Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	father_n	love_v	spirit_n	6,375	5	5.5823	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57064	The lightless-starre, or, Mr. John Goodwin discovered a Pelagio-Socinian and this by the examination of his preface to his book entituled Redemption redeemed : together with an answer to his letter entituled Confidence dismounted / by Richard Resbury ... ; hereunto is annexed a thesis of that reverend, pious and judicious divine, Doctor Preston ... concerning the irresistibility of converting grace.	Resbury, Richard, 1607-1674.; Preston, John, 1587-1628. De gratia convertentis irresistibilitate.	1652 (1652)	Wing R1134; ESTC R18442	131,505	254

walke in my Statutes and yee shall keep my Iudgements and doe them When he saith I will make you to doe what saith he else but that I will take from you the heart of stone whence yee did not and will give you an heart of flesh that you may doe And what is this but I will take away your hard heart whence ye did not and I will give you an obedient heart whence you may doe here we have both the renewing and acting of the will and this certainly and infallibly To the same purpose cap. 17. Speaking of Peter that he had no strong love when he denyed his Lord and yet he had a small and imperfect love when he said to the Lord I will lay downe my life for thee for hee thought he could doe what hee felt himselfe to will Hee addes And who had begun to give that though small love but he who prepares the will and perfects by working with us what he begins by working in us Because he as the authour works in us to will who as the finisher works with us when we will Whence saith the Apostle I am confident that he that hath begun a good worke in you will perfect it to the day of Iesus Christ. Phil. 1. 6. Therefore that wee may wil he works without us but when we will and so will as that we doe he works with us But without him either working that we may will or working with us when we will wee have no strength to the good workes of pietie Chap. 18. upon that text of Scripture Let us love one another for love is of God 1 Joh. 4. 7. Why is it said Let us love one another for love is of God but because by the Command free will is admonished to seeke the gift of God When it is said Let us love one another there is the Law when it is said for love is of God there is Grace Grace makes us lovers of the Law but the Law it selfe without Grace makes us only offenders Yee have not chosen me but I have chosen you If yee have not chosen doubtlesse yee have not loved for how should they chuse him whom they loved not And Chap. 19. In Iohn the light saith Behold what great love the Father hath given us In the Pelagians darknesse saith We have love of our selves which if they had true that is Christian love they would know whence they had it as the Apostle knew who said We have not received the spirit of this world but the Spirit of God that we might know the things that are freely given us of God Iohn saith God is love and the Pelagians say that they even have God himselfe n●● of God but of themselves And when they confesse that we have the knowledge of the Law from God they will have love to be of our selves neither doe they heare the Apostle saying Knowledge puffesh up but charity or love edifies But I must take off my hand he is so abundant in all his Polemique Writings against Pelagius and his followers that the Quotations would be Voluminous which might be taken out of them I shall therefore conclude with the determination of the Milevitane Councell at which Austine himselfe was President and subscribed Can. 4. Whosoever shall say that the Grace of God by Jesus Christ our Lord helps against sinning in this regard only because by it the meaning of the Commands is revealed and opened to us that we might know what we ought to desire and what to eschew but that by it is not performed that what we know ought to be done we also love to doe and are enabled thereunto Let him be Anathema for when the Apostle saith Knowledge puffes up but charity edifies it is very wicked to beleeve that we have the grace of Christ for that which puffeth up but that we have it not for that which edifies when both is the gift of God both to know what we ought to doe and to love that we may doe it that charity edifying knowledge may not be able to puffe us up but as it is written of God That be teacheth man knowledge so is it written likewise that Love is of God Here we have the Doctrin of the Church in that age against the Hereticks in this point CHAP. VIII 3 LEt what Grace soever how true and genuine soever be acknowledged from God to man yet that Doctrine that teacheth that it is given according to mens merit in the sence of the Fathers against Pelagius is Pelagian but such is Mr. Goodwins Doctrine Evident it is that he makes faith and whatsoever he cals Grace so to depend upon the good use of the naturall understanding as upon that account it is given unto men how farre and in what sence soever it is given and as evident it is that no good use can be made of the understanding in order to Grace without some good use of the will for except a man will he shall not without the use of his will he cannot provoke and stirre up himselfe so much as to meditate of God and the things of God but whosoever teacheth Grace to be given upon or for the improvement of the Naturall will in any kinde or degree falls under that so famously damned Doctrine of Pelagius That Grace is given according to merits for clearing this let us briefly represent the Pelagian Heresie in its four-fold state and the Doctrine of Austin and other Fathers and in them the Doctrine of the Church there-against In the first place Pelagius denyed all ayde of supernaturall Grace which Mr. Goodwin denies at this day if he meane as he speakes affirming that the naturall strength of Free will was sufficient to fulfill the Commands of God and to obtaine eternall life denying Origin all sinne to the last In the second state he admitted the ayde of Grace but 1. He acknowledged this ayde only in the Law and externall Doctrine as also in the example of Christ. 2. He ascribed only this to it that by it man might more easily fulfill the Commands of God which without it he could fulfill He likewise by Grace understood remission of sins In the third state he at least seemed to admit inward illumination of the understanding and inward excitation of the will but this likewise that man might be able the more easily to fulfill the Commands of God which without it he might doe ever denying the infusion of grace into the will withall holding that this Grace was given according to merit that is upon the good use of Naturall power before hand against this Grace thus limited we have out of Austine and the Milevitan Councell newly spoken The fourth and last state was in the hands of certaine Pelagian Bishops who wrote two Epistles against Austins Doctrine which he answers in foure Bookes their Doctrine the Father layes downe in these words They will have the desire of good in man to begin from man that