Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

verie soone and at the third hower some at the sixt houre some at the ninth and some at the eleventh hower and some are called even at the last houre as was the Theefe crucified with Christ. So that God calleth some earely and betimes in their youth and some in their riper and elder yeares and some not till their old age and latter dayes of their life and some not till the verie last houre of their daies and consequentlie so long as life remaineth there is a possibilitie for men to be called and therefore no reason is there why anie should despaire as likewise none ought rashlie or unadvisedly to presume upon this doctrine 2 Now then to shew unto you the truth of that other point as being an appendant hereunto namely that even in this life a man may come to be assured that hee is one of the number of those that be elected and predestinated to eternal life and salvation consider first what S. Peter writeth saying Brethren give diligence to make your calling and election sure for if yee doe these things yee shall never fall Here you see it precisely and directly taught by S. Peter that men not onely may but ought so farre to endeavour namely to make their calling and election sure to themselves And he there further sheweth them how they may attaine unto this assurance namely by having doing and using of those excellent christian vertues and courses he there mentioneth Againe doth not S. Paul speake thus in plaine tearmes Try your selves vvhether yee bee in the faith or no Examine your selves Knovv yee not that Christ Iesus is in you except yee he reprobates Where hee likewise declareth that all that be sound Christians may by good triall and examination of themselves finde perceive and Know that Christ Iesus is in them and that they belong unto him This confidence knowledge and assurance had that holy man Iob for thus he saith I am sure that my redeemer liveth c. though af●er my skin vvormes destroy this bodie yet shall I see God in my flesh vvhom I my selfe shall see and mine owne eies shal behould and none other for me Yea this perswasion and assurance had also S. Paul and not only He but all the rest of Gods Children have likewise this confidence and assurance for thus hee speaketh in the name of them all VVho shall separate us from the love of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword as it is vvritten For thy sake are vvee killed all the day long vvee are counted as sheepe for the slaughter neverthelesse in all these things vve are more then Conquerors through him that loved us For I am perswaded the words of your Translation declaring the same thing be Certus sim I am sure or I am assured that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. In these words you see that S. Paul speaketh not onely in the singular but in the plurall number and consequently of others aswell as of himselfe even of all the elect people of God that they all aswell as he at some one time or other of their life have this strong confidence and unremoveable assurance that nothing shall be able to separate Them from Gods love toward them in Christ. For he saith againe that as many as are led by the spirit of God they are the sonnes of God And againe he saith That spirit beareth vvitnesse with our spirit that we are the children of God Who then having that spirit within him for a Witnesse can make anie doubt of it Likewise speaketh S. Iohn saying Hereby know vvee that vvee dwell in him and hee in us because hee hath given us of his spirit For by that spirit it is that VVee know as S. Paul againe witnesseth the Things that bee given to us of God But S. Iohn saith againe thus Dearely beloved Now are vve the sonnes of God but yet it doth not appeare vvhat we shall be But vvee know that when he shall appeare vve shall be like him for vvee shall see him as he is and every man that hath this hope in him purgeth himselfe even as He is pure Marke here still that hee saith they Know it and therefore it is no uncertaine opinion or doubtfull hope but an assured hope or hope with assurance Which assured hope or knowledge of their owne salvation whosoever have by the testimonie of Gods spirit within them wee see here by this expresse testimonie of S. Iohn that they are not idle negligent carelesse and licentious persons but such as continually labour strive against their owne corruptions and defilements and so to be purged more and more from them Farre therefore from carelesnesse and licentiousnesse doth also this doctrine touching assurance of salvation appeare to be For not everie one that saith he is assured of it is by and by assured but this is a matter as you see that requireth a great triall and examination of a mans selfe and is ioined with a continuall care desire striving and endevouring to walke in the commandements and waies of God it being in verie deed the most comfortable ioyfullest and highest step of Christianitie and the Summum bonum or chiefest felicitie that anie man can reach to in this life For this causeth a Ioy even a True Ioy to the heart and soule of a man and such a Ioy as cannot be expressed But then you aske how he is sure of