Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	father_n	son_n	3,272	5	5.4832	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61548	A discourse in vindication of the doctrine of the Trinity with an answer to the late Socinian objections against it from Scripture, antiquity and reason, and a preface concerning the different explications of the Trinity, and the tendency of the present Socinian controversie / by the Right Reverend Father in God Edward, Lord Bishop of Worcester.	Stillingfleet, Edward, 1635-1699.	1697 (1697)	Wing S5585; ESTC R14244	164,643	376

That they do not speak of distinct Persons but they confess that Philo speaks home and therefore they make him a Christian But Philo had the same Notion with the Paraphrasts and their best way will be to declare that they look upon them all as Christians and they might as well affirm it of Onkelos as they do of Philo but I doubt the World will not take their Word for either But to proceed with the Christian Doxologies N●●hing saith S. Basil shall make me forsake the Doctrine I received in my Baptism when I was first entred into the Christian Church and I advise all others to keep firm to that Profession of the Holy Trinity which they made in their Baptism that is of the indivisible Vnion of Father Son and Holy Ghost And as he saith afterwards by the Order of the Words in Baptism it appears that as the Son is to the Father so the Holy Ghost is to the Son For they are all put without any Distinction or Number wh●ch he observes agrees only to a multitude For by their Properties they are one and one yet by the Community of Essence the two are but one and he makes it his business to prove the Holy Ghost to be a proper Object of Adoration as well as the Father and Son and therefore there was no reason to find fault with the Doxology used in that Church and that Firmilian Meletius and the Eastern Christians agreed with them in the use of it and so did all the Western Churches from Illyricum to the Worlds end and this he saith was by an immemorial Custom of all Churches and of the greatest men in them Nay more he saith It had been continued in the Churches from the time the Gospel had been receive'd among them And nothing can be fuller than the Authority of his Testimony if S. Basil may be believed To these I shall add the Doxology of Polycarp at this Martyrdom mentioned by Eusebius which is very full to our Purpose I Glorifie thee by our Eternal High-Priest Iesus Christ thy beloved Son by whom be Glory to thee with him in the Holy Ghost What can we imagine Polycarp meant by this but to render the same Glory to Father Son and Holy Ghost but with such a difference as to the Particles which S. Basil at large proves come to the same thing And to the same purpose not only the Church of Smyrna but Pionius the Martyr who transcribed the Acts speaking of Iesus Christ with whom be Glory to God the Father and the Holy Ghost These suffer'd Martyrdom for Christianity and owned the same Divine Honour to the Father Son and Holy Ghost What could they mean if they did not believe them to have the same Divine Nature Can we suppose them Guilty of such stupidity to lose their Lives for not giving Divine Honour to Creatures and at the same time to do it themselves So that if the Father Son and Holy Ghost were not then believed to be three Persons and one God the Christian Church was mightily deceived and the Martyrs acted inconsistently with their own Principles Which no good Christian will dare to affirm But some have adventured to say that Polycarp did not mean the same Divine Honour to Father Son and Holy Ghost But if he had so meant it how could he have expressed it otherwise It was certainly a Worship distinct from what he gave to Creatures as appears by the Church of Smyrna's disowning any Worship but of Love and Repect to their fellow Creatures and own the giving Adoration to the Son of God with whom they joyn both Father and Holy Ghost Which it is impossible to conceive that in their Circumstances they should have done unless they had believed the same Divine Honour to belong to them S. Basil's Testimony makes it out of Dispute that the Doxology to Father Son and Holy Ghost was universally receiv'd in the publick Offices of the Church and that from the time of greatest Antiquity So that we have no need of the Te●timonies from the Apostolical Constitutions as they are called to prove it But I avoid all disputable Authorities And I shall only add that it appears from S. Basil that this Doxology had been long used not only in publick Offices but in Occasional Ejaculations as at the bringing in of Light in the Evening the People he saith were wont to say Glory be to the Father and to the Son and to the Holy Ghost c. This he saith had been an ancient Custom among the People and none can tell who brought it in But Prudentius shews that it was continued to his Time as appea●s by his Hymn on that occasion which concludes with this Doxology and S. Hilary ends his Hymn written to his Daughter in the same manner 3. I come therefore to the last Proof which I shall produce of the Sense of the Christian Church which is from the Testimony of those who wrote in Defence of our Religion against Infidels In which I shall be the shorter since the particular Testimonies of the Fathers have been so fully produced and defended by others especially by Dr. Bull. Iustin Martyr in his Apology for the Christians gives an Account of the Form of Baptism as it was administred among Christians which he saith was in the Name of God the Father of all and of our Saviour Iesus Christ and of the Holy Ghost And that he spake of them as of distinct Persons as appears by his words afterwards They who take the Son to be the Father neither know the Father nor the Son who being the Word and first begotten is God And when he speaks of the Eucharist he saith That it is offer'd to the Father of all by the Name of the Son and the Holy Ghost and of other solemn Acts of Devotion he saith That in all of them they praise God the Father of all by his Son Iesus Christ and the Holy Ghost And in other places he mentions the Worship they give to Father Son and Holy Ghost Indeed he mentions a difference of Order between them but makes no Difference as to the Worship given to them And all this in no long Apology for the Christian Faith What can be the meaning of this if he did not take it for granted that the Christian Church embraced the Doctrine of the Trinity in Baptism Iustin Martyr was no such weak Man to go about to expose the Christian Religion instead of defending it and he must have done so if he did not believe this not only to be a true but a necessary part of the Christian Faith For why did he at all mention such a Mysterious and dark Point Why did he not conceal it as some would have done and only represent to the Emperours the fair and plausible part of Christianity No he was a Man of great Sincerity and a through Christian himself and therefore