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
A18690	A mirrour of Popish subtilties discouering sundry wretched and miserable euasions and shifts which a secret cauilling Papist in the behalfe of one Paul Spence priest, yet liuing and lately prisoner in the castle of Worcester, hath gathered out of Sanders, Bellarmine, and others, for the auoyding and discrediting of sundrie allegations of scriptures and fathers, against the doctrine of the Church of Rome, concerning sacraments, the sacrifice of the masse, transubstantiation, iustification, &c. Written by Rob. Abbot, minister of the word of God in the citie of Worcester. The contents see in the next page after the preface to the reader. Perused and allowed.	Abbot, Robert, 1560-1618.	1594 (1594)	STC 52; ESTC S108344	245,389	257

some space professors of the faith of Christ the false Apostles had perswaded to ioyne with their beléeuing in Christ the kéeping of the law thereby to be iustified Concerning these men and the like conuerted to the faith of Christ baptised into Christ being Disciples and brethren the Apostle determineth this matter that c Gal. 2. 16. Rom. 3 21. 28. they must be iustified by faith and not by the workes of the law yea without the workes of the law and that not of the ceremoniall law onely but of that law also d Rom. 3. ●0 by which commeth the knovvledge of sinne which saith e Cap. 7. 7. Thou shalt not lust which pronounceth f Gal. 3. 10. Cursed is euerie one that continueth not in all thinges that are vvritten in this lavve which saith g Rom. 1 5. Ga● 3. 1● Hee that doth these things shall liue in them that is to say of the morall law as S. h Aug●st de spir ● ca. 8. 14. Austen also gathereth by the same places Therfore not onely ceremoniall workes nor onely workes of nature and fréewill but all workes whatsoeuer either before baptisme or after baptisme either before grace or in grace are secluded from iustification and onely faith in Christ is our righteousnesse before God Yea and that so as that the Apostle against that distinction of workes done in the grace of Christ saith expresly i Gal. 5 4. Ye are abolished from Christ yee are fallen from grace whosoeuer are iustified that is doe séeke iustification by the lavv So that hee which being come to the grace of Christ shall thenceforth séeke to be iustified by the works of the law done in the state of the same grace voideth himselfe of Christ and falleth away from the grace of God And therefore Abraham himselfe is set forth vnto vs as a paterne of iustification by faith wthout workes not in his first iustification as the Roomish language hath taught men to speake but k Gen. 12. ● 5. 6. 7. 8. c. after that he had obeied the voyce of God to depart out of his owne countrey had trauailed many countries as God directed him had built many altars vnto the name of the Lord had called vpon him and serued him a long time as appeareth in Genesis from the twelfth chap. to the fiftéenth Euen then was it said l Gen. 15. 6. Abraham beleeued the Lord and he counted that to him for righteousnesse Whence the Apostle thus reasoneth m Rom. 4. 2. If Abraham vvere iustified by vvorkes he had to reioyce but not vvith God For vvhat saith the Scripture Abraham beleeued God and that vvas counted to him for righteousnesse Wherein he inferreth that because the scripture pronounceth of Abraham after his long seruing of God and many good workes done yet that not his workes as n Chrysost in Epist ad Rom. hom 8. Chrysostome rightly gathereth but onely his fayth was counted to him for righteousnesse therefore that howsoeuer he might with men by works yet with God hee was not iustified by workes but onely by faith Abraham was the o Rom. 4. 11. Father of the faithfull and therefore all that are iustified must be iustified according to that patterne which the word of God hath set forth concerning him and therefore not by workes but by faith onely Now that the true iustifying faith is not separated from charitie and good workes we willingly confesse because it p Gal. 3. 14. receiueth the promise of the spirite the effect whereof is noted in the declaration of the promise q Ezec. 36. 