continuing persevering in the way of godlinesse unto the end for you obiect that the godliest man that is often sinneth and may fall Whereto I answer that most true it is he often sinneth and falleth but God still rais●th him up after his falls by a godly sorrow and a true Christian repentance for those sinnes and by amendment of life afterward so that such a one neither doth nor can finally fall or perish for as it is written in the Psalme Though he fall he shall not be cast off for the Lord putteth under his hand to raise him up againe And so saith Solomon also that the lust man falleth seven times but he riseth againe And these things be spoken of him that is a lust and righteous person indeede and not of an Hypocriticall and counterfeit person or of such a one as onely in his owne opinion or in the opinion of others is a righteous person and not so in verie deed nor in the sight of God For he that is a righteous person onely in his owne opinion or in the opinion of other men and not so in verie deed may fall utterly and finally away and then shall not all his former righteousnesse that hee had

a salve to all if all can take hold of him and apply him unto themselves as a Saviour by a true and lively faith But because all cannot doe this for none have this true lively and iustifying faith but Gods elect onely therefore he died efficiently that is his death was effectuall and beneficiall only to Gods Elect. Wherfore also well doth he distinguish whether it were Augustine or Prosper Qui magnitudinem pretii distinguit a proprietate redemptionis vvhich distinguisheth the greatnes or sufficiencie of the price from the proprietie of redemption Agreably whereunto S. Ambrose likewise saith that Etsi Christus pro omnibus passus est specialiter tamen pro nobis passus est quia pro Ecclesia passus est Although Christ suffered for all excluding none from the benefite of his death if they beleeve in him yet specially or in a speciall manner hee suffered for us that doe beleeve in him because for his Church it was that hee suffered And so likewise testifieth S. Hierome that Christ gave his life a redemption not for all but for manie that is saith hee for them that beleeve In like manner doth S. Paul say that God gave him to death for us all that is for all Gods elect whereof hee was one For so also S. Augustine interpreteth it in Ioh. tract 45. Pro nohis omnibus tradidit illum Sed pro quibus nobis praescitis Praedestinatis Iustificatis Glorificatis Hee gave him to death for us All But for vvhich Vs namely for them saith hee vvhich are the foreknovvne the Predestinate the Iustified and the Glorified persons Againe in the Epistle to the Hebrevves it is said that Christ Tasted death for all but in the verses that follow he sheweth the speciall meaning of those words viz. that those All vvere sanctified persons the brethren of Christ the Children vvhich God had given him and the Children which hee by that his death and passion was to bring unto glory For which cause he is also there called the Prince of their salvation In like sort it is said in the second Epistle to the Corinths that Christ dyed for all but in the words following he explaineth the matter and sheweth that hee died for all such as finding themselves dead in themselves should afterwards live not unto themselves anie longer but unto him that died for them and rose againe which kinde of godly and new life none doe live but the elect onely Againe in his Epistle to the Thessalonians he speaketh thus God hath not appointed us unto wrath but to obtaine salvation by the meanes of our Lord Iesus Christ which dyed for us Observe here likewise that he maketh Christ Iesus in a speciall and peculiar manner to die onely for those which bee appointed to obtaine salvation by the meanes of him and not for the rest which were appointed unto Wrath for he there manifestly distinguisheth betweene those two sorts of people Againe S. Paul in his Epistle to the Ephesians speaketh thus Husbands love your vvives even as Christ loved the Church and gave himselfe for it Where you see also that he appropriateth the benefit of the death of Christ to his Church which he so entirely loved Yea Christ Iesus himselfe affirmeth the same saying that Hee is that good Shepheard which giveth his life for his Sheepe And againe hee saith Greater love hath no man then this that a man bestovv his life for his friends yee are my friends if yee doe whatsoever I command you By all which appeareth that Christ in respect of the proprietie of redemption gave his life and died onely for his Church for his Sheepe for his Friends that would obey him which is as much to say as that hee died specially and properly for the Elect. Yea he was in Gods purpose intended and ordayned to come into the world for the redemption of the Elect. So S. Peter likewise testifieth directly for writing his Epistle to the Elect of God 1. Pet. 1.2 he saith that They were redeemed with the pretious blood of Christ as of a Lambe undefiled and without spot and hee there further saith expresly that Christ was ordained before the foundation of the world but was declared in the last times for their sakes Where you see it