Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	bear_v	death_n	life_n	2,645	5	4.1699	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18439	A replie to a censure written against the two answers to a Iesuites seditious pamphlet. By William Charke; Replie to a censure written against the two answers to a Jesuites seditious pamphlet.	Charke, William, d. 1617.	1581 (1581)	STC 5007; ESTC S111017	112,123	256

the ●●uching of the places for ●ontrarie d●●trine is ●ensured for vnlearned huddling vp and confounding hope and faith as one thing which note of the Censure I may truely say came from no deepe knowledge A litle iudgement might haue serued your Censureship to discerne that the two places were not alledged to proue or disproue any thing of faith the ful certein●ie wherof is proued against you by the certein●i● of hope but to ouerthrowe that which the Iesuites say in the latter parte of the sentence against which these places serue plainely and expressely For what may more cleare●y proue against the Iesuites doctrine that hope neuer faileth then the Apostles wordes calling 〈◊〉 The ancre of the soule Where by he n●●eth our f●eedo●e from danger in all stormes of ●entations ●idding out the time of this life wi 〈…〉 any 〈◊〉 o● feare and without any 〈…〉 touching 〈◊〉 〈…〉 heauen To shewe the force of this assurance the Apostle vseth very significatiue words calling it a sure and stable ancre and yet to make it so full that no feare or doubt may remayne he addeth that it entreth into the inwarde of the Vaile whereunto Christ is entred meaning thereby the heauens Which importeth as much as if hee shoulde say we that haue cast this Ancre aboue in heauen are so much more safe then they whose Ancre is cast downe into the Sea as the holde wee haue taken in heauen by the Ancre of hope is surer Yea the very Rockes shal sooner faile thē our hold settling vpon the strength truth of gods promise which are al Yea Amē in Christ Iesus This our shoote Ancre of hope hath taken holde of the mercy seate of God and of the throne of grace which except some storme be able to remoue wee are in most ioyfull and stedfast safetie The like is promised by y e other place out of y e fifth to the Romanes for if hope maketh not ashamed and shame commeth when a man faileth of that be hoped for then hope can not faile The Apostle maketh this more strong by that which foiloweth as a reason The loue of God is aboūdanly shead out into our hearts by the holy Ghost which is giuē vnto vs. By which reason it appeareth except the holy Ghost hath giuen vs a wrong testimonie of the loue of God the hope which we haue conceiued thereby cannot deceiue vs. Thus you see these places so truely and fitly alledged that al your falsely named learning will not be able truely to answere the allegation of them which notwithstanding it pleaseth you to call vnlearned But let vs see what you call learning forsooth the doctrine of Iesuites touching the doubtfulnes and feare which is in hope that is true learned and cleare This is as the prophet complaineth to call good badde and sweete sower whereunto you know what belongeth For aunswere to these two places of hope the Iesuite● doctrine is declared at large the effect of all standing in two pointes the first concerning faith the other of hope Of faith they teach that no man may beleeue that he in particular shalbe saued without a particular reuelatiō from God A faithlesse doctrine of faith and therefore not to bee lightly passed ouer You seeme to proue it by reasons one drawen from y t obiect of faith which is the word written or tradition whereof neither as you say doeth testifie mens saluation in particular the seconde taken from the vncertaintie of the things beleeued which as the Censurer supposeth doe depende vpon such conditions as possibly may not be perfourmed Both these great points for want of scripture he setteth foorth by examples as minding rather to perswade then to proue The first is of the answerer the seconde of the possibilitie to be damned as did fall out in Iudas and may fall out a more fearefull case then I woulde put of him had bee not put it of him selfe in the Censurer him selfe Nowe let vs consider what great learning the Iesuices haue in this their opiniō of faith as the Censure● doth report them To iudge that without particular reuelation by name no man can be sure of his saluation is expressely against that the woorde of God ●eacheth in this great question Therefore howe lerane● soeuer the Iesuites make them selues yet in deede as the Apostle speaketh of the wise Gentiles they become