27. I vvill put my spirite vvithin you and cause you to vvalke in my statutes and yee shall keepe my iudgementes and do them Yet notwithstanding as the diuers members of the bodie necessarily concurring for the perfecting of the whole haue euery one their seuerall office so these vertues of the soule namely faith and charitie though they alwaies méete in the regenerate man yet in office and function are distinct ech from other The office of iustifying belongeth only vnto faith euen as the office of séeing belongeth onely to the eie the office of hearing onely to the eare c. And therefore the defining of beleeuing in God by the hauing of faith hope and charitie as the Answ setteth downe is a verie preposterous and vnorderly definition and no other then as if a man taking in hand to tell what it is to sée should say it is to haue eies eares and nose Beléefe in God is set forth by the Créede charitie and workes by the ten Commaundements they may not be confounded one with the other Doubtlesse it were verie strange to thinke that when a man saith I beleeue in God the father c. he should meane thereby I haue faith hope and charitie or that Christ when he said to the blinde man in the Gospell r Iohn 9. 3 5. Doest thou beleeue in the sonne of God did intend to aske him whether he had faith hope and charitie Cyprian telleth vs what it is to beléeue in God namely ſ Cypria de dup martyr to place the confidence of our whole felicitie in God onely which though it neuer be without the loue of God yet euerie mans vnderstanding may giue him that the act of beléeuing is one the act of louing is another Whereas hee saith that faith without works though it be dead yet it is a true faith he speaketh indéed Roomishly but that is ignorantly and absurdly For that onely is the true faith whereby a man is called truely faithful so that the saints of God in whom it is are by a speciall and proper name termed t Ephes 1. 1. the faithfull and u col 1. 2. faithfull brethren which it selfe is called by the Apostle w Tit. 1. 1. the faith of the elect by which he saith x Gal. 3. 26. we are the children of God which hath this promise y Ioh. 3. 3● that euerie one that beleeueth in Christ hath eternall life which hath no place in the carnall worldling as our sauiour noteth saying z Ioh. 5. 44. How can ye beleeue which receiue honour one of another and seek not the honour that commeth of God onely whereby a man not onely beléeueth that God is or that God is true in that which he saith but also aplieth vnto himselfe the promises of God assuring himselfe of the benefite thereof to the forgiuenesse of sinnes and eternall life by the mediation of Iesus Christ S. Bernard therefore saith that a man a Berna ser 1. in Annunc Mar. hath but the beginning of faith vntill hee come to this to beleeue that his sinnes are forgiuen him by Iesus Christ and that this is that which the Apostle saith that a man is freely iustified by faith Ferus the preacher of Mentz as he smelled diuerse corruptions in the doctrine of the Church of Roome so hee noted the misconstruing

yeares But because the Roomish harlot hath approued this fable and the Rhemists do but sooth her in that which she hath affirmed you will rather then y●eld say that the supposed reporter of this storie being a Counsellor of Athens and this being done in Iudea was there for that purpose thrée or foure yeares before he was conuerted to Christianitie I shewed you the sophis●ry of the same honest men in peruerting the place before alleaged out of the tenth to the Hebru●s but because they haue set it down in fauour of the Romish Masse you will not goe from it though it be without shewe of reason and contrary to common sense To shewe the plaine euidence of scripture as touching our doctrine of iustification I cited those words That a man is iustified by faith without Rom. 3. 2● Iam. 2. 21. 24. the workes of the law You crosse it with S. Iames his words That Abraham was iu●●ified by workes and not by faith only I answere directly out of S. Paul If Abraham were iustified by workes he had Rom 4. 2. to reioyce but not with God by which place Oecumenius accordeth Oecumen in Rom. 4. the former two and by which conference it appeareth that whosoeuer is iustified by faith before God doth also approue his true faith by workes of righteousnesse before men but yet that no mans righteousnesse of workes is such as wherby he may stand holy blamelesse and without fault in the sight of God but that all are in this respect to cry out Enter not into iudgement with thy seruant for in thy sight no man liuing shal be iustified Wherupon S. Austen saith August in P●al 142. saith Let the Apostles say forgiue vs our trespasses c. And when it shall be saide vnto them Why say you so what are your trespasses Let them answere because no man liuing shall be iustified in thy sight but you beléeue because your loue hath told you so that men are by the righteousnesse and merits of workes to be iustified in the sight of God Take héede M. Spence