precisely affirmed that Christ was ordained to come and did come into the world for the Elect sake And so also doth S. Paul declare in his Epistle to Timothy And this likewise doth Esay shew in his Prophesie saying Vnto us a Childe is borne unto us a Son is given that is unto the Church and people of God of which number the Prophet was one that so speaketh Againe S. Paul writing to the Church and people of God distinguishing them from the rest saith thus unto them Yee are not your owne for yee are bought with a price Therefore glorifie yee God in your bodie and in your spirit for they are Gods Againe in the Acts of the Apostles it is said to bee The Church of God which Christ hath purchased with that his blood Yea this is so evident that by the All for whom Christ died is in respect of redemption and remission of sinnes meant all the elect onely that for the clearer illustrating of it to be so the Scripture it selfe often useth in stead thereof this word Manie As in the Gospell according to S. Matthew Christ Iesus himselfe saith thus This is my blood of the nevv Testament that is shed for manie for the remission of their sinnes Againe hee saith The sonne of man came not to be served but to serve and to give his life a redemption for manie Marke that in both those places he saith That he gave his life to be a ransome or redemption not of all in a generalitie but of Manie that is as I said before of the Elect onely So likewise it is said in the Epistle to the Hebrevves Christ vvas once offered to take avvay the sinnes of manie And againe it is said by S. Paul that By the ●bedience of one namely of Christ manie shall be made righteous And so againe it is said in Daniel that The Messias should be slaine and that he should confirme the covenant vvith manie But beside all this S. Paul speaketh yet further verie plainely thus God setteth out his love tovvard us seeing that vvhilst vvee vvere yet sinners Christ died for us much more then being novv iustified by his blood vvee shall be saved from vvrath through him Observe here first that he saith Christ died for us that is for us that be of Gods Church and people for he speaketh in the person of them and in their behalfe and secondly observe that he maketh this an argument as it is indeede of Gods great and speciall love towards them that he sent his sonne to die for them what can be more plaine to shew that in Gods

purpose intention Christ dyed not for the redemption of all in a generalitie but of the Elect only whom he so especially and entirely loved In like sort testifieth S. Iohn saying In this appeared the love of God toward us marke still that word Vs that God sent his onely begotten Sonne into the vvorld that vve might live through him And againe he saith Herein is love not that vve loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes Here you likewise see that the sending of his sonne is an effect and argument of his most deare and speciall love toward his Church and people If then this be as indeed it is an argument of such high speciall and incomparable love in Christ to give himselfe to death and likewise in God his Father to send him into the world to that end and that this special and incomparable love belongeth onely to the Elect it must needes be granted that Christ his death being an argument of such unspeakeable and especial love was only for the Elect in Gods intention and purpose for those onely be the men whom he so entirely and unspeakeably loved and not the other But consider what Saint Paul yet further writeth saying thus Blessed bee God even the Father of our Lord Iesus Christ vvhich hath blessed us vvith all spiritual blessings in heavenly things in Christ as hee hath chosen us in him before the foundation of the vvorld that vvee should be holy and vvithout blame before him in love VVho hath predestinated us to be adopted through Iesus Christ in himselfe according to the good pleasure of his owne vvill to the praise of the glory of his grace vvhereby hee hath made us accepted in his bloud by vvhom vve have redemption through his bloud even the forgivenesse of sinnes according to his rich grace vvhereby he hath beene abounding toward us In which words you may againe perceive that those onely that were Elect before the foundation of the world be the men that be there said to have redemption through Christs bloud even the forgivenesse of sinnes and that for these two incomparable benefits namely of their Election before the foundations of the world and of their Redemption through the bloud of Christ they can never blesse God sufficiently nor yeeld him sufficient thankes Yea the Redemption which Christ by his bloud hath purchased for anie is an Eternall Redemption as the Epistle to the Hebrewes expressely affirmeth it and therefore if all in a generalitie aswel bad as good and Reproprobate aswell as Elect should have redemption by the death of Christ it should be an Eternall redemption as here you see even an everlasting discharge and forgivenesse of all their sinnes and so then should none be damned at all but all aswell one sort as another should be saved which if it be grosse and absurd false and untrue that also must be held