Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	dead_a	faith_n	work_n	6,847	5	6.9184	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10180	The Church of Englands old antithesis to new Arminianisme VVhere in 7. anti-Arminian orthodox tenents, are euidently proued; their 7. opposite Arminian (once popish and Pelagian) errors are manifestly disproued, to be the ancient, established, and vndoubted doctrine of the Church of England; by the concurrent testimony of the seuerall records and writers of our Church, from the beginning of her reformation, to this present. By William Prynne Gent. Hospitij Lincolniensis.	Prynne, William, 1600-1669.	1629 (1629)	STC 20457; ESTC S115281	150,664	200

difference between the cause and the effect The first principall and most proper cause of our Iustification and Saluation is the goodnesse and loue of God whereby he chose vs for his before he made the world After that God granteth vs to bee called by the Preaching of the Gospell of Iesus Christ when the spirit of the Lord is powred into vs by whose garding and gouernance wee bee led to settle our trust in God and hope for the performance of his promise With this choyce is ioyned as companion the mortifying of the olde man that is of our affection and last From the same spirit also commeth our Sanctification the loue of God and of our neighbour iustice and vprightnesse of life Finally to say all in summe Whateuer is in vs or may be done of vs honest pure true and good that altogether springeth out of this most pleasant Rocke from this most plentifull Fountaine the goodnesse loue choise and vnchangeable purpose of God he is the cause the rest are the fruits and effects Yet are also the goodnesse choise and spirit of God and Christ himselfe causes conioyned and coupled each with other which may bee reckoned among the principall causes of saluation As oft therefore as we vse to say that wee are made righteous and saued by saith onely it is meant thereby that faith or rather trust alone doth lay hand vpon vnderstand and perceiue our righteous making to bee giuen vs of God freely that is to say by no deserts of our own but by the free grace of the Almighty Father Moreouer Faith doth ingender in vs loue of our neighbour and such workes as God is pleased withall For if it bee a liuely and true faith quickned by the holy Ghost shee is the mother of all good saying and doing By this short tale it is euident whence and by what meanes wee attaine to bee righteous For not by the worthinesse of our deseruings were wee either heretofore chosen or long agoe saued but by the onely mercy of God and pure grace of Christ our Lord whereby we were in him made to doe these good workes that God had appointed for vs to walke in And although good workes cannot deserue to make vs righteous before God yet doe they so cleane vnto Faith that neither Faith can be found without them nor good Workes bee any where found without Faith And Fol. 68. Immortality and blessed life God hath prouided for his chosen before the foundations of the World were laid This Catechisme was published by King Edward the 6. his Authority in the yeere 1553. being the next yeere after the composure and publishing of the Articles of our Church which were first of all concluded vpon in the yeare 1552. being onely reui●ed not framed or new composed in the yeare 1562. From whence I collect that this Catechisme is fully agreable to the true sence and meaning of our Articles and may well bee taken as a Comment or Explanation on our 16. and 17. Articles so that whatsoeuer is affirmed in this Catechisme is likewise affirmed by those Articles And if so then it is more then euident that our Articles doe point-blanke oppugne the Arminian mutabilitie of Predestination Election from Faith or Workes or any thing else foreseene in vs Free-will and vniuersall or sufficient grace the totall and finall resisting of the worke of grace and Apostasie from the state of grace together with the truth of grace in reprobates or castawayes all which are euidently refuted and condemned by this Catechisme as the figured passages will demonstrate Certaine questions and answeres touching the doctrine of Predestination Printed by ROBERT BARKER Anno 1607. and bound vp and sold with our English Bibles Question WHy doe men so much vary in matters of Religion Answere Because all haue not the like measure of knowledge neither doe all beleeue the Gospell of Christ. Qu. What is the reason thereof An. Because they only beleeue the Gospel and doctrine of Christ which are ordained vnto eternall life Qu. Are not all ordained to eternall life An. Some are vessels of wrath ordained vnto destruction as others are vessels of mercy