Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	darkness_n	light_n	shine_v	7,702	5	9.5397	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

and the gifts of grace bestowed on them for the good of others De●…t 33. 8. 2 Chron. 6. 41. Psal. 4 4. 132. 6. 16. To which purpose 〈◊〉 saith wel God loveth all things which he hath made and among them he loveth more the reasonable creatures and among them hee loveth more amply those who are the members of his onely begotten Sonne and much more his onely begotten himselfe the sonne of his love And generally by how much the better any man is than others it is an evidence that hee is so much graced and favoured of God the grace and favour of God being the cause of their goodnesse and consequently the greater favour of greater goodnesse § X. Fifthly it is saith he compared to essence which is given by creation hence it is that we are said to be created in Christ Eph. 2. 10. and to be a new creature Gal. 6. 15. But that by which we are called creatures is inward and inherent in us Answ. That whereby wee are created anew according to the image of God in true holinesse and righteousnesse is the grace not of justification for wee are created to good workes which in the same place are opposed to grace and are excluded from justification but of regeneration and sanctification which we acknowledge to be inwardly wrought by the holy Spirit in those that are justified by the gracious favour of God through faith But who would thinke that the Papists were so blinded with malice as either to perswade themselves or to goe about to perswade others that wee deny the graces of sanctification to bee inherent and affirme that wee are sanctified by such a righteousnesse or holinesse as is without us § XI Finally saith he it is compared to light 2 Cor. 6. 14. What followship hath light with darkenesse Eph. 5. 8. Ye were sometimes darkenesse but now you are light in the Lord. 1 Ioh. 2. 9. He that saith that hee is in the light and hateth his brother is in darkenesse But light doth not make a body lucidum unlesse it be inherent neither doth it suffer darkenesse with it How then 〈◊〉 a justified man bee said not onely to be ●…ucidus lightsome but also light in the Lord whereas before he was darke if still the darkenesse of sinne be inherent i●… him and the light of grace abide without Answ. Wee are called light in the abstract by a metonymie either because we are in the light which is not inherent in us being either God or the favor of God which is the state of grace or because of that light which is in us which is the grace not of justification but of regeneration and is compared to light both in respect of the inward illumination of the soule and also of the externall sanctification of the life shining forth to others of which our Saviour speaketh Mat. 5. 16. Let your light viz. of your godly conversation so shine before men that they seeing your good workes may glorifie your Father that is in heaven But where he saith there can be no darkenesse in him that is light it is as much as if hee should say that there can be no sinne in him that is sanctified But he should remember that God alone is light in whom there is no darkenesse 1 Ioh. 1. 5. and that in the best of us there is darkenesse that is the flesh even a body of sin and of death as well as light that is the Spirit Gal. 5. 17. Rom. 7. 14 17 20 23 24 25. and that hee who saith hee hath no sinne which is the case of all justified yea of all baptized and of all absolved and absolute Papists he is a Iyar and there is no truth in him 1 Ioh. 1. 8. And this was his fourth argument containing sixe petite proofes CHAP. V. His fifth argument from Rom. 5. 5. answered § I. FOr having no more places where grace is named to proove justifying grace to bee inherent hee flyeth to Rom. 5. 5. where not grace but the love of God is mentioned That grace saith he wherby the Apostle saith wee are justified is said also to be charity diffused in our hearts by the holy Ghost which is given unto us The words are because the love of God or Gods love is effused or powred forth c. But here now the question is first whether by the love of God in this place is meant the love whereby God loveth us or that love whereby wee love God And secondly if that love of God whereby wee love him should be meant how is it proved that that love of ours is Gods justifying grace For this latter though wee constantly deny it Bellarmine goeth not about to prove but taketh for granted it being the maine point in question which cannot be proved out of this or any other place As touching the former our Divines doe hold that by Gods love in this place is meant that love whereby God loveth us and not that whereby wee love God The Papists hold the contrary which Bellarmine endeavoreth to proove by the testimony of Augustine and two weake proofes out of Rom. 8. § II. The testimony of Augustine hee urgeth very sophistically as if wee had no better proofe to oppose to the testimony of Saint Augustine than the authority of our owne writers or as if we might not differ from Augustine in expounding some place of Scriptures unlesse we will preferre our selves before him when notwithstanding the Popish writers in expounding the Scriptures differ from Augustine as oft as wee But to the Testimony of Augustine who saith that the love which is said to bee shed in our hearts is not that love whereby God loveth us but that whereby we love God we oppose first the authority of those Writers who understand this place of the love of God both actively wherewith he loveth us which is the same with his saving grace and also passively whereby he is loved of us which is a notable fruit of his saving grace or of either of them both indifferently as Orig●…n Sedulius Haymo Anselmus Remigius Bruno Thomas Aquinas Dominicus à Soto Pererius Disput. 2. in Rom. 5. Cornelius à Lapide Secondly the authority of those who understand this love to be that wherewith God loveth us As of Ambrose who saith wee have the pledge of Gods love in us by the holy Ghost given unto us for that the promise is faithfull the holy Ghost given to the Apostles and to us doth prove and doth confirme our hope and that he might commend the love of God in us that because it is impossible that those who are beloved should be deceived he might make us secure concerning the promise because both it is God who hath promised and they are deare to him to whom he hath promised Of Chrysostome who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Theophylact followeth from that love which God sherved towards us Of Oecumenius 〈◊〉 〈◊〉 〈◊〉

