Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	john_n	love_v	true_a	4,911	5	5.7716	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

promise towards them Now what blasphemy is in all this that the man should make such an outcry at the matter and threaten damnation without repentance to him that holds such an opinion especially hee having so notably crossed himselfe as hee hath in another position affirming that a man may bee a true beleever and yet for a time have neither humility love This is his owne he cannot deny it trust or any other grace bud forth in practice For if a beleever doth alwayes grow in each of these with their answerable fruits then how can such be true beleevers that have not so much as a bud of any of these in their practice at all they are farre from fruits that have not so much as buds upon them This sentence I suppose deserves that heavy censure more justly than the former and is farre more derogatory to the sufficiency of the grace of Christ than that But it s endles to trace this man in his mazes being so intricate and full of contradictions Therefore I passe on 21. ASSERTION No man can say he doth love his brother till he hath laid downe his life for him neither can we our selves say wee love the brethren but we may say of others that they doe So expounding 1. Iohn 3.14 Explication TO this hee saith that no man can truly say hee doth love his brother till hee hath triall of his own love neither may beleevers say without vaine ostentation that they do so but yet they may perceive that others doe so and that of Saint Iohn is to bee understood in that sense this is his explanation whrein he keeps his wonted manner of contradiction For first he tells us that no man can truly say he loves his brother till he hath triall of his love which is by death Secondly that beleevers cannot say at all without ostentation that they doe so which ostentation is forbidden Rom. 3.27 by which it followes that it is not lawfull for any man at all to say he truly loves his brother untill he be dead then I suppose he will hardly be able to say it that any shall heare him yet if he could speak so when he is dead it must be vaine ostentation too and so never lawfull at all But why must it be vain ostentation for a beleever on any occasion to professe his love unto the Saints the Prophet David openly professed it Psal 16.3 I beleeve without any vaine ostentation so doth Saint Paul 2 Cor. 12.15 Phil. 1.8 and so doth Peter unto our Lord. Iohn 21.17 and is not taxed with any vaine ostentation in it may we assure our hearts before God of a good estate hereby as Saint John speaks and yet not mention it to our comfort before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Ioh. 3.19 but why doth hee not hold the like of faith also for therein hee will have men to trust without any signes or fruits onely upon the perswasion it selfe and to professe it Which savours farre more of ostentation than the other and is so taxed by St. James Chap. 2.20 But for that of the Apostle Rom. 3.27 it s only intended against all glorying in the sight of God in regard of works or grace in the case of justification which is not questioned here nor ought that way It 's a very vaine cavill But that conceit of knowing that others have this love in them and not our selves is beyond all imagination of any reasonable man For seeing love is a grace that may be counterfeited as well as any other and that all outward seemings may be there and in them in whom the grace it selfe is not in truth how can any be certainly assured of anothers sincerity herein Acts 1.24 Spoken exclusively As 1 Kings 8.39 unlesse by an all-seeing knowledge proper only unto God I see not neither doe I think was ever maintained till this paradoxicall man began it with his other strange devises But this particular it seemes is a branch of his former phantasie that one may know certainly anothers election by an ordinary way and that infallibly Which point as I have heard he pressing on a time upon another of some rank to ingratiate himselfe as knowing his election The party taking him at the advantage replyed that if I be such a one and able so to discerne of another then my judgement is that M. Thraske is a phantasticall Fellow So he was caught in his owne net And thus much of these worthy Assertions which I have gone over not so much to satisfie or instruct those that have understanding the points being so grosse as to discover his fraud and deceit that seekes to cloke and cover them with his mists that they may not be perceived of any especially those weaklings which have beene transported by him may no longer take Mercury for meat I meane false and dangerous Doctrine for true and wholsome food of the soule Wherein all may see how justly he hath taxed such for slanderers and false accusers that have charged him withholding the fore-named opinions Concerning the five Cautions UNto the Assertions before rehearsed there were annexed also because of the deceitfulnes of the Seducer certaine Cautions to the Reader as to beware 1. Of his Contradictions in his various Gospel grounds 2. Of his fallatious interpretations of Scripture 3. Of his protestations 4. Of his riddles 5. Of his fawning and enticing speeches the discovery whereof hath made him to startle as a malefactor hid in