starke fooles not knowing true wisedome out of the worde but bastard wisedome by their foolish distinctions The Censurers worde of Tradition must bee reserued for a fitter place Touching the promise of the Gospell it is general whosoeuer beleeueth shall be saued the Censurer confesseth it This generall promise hath place and is certainely verefied in euery particular y t beleeueth Euery sensible mā without further learning may easely iudge in this doctrine whatsoeuer is true in y e general must needes be true in euery particular Nowe if it be vndoubtedly true that euery beleeuer shalbe saued it must needes bee also that Simeon and Lazarus beleeuing in Christ shalbe saued Therefore what needeth any speciall reuelation in the worde for that which is sufficiently comprehended vnder the generall what neede is there by name to saye from mā to man by name Lazarus shalbe saued Citus shalbe saued and 〈…〉 we shall be saued and so infinitely Or shall we say that God in respect of persons doth particularly assure some of their certaine saluation leauing all the rest to be tossed and caried vp and downe with feare and hope as a ship in the sea caried hither and thither with contrary winds Moreouer the very place cited by the Censurer as a particular reuelation was not particular but generall to all the disciples that beleeued by vertue of a more generall couenant made to all that beleeue whatsoeuer For to examine that place neerer all the disciples and all the Apostles had not their names written in the booke of life for Iudas was excepted And here by the waye the Censurers ouersight must bee noted that draweth the place of Luke as speciall and particular to the Apostles being spoken of the seuentie disciples He wanted special knowledge herein when hee so boldly made it an argument of the Apostles speciall reuelation Of the most certayne and sure foundations of our particular fayth and hope the Apostle writeth in the eight to the Romanes saying that nothing was able to take from him the loue which God beareth to him in Christ Iesus which hee setteth out by naming such things as are most like and mightie to strike a feare and doubt into his heart as oppression anguish persecution famine nakednesse and finally death it selfe nay he addeth agayne that neyther lyfe nor death nor Angels nor things present nor thinges to come nor height nor depth that is what so euer is in heauen aboue or in the earth beneath or in the par●● vnder the earth finally that no creature is able to

not already accomplished by that first righteousnesse Moreouer if this righteousnesse bee that which the Gospell teacheth and not the Gospell only but as the same Apostle writeth afterward which is testified by the law and the Prophets whēce haue you brought vs a second righteousnesse that neither the Lawe nor the Prophets nor the Gospell haue reueiled vnto vs The vanitie of this your deuise may further appeare if we cōsider the iustice of God which can not allowe for righteous any thing but y t which is absolutely perfect and holy in all respects as the Lawe is most perfect most holy Wherfore both the satisfaction for ●ur sinne committed must be such as m●y fully endure whatsoeuer the Lawe hath threatened for sin and the obedience so exact and precise as it faile not in any poynt But this righteousnesse is but one and is in none but in our sauiour Christ none other being able to make that ful satisfactiō for sinne nor perfectly to keepe the Lawe but he alone therefore there can ●ee but one righteousnesse which is in Christ Iesus accompted vnto those which beleeue in him according to the Gospell The holy Apostles teach that after men be conuerted from infidelitie to faith they stande righteous and liue in the sight of God not by meanes of their woorkes but by this faith whereby they beleeued Abrahams example maketh this good who after he was called from idolatrie to the seruice of God is said to haue beleeued and that his faith was reckoned to him for righteousnesse not his workes first or last least hee might haue wherein to reioyce and not in God The Apostle to the Galathians maketh this euident We knowing saith he that a man is not iustified by the works of the Law but by the faith of Iesus Christ we also haue beleeued in Iesus Christ that we may bee iustified by the faith of Christ and not by workes of the Law because by the works of the Lawe no flesh shalbe iustified In which words the Apostle plainely maketh saluation an effect of faith and not of any workes which we do after wee haue beleeued Our sauiour Christ confirmeth this in diuers places as