prepared to glory Qu. How standeth it with Gods Iustice that some are appointed to damnation An. Very wel because all men haue in themselues sinne which deserueth no lesse and therfore the mercy of God is wonderfull in that he vouchsafeth to saue some of that sinnefull race and to bring them to the knowledge of the truth Qu. If Gods ordinance and determination must of necessitie take effect then what neede any man to care for hee that liueth well must needs be damned if hee be thereunto ordained and he that liueth ill must needes bee saued if hee bee thereunto appointed Ans. Not so for it is not possible that either the elect should alwaies be without care to do wel or that the reprobate should haue any will thereunto For to haue either good will or good worke is a testimony of the Spirit of God which is giuen to the Elect onely whereby faith is so wrought in them that being graft into Christ they grow in holinesse to that glory whereunto they are appointed Neither are they so vaine as once to thinke that they may doe as they list themselues because they are predestinate vnto saluation but rather they endeauour to walke in such good workes as God in Christ Iesus hath ordained them vnto and prepared for them to be occupied in to their owne comfort stay and assurance and to his glory Qu. But how shall I knowe my selfe to bee one of those whom God hath ordained to life aeternall Ans. By the motions of spirituall life which belongeth onely to the children of God by the which that life is perceiued euen as the life of this body is discerned by the sense and motions thereof Qu. What meane you by the motions of spirituall life Ans. I meane remorse of conscience ioyned with the loathing of sinne and loue of righteousnesse the hand of Faith reaching vnto life eternall in Christ the Conscience comforted in distresse and raised vp to confidence in God by the worke of his Spirit a thankefull remembrance of Gods benefits receiued and the vsing of all aduersities as occasion of amendment sent from GOD. Qu. Cannot such perish as at some time or other feele these motions within themselues Ans. It is not possible that they should for as Gods purpose is not changeable so hee repenteth not of the gifts and graces of his adoption neither doeth hee cast off those whom he hath once receiued Qu. Why then should we pray by the example of Dauid that he cast vs not from his Face and that he take not his holy Spirit from vs Ans. In so praying wee make protestation of the weakenesse of flesh which mooueth vs to doubt yet should not wee haue courage to aske if we were not assured that God

will giue according to his purpose and promise that which we require Qu. Doe the Children of God feele the motions aforesaid alwayes alike Ans. No truely for God sometime to prooue his seemeth to leaue them in such sort that the flesh ouermatcheth the Spirit whereof ariseth trouble of conscience for the time yet the spirit of adoption is neuer taken from them that haue once receiued it else might they perish But as in many diseases of the body the powers of the bodily life are letted So in some assaults the motions of spirituall life are not perceiued because they lie hidden in our manifold infirmities as the fire couered with ashes Yet as after sickenesse commeth health and after cloudes the Sunne shi●eth cleare so the powers of spirituall life will more or lesse be felt and percieued in the children of God Qu. What if I neuer feele these motions in my selfe shall I despaire and thinke my selfe a castaway An. God forbid for God calleth his at what time he seeth good and the instruments whereby he vsually calleth haue not the like effect at all times yet is it not good to neglect the meanes whereby God hath determined to worke the Saluation of his For as waxe is not melted without heate nor clay hardened but by meanes thereof so God vseth meanes both to draw those vnto himselfe whom he hath appointed vnto Saluation and also to bewray the wickednesse of them whom hee iustly condemneth Qu. By what meanes vseth God to draw men to himselfe that they may be saued Ans. By the preaching of his word and the ministring of his Sacraments thereunto annexed c. These Questions and Answers concerning Predestination which are full and punctuall to our purpose were alwayes Printed at the ende of the olde Testament and bound vp and sold Cum Priuilegio with this Authorized Translation of the Bible till the yeare 1614. since which no Bibles of this sort were printed Wee may therefore vse it as a pregnant testimony and punctuall declaration of the Doctrine of our Church in the particular points of Controuersie hereafter mentioned The Synod of Dort held in the yeares of our Lord 1618. 