the dark the light approaching For as a man suddenly awakened in a distemper hee falls to rayling and raving at him that 's next him venting little else than foule language and lyes Which are best answered with silence Yet lest this should be deemed only an evasion I answer briefly To the first If the instances there given be not sufficient let the Reader look back upon the Assertions And see how well they doe accord especially the second and the twentieth as he hath expounded them To the second Let all his writings and this very book be witnesse how soundly he interpreteth and understandeth the holy Scriptures especially his 16 and 17 Assertions differing from all Expositors To the third about his protestations the very instance it selfe is sufficient to shew his unfaithfulnes compared with all his opinions To the fourth about his riddles let the instances themselves shew the truth of what I alledge He hath purposely altered his own words Else why doth he suppresse the words I had set downe and substitute others in their roome But most wickedly and presumptuoussy hath he paralelled the high and holy mysteries of Christ and his Gospel with his owne deceitfull riddles justifying the one by the other To the fift about his fawning let all his acquaintance speak what language he commonly used till he was provoked yea what Crocodiles teares hee would often shed to gaine his prey and to deceive the simple But for his insolencie and pride let

directions against it but why doth hee not name who they were that did so or why doth he not handle the point as other godly men have done but thus break out against the Law it selfe calling it a rule of the flesh to make it vile but all this is nothing else than meere deceit and collusion pretending a cause that never was in any of them at whom he aimeth no not to a thought upon which false supposition also it is that he reproacheth all other Ministers that make any use of the Law for Legalists and Iustitiaries as if they taught righteousnesse by works because they make the Law a rule of obedience which is common and I doubt wilfull calumny of all his followers who know well enough how farre they are from such doctrines and drifts whom they disclaime and decline 2. ASSERTION The Law is not to be preached to beleevers by Gospell Ministers Explication HIs meaning is that the Law is not to be preached at all in the Church of God neither to beleevers nor unbeleevers either for repentance or obedience and that his meaning is so his words declare which are these And why may it not be affirmed In his confirmation that seeing there is no Commission to preach the Law at all now under the Gospell and seeing the Gospell containes the whole mind and will of God and that the Apostles did never preach the Law at all but as subordinate to the Gospell and doth enjoyne Timothy to charge some that they teach no other Doctrine but the faith A clause added against the rest c. why may we not say that the Gospell only is to bee preached to all aswell as to beleevers except any can shew a larger Commission than Christ himselfe c. pag. 50. These words are plaine enough There is no Commission to preach the Law at all the Gospell is only to bee preached to all Generall and peremptory assertions without exception yet neverthelesse to hide his flat Antinomisme in his explanation he tells us that the Law as law is not to be preached to beleevers and afterwards demands Who ever denyed the Lawes use or excellency to discover sinne convict such as the Gospell shines not unto to be a ground for all humane Lawes the very rule of love a meanes to shew the greatnesse of sinne of very plentifull use to beleevers c. One would think that the same man could not own both these assertions at once and set them down both in the same Chapter What hath the Law so many excellentuses to beleevers and unbeleevers and yet is there no Commission at all to preach it doth it containe so many excellent truths and of that necessity in the Church and yet is it no part of the mind and will of God to bee revealed unto men Doctor Taylor his Regula vitae is very usefull for all these points how to make all this accord in any good construction I acknowledge to be past my skill or I suppose any mans else for take it according to his first words the Law as Law is not to bee preached but as subordinate to the Gospell yet then it must be preached howsoever and is within the Commission of a Gospell Minister which before he denyed either the Seducer wanted wit to see his own contradictions or else he was very wicked to speak against the truth and his own conscience together the later is most to be suspected but then they are men to be admired that will see neither of them 3. ASSERTION If repentance and faith bee wrought only by the Gospell then what doth the Law work in any mans conversion to God or conformity to Christ Explication THis demand hee acknowledgeth to be truly inferr'd by him upon the premisses of one of his then disciples according to the doctrin he had first taught him and yet lest he should lose his habit of rayling hee keeps the word * This is his Keax Slanderer on foot still although it be the truth under his own hand Concerning which point I will say no more but if the Law serve to discover sinne and to convince men as before he hath acknowledged