Areopagitae Episcopi Atheniensis Hierarchiam Ecclesiasticam mysticam Theologiam 11. An Epistle ad Papam mentioned by himself in his Epistle to Zena and Sirenus The Books now extant under his name are of two sorts 1. Some genuine and by all granted to be his viz. 1. Paraenesis his exhortation to the Grecians wherein he exhorts them to embrace the Christian Religion as being of greater Authority and of more antiquity than the Heathenish and in the end shews them the way how they may attain it 2. An Oration unto the Greeks wherein he lays down the reasons why he forsook their Rites and invites them to embrace the Christian Religion Yet is neither of these mentioned by Ei●sebius or Ierom. 3. His first Apology unto the Senate of Rome which Bellarmine conceives to be the later and not given up unto the Senate as our Books have it but unto Marcus and Lucius the Successors of Pius and that this common deceit was hence occasioned because the first Apology as they are usually placed wants the beginning and therefore it could not be known unto whom it was directed Herein 1. He complains of their most unjust proceedings in punishing the Christians meerly for the name 2. He makes answer unto those things which were objected to them by the Gentiles 3. He requests them that to their decree if they should publish any thing concerning this thing they would publickly annex this Apology that the innocency of the Christians might be known unto all 4. His second Apology which he tendred unto Antoninus Pius to his Sons and to the whole Senate and people of Rome which Baronius calls fortem gravem Apologiam a strong and grave Apology first named both by Eusebius and Ierom and therefore likely to be the first of the two The sum whereof Baronius gives us in these words Multa exprobrat de iniquissimis in Christianos judiciis c i. e. He much upbraids them for their most unjust proceedings against the Christians viz. for that without any inquiry into cause or matter they were adjudged to death as the most impious and flagitious of all Men and that for no other reason but because they were Christians the very name being accounted crime enough Wherefore he doth notably clear them from the several calumnies cast upon them and fully demonstrates their innocency by many arguments particularly that they were not such as they were commonly fam'd to be viz. Atheists because though they worshipped not the gods of the heathen yet they knew the true God and performed that service that was agreeable unto him Also that they looked not for an earthly kingdom as was suspected of them for which cause the Romans stood in fear of a Rebellion and their defection from them but a Divine and Heavenly that made them most willing to run the hazard and suffer the loss of this present life which they never could do were they possessed with any desires of reigning in the World Moreover he wipes off those blasphemies wherewith the Christians were loaded for their worshipping of a crucified Man by such as were altogether ignorant of the mystery of the Cross of Christ. Shewing that the Religion of such as worshipped the gods was but a vain and sordid superstition He likewise Learnedly and copiously discourseth of the Divinity of Christ and of his incarnation or assuming our Nature and unfolds many things of the mystery of the Cross and by many clear and convincing arguments proves the verity of the Christian Faith withal insinuating their harmless Life exact observance of chastity patience obedience peaceableness gentleness and love even to their very enemies Lastly he lays before them the Rites or manner observed by the Christians in their sacred Mysteries viz. Baptism and the Lord's Supper c. because of the slanders that were raised and scattered abroad concerning them as if horrible and abominable things were practiced by them such indeed as are not to be once named among them in their secret meetings upon such occasions All which he performed with such admirable liberty and boldness as became so zealous and Advocate in so good a cause wherein the magnanimity of his Spirit moved with an holy indignation may evidently be discern'd by the seriousness of the matter contained in it and the solidity of the arguments by which what he undertook is fully proved 5. A Dialogue or Colloquy with Tryphon a Jew which Morel calls Illustris disputatio a notable disputation in Ephesus a most famous City of Asia with Tryphon the chief of the Jewish Synagogue continued by the space of two whole days for the truth of the Christian Religion wherein he proves the Jews to be incredulous contumacious blasphemers of Christ and Christians Infidels and corrupters of the Scriptures falsly interpreting the words of the Prophets and most clearly demonstrates by innumerable testimonies fetched from the old Law that Jesus our Saviour is the true Messiah whom the Prophets foretold should come 6. An Epistle to Zena and Serenus which comprehends the whole life of a Christian man whom he instructs in all the duties belonging to him of which yet Bellarmine makes some doubt whether it be his or no. 7. An Epistle unto Diognetus wherein he shews why the Christians have left the Jews and Greeks

Cloak and so continued year after year to put forth some or other of his Labours unto the time of his defection which fell out in the eighteenth year of that Emperour's Reign so that he remained in the Church after his conversion about fifteen years before he arrived unto his middle age and therefore could be of no great age when first he gave up his name to Christ. That which gave the occasion of his relinquishing the Heathenish and embracing the Christian Religion some conceive taking a hint hereof from a passage of his own to have been this viz. that the Devils being sometimes adjured did though unwillingly confess that they were the Gods of the Gentiles This put him upon the search and study of the Scriptures whose great antiquity as transcending all other writings in this regard asserted their authority and the truth of the predictions contained in them testified by answerable events was a sufficient argument of their