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
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

object as a mans selfe or Gods speciall favour to this or that particular man which is hopes object but Catholick object which is the whole first truth and every member of Gods book as the school teacheth this faith goeth but to the truth and esse of divine things Faith giveth these truths a being substance in our mind but after hope layeth hold on them in the wil and affections and applyeth them to our selves charity goeth in unto them The Apostle saith that he who commeth to God must believe that he is a rewarder of them that 〈◊〉 〈◊〉 him not a 〈◊〉 of me or thee as if the article of 〈◊〉 were personall Idem pag. 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charity which layes hold on him in the will and reasonable affections 〈◊〉 Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. pag. 97. 〈◊〉 Deus hanc spem 〈◊〉 hujus spei 〈◊〉 k 〈◊〉 collect p. 69. Inchoative per 〈◊〉 justicfiat Deus dat 〈◊〉 propter Christum cognitionem ex cognitione fidem ex fide spem sive 〈◊〉 ex fiduciacharitatem ex chatitate adhae sionem obediendi complacendi desiderium ex isto desiderio meritorum 〈◊〉 salubrium applicationem ex 〈◊〉 applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato just 〈◊〉 ex illa salvationem quae omnia quum 〈◊〉 per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem adse invicem 〈◊〉 〈◊〉 quaecunque ab aliquibus 〈◊〉 ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. locutum fide homines justificatum 〈◊〉 scilicet per fi lem 〈◊〉 ex 〈◊〉 suis operationem l Shelfoord pag 〈◊〉 Charity is called of Schoole Divines grace it selfe It is that law of the Spirit which freeth from death and sinne It is the maine refuge of a distressed conscience It covereth a multitude of sins It will not suffer them to appear Without 〈◊〉 workes are dead as well as faith and other vertues Hence the Schoole 〈◊〉 charity the forme of vertues Ibid pag. 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seck anything till we desire it 〈◊〉 conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where heth the greatest apprehension follow it we see salvation by faith but we obtaine it not till we seek it by 〈◊〉 desire Wherefore I conclude that for as much as charity is the most near and immediate cause of our conversion that it is also the most pretious grace of God for our good and the greatest mean of our 〈◊〉 him is by charity which layeth hold on him in the will and reasonable affections 〈◊〉 his must be the greatest meane of our justification Ibid. p. 109. The sulfilling of the law justifieth but charity is the fulfilling of the law where the Apostle 〈◊〉 〈◊〉 to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification conversion to God m Shelsoord pag. 107. Justification conversion to God is all one Idem 〈◊〉 102. Charity is the maine refuge of a distressed conscience Montag 〈◊〉 pag. 142. A sinner is then justified when he is made just when he is transformed in minde tenewed in soule 〈◊〉 by 〈◊〉 〈◊〉 in 〈◊〉 answer for Hall to Burtoun is not only content to exeeme the 〈◊〉 justification from all blot of a fundamentall error but 〈◊〉 also to make all our 〈◊〉 in this point to be but a jugling about words yea at last he seemes to 〈◊〉 with the Counsell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall 〈◊〉 that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes 〈◊〉 they are not also 〈◊〉 fied by inherent grace or charity or also that the grace whereby we are justified is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it 〈◊〉 yet it is not the direct deny all of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sence wherein 〈◊〉 is also required it is not sufficient n 〈◊〉 pag. 121. That there is a fulfilling of the Law in this life Iames teacheth if you 〈◊〉 〈◊〉 the 〈◊〉 law you doe will Were Gods Law no possible to be 〈◊〉 the supposition should be idle 〈◊〉 fit for Gods word a caption unbeseeming a man 〈◊〉 by divine inspiration To the keeping of this we must strain our soule we must not flee to a naked 〈◊〉 where is required our conformation He hath predestinate us to be conform to the image of his Son He hath fulfilled the Law and so must we too Ibid. pag. 127. Christ hath merited that the righteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. pag. 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse 〈◊〉 〈◊〉 〈◊〉 viri non 〈◊〉 Deus ulla 〈◊〉 God can no more in 〈◊〉 now require impossibilities at our hands then he could at first at 〈◊〉 Neither doth he if we beleeve S. 〈◊〉 who saith I can doe 〈◊〉 things by Christ who hath loved me Ibid. pag 139. If God should command things impossible then should he be more cruell then a tyrant who 〈◊〉 not offer to exact of his Subjects such a tribute which he knowes cannot be 〈◊〉 It is tyrannical and cruell and therefore impossible to God to require the ability which he himselfe took away and of those too that are his friends and in league with him Ibid. pag. 147. To say that the very best workes of the Saints are uncleane 〈◊〉 mortall sins is extreame blasphemy Can the workes of the holy Ghost be impure The least addition of evill in a good worke makes it sinfull because Bonum est ex integracausa malum ex 〈◊〉 defectu White on the Sabboth pag. 157. 〈◊〉 those sayings as from S. Austine Neque impossible aliquid 〈◊〉 potuit Deus 〈◊〉 justus est neque damnaturus est hominem pro eo quod vitare non potest quia 〈◊〉 est Execramur blasphemiam