we weave by the works of righteousnesse we drop the filthy matter of divers crimes § VI. But let us briefly examine Bellarmines proofes where to omit Cyrill who understandeth the place contrary to Bellarmines conceipt of the wicked Iewes who after they had crucified Christ persisted in their infidelity his first reason is from the words going before because God is not angry with the just nor forsaketh them but according to our doctrine forsooth hee covereth their sinnes and imputeth them not I answere first that when the children of God do●… sinne God is angry as the Prophet here saith behold when wee sinne thou art angry God was angry with Moses Exod. 4. 14. Deut. 1. 37. with Aaron Deut. 9. 20. with David 3 Sam. 11. 27. Psalm 38. 3. 88. 16. with Salomon 1 King 11. 9. with his people Psalm 85. 4 5. Esai 47. 6. with the sheepe of his pasture Psalm 74. 1. with his faithfull servants Esai 12. 1. Secondly that by their sinnes they provoke Gods judgements the fruits of his anger from which they are so farre from being exempted that judgement beginneth at the house of God Thirdly that if they meet not the Lord in his judgments and doe not judge themselves then are they sure to be judged of the Lord For though he doth not hate them nor execute upon them the fruits of his eternall anger yet he is angry with his children when they sin for to sin against him is to offend him and for their sins he doth many times judge and correct them but our comfort is when we are judged we are chastized of the Lord that wee should not be condemned with the world Fourthly that they are patiently to beare the anger of God because they have deserved it Lam. 3. 39. Mic. 7. 9. I will beare the indignation of the Lord because I have sinned against him And as touching Gods forsaking of his Children whereof notwithstanding there is no mention in this place it is certaine that although he doth never utterly or finally forsake his children Psalm 37. 25. 28. Heb. 13. 5. Psal. 89. 33. 2 Cor. 4. 9. yet sometimes they are subject to spirituall and temporall desertions for a time wherein God is said to hide his face from them as it is here said vers 7. see Deut. 31. 17 18. Iob 13. 24. Psalm 22. 1. 88. 14. 2 Chron. 32. 31. Esai 8. 17. 54. 8. Ier. 39. 24. 29. Iud. 6. 13. Psal. 77. 7. Es●…i 49. 14. and 62. 4. Howbeit that is verified of them which the Lord professeth to his Church by his Prophet Esai c. 44. 7 8. for a small moment have I forsaken thee but in great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindenesse will I have mercie on thee saith the Lord thy redeemer § VII His second proofe is from the words following vers 7. And there is none that calleth upon thy name nor standeth up to take hold of thee But the just doe call upon God therefore the prophet doth not speake in the person of the just Answ. Ordinarily the godly doe give themselves to prayer though sometimes when they are left unto themselves they doe neglect it But as ordinarily they doe not neglect this duty so when they have neglected it their manner is as in this place to complaine of the neglect thereof For according to this prophecie Daniel and the remnant of Iuda which were in captivity in whom it was fulfilled use the very same complaint in their prayer Dan. 9. 13. Baruch 2. 8. § VIII His third proofe is out of the words themselves where the righteousnesse of them that make this prayer is compared to a menstruous cloth and therefore saith he he speaketh not in the person of the just whose good works in the Scriptures are highly commended Ans. It is not likely that the hypocrits who use to trust in their owne righteousnesse and to boast of it would complaine of the defectivenesse therof But howsoever the godly though weak indevors of the faithfull are graciously accepted of God in Christ and freely rewarded yet the children of God when they are humbled under the hand of God or doe summon and present themselves before the judgement seat of the Lord or in their soules doe exercise judgement according to the testimony of their owne conscience they doe use to judge and condemne themselves and to speake as basely of themselves and of their works as the faithfull doe in this place wee are as an uncleane person that is as a Leper who according to the Law was to cry out I am uncleane I am uncleane Levit 13. 45. and all our best actions are stained with the flesh like a polluted cloth or as Dan. cap. 9. and the remnant of Iuda Baruch c. 1. 2 3. in whom this prophecie was fulfilled who speake most basely of themselves and of their actions Yea the more godly a man is the more sensible he is of his corruption and the more ready with aggravation to confesse it Quanto saith Gregory ad Deum veriùs per bona opera surgimus tanto subtiliùs vitae nostrae sordes agnoscimus by how much more truly wee arise to God by good works by so much the more exquisitely wee acknowledge the pollutions of our life and againe with how great cleanenesse soever holy men doe shine notwithstanding by reason of this body wherein they are which is corrupted they judge themselves abominable and by reason of the filth of concupiscences without which they are not they repute themselves uncleane and to the like purpose Cardinall Cont. Godly men saith he by how much the more they profit in godlinesse by so much the lesse they please themselves Especially when they are summoned or doe summon themselves to appeare before God as every one ought to doe who would be justified either before God or in the Court of his owne Conscience Iob the most holy and righteous in his time when hee stood before God abhorred himselfe repenting in dust and ashes The holy Prophet Esaias when in a vision hee beheld God sitting on a throne attended by the Seraphin proclaiming Holy Holy Holy the Lord God of hosts exclaimeth Woe is me I am undone for I am a man of polluted lips and dwell in the midst of a people of uncleane lippes Esa. 6. 5. The faithfull are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beggars in spirit who acknowledging that there is nothing in them whereby they might hope to bee justified or saved as beggars rely wholly upon the mercies of God and merits of Christ renouncing their own merits and in the question of justification deresting them as polluted clouts as dung as losse and acknowledging themselves in themselves to be wretched sinners for as Herome saith Tunc ergo iusti sumus quando nos peccatores fatemur then are wee just when wee