and that this discovery and convincing bee necessary to bring men to repentance seeing they cannot repent of what they know not how then is the Law wholly excluded from having any hand in the same at all was it not that and matter of that kind which S. Peter used to convince the Iewes withall Acts 2.37 and is it not that which discovers unto all men their own unrighteousnesse and misery that they may seek unto Christ for righteousnesse and mercy Rom. 3.19 doth not that regulate our love and so our conformity to Christ and his requirings John 13.34 but these matters of repentance humiliation for sin godly sorrow sanctification of spirit feare of God care of obedience and such like are all in too low a sphere for his sublimity and not in the compasse of his mounted speculations only faith and joy are the matters he is conversant in the other serve for poore Legalists to feed upon that know no better but it followes 4. ASSERTION The law did once discover sin it doth so no more nor yet for direction love herein transcends the law as far as life doth death Explication HIs meaning is that now in time of the Gospell the Law doth neither serve to discover sin nor yet to be a rule of obedience for it was alleadged by him in way of Answer to that of the Apostle By the law is the knowledge of finne Rom. 3.20 and Chap. 7. 7. to which he replyed that though it did so heretofore yet it doth not so now those times and that use of the Law are past and gone and so out of date the Gospell now doth all without the Law which is his spirituall sense and the mystery of his way but to colour the matter being foule in appearance hee tells us in his explanation that the Sacrifice of Christ doth better set forth the odiousnesse of sinne than the terrors of the Law which is no part of the point what doth most set out the odiousnesse of sinne Ignoratio ele nchis but what doth discover the sinnes themselves in their kinds and severall branches which must needs be the Law according to the Apostles testimony the very definition of sin being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law 1. John 3.4 then is it to be preached with the Gospell for repentance Concerning the other branch about the directing use of the Law to justifie his deny all he gives us to understand as if none knew it before that the inward principle from which all true obedience proceeds is love which inward grace doth farre transcend the letter without as if that were the question from what inward principle true obedience proceeded and not rather by what Rule the same is regulated and ordered which is the Law of God discovering good and

often they do of the favour of God and salvation to come when there is no such matter belonging to them such was the perswasion of those Iewes that boasted themselves not only to be the seed of Abraham but the children of God when as our Saviour told them plainly That was lying let these beware then they were the children of the divell and proves it by their fruits Ioh. 8.44 by which fruits also it may be discerned in others for which cause also the Holy Ghost referres us to examination and tryall Examine your selves whether ye be in the faith prove your owne selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 13.5 alluding as it were to the touchstone and scales or to the symptomes of health and sicknesse in the body which needed not at all if a bare perswasion were enough being directed against such a supine and overly confidence as also is that of St. James in proving or shewing faith by workes Iam. 2.26 How dangerous a doctrin then hath this man broached in the Church by teaching men to rest only upon a bare perswasion of their beleeving without any further search or tryall withall taxing and bitterly censuring those Ministers that in their teaching urge and require any signes fruits or effects of faith and grace in all that professe themselves to be beleevers as he doth in this manner and in these very termes They tell them viz. the people that they must take heed they be not deceived for many are deceived with false faith for true and therefore they must look it be of the right * This is deridingly spoken kind and if it be then they tell them that these and these signes will follow a change of the life uprightnesse of heart and universall obedience to the commandements of God and such like else their faith is but a fancy c. pag. 29. It seemes then he was such a beleever himselfe Now what kind of faith according to this censure doth this man teach his disciples to relie upon but according to his owne words that without either change of life uprightnesse of heart or conscience of obedience to the will of God they may perswade themselves they are true beleevers and in the assured way of life and salvation which doctrine if it be not most opposite to the Gospel of Christ and most pernitious to the soules of men what is are there any carnall wretched people that will not easily swallow down this poyson surely if ever there were any Impostors in the Church this was one but let all beware how they follow him yet he goes on 8. ASSERTION Faith is the only signe of salvation Explication THis he thus explaineth that faith is the only infallible evidence to a beleevers own soule of his salvatiō which is all hee saith to it and that not very