Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	justify_v	work_n	9,708	5	7.3025	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37268	A particular ansvver to a book intituled, The clergy in their colours	J. D. (John Davy)	1651 (1651)	Wing D443; ESTC R14910	35,669	50

word Church when applied to them by a Metonymie as the Latines on the other side apply the word Ecclesia to the house which properly signifies the people to avoid as I suppose the Roman Templum as Heathenish and the Greek Synagogue as Jewish Whence it appears that the houses only are in proper speech called Churches to which every man else of the Congregation belongeth but according to his generall calling of Christianity but the Minister also by his particular calling from which men take their denomination so we say Wool-men Silk-men Heard-men and why not but that your envy can allow them nothing that is good Church-men In p. 54. You express your confidence in God for being carried to the Land of Rest and that on this ground as it seems to me which is contained in the very next words I having no misgotten goods to stare in the face of my conscience nor errors nor blasphemies to affright me and presently after you confess your dependance on the love of God through his Son Which words I no whit dislike in themselves for I acknowledge works to justifie not only before men but in the Court of conscience as they testifie the truth of our faith from which office the infirmities that accompany them do no more derogate then the imperfection of our faith from the truth of our beleeving But seeing you are so curiously criticall against our Preachers for want of all possible perspicuity in every expression you may consider how unkindely you would take it on so slight occasion to be accused as guilty of a contradiction For in these words you do not only allow in your self what you condemn in others p. 44. concerning inconstancy of assurance according to instability of action in the duties of obedience but you jumble Faith and Works together Sanctification though but privative and Justification by the merits of Christ and if so strong a member as you would seem to be have such tender ears as to complain of contradictions or confuse expressions where other men apprehend no such matter it 's possible some other upon this occasion may make bold to taunt you in the words of the Satyrist Loripedem rectus derideat Aethiopem albus And now may I say of our Shepheards what David of his Metaphoricall sheep What have they done Many good works have I done among you said our Saviour to the Jews for which of them do you stone me so many good things have we received from the Clergy for which of them do you thus to use C. Agrippa's phrase lapides loqui Is it nothing to be excluded the Parliament as an inconsiderable part of the Nation nothing for them to abridge themselves in lawfull recreations for fear of other mens excesse in imitation nothing to be worried with uncessant clamours of Schismaticks and which is worst of all that the precious balms of Gods own people by ill applying should break their heads and cause them to pray also against their wickednesse Is it for this they spend and are spent Hunc fertilitatis honorem Officijque refers Is this the reward of their Labour Is it for this they strain their wits macerate their bodies neglect provision for themselvrs and posterities and contract remedilesse diseases Hoc est cur pallet cur quis non prandeat hoc est Such discouragements to learning if but for politique reasons would be unsufferable Well may Colledges be empty of Students when mens mouths are full of reproaches and their hands of injuries against that which is the chiefest end of all their studies Invitatus ad haec aliquis de ponte negabit If other men were of your minde how contemptible would this sacred Function be Praestaret dentiscalpia radere quam literarijs monumentis insudare Respect and maintenance you would deprive them of and what then will they have left that men can take from them It is well their mental endowments are without the reach of your sacrilegious clutches or else they had been devoured too unlesse you would forbear as Tiberius refused to take the life of one whom he was minded to torment that by them they may be the more apprehensive of their misery Expositors on those words of Job 19.20 I have escaped with the skin of my teeth do observe that the devil left Job his mouth whole that with it he might blaspheme God and bewail his calamity so have the Clergy their Learning left them I will not say with Menippus Literas habent queis sibi fortunae suae maledicant but to lament their own and the Churches misery They are indeed but your words that we hear and yet they though levitèr volant gravitèr vulnerant but if you had power over the Clergy answerable to your will you would quickly give them cause to complain in the words of that exiled Poet Vix habet in nobis jam nova plaga locum The sum of all I have to say concerning your discourse is this You are a scourge in the hand of God with which he is pleased to chastise his Laodicean Angels under which yet they may behold his favour on their repentance Rev. 3.19 And I beseech God to give you also sight of your errour and pardon for it lest when the Lord hath done correcting his people he cast his rod into the fire of his wrath Now is their hour of temptation and now are the powers of darknesse prevalent against them now are they conformed to their Master Christ in suffering being also given into the hands of men who despitefully use and