Divinity which two duly considered could not but prove strong inducements to perswade him that the Doctrine and Religion therein taught and discoursed must needs be the truest and above any other most worthiest to be believed and embraced To which he added as no small help hereunto the diligent perusal of those writings of his Predecessors wherein they had testified against the Gentiles their profane practices and abominable Idolatries Having after his conversion spent some time in Carthage where he was promoted unto the degree and office of a Presbyter he afterward came to Rome in which City he was had in great estimation being famous among those learned men who flourished there at that time Upon what occasion he came to Rome and how long he made his abode there is uncertain Pamelius conceives th●● his Book de coronâ militis was there writte● in the sixteenth year of Severus in the eighteenth year of whose Reign he made his defection from the Church upon which he was excommunicated and consequently in al● likelyhood then left that place returning again unto Carthage But how long or short soever his continuance was there it prove● too long for him in regard of the mischi●● that there betided him for in this place 〈◊〉 was that he split and dashed himself upon the Rock of Montanism either through 〈◊〉 overlargeness of the Sails of self-conceit 〈◊〉 the impetuous gusts of his own passions Ierom and divers other Historians do agree in this that his defection took beginning from the envy conceived against and contumelies cast upon him by the Romish Clergy moved hereunto either by his Learning and Virtue wherein haply he might go beyond and out-shine them and so seem to detract from their worth and eclipse their Glory or for that being extremely studious of continence and chastity they thought him to lean toward and too much favour though closely the Heresie of Montanus or lastly because in some of his Books he had too sharply reprehended the vices which he had observed among them hereupon being a man of a cholerick and violent spirit impatient and unable to brook and bear such injuries Cum ingenio calamo omnia vinceret impatientiam vincere non potuit inquit Scultet Miserrimus ego inquit Tertullianus ipse semper aeger caloribus impatientiae patientiae sanitatem suspicem necesse est he openly joyned himself unto that Sect which being once faln to he as zealously laboured to defend and plead for as he had formerly opposed it proving as vehement an adversary of the Orthodox as he had been of the Hereticks Some conceive the occasion of his fall might be because that after the death of Agrippinus he suffered a repulse and was put by the Bishoprick of Carthage Sic Valentinus cum cujusdam Ecclesiae Episcopatum ambiret ipsius non fuisset habita ratio offensus hac re veteris cujusdom opinionis praestigias adversus orthodoxos docere caepit hoc videlicet pacto sui contemptum ulturus whereunto may be added as a step to his fall that he was a man of an easie belief and of no great judgement saith Rivet insomuch as he was apt to give credit unto the feigned Relations of every silly woman and to prefer them before the most certain and Catholick Doctrines These things thus making way for it the work became the more facile and easie whereof one Proclus was the unhappy instrument reputed a most eloquent man and one of the more moderate followers of Montanus with this Man being then at Rome Tertullian grew familiar having him in admiration for his eloquence and Virgin old age ut Proculus inquit nostrae Virginis senectae Christians eloquentiae dignitas loqui autem eum de P●culo seu Proclo Montanistâ apparet inquit P●melius de quo suprà auctor lib. de praescri●● advers haeretic Proclus making his advantage hereof soon deceived him telling him that the Doctrine which he professed he had received not from Man but from the Paracle● that descended first upon Montanus he highly commended chastity injoyned fasting to be observed in the strictest manner as by the instinct of the spirit multiplyed watchings and prayers and so much extolled martyrdom that he held it unlawful to fly or use a● means for the preservation of life What 〈◊〉 thus confidently taught and delivered was ●●greedily taken in by Tertullian in so much ● he quickly became giddy yea even drunk● with his Fanatical opinions which as he entertained with facility so did he retain the●● with pertinacy in whom we find this verified that eminent gifts may occasion a 〈◊〉 fall but cannot keep him from falling it being Grace alone that makes the soul steddy and secures it against all the impetuous blasts of temptation Great par●s expose men to hazard 1. Through pride which is too often the companion of them and begotten by them hence they soar aloft prying into things secret not content to walk in the common and safe road they would as he Acts 8. 9. be some body more than ordinary and so transcending the limits of sobriety they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which precipice being once gotten they soon fall into the snare of the Devil 2. Through envy which for the most part follows them as the shadow the substance this blasting their reputation and being as a dead fly in the pot of their precious ointment they betake them unto factions chusing rather to side with the erroneus in esteem then with the orthodox in disgrace 3. Through ambition they would fain be as eminent in place as in parts accounting themselves injured when others are preferred before them hence it comes to pass that sometime in way of discontent and by way of revenge they have deserted yea set themselves against the truth because they would make opposition against those that have stood in their way and crost them in their expectations By this means he lost both his

