Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	act_n	faith_n	work_v	2,638	5	7.9635	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

call whoredome and adultery Peccadilia little sinnes who cry Si non castè tamen cautè if not chastly yet charily who maintaine open Stewes with Pius Quintus who dispence with all sinnes Allen the arch Papist said Commit our men what sinne they list omit what goodnesse they list yet we teach them that bare faith iustifieth them No no we say with Zachary God hath delivered us out of the Luke 1. 74 75. hands of our enemies that we should serve him without feare in holinesse and righteousnesse all the dayes of our life We say with Paul that The Tit. 2. 11 12. grace of God that bringeth salvation to all men hath appeared and teacheth us to forsake all impiety and wicked worldly desires and to live soberly righteously and godly in this present world We say with Saint Peter If ye call him Father which without respect of persons iudgeth according 1 Pet. 1. 17. to every mans worke passe the time of your dwelling here in feare We say with Saint Iohn and all other holy men Let us love one another for love commeth of God and every one that loveth is borne of God and knoweth God he that loveth not knoweth not God for God is love We say with Christ Blessed are they that heare the Word of God and Iustification and Sanctification though joyned yet distinguished keepe it Wee urge men more to holinesse than they doe wee use more sharpe and effectuall reasons not like the leaden blunt Doctors in Popery but arrowes drawne out of a better Quiver Paul thought this a principall reason above others to move them by the wounds and blood and merits of the Lord Iesu For having spent eleven Chapters in the Treatise of Iustification at last he breaketh out as the Sunne out of a cloud and moveth them to holinesse by the name the death and merits of Christ Iesu saying I beseech you Brethren by the mercies of GOD that yee give up your bodies a living sacrifice holy and acceptable to God Rom. 12. 1 2. which is your reasonable serving of God and fashion not your selves like unto this world A more effectuall reason than to argue from our workes our merits our deserts which is death For the wages of sinne is death Rom. 6. 23. Iustification and Sanctification goe together yet wee enter not into heaven chiefely as wee are sanctified and regenerated For that is but in part but as wee are iustified by the death and righteousnesse of Christ which is perfect compleat and absolute Yea say the Romanists faith and workes cannot be sundred Ergo we are iustified by workes aswell as by faith But I deny the Argument they reason like blind men the light of righteousnesse hath not shined on them they feed on ashes For many things are conioyned which yet have diverse operations as the light and heat of the Sunne where the one is there is the other yet are we not warmed by the light but by the heat nor yet directed by the heat but by the light of it Fides est sola at non solitaria sola in actu justificationis at non solitaria in usu operatione quotidiana nam operatur per dilectionem Faith is alone but not solitary alone in the act of iustification but not alone in the use and daily operation for it worketh by love or as Chemnitius reasoneth against Andradius and the Councell of Trent We have eyes and eares at once and they are ioynt members of the body yet we heare not with our eyes and see not with our eares Manus non est sola sed coniuncta cum reliquiis membris at manus sola scribit the hand is not alone but ioyned with the other members but the hand alone writeth the tongue is not alone nor severed from the rest of the members yet the tongue alone speaketh the Prince goeth not without the Court yet the Prince ruleth alone and not the Court Fidem opera coniungi magis quam confundi vellem I had rather conioine faith and works than confound them Finely therefore saith a Schoole-man Deus justificat effectivè fides iustificat apprehensivè opera iustificant declarativè God iustifieth effectually Faith iustifieth apprehensively Tho. Aquin. Workes iustifie declaratively that is they shew and declare unto the world that we are iustified Iustificatio est verbum forense nec qualitatem aliquam denotat sed absolutionem a reatu non Rom. 4. 