Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justification_n	justify_v	sanctification_n	6,333	5	10.3320	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21041	Tvvo treatises. The one, a most fruitfull exposition vpon Philemon: the other, the schoole of affliction. Both penned, by the late faithfull minister of Gods Word, Daniel Dyke, Bachelor in Diuinitie: published since his death by his brother, I.D. minister of Gods Word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1618 (1618)	STC 7410; ESTC S100162	203,709	388

4 and Loue of PHILEMON plainly sheweth that there were some that related reported them to him By whose example we must learne to haue a speciall respect of the good name of our brother being alwaies ready as occasion shal serue to speake of those good things that are in others that so their names as it were being sented perfumed with this oyntment may haue a most sweet fragrant odor in all places But where is the man that will thus labor to vphold the credit of his brother that will acknowledge Gods graces in him in all places and at all times and will not rather with some one infirmitie ouerwhelme whatsoeuer is prayse-worthie in him Fifthly Obserue Gods prouidence recompencing Doct. 5 Faith with fame and good name when Faith shall A good report the recompence of Religion open our hearts and mouthes to extoll Gods name God will open our brethrens yea sometimes our enemies mouthes to extoll ours Heb. 11. 3. By this namely Faith our Elders obtained a good report This was the meanes whereby they became so famous What maruell then if thou hast an ill name when thou hast an ill conscience Naughty faith and fame crackt credit and conscience commonly goe together The vse of oyntments among the Ancients was especially in their Feasts Then may wee looke for God to come drench vs with the precious Oyntment of a good Name when wee are keeping the Feast of a good Conscience If we would serue God with a good Conscience by faith purged from dead Workes then should wee find that God who seeth our Faith and good Conscience in secret would reward vs with credit and estimation openly Thus much generally concerning the cause and matter of PAVLS praying vnto and praysing God viz. the hearing of Gods graces in PHILEMON Now more particularly let vs consider what these Graces are There are two set downe here by name first the Loue secondly the Faith of PHILEMON Both these Graces are set forth by their Obiects whereabout they are conuersant Which thou hast towards our Lord Iesus and all Saints Both these Obiects belong in common to Loue the former onely to Faith By Faith onely we apprehend Christ and vnite our selues to him but by Loue we apprehend and vnite our selues both to Christ and our fellow-members Thus then is the meaning of the words and thus they are to be construed Hearing of thy Faith and Loue thy Faith which thou hast in our Lord Iesus and thy Loue which thou hast both to our Lord Iesus and all Saints The Rhemists therefore erre by this place confirming that confidence which they teach vs to repose in the merites of the Saints whereas it is manifest by the seuenth Verse that the Apostle speaketh not of the dead but of liuing Saints Here then two points specially are to be considered First these two vertues Loue and Faith Secondly their obiects towards the Lord Iesus and all Saints First for the Vertues the first place is here giuen to Loue though both in nature and excellency it comes behind Faith as the Effect the Cause the Daughter the Mother Gal. 5. 1. Tim. 1. 6. Therefore else-where Faith is set before as Coloss 1. 6. 1. Thessal 1. 3. But nothing is more vsuall in the Scriptures then to giue the former place vnto the effect as being more obuious to our senses then the cause By Faith vnderstand iustifying Faith which only is able to bring forth true Loue either to God or man and by Loue as the Apostle sheweth not only loue to God but also to man Here obserue First the distinction of these graces of Faith and Doct. 1 Loue. They are named distinctly as two Vertues 1. Cor. 13. in the end There remayne these three Faith Hope and Charitie This obseruation will not seeme idle if we consider the Doctrine of the Papists concerning faith viz. that there is a two fold Faith one informed and a second formed and that by Charitie They make Charitie the forme the life and soule of Faith which if it were so then Faith and Loue are not to be distinguished but confounded Neither could the Apostle say These three but These two remain Neither could Charitie be preferred before Faith in respect of long durance for the forme of a thing is the thing it selfe and therefore as long as the forme lasts so long the thing it selfe continueth Secondly the coniunction of these two Graces Doct. 2 for howsoeuer they are to be distinguished yet not Faith and Loue are distinguished not diuided to be diuided Wheresoeuer true Faith is there necessarily Loue both to God and our Brethren will follow for though Faith be alone in iustification yet not in the iustified As the eye though alone in seeing