of Mercury over against Sicily distant from Carthage about fifty miles In this place of a pleasant situation was he fitted with a convenient lodging and visited by many of the brethren Continuing here the most part of a year he was not idle as his Letters not a few written from hence do testifie wherein he ceased not to exhort those unto whom he wrote to constancy in suffering even unto the laying down of their lives for Christ in which imployment let us a while leave him till we shall come to speak of his Matyrdom § 2. He was a man of excellent natural parts the elaborate piece of Nature saith Nazianzen the Flower of Youth and these to the utmost improved by Education and industry so that he attained unto a great height of secular Learning in all kinds before his conversion For besides his exactness in the art of Rhetorick whereof he was publick Professor in the famous City of Carthage and he so far excelled that he went beyond other men in Eloquence as much as we exceed the brute Creatures he was accurately skill'd in all other Arts One saith Nazianzen that had gotten unto the top of Learning not only of Philosophy but other Sciences in every kind take him where you will so that in variety of knowledge and in absolute insight into the Arts yea in every regard he excelled all others To which was added his through knowledge in the Tongues viz. the Greek and Latin the two learned Languages wherein he was most skilful The most Eloquent Preacher Danie● Tossanus did perswade both my self saith Keckerman and other candidates of the Ministery that among all the Fathers we would in the next place after the holy Scriptures and most diligently read Cyprian and certainly I know not what spirit of Eloquence breaths upon us when we have read this Author These things did afterward prove of great advantage unto him as did unto the Jews the Gold and Silver whereof they spoiled the Egyptians 'T is Augustine's allusion whose words for their weight and worth do deserve perusal which I shall here insert As the Egyptians saith he had Gold and Silver and Rayment which the people of Israel departing out of Egypt did clancularly challenge for a better use not by their own Authority but by the command of God the Egyptians ignorantly lending them those things which they used not well So the Doctrines of the Gentiles do contain the Liberal Arts very useful to the Truth and some most profitable moral precepts as also some Truths concerning the worship of that one God Which Gold and Silver as it were of theirs that they themselves instituted not but did dig out certain Mines of the Divine Providence extending it self every where and which they perversly and injuriously abused to the worshipping of Devils 〈◊〉 Christian when he departs from them and in heart separates himself from their miserable society ought to take or bring away for the just use of preaching the Gospel and what else did many of our good and faithful men Do we not see with how great a burden of Gold Silver and Rayment the Most sweet Doctor and blessed Matyr Cyprian departed out of Egypt So also did Victorinus Optatus Hilarius and innumerable of the Greeks c. thus he And not much unlike is that passage of Ierom 〈◊〉 alluding unto those words of Moses Deut 21. 10 c who being demanded by Magnus a Roman Orator Cur in opusculis suis saecularium literarum interdum poneret exempla caudorem Ecclesiae ethnicorum sordibus pollueret responsum inquit breviter habeto Quis nesciat in Moyse in Prophetarum voluminibus quaedam assumpta de gentilium libris Sed Paulus Apostolus P●etarum Epimenidis Menandri Arati versiculis abusus est Quid ergò mirum si ego sapientiam saecularem propter eloquii venustatem membrorum pulchritudinem de aneillâ captivâ Israelitidem facere cupio si quicquid in eâ mortuum est idololatriae voluptatis erroris libidinum vel praecido vel rado mixtos purissimo corpori vernaculo ex eâ genero Domino Sabaoth labor meus in familiam Christi profecit But the most splendid Jewels that were his principal Ornaments Christianity only furnished him withal which made him exceeding amiable in the eyes both of God and Men so that nothing was more illustrious or famous in the whole world saith Billi●s quoting the words of Ierom accounted by the Church as a Star of the greatest Manitude Non solùm malos Catholicos inquit Augustinus nullo modo comparamus sed nec bonos facilè coaequamus beato Cypriano quem inter r●ros paucos excellentissimae gratiae viros numer●● pia mater Ecclesia He was saith Nazianzen sometime viz. before his conversion the singular honour of Carthage but now viz. since his becoming a Christian of the whole world His natural disposition was very sweet and lovely but being polished by Religion it became much more so in whom was to be found such an equal composition of gravity and chearfulness severity and mildness that it might be doubtful whether he deserved to be more feared or loved but that indeed he equally deserved both His knowledge in the Mysteries of the Gospel was such that for it he was renowned every where his writings that were dispersed f●r and near did spread his fame and made him of great note not only in the African and Western but also in the Churches of the East In comparison of whom the great Augustin doth so far undervalue himself that saith he I am very much yea incomparably inferiour unto the desert of Cyprian And he was not only a shining but also a burning light so exemplary in his conversation that the Rays of Grace and Holiness streaming forth therein did even confound the minds of the beholders Talis ubique Sermonis habitus et inquit Erasmus ut loqui sentias verè Christianum Episcopum ac Martyrio destinatum Pectus ardet Evangelicâ pietate pectori respondet oratio loquitur diserta sed magis fortia quàm diserta neque tam loquitur fortia quàm vivit Insomuch that in the sentence pronounced upon him he is stiled the Standard-bearer of his Sect and enemy of the gods qui futurus esset ipse documento cujus sa●guine inciperet Disciplina sanciri Among the rest those graces whose lustre and brightness the place he held the employments he managed and the condition of the times that he lived in did more especially discover were such as these 1. His humility that sweet grace peculiar to Christianity this added a beauty unto all the rest tanto erat excelientior quanto humilior inquit Augustinus who was so much the higher in the account of others by how much the lower he was in his own Being to deliberate