true for St. Iohn makes love an infallible signe and evidence to a mans own soule of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that we have passed from death to life because we love the brethren 1 Ioh. 3.14 which place was noted in the margin but he would not touch it and S. Paul makes the sanctification of the spirit and beleefe of the truth infallible evidences of election and salvation 2. Thes 2.13 but these things are utterly against his Gospell and profession both therefore he medles not with them 9. ASSERTION The new Creature is only faith in Christ Explication HIs explanation is that the new Creature is only the true beleever in Christ as if the subject and the habit the beleever and his faith were all one and the very same thing by such explanations a man may say any thing which I wish his disciples to observe that they may see what gudgions they swallow from this new Apollo with his riddles 10. ASSERTION Regeneration is not to bee tryed by any other fruits effects or signes but only by faith wherin it consisteth Explication HErein he quarrells first at the citing of the words as his Gospel grounds next that they are changed from wherby it is attained to wherein it consists which are nothing else but shifts and cavills for the words are expressed under his owne hand and agree with his former Assertion that the new creature is only faith in Christ and that faith is not to be tryed by signes or effects which is the substance of what he here delivereth and in his explanation he thus dischargeth himselfe that Regeneration hath no infallible tryall for a mans owne assurance but only by the truth of his faith this is his meaning and this not very sound for is not every saving grace every effectuall work of the holy spirit 1 Iohn 4.7 Gal. 5.22 23 24. every fruit of sanctification proceeding from the word and spirit converting the heart a signe of regeneration aswell as faith and wherby the tryall may be made aswell as by it instance was given in the grace of love but he would not see it especially seeing he will admit no signes nor effects in the tryall of faith but the bare perswasion for after this way if a man be strongly perswaded that he is regenerate though there be no signes fruits or effects to shew it yet he must rest upon the perswasion that it is so howsoever because he is so perswaded but why is he so perswaded he cannot tell neither is he to inquire after it either in respect of his faith or his regeneration by this way Ministers might save all their labour in teaching the people and only bid them beleeve they are in Christ and then they are regenerate all under one but make no tryall of either of them that 's needlesse their perswasion is sufficient for both How unlike is this Seducers doctrin yea how contrary to the Doctrine and Gospell of our Lord Iesus Christ wherein are so many exhortations to duties so many cautions and pressing admonitions to search and try Mat. 6.1 Mat. 7.13 Rom. 8.9 2 Cor. 13.5 Heb. 3.12 Heb. 12.15 Rev. 3.23 to prove and examine our affections and actions our faith and our fruits yea our very persons and spirits lest we deceive our selves with false imaginations of our own or the illusions of our common enemy the rest of his discourse is answered in the seventh Assertion then to proceed 11. ASSERTION Sanctification is not by the spirit in our selves but only in Christ shewed in acts and not in the habits of grace Explication THis whole assertion he acknowledgeth to be his own without any exception wherein according to his words he denyeth sanctification by the spirit of God and all habits of grace but in what mysticall sense and in what construction his explanation will declare which is thus Sanctification is not in our selves that is in the flesh but only as we are in union with Christ and by the spirit only as we understand it of its operations by mortification or quickning these our mortall bodies yet not so in us

his rude and unseemly demeanour towards his then Soveraigne Lord King James Vsing the terms of Thou and Thee 32 times in one Letter to him his affronting of all men with his private opinions his lofty and arrogant speeches of himselfe his scornfull detractions in this book yea the summa totalis of the man and the matter testifie and declare for had there beene true humility these things had never beene so Of his Rule of faith COncerning his Rule of faith Which hee hath added by way of supplement to the end of his book it shewes only that he was sick of pride would have vented some extraordinary matter if he had knowne what VVherein are some very suspitious passages for after a long and tedious preamble promising wonders hee hath at last produced an ordinary and well known truth That Christ Iesus is the King Priest and Prophet of his Church But how to apply this understandingly to all points of faith whatsoever as he pretends to give satisfaction doth not there appeare neither will it stand with his owne enormous Divinitie before handled Further I need not meddle with it But for conclusion I would gladly admonish if they would be admonished all the followers and admirers of this man before they follow him any further to consider striously with themselves these few things upon the premises First the evill condition and quality of the man himselfe discovered in divers