yet not in him that seeth but ioyned with the eares nose and many other members of the body Faith therefore is a fruitfull Mother of many daughters and Loue is the first-borne of them Faith though it be in regard of God a Begger alwayes holding out the hand to receiue and crying Giue giue yet in regard of those in whom it dwelleth it is like a Soueraigne Lord and King and hath as a King his Officers vnder him and among the rest Loue his Almner to distribute and disperse those treasures which it selfe hath receiued from the Lord. And first of all our loue towards God proceedeth Our loue to God proceeds from Faith from Faith which apprehending Gods loue to vs enflameth our affections againe with the loue of God The bearnes of Gods loue lightning vpon our hearts reflect backe vpon God himselfe by the Vertue of our Faith The loue of Christ saith the Apostle namely being apprehended by our Faith constrayneth vs. An example whereof we haue in MARY MAGDALEN whose Faith beleeuing that much was forgiuen her caused and constrayned her to loue much Luk. 7. 1. This plainly conuinceth the Faith of many to be Vse nothing but vaine presumption because their loue to God is so luke-warme Thou mockest thy owne soule O thou vaine man whose disobedience though it testifie to thy face that thou hatest GOD wilt yet be bragging of the strength and assurance of thy Faith wee see when men haue without our desert beene extraordinarily kind vnto vs how wee are affected therewith neuer satisfying our affections toward them Is it likely then that thou art perswaded of that infinite loue of God in Christ and hast the eye of Faith to see the height the depth the bredth and length thereof how thou being a slaue of Satan fettered with the chaines of darknesse in Hell wast rescued and loosed by the death of his owne Son when yet thou ceasest not most shamefully to dishonour this God by a wicked and vngodly conuersation So if thou haddest once felt the loue of God shed abroad into thy heart and diddest beleeue that God had done so much for thee as thou sayest Oh then how zealously wouldest thou loue the Lord declaring the

will answere thee as once those Exorcists Acts 19. Iesus I know but these merits I know not Thirdly this Doctrine of the obiect of Faith is the rather to be marked that we may more cleerly vnderstand the doctrine of our iustification by faith For the Papists alwayes haue it in their mouthes that Faith is a worke and so if wee be iustified by Faith then by Works But with Faith wee must ioyne the obiect of Faith viz. Christ for Faith iustifies not in regard of the subiect in which it inhereth but of the obiect to which it adhereth not as a qualitie created in the mind nor as an action of this qualitie for both are imperfect but as it applyeth Christ and so in him couereth as all other defects so also her owne whereby shee is disabled from iustifying in her selfe This Doctrine is full of comfort to those that are discouraged in regard of the small measure of their Faith But it is not the measure of thy Faith or the strength of thy Faith that iustifies but Christ apprehended by thy Faith whether strong or weake And a Palsie-trembling hand will receiue an almes as well as a stronger So the squint-eyed or purblind Israelite was healed by the looking on the brazen Serpent as well as they whose eyes were better Lastly from this manner of phrase wherein Christ is made the obiect of Faith namely Faith in Christ. Some doe gather that Faith properly is an act of the will resting it selfe on Christ and not of the vnderstanding beleeuing the Truth of the promise in particular for then they say the Scripture should rather speake thus Faith to Christ and to beleeue Christ and not in Christ This particle In they thinke argueth that confidence which we haue in Christ whereby we cast our selues vpon him and as it were goe into him But these men seeme to me to be deceiued for First it is most certayne that this particle In is 1. Three Reasons prouing Faith to be an act of the Vnderstanding as well as of the Will often giuen to the Faith of persons vnregenerate who haue not that confidence in Christ as Ioh. 2. 23. Many beleeued in his Name seeing his miracles where by beleeuing in his Name is meant onely that credence which they gaue to Christ as a true Prophet and no Deceiuer which was wrung from them by force of his miracles for heare Christs iudgement of them in the next Verse Iesus would not commit himselfe vnto them for he knew what was in the heart of man where they that before are said to beleeue in his Name are closely touched for their hollownesse and perfidiousnesse If they had put their trust in Christ Christ questionlesse would haue put more trust in them then he did So Exod. 14. ver 31. They beleeued in MOSES as it is in the Hebrew that is they beleeued MOSES as the learned haue well expounded it Certainly to beleeue in Christ and to beleeue Christ sounded all one in the eares of those Iewes that conferred with Christ Iohn 6. for whereas Verse 29. Christ had said This is the worke of God that yee beleeue in him whom he hath sent they presently answere What signe doest thou shew that wee may see and beleeue thee Secondly the Scripture distinguisheth Faith and Confidence very plainly By whom we haue accesse with confidence by faith Ephes 3. 