deceiue not your selfe There is but one heauen and one faith that bringeth thither God only hath reuealed that faith Séeke it there where he hath reuealed it Your ground is now only vppon men yet neither will Popery stand vppon that ground if you tie not your selfe to your new builders Bishop Iewel amongst others hath detected the vanitie of their building in many points But you say that one Steuens beyond the sea declared his bad dealing in his writing to that purpose But were you so simple to credit what Steuens said Doe you not know that many when they come to your Seminaries will haue some what to say whereby to commend themselues and to discredit vs and therefore when they want truth must néeds coyne lies One alleaged to me when I was in Oxford how Iewell had falsified a place out of Thomas Aquinas He spake it by heare-say as you do I went into a Library of verie auncient cop●es and found it word for word as it was cited It was maruell that M. Harding could not finde that kinde of dealing It would haue giuen him good matter for a far more substantiall answere But I might as well vpon report tell you that Harding perplexed in mind néere his death wished that his soule might haue place with Bishop Iewels soule I haue heard that Hart the Iesuite being demanded thereof in the Tower could not make any great deniall of it But the truth lieth not in these matters As for Bishops Iewels writings I will lend you the booke if it please you It were maruell that no sillable or sentence should be mistaken in that multitude of allegations the sight whereof troubled M. Hardings minde as I conceiue by the Preface of his fond detection but for the substance of the cause and iustifying the points defended I will vndertake to make good vnto you the allegations for so many of the auncient Fathers as I haue and some of the principall you know I haue and can quickly get more And what I haue here written I will be readie to approue vnto you and to make plaine whatsoeuer is here for want of conuenient leisure briefly and therfore perhaps obscurely collected The God of peace guide vs in the way of peace and graunt vs to know his truth and to perseuere in the knowledge thereof vnto the ende A DEFENSE OF THE AVTHORITIES ALLEAGED IN THE REplie against the answere of P. Spence P. Spence Section first IN respect you wish me good and well M. Abbot I thanke you for it knowing it cannot proceed of an ill ground but at least of good nature which I do accept with desire of no lesse good to you then you to me but I hope rather much more Although there be choice oddes in our seuerall iudgements what is truly and indeede good which the one wisheth to the other For as from God who is essentially good all goodnesse proceedeth whatsoeuer so what faithfull seruant of God soeuer hee be that in God wisheth or willeth my good any way that may be called good indeed to him I thinke my selfe more beholding then for treasures of kingdomes of this world if he had them to be●●ow vpon me If such good could be found in you as touching this cause betweene vs I would most thankfully accept it with no lesse estimatiō of your zeale and your person then pure affection to your charitie and care c. R. Abbot 1. SVch is the frowardnesse of mans nature that as S. Austen well noteth we are most commonly a Aug de nat grat cont Pelag. cap. 2● more readie to seeke what we may answere to those things that are obiected against our errour then to consider how wholesome and good they are that thereby we may be freed from errour Which as it is generally true wheresoeuer the selfewill and pride of nature is not subdued ouerruled by good conscience and the feare of God so it is more particularly approued in you M. Spence by your vntowardly answere to that which I wrote vnto you which it séemeth you would néedes returne vnto me not as being perswaded that you could answere that that was alleaged vnto you but b August contra Gandentium lib 3. only for this cause least if you had holden your peace you should haue bene said to be conuicted as Austen told Gandentius the hereticke vpon the like occasion For to write somewhat or to say somewhat is not alwaies to answere and you though you haue taken paines to write much yet in your whole pamphlet haue answered nothing Which I call your pamphlet not because I take either the collections of the matter or the forme of enditing to be yours but because it came to me in your name and vnder your hand When I perused it I straightwaies perceiued that it was none of yours but that you had gotten the helpe of a secret friend who