grosse absurd and untrue whereupon this followeth But consider yet further that the bloud of Christ Iesus the Sonne of God is not dumbe dead vaine idle or ineffectual bloud but it is ever powerfull and effectuall to all those for whose benefit it was intended to be shed and therefore beside that it is called by S. Peter precious bloud or the bloud of price and value whereby Gods Church and people were bought and purchased it is further said in the Epistle to the Hebrews to be speaking blood and that it speaketh better things then that of Abel For indeed the bloud of Abel spake and cried for revenge against a Malefactor but contrariwise the bloud of Christ speaketh for mercie peace love reconciliation and attonement towards sinners and malefactors Yea the bloud of Christ hath these vertues attributed unto it namely to clense from all sinne to reconcile to iustifie to sanctifie and to save sinners Seeing then the bloud of Christ is of that great force vertue and efficacie and that none are cleansed from their sinnes reconciled iustified sanctified and saved but the elect onely it is apparant that that so precious prevalent powerfull and saving bloud of his was shed for the redemption of the Elect only and not of the Reprobate And therefore doe the Saints and elect people of God in the Revelation sing this Song unto that Immaculate Lamb Christ Iesus saying thus Thou art vvorthy to take the Booke and to open the seales thereof because thou vvast killed and hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation Yea by the efficacie and vertue of Christ his death his buriall and his resurrection it is that Gods elect dye to sinne and burie sinne and be quickned and rise to newnesse of life which thing Reprobates cannot doe Againe it appeareth that Christ in his death suffering and satisfaction which hee made to the law and to Gods wrath and iustice bare the person only of the Elect to cleere and set them free insomuch that of them only it is said that they be In Christ and that they vvere circumcised ●n him or in his circumcision that they dyed together with him in his death that they rose together with him in his resurrection that they ascended with him into heaven and there sit vvith him in heavenly places By all which manner of speeches it is evident that the Elect and Elect onely be accounted his members and knit and conioined unto him Yea such is this neere coniunction and union betweene Christ the head and the Elect his members that considered together they be called verie Christ by S. Paul And therefore it is apparant that the Reprobates which are to bee damned were never In Christ Iesus nor made satisfaction to Gods Iustice in him for their sinnes nor died with him nor rose againe with him nor ascended with him into heaven nor have anie union or communion with him And this is further yet more evident by this that Christ Iesus himselfe doth directly disclaime all Reprobates in the praier which he maketh in the behalfe of all the Elect which his Father gave him saying thus I pray for them I pray not for the vvorld but for them vvhich thou hast given mee for they are thine Observe this well for here you see that Christ praieth and maketh intercession onely for the elect and utterly disclaymeth to pray for the world that is for the Reprobates of the world Sith then the Reprobates have no part nor portion in the praier and intercession of Christ by what right shall they have anie part or portion in his death or sacrificing himselfe upon the Crosse For the Priesthood of Christ consisteth chiefly in these two points namely in his oblation or sacrificing of himselfe upon the Crosse in his prayer or intercession and seeing the Reprobates never had nor have anie interest in the one neither can they have in the other And therefore also is Christ recorded

the Protestants concerning iustification by this lively faith and not by anie dead faith is such as you can no way dislike that it is so far from making anie carelesse of doing good works that contrariwise it urgeth abetteth perswadeth and provoketh men unto them if they meane or desire to have such a faith as whereby they may be saved But now although the Protestants doe thus rightly teach that this faith and good workes goe together and be inseparable in respect of the person so that he that hath this faith hath also good workes yet in the point of our Iustification in Gods sight and before his Tribunall they are to be distinguished and to be considered apart and not confusedlie because it is Faith onlie and not Workes whereby we apprehend and applie Christ Iesus unto us as our Righteousnesse To understand this the better you must ever remember that Christ Iesus is in verie deed our Righteousnes for so the scriptures doe plentifullie teach and proclaime Our faith is but the hand or instrument whereby we apprehend and applie that righteousnesse unto us and our good workes be the fruits testimonies and declarations both to our selves and other men of that faith in Christ which iustifieth us before God And therefore it is not enough for a man to say hee hath faith but if hee have that true livelie and iustifying faith which he pretendeth he must