26. consistit in qualitatum infursione sed peccatorum remissione Iustification Iustification how wrought is a Law word neither doth it note any quality but absolution from guilt neither consisteth it in the infusion of qualities but in the remission of sinnes Our invisible faith iustifieth us before our invisible God for he seeth into the heart and our visible workes doe iustifie us before men that be visible and which behold our lives and conversations And Paul placeth our Iustification Non in qualitatum infusione sed peccatorum remissione not in the infusion of qualities but in the remission of sinnes Deus dat beatitudinem Christus redimit Spiritus obsignat Fides apprehendit Opera testificantur God giveth happinesse Christ purchaseth it the Spirit sealeth it Faith apprehendeth it and Workes testifie it THE THIRD SERMON VERS I. Reconciliation part of Redemption AS I have begun to speake of this Heavenly Doctrine of Sanctification so will I proceed therein And to speake in order wee must know that of Christs Priesthood there bee two parts Redemption and Intercession Redemption is the first part whereby hee hath wrought for us the matter of our Deliverance from all evils as Hell Death Damnation Heb. 7. 24. Now of this Redemption there be two members The Luke 1. 74. merit or matter of Reconciliation and Sanctification According to that of the Apostle But yee are sanctified but yee are justified in the name of the Lord Iesus and by the spirit of God 1 Cor. 6. 11. 1. Reconciliation is the first part of our Redemption whereby we are restored from the Curse into the love and favour of God For when wee were enemies wee were reconciled to God by the death of his Sonne c. for hee is our peace And it pleased the Father that in him Rom. 5. 10. Ephes 2. 14. Col. 1. 20. 22. all fulnesse should dwell and by him to reconcile all things unto himselfe and to set at peace through the bloud of his Crosse both the things in Earth and the things in Heaven Now againe of Reconciliation there bee two parts Remission of sins and Imputation of righteousnesse For saith the Apostle He was delivered to Death for our sins and is risen againe for our justification And againe God was in Christ and reconciled the Rom. 6. 25. World to himselfe not imputing their sinnes unto them and hath committed to us the Word of Reconciliation Now then are wee Embassadors 2 Cor. 5. 19 20 21. for

as hee is righteous yea perfect as hee is perfect For wee must bee followers of God as deare children and walke in Love as he loved Ephes 6. us So much for Gods Love towards us And now to speake of our love to God and that the love whereby wee love God is a worke of Gods Love whereby hee loves man Causa diligendi Deum Deus est modus sine modo The Bern cause that wee love God is God himselfe the measure without measure And Saint Iohn saith We loved him because hee loved us first For our love springs out of his as the rivers from the Sea 1 Iohn 4. 19. his Love drawing our hearts to him as the Loadstone doth iron to it or as the Sardius doth wood our love answering to his Love as an Eccho to a mans voice and as one candle doth light another so the consideration of his Love to us doth cause a reflexion of our love to him And there bee many reasons to move us to keep our selves in the Love of God The first is his Commandement Thou shalt Deut. 6. 5. Deut. 10. 12. love the Lord thy God And againe What doth the Lord thy God require of thee but to feare and love him This our Saviour calleth The great Commandement The Commander is great the Object is great the use of the duty is great and their reward is great that take care to doe it and though there were no other reason to move us to love God but his bare Commandement yet were that reason strong enough to bind us the power of a King the authority of a Father the place of a master requireth obedience of a subject child and servant but God is our King our Father and Master and therefore his bare command is sufficient to bind us to love We must love God because he commands it and equity requires it him A second reason to move us to keep our selves in the Love of God is in regard of equity For seeing Almighty God doth love us it is a matter of equity that wee should requite love with love againe For though wee cannot love him as wee ought and as hee loveth us yet must wee love for ours is an ascending his a descending love and love descending is more naturall more fervent and vehement than love ascending as wee see in parents who love their children better then their children love them besides God loved us when wee were his enemies Ephes 2. Aug. Durus est animus qui si dilectionem nolebat impendere nolet rependere His heart is oke not flesh but flint that though hee will not beginne to love yet finding love will shew no love God doth love us out of his Love hee sent his Sonne his onely Sonne the Sonne of his Love into the world to save us hee giveth for us the earely and latter raine and reserveth Ier. 5. for us the appointed weekes of harvest yeerely Hee anointeth our head with oyle and our cuppe runneth over wee should bee Psal 23. 5. very unjust and injurious unto our selves if wee will not love him For all things worke for the best to them that love God Rom. 8. 28. Thirdly Commodity should move us to keepe our selves in the Love of God For first by this Love our faith produceth those good duties which wee owe unto God For faith is as one hand receiving love as the other giving For Faith worketh by Gal. 5. 