Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	friend_n	great_a	love_v	6,235	5	6.3276	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55917	A commentary upon the divine Revelation of the apostle and evangelist, Iohn by David Pareus ... ; and specially some things upon the 20th chapter are observed by the same authour against the Millenaries ; translated out of the Latine into English, by Elias Arnold.	Pareus, David, 1548-1622.; Arnold, Elias.	1644 (1644)	Wing P353; ESTC R14470	926,291	661

Ioh. 17.24 will free us from death according to that promise Father I will also that they whom thou hast given me be with mee where I am and that they may behold my glory which thou hast given mee Ioh. 16.11 Againe if wee be dead with him wee shall also live with him And the prince of the kings of the earth The third title of Christ declareth his kingly office that he is farr more powerfull then kings tyrants and all other adversaries whatsoever and by his power can easilie subdue them for as much as he sitteth at the right hand of God and powerfully governeth all things both in heaven and in earth and hence in Chapt. 19.16 hee is called the king of kings and Lord of Lords which serveth for the comfort of the Church for if Christ be Lord over all the kings of the earth why should we fear their rage against us Christ is chiefe of all and stronger then all and therefore can easily stoppe their rage Christ is the prince of all and so hath the purposes and counsels of them all in his hand 2 Timoth 2 11. and will order and direct them for the good of his chosen Satan is called the prince of the world not by way of right but of fact because by Christs permission hee hath taken into his hand the principallity of the world for a season that hee might powerfully worke in the children of disobedience to their destruction He falsly said Eph. 2.2 Luk 4 6. all the kingdoms of the earth are mine for the father hath appointed not Satan but the son to be the heir and king of all He calleth them kings of the earth that are powerfull in this world who for the most part oppose Christ and but few of them receive him yet Christ is the prince of them all the rebellious he will break with a rod of iron as the potters vessel Psal 2. whose fury therefore is not to bee feared for they are the kings of the earth not of heaven earthly power is but fraile and of no force against God Afterwards the kings of the earth more restrictivelie are called the vassals of Antichrist Rupertus understandeth it allegorically that is kings of the earth to bee such as subdue their earthly mindednesse avoyd sinne and are the servants of righteousnesse of such onely saith hee Christ is prince and all who will be Christs must be such but the former exposition is more agreable to the text Furthermore by these titles we have a fourth argument of the deity of Christ 4 Argument of the deity of Christ he is the faithfull witnesse the author and revealer of the heavenly doctrine he was raysed again from the dead by his owne power he is the prince of the kings of the earth all which confirmes his omniscience and omnipotencie that is that hee is true God Who loved us in the Greeke to him that loved us and washed us Here something is to be noted about the construction of the words in the originall Gagneus a Papist insulting against the Greeke copies saith the Greeke reading is ful of soloecismes for these datives to him that loved c. can not be referred to any thing in the text Ribera the Iesuite also applauding the Latine version above the Greeke saith by this it is manifest that the Latine is much purer then the Greeke that is now extant And afterward the Greeke copies that now are are corrupt and our interpreter hath according to his usuall manner followed the true and amended ones And there seemes to be some thing in their exception if the words unto him that loved us c. be referred to what goeth before But Alcasar although a Iesuite yet doth justly reprove them for the false construction they speak of is not in the text but proceedeth from their owne fancy there is no reason saith hee we should suspect that the Greeke copies are corrupted for the vulgar Latine admitteth the same construction otherwhere as appeareth in their translation on chap. 6.4 he which sate on the red horse to him it was given that he should take peace from the earth in like manner the words here who loved us are not to be construed with the foregoing matter but with that followeth to him be glorie c. This he taketh out of Andreas and Aretas who from these words to him that loved us understand the beginning of the following thanksgiving And indeed the construction is plain if a period be made and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who be put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made so the whole thanksgiving would thus bee read To him who loved us and washed us from our sinnes in his owne blood and made us priests and kings to God his father to him be glorie and dominion for ever and ever Amen Thus much about the construction And who loved us He concludeth the dedication with a thanksgiving in which the threefold office of Christ being before spoken of hee now sheweth a threefold benefit flowing from the same to us First he giveth thanks that he loved us who is the fountaine of our salvation for seeing the son of God loved us therefore hee tooke our flesh and laid down his life for us Rom. 5 8. delivered us from death to life God saith the Apostle commendeth his love towards us in that while we were yet sinners Christ died for us Againe who shall separate us from the love of Christ Rom. 8 35. 1 Ioh. 3 16. Ioh 15 3. hereby perceive wee the love of God because hee laid downe his life for us So saith Christ himself Greater love hath no man then this that a man lay downe his life for his friends c. The scripture setteth forth the love of the father also in this thing that he gave his son up to the death for us The love indeed of the son seemeth to be greater because he loveth more that will give his owne life for others then hee that giveth the life of another to the death but in this the father and the son have manifested one and the same philanthropie or fulnesse of love to us-ward the father in that hee gave the son and the son in that hee became obedient unto the father The consideration of whose love ought to take away from us all opinion of merit and selfe-trust For the father and Christ loved us not because wee were worthy of it but when wee were enemies and dead in trespasses It should also stir up our thankfulnesse to love him again who first loved us and to consecrate our selves wholy to him And in the last place it is for our comfort for those whom he hath thus freely loved hee will love unto the end and not leave them in the hower of death And hath wushed us from our sinnes by his owne blood Here followes another benefit being an effect of the former for seeing hee loved us therefore