declare shew it by his workes for so S. Iames saith Ostende mihi fidem tuam ex operibus tuis shew me thy faith by thy vvorkes And agreeablie hereunto S Paul calleth good workes and a sanctified course of life fructus Iustitiae the fruits of righteousnesse So that wee are first righteous by faith in Christ before wee doe or can bring forth these fruits of righteousnes And so S. August likewise teacheth affirming directly that Opera sequuntur Iustificatum non praecedunt Iustificandum Good vvorkes doe follow him that is formerly iustified and doe not goe before him that is afterward to be iustified And this even Christ Iesus also himselfe declareth namelie that the tree must first be good before it can bring forth good fruit By all which it is verie manifest that good works be not causes but fruits effects and consequents of that faith which iustifieth us before God But this is yet further evident because S. Paul saith expresselie that wee are Iustified by faith and so have peace vvith God Hee further excludeth Workes verie directlie and by name from having anie thing to doe in that act of our Iustification Therefore vve conclude saith he that a man is Iustified by faith vvithout the vvorkes of the Law And againe he saith that God imputeth righteousnes vvithout vvorks Againe he saith It is by grace and not of works Rom. 11.6 And againe he saith It is not of vvorkes Rom. 9.11 And againe hee saith By grace are yee saved through faith and that not of your selves for it is the gift of God and not of vvorkes lest any man should boast himselfe In all which places yee may perceive that how requisite or commendable soever good workes be and what good use soever they have yet they bee directlie excluded from being anie cause of our Iustification and salvation in Gods sight and censure And with this also agreeth that saying of S. Paul in his Epistle to the Galathians where he giveth this conclusion saying Yee are all the sonnes of God by faith in Christ Iesus And so also testifieth S. Iohn saying That as many as received Christ to them he gave this prerogative to be the sonnes of God even to them that beleeve in his name Where you may observe that beleefe or faith is reckoned as the hand or instrument whereby Christ is apprehended or received Againe he saith That God so loved the vvorld that he gave his onely begotten Sonne that vvhosoever beleeveth in him should not perish but have everlasting life In which words you may observe againe the first and originall cause of our salvation to be the meere grace and love of God Secondly the materiall cause to be Christ the Sonne of God with his obedience and righteousnesse And thirdlie the instrumentall cause to be faith or beleefe in that his Sonne and our Saviour Iesus For he saith the text was sent into the world to this end that vvhosoever beleeveth in him should not perish but have everlasting life But consider that he saith yet further That as Moses lift vp the Serpent in the vvildernesse so must the sonne of man be lift vp that whosoever beleeveth in him should not perish but have eternall life Some of you no doubt remember the storie of the Serpent there mentioned which is in the booke of Numbers for after that the people of Israel had wickedly spoken and murmured against God and against Moses The Lord sent fierie Serpents among the people which stung the people so that manie of the people of Israel died Therefore the people came to Moses and said VVe have sinned for we have spoken against the Lord and against thee pray to the Lord that he take away the Serpents from us And Moses prayed for the people And the Lord said unto Moses make thee a fierie Serpent and set it up for a signe that as many as are bitten may looke upon it and live So Moses made a Serpent of brasse and set it up for a signe and when a Serpent had bitten a man then he looked to the Serpent of brasse and lived As therefore Moses lift up this brazen Serpent in the wildernes to the end that whosoever was stung by those fierie Serpents and did looke upon that brazen Serpent might be cured live and was cured and did live accordingly So was also the Sonne of man Christ Iesus lift up upon the Crosse where he was crucified to the end that whosoever is stung with the deadly stings of sinne or of that old Serpent the Divell and doth with the eies of his faith applying him looke upon Christ Iesus so lifted vp and crucified for him should bee healed and have eternall life Where you may againe perceive that as Christ is compared to that brazen Serpent so is our beliefe or faith in him compared to their looking upon the brazen Serpent so that still it appeareth that faith is as the eie or instrument whereby wee behold apprehend and apply Christ crucified as a salve unto us for all our sores For in him is comprehended whatsoever is necessarie or fit to cure us When therefore wee say and speake in this sort that Sola fides iustificat Faith onely iustifieth wee meane not that this faith is so sole or alone as that it is without good works but that in the act of our iustification before God and in his sight and as it respecteth and apprehendeth Christ the obiect of it it is sole and alone workes having no