6. Love And as Augustine saith Our life and all our conversation is named of our love Nec faciunt bonos vel malos mores nisi boni vel mali amores which being good or bad make our manners to bee thereafter such as our love is such is our life an holy Love an holy life an earthly love an earthly life if a mans love bee set on God his life must needs bee good and though this bee certaine That a man is justified by Faith yet this is as certaine that the life of a man is justified by love Rom. 3. Againe by the Love of God wee may know in what estate wee are in Saint Augustine saith Duas Civitates duo faciunt amores Aug. in Psal 64. Hierusalem facit amor Dei Babyloniam amor saeculi Interroget ergo se quisque quid amat inveniet unde sit Civis Two loves make two Citties the Love of God maketh Ierusalem the love of the world Babylon therefore let every man but examine himselfe what hee loves and hee shall see in what estate hee is and to what City hee belongs As a man by looking upon a diall may know the motion of the Sunne in heaven so by looking upon the thing hee loveth hee may know in what estate hee standeth whether hee belong to Babylon or Ierusalem to Hell or Heaven to God or the Divell Againe the Love of God ingenders in us the love of the We must love God because duty requires it godly for God for as hee that loves the Father cannot but love his children and as hee that loves his friend will not misvse his picture so hee that truly loves God will love Gods children which are the lively pictures of God this love is comfortable because it assureth us that wee are Christs disciples and by this wee know that wee are translated from death to Ioh. 13. 1 Iohn 3. 14. life Againe from the Love of God ariseth much grace and goodnesse as much water from one spring Non habet viriditatem ramus boni operis nisi manserit in radice charitatis Good works wither except they bee nourished by this Love As the love of mony is the root and nourisher of all evill so the Love of God is the mother and nurse of all good of all pious offices to God and Christian duties to man To conclude this point the Love of God is as strong as death for as death doth kill the body so our love to God doth mortify our love to the world and dispels rancour wrath malice and as the rising of the Sunne doth chase away the darkenesse of the night so the Love of God doth drive away the inordinate love of worldly vanities and thus yee see the utility of the Love of God 4. Wee ought to keep our selves in the Love of God because hee is our gtacious Father and of his owne good will begate he us through the Word of truth Now if a child must love his father Iam. 1. 18. of whom hee hath received a part of his body how much more ought wee to love God qui animam suam infundendo creavit creando infudit of whom hee hath received his soule and unto whose goodnesse hee stands obliged both for soule and body Hereupon saith Iob Thine hands have made mee and fashioned mee Iob 10. 8 11 11. wholly round about thou hast cloathed mee with skinne and flesh and joined mee with bones and sinewes Thou hast given mee

God imputeth righteousnesse but yet in the righteousnesse of Christ not in an inherent righteousnesse of our owne as hee is said to have paid the money to his creditour who paid it by another though himselfe was not able And unto this end the Apostle saith that wee are justified freely by his grace through the redemption Rom. 4 5 6 7 8. that is in Christ Iesus To the place in the Romanes where Paul saith But to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse even as David declared the blessednesse of that man unto whom God imputeth righteousnesse without works saying Blessed is the man whose iniquities are forgiven and whose sinnes are covered blessed is the man to whom the Lord imputeth not the sin Bellarmine answereth that Paul setteth not downe a full definition of justification For sinne is not remitted saith he except righteousnesse bee infused but yet inchoated onely not perfected and yet the comparison holdeth not betwixt the infusion of light into the ayre and the infusion of righteousnesse into a man similia illustrant non probant similies doe illustrate a thing but prove not Bellarmine argueth from the comparison betwixt Adam and Christ Per Adae peccatum inhaerens peccatores sumus By Rom. 5. the inhaerent sinne of Adam we are sinners therefore per infusionem inhaerentis justitiae justi sumus by infusion of inhaerent righteousnesse wee are righteous I answere that the argument followeth not the comparison holdeth not in the inherence of sinne or righteousnesse but in the adoption or getting From Adam wee have gotten sinne naturally but from Christ supernaturally by faith by which the righteousnesse of Christ is imputed unto us Bellarmine reckoneth up many things which be necessary to salvation out of the second Epistle of S. Peter the first Chapter as how we must joyne Vertue 2 Pet. 1. 