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	world_n	13,642	5	5.6658	4	true

Text snippets containing the quad

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

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

wills and affections good before they have anie goodnesse in them or readinesse to obey him and before that they can give consent to his motions or walke in his wayes And thus is it a thing evident that Gods Love and good Will toward us is antecedent and goeth before our love and good affection toward him for so Christ Iesus himselfe also witnesseth saying Yee have not chosen mee but I have chosen you And so also witnesseth S. Iohn saying expressely Herein is love not that vvee loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes And againe he saith expresly VVe love him because he loved us first Now then seeing it is manifest throughout the whole course of mens salvation that Gods love and his good will and working is first precedent and goeth before all good wills and loves of men toward him againe and that mens good wills consents loves and affections towards him are caused wrought and procured by himselfe and come in the second place as a thing following after it must needs be granted that Gods will doth not depend upon mens will as an attendant thereupon to follow it but contrariwise that mens will doth depend upon Gods will for him to order frame and dispose it as pleaseth him And therefore you now perceive I trust that this great matter of Salvation dependeth not upon the will of men for if it did who would be damned but upon the will of God who giveth those his saving graces of a lively faith and of a true Christian repentance and conversion to whom hee pleaseth For as S. Paul saith againe expressely Hee doth all things according to the counsell of his owne vvill Howsoever then men are bidden in the Scripture to repent convert return to walk in Gods wayes and to keepe his commandements and such like yet thereupon it followeth not that men have free will and power of themselves to doe these things for it is before proved unto you that it is God that by his grace and spirit working in men maketh them both willing and able to doe these things and to consent to his divine motions before they can doe it Yea albeit they are bidden to choose life yet it is God that must teach and direct them before they can make a right choyce in that case And therefore doth the Psalmist say Shevv mee thy vvaies O Lord and teach me thy pa●hes Lead me forth in thy truth and teach me for thou art the God of my salvation And againe he saith VVhat man is he that feareth the Lord Him will he teach the way that hee shall choose But to conclude How can mens salvation depend upon their owne wills when as long before they were borne or had anie being in the world or anie will at all they were with GOD and in his counsell determination and purpose elected thereunto namely even before the foundations of the world as the Scriptures doe clearely and directly testifie 5 But then they further obiect that S. Paul saith thus VVhom God foreknew them hee did predestinate c. moreover whom he predestinated them also he called and whom hee called them also he iustified and whom he iustified them also he glorified Here Gods foreknowledge is mentioned as going in order before his predestination and this his foreknowledge say they sheweth that God did foresee and foreknowe what men would bee and what workes and merits they would doe when they should be living in this world and that according thereunto he made his predestination and so they make not Gods will and pleasure but mens future wills workes and merits so long before foreseene foreknown the Cause of Gods predestinating them to salvation It is true in verie deed that God did foresee foreknow what men would and should bee as likewise hee foresaw and foreknewe whatsoever was afterwards to happen or bee in the world but thereupon it followeth not that the good workes of men which hee so foresaw and foreknew were the original and antecedent cause of his Predestination of them to eternali life for they might be a consequent and an effect of his predestination of them for all that as indeed they were and not the Cause For Christ himselfe saith They vvere ordained to this end to bring forth fruite and that their fruite should remaine And so also testifieth S. Paul that they bee Gods vvorkemanship created in Christ Iesus unto good vvorkes vvhich God had before ordained that they should vvalke in them Neither could God foresee or foreknow any merit of salvation to bee in mens workes whereto no such merit belongeth Neither could hee foresee or foreknowe any free or foreward Will in men after the fall of Adam of their owne naturall abilities for the walking in the waies of God as is also before declared But this he might and did indeed foresee and foreknow namely the fall of Adam whereby all mankinde was in respect of themselves most miserable wretches liable to the wrath of God and eternall condemnation Hee did also foresee and foreknow Christ Iesus his Incarnation Passion Satisfaction Righteousnesse and Obedience and that he should be the Saviour and Redeemer of all his Elect For which cause it is said by S. Paul That they which bee Elected were elected in him that is in Christ the mediatour and their head and appointed Saviour and Redeemer who being the second Adam did interpose himselfe and as their suertie did undertake for them to answer whatsoever Gods Iustice would demaund to be performed by him in their behalfe And as for the rest which were not Elected to salvation but refused they being not so beheld nor considered in Christ but as being out of him and consequently as they were in and after the transgression of the first Adam they lye still in that their most wofull estate as having no Suertie to undertake for them nor Saviour appointed to deliver them from the wrath and curse of God to them for their sinnes in his Iustice belonging And therefore doth the Scripture speake in this sort of them namely that The vvrath of God abideth upon them as being never taken away in Christ. And as they were borne in sinne and live in sinne so Christ Iesus himselfe saith that they die in their sinnes So that they never had nor shall have remission of their sinnes nor deliverance from the curse and wrath of God through the death and satisfaction of Christ Iesus 6 For wheras some here obiect that Christ died for all in a generally the Schoolmen answer it with a distinction namely that Christ died for all sufficienter but not efficienter that is sufficiently but not efficiently that is to say his death in respect of the greatnesse vvorth and value of it hee being the Sonne of God aswell as Man was sufficient for all in a generalitie and is therefore propounded as

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