12. Now it would be absurd for the Apostle to say Wee haue accesse with confidence by confidence Thirdly Reason it selfe is against this opinion for how can we rely vpon him of whose good will towards vs wee are not perswaded First wee must beleeue that Christ is ours and loueth vs before we can be able to commit our selues vnto him for the will and affections follow the vnderstanding Yet I denie not but that oftentimes yea very vsually in the Scripture this Confidence is put for Faith because it is an immediate and most excellent fruit of Faith For when once the vnderstanding shall iudge of the truth and goodnesse of the Promise the wil forthwith must needs claspe about them And withall wee feele diuers times this action of our wills in cleauing to the Promises when yet wee feele not so cleerly the action of our vnderstanding in assenting vnto them But our feeling must not be the rule to determine matters by wee feele Repentance before Faith which is yet a fruit of Faith and commonly we feele the effects before the causes themselues As wee see and discerne the light of the Candle before the Candle it selfe and yet the candle in order of nature is first Thus much for the obiect of Faith Now of Loues obiects They are two The Obiects of Loue two former shee hath in common with Faith viz. Christ. The latter proper to her selfe and all Saints The first obiect of our loue is Christ who is to First Christ be loued in many respects First As he is God for himselfe For the matter of loue is good Christ being God the chiefe good in whom lye hid all the Treasures of goodnesse he is to be loued chiefly and aboue all Secondly As he is our Lord which respect the Apostle may seeme to insinuate here saying towards our Lord Iesus Good is to be loued in and for it selfe but much more when that which is good in it selfe shall be good also to vs from whence ariseth this title of Lord here giuen him for first Hee created vs of nothing good and perfect in our kind Secondly Falling away from this perfection hee hath restored vs to an estate better then the former being restored he preserues vs in it and reserues vs for eternall glorie in the meane time lading vs daily with his blessings Here then is place for that Song of DAVID Psal 18. 1 2. I loue the Lord he is my Rocke and Psal 116. I loue the Lord he hath heard my prayer Thirdly As he is our Brother not only because we are all as ADAM Luk. 3 in the end the sonnes of God by creation and hee hath the same humane nature with vs created by God but also by adoption and that through his meanes But wherein consists our Loue of Christ Quest In Loue there are especially these two things Answ first the violent running and rushing as it were of Wherein the loue of Christ consists the desire to the thing we loue that we may enioy it secondly the resting of the mind and the reioycing of the heart in it after once we haue obtained it Would we then know how to loue Christ First before all other things thou must with great earnestnesse and contention of desire long after Christ and that in two respects first that thou mayest come to him and be vnited by Faith as PAVL Philip 3. being desirous to redeeme Christs righteousnesse with the losse of all other things whatsoeuer secondly that he may come to thee by sight and take thee into his owne Companie in the Heauen as PAVL

stirre vs to thanksgiuing so the feeling of our wants and weaknesses mixed alwayes with those things wherein Gods goodnesse sheweth it selfe must driue vs to prayer Thirdly wee may obserue that PHILEMON Doct. 3 was such an one as ministred to PAVL iust occasion as of Prayer so likewise of Thanksgiuing Wee must labour herein to be like him that others specially Gods Ministers who eyther see vs or heare of vs may haue cause not onely to pray for vs but also to prayse God for vs. Many there are that we haue cause to pray for and that with great griefe that they are so bad But there is small matter for thanksgiuing in them But we should be such that our friends may pray for vs not with griefe but ioy and giuing of thankes vnto God for vs. VERS 5. Hearing of thy loue and faith which thou hast towards the Lord Iesus and towards all Saints BOth the effects of PAVLS loue to PHILEMON Thankesgiuing and Prayer are here both set forth by the cause moouing him both to giue thankes and pray for them for so I vnderstand that in them the Apostle setteth downe as well the cause of his Prayer as of his Thankesgiuing the which is more euident by comparing this place with Coloss 1. 3 4. where the same wordes almost are vsed that are here that Epistle as some not vnprobably thinke written at the same time as it was sent by the same Messengers that this was First then obserue That the greater graces wee Doct. 1 heare any of our Brethren to haue the more feruent Pray for those most whose graces are greatest Prayers ought wee to powre out for them vnto the Lord as appeareth in that place Coloss 1. 