persecute them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be of good comfort precious souls for your redemption draweth nigh the rod of the wicked shall not alwaies rest on the back of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteous shall have dominion in the morning when the wicked shall be turned into hell I have answered your Book no sooner because how long soever it hath been extant it came but lately to my hand and by the date 1650. I could not think it still unanswered but being otherwise informed I took this task upon my self for fear you should think it unanswerable although men of greater abilities might perhaps disdain it as unworthy their answer I have herein used more frequent interrogations then sute to the mildenesse of my disposition but I was in part thereto constrained by your negative manner of writing In the main I desire to have been sincere as in charity I think you to have been in yours for it 's possible for a man to think he serves God in his greatest disservice For what infirmities of my own I have herein discovered I desire not concealment but condonation for humanum est errare in many things we offend all and Hanc alijs veniam cupimus dabimusque vicissim IN your Post-script you deny your self to be against duty For answer to which I desire you but to consider the words of our Saviour Christ where being about to give a cognizance of false Prophets he saith Ye shall know them by their fruits What the fruits of their lives no doubtlesse for then we must give the better to divers hereticks and to many of the present Papists but if the fruits of their doctrine be intended as necessarily they must what rotten stuff would you feed our souls with no specious Apples of Asphaltus would so deceive our taste no glistering Cantharides so poyson our bodies as this doctrine of devils in form of Angels of Light beguile our souls You are not you say against duty no more was Pelagius against free-grace if you will beleeve him but as he did Gratiae vocabulo uti ad frangendam invidiam so do you draw the vail of duty over your irreligious Category to cover the horridnesse of your intention For you clearly set your self against publique Ordinances by which we come to the knowledge of our duty by which we are reproved for omission and exhorted to performance of our duty and if sublatâ causâ tollitur effectus let any reasonable man judge if you be not against duty If the publike Ministry be the ordinary means of knowing loving fearing and obeying God as all faithfull souls will witnesse it to be then he that would deprive us of the publike Ministry would rob us of the ordinary means of knowing loving fearing and obeying God But you endeavour to deprive us of the former and Quod causa causae est causa causati as well in privatives as in positives I abhor to write and I wish you would tremble to think how deeply you are involved in the conclusion And now Sir If you be not one that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason might perswade you to acknowledge your errours and if that glimmering light of it that I can hold forth how much more those resplendant raies that proceed from greater Luminaries But if a spirit of delusion hath possessed you and your Gangrene be come to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolendum est a medico quod non delendum medicinâ I am in part satisfied as I have in part performed my duty And having no more to say to you I must say what remains to God hearing prayers to whose mercy I commit you and continue Though the weakest oppugner yet the strongest in desire at least detester of your errours J. D. TO THE LOVER OF THE CLERGY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. JOHN DAVY OF Taunton Magdalen Perseverance Dear Vncle I Have sent you in these Papers a Salve which by Gods blessing on your cost and direction I was able to compose for that wound which an undeserved enemy hath made on the reputation of the Clergy a wound too deep for me to search too great to cure but having found one instrument that caused it where I now reside I have endeavoured to apply my medicine thereto hoping that as is believed of the Unguentum armarium it may transmit some sanative vertue to th' affected subject Howsoever I shall hereby manifest my respect unto the suffering Parties and in some measure have performed the duty of Your most observant Nephew and ever gratefull servant J.D. The Authour of The Clergy in their Colours of which this is an Answer was for publishing the same expel'd the House and his Book ordered to be burnt

〈◊〉 〈◊〉 that is Exercisers of jurisdiction in other mens Dioceses 1 Pet. 4.15 What if other men be as good Scholars is it nothing but scholarship that makes a Minister I cannot think but that other Jews might be as handsome Butchers and Cooks as the Levites who yet might not be allowed to kill and dresse their own sacrifices 'T is true Christ though he called Levi call'd no Levite that he might abolish the former manner of worship yet he chose some to wait on this Ministry as they did on that and of them distinct orders as twelve Apostles and seventy two Disciples and after his Ascension others by mediation of the Apostles who are also said to be ordained by the holy Ghost Act. 20.28 either because the Apostles were by the holy Ghost directed to that Ordination of Ministers where they had planted Churches or because the gifts of the Spirit inabling for that Office were in their laying on of hands conferred or it may be for both But that Christ appointed these orders in his