5 6 7. with Faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse Good works the way not the cause of the Kingdome of Heaven love But hee doth detorquere writhe and bow the question another way and to another end For wee doe not exclude good works simply from the obtaining of salvation sunt enim via regni non causa regnandi they are the way to Gods Kingdome not the cause of our ruling and reigning in Gods Bern. Kingdome but from the obtaining of righteousnes For it is onely Christs righteousnesse that maketh us righteous before God for hee is our wisdome and righteousnesse and holinesse and redemption wisdome to instruct us righteousnes to justify us holines to sanctify us and redemption to free us Hee reasoneth thus Faith without Love doth not justify Therefore faith alone doth not justify for faith worketh by love Gal. 5. I deny the Confequence For though faith bee not alone without other vertues yet it justifieth alone as the hand of the writer is not alone but hath other members adjoyned unto it yet it writeth alone as the eye is not alone and yet it seeth alone and the eare is not alone and yet it heareth alone and yet to speake properly faith doth not justify it is a Metonymicall speech for to speake properly the righteousnes of Christ apprehended by faith justifieth us faith as the principall cause doth not justify us sed ut causa instrumentalis but as the instrumentall cause non per modum dispositionis sed per modum apprehensionis not by the manner of disposition but by the manner of apprehension For although it doth dispose unto good workes yet it doth not justify in respect of that but in respect of the object which is Christ For the blood of Iesus 1 Iohn 1. 7. Christ Gods Sonne clenseth us from all sinne But Iustification saith hee is motus à peccato ad justitiam a moving from sinne to righteousnesse as illumination is a moving from darkenes to light I grant sed non adjustitiam inhaerentem not unto inherent or infused righteousnesse but imputative Hee argueth that things are denominated from the internall not the externall forme as we call an Aethiopian blacke though he have a white garment on him quia nigredo est illi insita because blacknes is naturally graffed in him Ergo nos justos dici à justitia intra nos non extra nos Therefore wee are said to bee righteous of the righteousnesse that is within us not without us I answere This is true in Philosophy but false in Divinity Here we may say with Paul Beware lest there bee any man that spoile you through Col. 2. ● philosophy Philosophy may bee used so as shee be content to be a servant not a mistris but when men measure all doctrine by humane reason and philosophicall positions as Bellarmine here doth then Philosophy is to be taken heed of Howlet in the fifth part of his resolution confesseth that works are not the causes of salvation but the path that leadeth Papists at death fly to Gods mercy in Christ and not to merit to salvation the fruits and effects of faith as Christ saith Let your light so shine before men that they may see your good workes and glorify your Father which is in Heaven That Paul speaking of the cause of Iustification saying wee conclude that Mat. 5. 16. Rom. 3. 18. a man is justified by faith without the workes of the Law is not contrary to Iames speaking of the notes and signes of Iustification saying Yee see then how that of workes a man is justified and not of faith onely This truth God extorted from him as also Iam. 2. 24. from Stephen Gardiner who confessed this at his death but would not have it preached to the people Open that doore quoth hee and then farewell all Hee would bee wiser than God Mounser also granted it and cried Solus Christus solus Christus Christ alone Christ alone And so Sherwin a seminary Priest executed for treason with Campian and others at Tiborne when hee was in the cart ready to dye though he held himselfe a martyr for the Catholike faith acknowledged nowithstanding ingenuously the miseries imperfections and corruptions of his owne vile nature relying wholly upon Christ cried out at his death O Iesus Iesus Iesus bee to mee a Iesus And Bellarmine cites often in his workes out of Augustine Domus Dei credendo fundatur sperando exigitur diligendo perficitur the foundation of Gods house in our soules is faith the walles hope the roofe charity If faith bee the foundation of all other vertues as himselfe affirmes and if it bee our safest Lib. 1. de Rom. Pont. cap. 10. De Iustificatione lib. 5. Cap. 7. course to repose our whole trust in the onely mercy of God Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimū est fiduciam totam in