3 4. Wee giue thankes to God praying alwayes for you since or after that we once heard of your faith The more grace there is in any the greater must our loue be And the greater our loue is the greater will our desire be for his good Againe the greater grace there is the greater will be Satans spight and malice labouring euen out of that grace to worke disgrace to GOD and his Gospell And therefore the greater cause haue we to double the feruencie of our Prayers for the resisting of Satan Secondly Marke what it is either in others or Doct. 2 in our selues that especially should cause vs to reioyce The cause of Ioy and Thanksgiuing and giue thankes namely sauing and sanctifying Grace Faith Loue c. Many reioyce to see their Children prooue wise wittie wealthie when yet they bee poore enough in Faith and loue But yet there is no matter of ioy in common gifts seuered from sanctification nay there is matter of great griefe for they are not matters of ornament but of deformity rather Wit Wisdome Eloquence c. doe nothing become a wicked man nay they disgrace him rather for that which SALOMON speaketh of beautie in a wicked woman may truely be said of all other common gifts in all both men and women that are vngodly They are in them as the golden Ring in the snowt of a Swine If then wee would haue true matter of reioycing and thankesgiuing let vs not rest contented with common gifts of Nature but let vs put vpon the Earings of Nature the Iewell of Grace then may we haue ioy of our selues and cause to blesse the Name of the Lord. Not but that wee should giue thankes for other common graces but yet first as fruit of these and secondly specially and principally for these accounting one dramme of Faith one graine of Grace farre aboue many pounds of naturall parts thinking our selues more beholding to GOD for that small measure of sanctification which we haue then for all the ornaments of Nature whatsoeuer Therefore spirituall blessings in Christ should so affect vs and so possesse and take vp our minds and meditations that wee may seeme in a holy kind of forgetfulnesse to passe by the pettie inferiour blessings of this life as hauing no leysure almost to thinke of them Thirdly In that PAVL maketh PHILEMONS faith Doct. 3 and loue the matter of his Thanksgiuing and reioycing with him wee learne that much more is faith and loue a iust cause of reioycing to the owner of them Why then should the child of God at any time so hang downe the head and be deiected in mind but that in the middest of his griefe he should reioyce finding in himselfe any measure of true faith Therefore the Apostle willeth vs alwayes to reioyce in the Lord as being neuer destitute of that faith which layeth hold vpon that our Lord Iesus Christ Must the faith of our brethren minister matter of ioy and thanksgiuing and shall not our owne faith much more doe the like Fourthly Marke the occasion of PAVLS thanksgiuing for these graces of God in PHILEMON we cannot reioyce and giue thankes for those blessings we know not PAVL therefore must needes haue knowledge of PHILEMONS faith and loue but how came he to that By the report and relation of faithfull witnesses Hearing of thy faith and loue Here many things are to be noted First See in PAVLS example what is the effect that Doct. 1 the good report which the godly heare of their brethren vseth to worke in their minds Commonly men sucke in their owne prayses with very greedie and thirstie eares but they cannot with patience endure the prayses of others thinking that the prayses of others is a close kind of dispraysing themselues and that so much is taken from them as is giuen vnto another Hence it is that the speech of those that are much in the commendations of others is so tedious troublesome to vs in that thereby we feele our selues stirred vp to wrath fretting enuy and such like distemper of corrupt affections But it is farre The godly heare the good report of their brethren with ioy otherwise with the children of God who haue the circumcised eares of PAVL that not only with patience but with great ioy can heare the commendations of their brethren and vpon the hearing of them breake forth not into fretting and fuming but into a holy lauding of the Name of the Lord. As those Iewes did Gal. 1. 22 23. Away then with that vncircumcised Eare of Enuy that is offended with another mans prayse as an vnpleasing and distastfull obiect Christ called Enuy by the name of an euill Eye Surely we may as well giue it the name of an euill Eare which is no lesse vnwilling to heare then the Eye to see the good of our brother Secondly Obserue that thankes are due to God Doct. 2 not onely for those benefits which he bestoweth on Thanks must be giuen for others vs our selues but on our brethren also And therfore if we pay him not this debt he may iustly charge vs with ingratitude for shall we confesse it our duty to pray for our brethren that they may be enriched with these graces and shall we not thinke