in Ioh He that beleeueth in him that hath sent me hath euerlasting life shal not come into condēnatiō but is already passed from death to life He that beleeueth in the sonne hath life euerlasting An other place to the Galathians maketh all this yet more manifest where the Apostle speaking of himselfe long after his conuersion saith That I nowe liue I liue by the faith of him that loued me and gaue him selfe for me By these proofes it is euident that there is but one onely righteousnesse for which men are accompted righteous before him which is the righteousnes of faith To this may be added that the only righteousnes of God is that which giueth all the glorie of our saluation to God only in Christ Iesus and shutteth out all vaunting and boasting of man but the second righteousnes which you imagine doth not so but Ieaueth somewhat for man to glory of therefore it is no righteousnes taught by the Apostle Lastly this also is against your second righteousnes that our workes done by faith yet are not perfect and therefore cannot make vs righteous before God These reasons may suffice in this great question of our saluation briefly to conuince the blasphemie of your deuise inuented of Satan to deceiue those that seeking saluation more or lesse by their owne workes faile of that righteousnesse which is by faith onely in GOD through Christ Iesus our Lorde Nowe seeing the folly of this absurd distinction of a first and of a second righteousnesse is euidently cōuicted it is also worthy of consideration how this Censurer that taketh vpon him so iustly to deuide and giue euery thing his owne doeth here notwithstanding huddle and confound righteousnesse with regeneration and iustification with sanctification For that which hee calleth the second righteousnesse is that which the Scripture calleth the New man the fruits of the Spirit or regeneratiō Furder also where he saith The first righteousnesse is of Gods mercie only and no way of our workes or by any merit of the same it is to be noted that hee is constrayned to acknowledge a righte●usnesse by faith onely without any de●●●● of workes whereupon it ●hould be obserued that the Censure● him selfe seemeth t● be ashamed of y e merit of cōgruence as the Schoolemen terme it while he so ●●atly fully affirmeth our calling to bee onely of Gods grace without any merit of ours Now to returne to his Censure againe he addeth in the end a Censure vpon the allegation of the text vouched out of the Romanes for the disproofe of the former blasphemous opinion This he blameth as impertinent and vntrue impertinent because in his construction it is against the righteousnesse of good workes before our calling and not generally against the righteousnesse of all good workes wherein hee seemeth not to haue regarded the reason of the Apostle which is taken from the nature of grace and workes so contrarie that the one can neuer nor in any wise stande with the other Therefore the argument is strong to proue that our saluation cannot ●e both deserued and also freely giuē N●●ther doth this argument holde in election onely but whatsoeuer is of grace as ●●●●tion iustification sanctification glory all these are in no 〈◊〉 or part of works Thus the place is so forcible to the purpose it was alledged for that the Censurer is not able ●o escape the sentence therof He complaineth lastly of wordes added which are but to cleare the sense and taken out of the second to the Galathians where to like effect the Apostle faith If righteousnesse be by the lawe Christ dyed without cause Thus hauing satisfied all the Censurers pretensed doubtes and conuicted him of errour in the blasphemous doctrine of a second righteousnesse I may worthely leaue the Iesuice to his voluntary Whip for reformation of his iudgement otherwise if he wil not learne to giue al the honour and causes of saluation to God in Christ but will in establishing his owne righteousnesse abandon the righteousnesse of God by fayth which must stand altogether of it selfe then in so teaching he wil drawe vpon him selfe other Whippes euen Scorpi●ns whose sting abide for euer For auoyding hereof I pray God if it may make for his glory that you Iesuites may receiue the loue of the trueth that you maye seeke finde saluation in the merites of Christ alone to life euerlasting The ninth report of ●esui●e● doctrine is Men doe surely hope that euerlasting life shalbe giuen them but they doe not beleeue it now hope often faileth ●●herwise it were no hope This 〈…〉 cle 〈◊〉 co●fessed without any co●●radiction that the wicked seruant may be iudged by his owne mouth But