enormities of the fou lest nature as lying in the highest degree rayling scoffing lasciviousnesse audatious perverting of Scripture levity and unconstancie turning from one opinion to another as the yeare turned about but never setling in the truth All which are most unbeseeming a man that took upon him to be the only Patron of the truth and finder out of the mystery of the Gospel the Lord never * They are vessels of choise Acts 9.15 using such instruments for such purposes Secondly the dangerous nature of the opinions themselves as First concerning the use of the moral Law of God that the same is utterly abrogated and made void by the comming in of the Gospell Secondly that there is no regeneration or sanctification by the spirit of God nor any habits of Grace at all Thirdly that there is no place for repentance humiliation or sorrow for sinne in a beleever but all joy Fourthly that there is no triall of faith or grace by any signes or fruits but only a resting upon a bare perswasion Fifthly that men must be comforted in their faith though they have neither change of life uprightnesse of heart nor conscience of obedience to the Commandements of God all which with their dependants are very dangerous points to follow Thirdly his manner of maintaining and defending his Assertions which is with evident forcing of the Scriptures and manifest contradictions with himselfe instance in that about growth in grace Assertion the 20th but chiefly in that of the Law standing in this manner The Law is a rule of the flesh The Law is not to be preached to beleevers by Gospell Ministers The Law did once discover sinne it doth so no more There is no commission at all to preach the Law now under the Gospell The Law hath nothing at all to doe with beleevers The Law is the very rule of love The Law is of plentifull use to true beleevers The Law discovers the greatnesse of sinne The Law is of use to the lawlesse and unholy The Apostles preached the Law as subordinate to the Gospell Beleevers have most of all to doe with the Law Which how to reconcile is past my skill or I suppose his own but that hee would very like a Proteus as occasion was offered and turne in and out for advantage Lastly that hee will admit no difference betweene pressing of duties as fruits of faith and preaching of justification by works whereupon he censures all such Ministers as doe the former for Legalists This is common with his followers and Iustitiaries a very grosse and absurd collection directly opposite to the preaching of the very Apostles for although it be true that neither the Law nor duties are to be pressed in a legall way to beleevers * For which see Mr. Edward Reinelds of the use of the Law yet in an Evangelicall way they both may and ought Christ being the ground of all which being layed in all doctrines and exhortations those inferences flow naturally from the same and are to be received and obeyed of every beleever for such was the Apostles method and way after matters and grounds of faith to inferre exhortations to duties and matters of practise all flowing from the same root which is Christ into whom Iohn 15.5 Sec. Tit. 3.8 whosoever is truly ingrafted he will be fruitfull through his grace guided by the word requiring and importing both aswell faith as practise and by this kind of teaching have those many thousand soules beene converted that have beene wonne unto Christ these many yeeres and not by the wild and dangerous way devised by this Seducer according to the points before discovered concerning which I may truly say as one sayd once of a gainefull but tempting calling hee was in that it was a good calling to live by but perillous to die by so is this a pleasant opinion to live by but pernitious to die by which I wish I may not prove to their cost that follow it to their end I have heard of one that much bewailed the same on his death bed to which purpose I have annexed this short admonition which I wish and desire may be no otherwise taken than it is intended that is Christianly and lovingly which the Lord grant through his grace in Christ to whom be glory for ever Amen FINIS Ecce autem alterum ¶ A Short Advertisement concerning Mr. RICE BOYE as a Paralell to the former THis Master Boye having published a very judicious peece of work about absolute prayer for temporall blessings stiled The Importunate Beggar which was fully answered to shew himselfe an importunate wrangler hee sends forth his Reply to the said answer containing a very Rhapsodie of falsities foolish retortions and groundlesse conceits full of personall defamations and detractions with little else in it which therefore to answer againe were to be like himselfe neither needs it * He puts all on a temporary faith debile fundamentum fefellit opus Only whereas hee is pleased by way of Quaere to point out his judgement in a matter of some consequence concerning the meaning of Psal 91. as if it secured all true beleevers from the Pestilence as a branch of his opinion about temporalls I am willing thereunto to returne some answer if leave may be given whereunto I submit not so much to satisfie a perverse and foolish man wedded to his owne conceits as to settle and resolve the mindes of any sincere and humble Christians that are therein doubtfull considering the uncomfortablenesse of the opinion