Church we may see Ephes 4.11 c. And he would not have directed his Epistles by St John in the second and third Chapters of the Revelation to the Angels that is the Ministers of the seven Churches if he had not approved of that Office And that it is with diligence to be proceeded in the word is plain He that hath an office let him wait on his office he that teacheth on teaching he that exhorteth on exhortation Do but make the cause your own by supposing if it could be proved that another man can husband your estate better then your self must he deprive you of your propriety If another man be found more worthy to serve the state then your self must he take from you that place to which you say you were chosen In p. 42. you have yet another fling at them and that is for waving questions when they cannot resolve them And this also if it be true is but a personall infirmity and no whit impugneth the Office of the Ministry Tishbi solvet nodos had not been a Proverb among the Jews if they had not in some questions of Religion been still unresolved But if because one Lawyer could not resolve me in one Law-case I should call the Law an imposture and the Lawyers Juglers would you not think me more fit for Bedlam then for any civil society and yet this were orthodox in your divinity Concerning the opposition you would make between faith and reason because you both use and require your Respondent to use all possible brevity I refer you for satisfaction to a little Book lately set forth and intituled The reasonablenesse of Christian Religion And what you say of the man of Macedonia meaning a better living and of the abuse of Funeral Sermons p. 44. is also to be reckoned among personall offences which no man doth as a Minister but as a sinner it being common to all men in some kinde or other to transgress In p. 44. you have While they are under such dispensations they are in a Labyrinth of trouble one while having rest in their spirits another while distraction judging of the love and anger of God toward them according to their actings as if God were as inconstant as they You would not be thought an Antiscripturist p. 51. You would not be thought to take men off from duty p. 56. and yet you condemn that dispensation men are under who are inconstant in their feelings Now whether are you in state of Grace or Glory this I hope you will not say and the other will confute your opinion I know Grace to be Glory inchoate and Glory to be Grace consummate But by state of Grace we understand that condition to Godward a man is in after his conversion so long as corruption is inmate with grace and like the Canaanites to the Israelites will dwell with him for sin doth remain though it do not reign in the Regenerate and grace is given to sustain the soul against corruption and temptation the filth continueth though the guilt be removed and the guilt though wholly in foro divino yet not so in foro conscientiae if wheresoever there be faith there is also infidelity Faith is therefore call'd a shield because it defendeth against despair Now no man can say his charity is perfect or his patience undisturbed and yet must we beleeve any mans faith to be insuperable in evidence as well as adherence in reflect as well as direct action God give me faith so long as I have doubt and when I shall have no longer doubt I shall have no need of faith But They judge of Gods love or anger c. There is not any knowing Christian that thinks love or anger to be in God quoad affectum because it would argue mutability which Scripture and reason teach us cannot be in him But quoad effectum we ought to judge for the most faithfull servants of God upon their uneven walking I mean their not sticking so close to the rules of obedience as sometimes they do and even when they do not are inabled to do observe not only outward calamities but inward desertions ingruing And whether God be displeased or no surely every true childe of God will finde cause to be displeased with himself for his own disobedience And if any man that hat Gods Word for his guide live under any higher dispensation I acknowledge my self to be experimentally ignorant of that condition And what is your conceit of this You write only negatively and so keep your self in a cloud still But when you have sublimed your conceptions of God and extracted from them the purest quintessence yet still you have of him no adequate but an analogical conception only God dwelleth in light inaccessible we can but per transennas videre while we dwell in houses of clay and cannot see him as he is while we have about us the body of sin Nor afterward neither can God be apprehended more then ad modum apprehendentis As therefore our Saviour said in the Gospel Why trouble you the woman for shee hath wrought a good work upon me so Why disturb you the Church of God putting people out of their good way and obscuring the light by which they walk sith you cannot hold them out a better it is a greater light must overcome the lesse and when the Sun of Righteousnesse shall arise the Moon and Starres may fail but neither the Glow-worms of earthly preferment nor the ignis lambens of flattering speeches nor the ignis fatuus of fantastick opinions ought to seduce us no nor the blazing comets of pretended revelations attract our confidence An approver of which dotages you seem to be p. 47. where you have these words I am much satisfied in my spirit having done that which I was convinced was my duty by the stirrings within me to this thing for at least a year past But how came you to be convinced