1619. at Dort in the Netherlands I meane not to recite the seuerall Articles and Conclusions of this late famous Synod conuented by the pious care and prouidence of our late Soueraigne King Iames at which the eminentest Protestant Diuines of most Reformed Churches were assembled and among the rest siue selected English Diuines to wit Dr. Carlton late Bishop of Chichester Dr. Dauenat now Bishop of Salisbury Dr. Belcanquell Deane of Rochester Dr. Samuel Ward publike Diuinity Professor in the Vniversity of Cambridge and Doctor Thomas Goade who not onely as Priuate men but as representatiue persons of the Church of England subscribed the seuerall Articles and Conclusions there resolued witnesse Theologorum magnae Britanniae Sententia in the Acts of the Synod at large The little English Synod of Dort and Dr. Ward his Suffragium Britannorum to which I shall referre you with a bare quotation they being obuious to mens hands and tedious to transcribe A COPPYE OF A RECANTATION OF certaine Errors raked out of the dunghill of Poperie and Pelagianisme publiquely made by Master Barret of Kayes Colledge in Cambridge the tenth day of May in this present yeere of our Lord 1595. in the Vniuersitie Church called Saint Maries in Cambridge which Errors he together with Maister Ha●rsnet of Penbrooke Hall did rashly hold and maintaine Translated ●ut of Latine into English Anno. 37. Elizabeth PReaching in Latine not long since in the Vniuersitie Church Right Worshipfull many things slipped from me both falsely and rashly spoken whereby I vnderstand the mindes of many haue beene grieued to the end therfore that I may satisfie the Church and the Truth which I haue publiquely hurt I doe make this publique Confession both repeating and reuoking my Errors First I said that no man in this transitorie World is so strongly vnderpropped at least by the certainetie of Faith that is vnlesse as I afterwards expounded it by Reuelation that hee ought to bee assured of his owne Saluation But now I protest before God and acknowledge in my Conscience that they which are iustified by Faith haue peace towards God that is haue reconciliation with God and doe stand in that Grace by Faith therefore that they ought to bee certaine and assured of their owne Saluation euen by the certaintie of Faith it selfe Secondly I affirmed that the Faith of Peter could not faile but that other mens Faith may for as I then said our Lord prayed not for the Faith of euery particular man But now being of a better and more sound Iudgement according to that which Christ teacheth in plaine words Iohn 17. 20. I pray not for these alone that is the Apostles but for them also which shall beleeue in me through their word I acknowledge that Christ did pray for the Faith of euery particular Beleeuer and that by the vertue of that Prayer of Christ euery true Beleeuer is so staied vp that his Faith cannot faile Thirdly touching perseuerance vnto the end I said that that certainetie concerning the time to come is proude forasmuch as it is in his owne nature contingent of what kind the perseuerance of euery man is neither did I affirme it to bee proud onely but to bee most wicked But now I freely protest that the true and iustifying Faith whereby the Faithfull are most neerely vnited vnto Christ is so firme as also for the time to come so certaine that it can neuer bee rooted vp out of the mindes of the Faithfull by any tentations of the Flesh the World or the Diuell himselfe So that hee which once hath this Faith shall euer haue it for by the benefit of that iustifying Faith Christ dwelleth in vs and wee in Christ therefore it cannot but be both increased Christ growing in vs daily as also preseuere vnto the end because God doeth giue constancy Fourthly I affirmed that there was no distinction in Faith but in the persons beleeuing In which I confesse that I did Erre Now I freely acknowledge that temporary Faith which as Bernard witnesseth is therefore fained because it is temporary is distinguished and differeth from that sauing Faith whereby sinners apprehending Christ are iustified before God for euer not in measure and degrees but in the very thing it selfe Moreouer I adde that Iames doth make mention of a dead Faith and Paul of a Faith that worketh by loue Fiftly I added that forgiuenesse of sinnes is an Article of Faith but not particular neither belonging to this man nor to that man that is as I expounded it that no true Faithfull man either can or ought certainely to beleeue that his sinnes are forgiuen But now I am of another minde and doe freely confesse that euery true Faithfull man is bound by this Article of Faith to wit I beleeue the forgiuenesse of sinnes certainely to beleeue that his owne