Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	father_n	holy_a	son_n	15,395	5	5.8830	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

18. 11. which is prescribed in Exodus and likewise that the Nature and Effects of the Eucharist are as coherent with Infants as the Effects and Nature of Baptism are proved to be And though we shall not put God to a confinement yet because in ordinary Things and Cases he hath confined himselfe to his own Order we shall consider him in comparison of such Things to be there where he hath put himselfe and not expect extraordinary Works in disagreeing and ordinary Courses or Superord●nations within the Dominion of Ordinances For the way to God being the way of God is agreeable to God as 〈◊〉 Meanes agree with the End And therefore we come to the God of Order and of Harmonious Heaven by an orderly Way which is the Godly Participation of his Ordinances As Men goe to the Devill the God of this World and of Discorder Sidonius testifying there Sidon lib. 2. ep 9. is a great Head or Power in Hell overlooking and overawing all that there be no order kept 〈◊〉 a disorderly Way which is the wicked neglect contempt or abnegation of his Holy Ordinances CHAP. LI. I Confirme it secondly Christ is the Son of the Father of Mercies his Naturall Son And From the Father and the Son by one everlasting and undivided Act proceeds the Holy Ghost who is Love ●or 1 Jo. 4. 16. Text. Grac as the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity And the Son of God so loved Mankinde that he took the Nature of Man in the very wombe of a Woman and first was and appeared a Child And this Divine Son of God grown from a Child to a Man professed himselfe to be and was Medicus Animarum the most knowing and most mercifull Physit●an of Souls Now is it imaginable by intellectuall Creatures or can a Man be so blinde to the Law of Christ whose Love Wisdome Providence and infinite as to think that our Spirituall Physitian described by the Prophets and in the Gospell as the grand Master of the Colledge would now under the Gospell which is the Perfection of the Law and to publish which Christ himselfe became a Child suffer Children to have a damnable and mortal Disease inward but revealed in his Visible Church upon which rejecting the Synagogue he setled all Heavenly Rights and Properties now purchased and unfolded by his Death and not suffer them to have a revealed Cure by a Visible Ordinance It is improper that the Society of Jesus which Jesus is the greatest Lover of Mankinde should be such an evill Companion as to molest and incommodate all other Societies and Communities But it is most improper that the sweet and blessed Child Jesus should not be a Saviour of sweet Children as he is of other Persons or that they should want the Blessing of his Providence Plutarch honours in Ti●us a Pagan Plutar. in Tite Vespasiam Filio Emperour that he was Deliciae Humani Generis the Dainties of Humane Kinde and that he was often heard to say Hodie non regnavimus quia neminem affecimus Beneficio We have not reigned to day as not having been beneficiall to any Palladius applauds Bisarion because Pallad in ●ausi●ca cap. 116. Leonti●s in vita Joan. Eleemosyna●ii he sold his Bible for the reliefe of a poor Man And Leontius magnifies in Joannes Eleemosynarius that he wept alwaies in the evening when in the Day he had not been solicited for the suppliance and succour of some afflicted Person And now the Anabaptist sets Christ in whom the fullnesse of Mercy as of the Godhead dwels looking sternly and immoveably night and day upon all innocent Children who in puris naturalibus cannot looke towards him and who by the default of others are burdened with accidentall and grievous Impediments and leaving them destitute of Help yea selling in a manner his Book of Promises and glad Tidings to others for their Prejudice and without any pitty of them pretty Souls The Casuists publish to the World Casuistae that when the publike Use of a Thing is both Righteous and sinfull sub diverso respectu according to the good or evill Persons using it as Oyl was in the Primitive Times wherein it served for meat and for Lamp-use and was orderly used by the Christians and by the Jews disorderly it may be Righteously sold to all that are not known to buy it for evill purposes This Doctrine of the Anabaptists cannot be accepted of any for a good End because it is evill in it selfe as Blaspheming the Mercy of God the Procession of the Holy Ghost who proceeds ut Amor as Love the Incarnation of Christ as excommunicating harmelesse Children assigned to Christ by divine Title as profaning all Congregations and Families with uncircumcised and Unblessed Company as being injurious to the whole Church of God CHAP. LII I Confirme it thirdly As it is an ordinary manner of Inference to infer by arguing à majore ad minut affirmativè From the greater Thing to the lesser affirmatively thus He that is able to doe the greater Thing is able à fortiori to doe the lesser in eodem Ordine in the same Order of Things because as God having an Infinite Power does all things equally and with like facility so we being finite and acting by our Power act proportionably with it and in proportioned and subordinate Acts of Power the greater includes the lesser And as this Manner of Inference concerns the Power of the Agent So is it an extraordinary manner of Inference but a firm one and Giantstrong according to the divine Logick of Scripture to infer by arguing à minore ad majus from the lesser Thing to the greater thus If God actually cares and exercises his Power in caring for the Sparrow and the Haires of our Head he cares much more for our Children If he provides comfortably for Children under the Law he provides more comfortaebly for Children under the Gospell And this Manner of Inference concernes the providentiall Love and good Will of the Agent And although this Manner of Inference be not ordinary but with certain other applications deniable yet the work and Order of Love is a Proof above Nature and Reason and will not be thus limit-bound So we teach in ordinary Logick A posse ad esse non valet Argumentum The Argument is not Valid which saith whensoe're there is a passive Power that a Thing may be done then also is there an active Power which shall or will doe it Because although every Passive Power hath an active Power extant and responsible to it Yet many times they meet not But Love and Truth transcend all and teach above the ordinary Level that the Rule is contrary and rules thus A posse ad esse praesens vel futurum valet Argumentum when it meets with a Set and promised Order of divine Things and that God having willingly and lovingly bound himselfe to an Ordinary Law and proportionable Course being extraordinarily able to keep