may be acceptable in the sight of God And anoint thine eyes with eye salve This is opposed to their fourth evil of blindnes Eye salve Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which physitians call the dregges wherout an oyntment is strayned helping the blearednesse of the eyes He commands them to aske of God the illumination of his spirit by which their darke harts may be inlightned and stirred up unto the true knowledge and love of God through faith that so seeing their owne miserie and Christs benefits they might cease to be blinde 19 As many as I love I rebuke This fift part of the narration or exhortation to repentance is mixed with comfort least that heavy foregoing sentence I will spue thee out of my mouth might have occasioned them to cast of all hope of pardon as thinking that now there was no more remedie for them But Christ teacheth them that this sharpe reproofe proceeds not from any hatred but from his love towards them and to the end that they might repent hee beeing herein like unto a father who more severely punisheth that childe whom he best loveth The words are taken out of Prov. 3.12 and againe repeated Heb. 12.5 where we have given the meaning of them Whom I love I rebuke As if he should say for thy good I rebuke thy hypocrisy and indeed there is great need thou shouldest be sharpely reproved that so I may shew how greatly I love thee And chasten For stubborne children must be kept downe by the rod. And therfore thou mayest not thinke by hypocrisy or lukewarmnes to escape the crosse Here we may note the difference between the afflictions of the godlie and of the wicked The godlie are chastised like children but the wicked are judged and condemned to hell This is the first reason of the following exhortation beeing as it were a token of his love towards them Be Zealous therefore and repent Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza be fervent he requireth fervencie and zeale of faith and sincerity in signe of true repentance for their former hypocrisie and lukewarmnes For he is said to be truely zealous who is fervent in that which is good Gal. 4.18 It may also be understood transitively that is be a Zealous follower of thy fellow teachers of Philadelphia Smyrna and others who walke faithfully before me Moreover seeing lukewarme hypocrites are here called upon to repent we are taught that no true repentance comes ever to late 20 Behold J stand at th● doore and knock The other reason of his exhortation is taken from the effects of his love namely pardon and grace to all that repent before he recompared himself to a Marchant and Phisitian freely selling the marchandises and salves of salvation Here he likens himself to a rich way faring man entring in to them that open unto him and vouchsaving to feast with them By which allegory he testifyeth his philantropy as using al maner of wayes meanes for our salvation And this is the last part of the narration beeing a promise of pardon and grace directed not onely to these of Laodicea but unto all that hearken unto the heavenly vocation Behold this particle is added to stirre up our eares and hearts unto the more attention He saith not I come or I sit but I stand at the door hereby signifying his continuall presence and daylie care for our salvation I stand at the door like as a stranger who doth not presently goe away but if the door be not opened at his first knocking yet still standeth and knocketh untill the same be opened unto him The door here signifyes our heart which by nature is shut hard and stonie excluding God and Christ but in v. 8. it is taken in another signification as we have there shewed Now Christ knocketh and bids us open unto him diverse wayes 1. He knocketh outwardly by the preaching of the law threatning destructiō if we open not 2. By the preaching of the Gospel promising pardon of sin and all kind of heavenly blessing unto them that open unto him 3. By laying the crosse of afflictions on them that delay And lastly he knocks inwardlie by his spirit illuminating our blinde hearts and minds making us in some measure to see and know him who is life eternall and so openeth the door of our hearts by making us willing to receive and entertaine him Thus he opened the understanding of the Apostles Luk. 24.45 Act. 16 14 that they might understand the scriptures and the heart of Lydia that shee attended unto the things which were spoken of Paul If any man hear my voyce and open Having shewed by what means he outwardlie works our repentance and salvation he now comes to that which is to be don by us that is to hear and hearken unto his knock or call to open the door that he may enter in Outwardly we hear Christs knocking when we attend upon the word preached by his ministers and inwardlie when by faith we embrace the same We open unto him when we savingly applie the promises of the Gospel for then Christ with all his benefits enters into our hearts and dwelleth in us when by true obedience we consecrate our selves as a living sacrifice holy and acceptable unto him And in deed happie are they that thus worke out their owne salvation for Christ will not leave them but perfect that which he hath begun to their eternal comfort as here he promiseth I will come in to him and sup with him Now he sheweth what he will doe for them that hear his knocke to the end we might open the more willingly and readily unto him Three excellent mercies are here promised 1 He will come in to us 2 sup with us and 3 receive us to sup with him First he saith I will come in to him that is he will with the Father and holy Ghost dwell in our hearts by faith Io. 14.23 as it is written Jf any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Serm. 144. de Temp. A dignitie far greater then if an earthly king should be pleased to dwel with us and make our house his pallace Jt is more saith Austin to have Christ in the hart then in the house for our hart is nearer to us then our house Hence we are called the temples of God and of the holie Ghost and of Christ who by his spirit dwelleth in us XXV Argument of Chr. Deity and wee in him Which againe clearely proveth the Godhead of Christ And I will sup with him This is a second benefit Christ sups with us when by faith he makes us partakers of the word and sacraments takes away our sins covers our infirmities and meekly stoopes to our weake capasitie As when some great monarch comes into the cottage of a poor man How Christ is said to sup with us not disdaining to sup with him