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	work_n	work_v	17,042	5	8.4046	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10579	A lytle treatise after the maner of an epystle wryten by the famous clerk Doctor Vrbanus Regius, vnto a specyall frynde of hys wherin he declareth the cause of the great co[n]trouersy that hath bene [and] is yet at this day in the chrysten relygyon and also the dyuersyte betwene the ryght worshyppyng [and] seruice of God and the ceremonis inuented by mannis institucion, very fruteful and profytable.	Rhegius, Urbanus, 1489-1541.; Holbein, Hans, 1497-1543, artist.	1548 (1548)	STC 20849; ESTC S115824	20,519	56

the and thou shalt prayse me this is the thyrde commaundement Where soeuer this fayth is there is the holy goost which powreth loue in the harte loue is the fullfyllynge of the lawe Roma .xiij. 1. Cor. 13. Rom. 13. For loue honoureth father mother and she is obedient to the hyer powers This is the fourth commaundement Loue kepeth her selfe from anger she is meke and gentyll towardes all men kylleth not neyther can beare any malyce in the harte In the .v. commaundement Loue hath not in her harte to put her neyghbour to dishonestie or wronge concerning wyfe and children 1. Co. 13. in the .vi. commaundement Loue stealeth not but she geueth and helpeth wher soeuer she can and maye in the .vii. commaundement Loue bereth no false witnes but assysteth the truthe she helpeth to saue her neyghbours honestye to couer and defende his faultes in the .viij. commaundement Loue coueteth not her neyghbours goodes wyfe nor chylde but rather helpeth him to kepe the same in the .ix. and .x. commaundement Thus do we see that faith which worketh by loue is the fountayne of al good workes Yf the worke shal be good than must it flowe out of such a faith endued with loue Faith must be there before the workes that it may make the person faith full and good Nowe when the personne hath faith and loue then doth he fyrst good workes and no rather Do what soeuer ye wyll yf ye haue not this faith your harte is not cleane youre workes are not good But this faith kepeth the ten cōmaundementes for it can setman to behaue him selfe vpryghtly towardes God and his neighbour Nowe whan we prayse and magnyfye this faith as the onely true ryghteousnes before God that is the worlde angry and supposeth that we do it of contempt and contumacye can not vnderstāde that we there with fyrst of all do teache and set vp the true good workes Whan we teache this faith because there is no worke good without this faith thē do we fyrst plante the tree 1. Cor. 7. after that do we plante the frute that is the true naturall ordinaunce For so hath Christe done lykewyse and the Apostles Marke well Nowe are there many thinges in the Christianite for a longe tyme season vsed and taken for good for goddes seruice whiche are cleane contrarye to this wholsome doctrine to this faith wherfore the same are iustely reiected and condemned And therfore rageth the worlde and can not vnderstande that it is done of a good zeale by the commaundement of God For the worlde can not vnderstāde the righteousnes of God the true faith in Christe the frutes therof She vnderstādeth onely the righteousnes of workes worshippinges of god or goddes seruices inuēted by mans owne brayne Out of this doth cheifely ryse al the cōtrouersie in the worlde Forasmuch nowe as out of the gospell of S Iohn 1. Rom. 4. Gala. 3. Ioh. S. Paules epistles to the Romaines Galathiās out of the true groūde of the lawe the Prophetes it is cleare euidently concluded that there is none other righteousnes of valour before god than the faith of the Gospell in Christe And forasmuche as there is none other waye to obtaine pardon remissiō of sinnes to be made good and righteous to be saued than the same faith in Christ whiche Christe was geuen vs of the father to thyntent that he onely by hys owne workes shoulde make vs good be him selfe our euerlastinge ryghteousnes lyfe and saluacion yf we beleue in him It followeth then without any contradiction of the same that in many poyntes from certaine hondreth yeres vnto this daye we haue grossely erred and that all other meanes and wayes which haue ben set vp for to obtayne by them remyssyon of synnes and grace or to be made good and ryghteous and to obtayne saluacion are nothing elles but Erronious by pathes and not the true Goddes seruice Nowe wyll I in a summe recyte the pryncypall Artycles and pointes of the false worshyppynge of God and false Goddes seruyce To thintēt that ye mayse that the controuersye of these dayes is not without great and vrgent causes Marke well Rom. 5. i. Pet. 3. He. 9.10 1. Ioh. 2. Thys faith in Christe doth surely affyrme and establyshe that Christe alone by hys onely oblacion vpon the crosse ones made for all hath made perfect satisfaction for all the synnes of the vnyuersall worlde so that nowe there is no newe sacryfyce or oblacion more for our synnes in the Christianite nor can be But onely an offeringe of geuinge ouer of oure selues a cōtryte penitēt harte and the prayse of God these are no synne offerynges but thanke offeringes This teacheth Paule throught out the whole Epystle to the hebreues But Christe hath left ordeined vnto his churche a dayly memoryal or remēbraunce of the same onely sacrifice Marke well The supper of the Lorde which is his supper wherin he fedeth and nourissheth the Christians spyrytually with his very body and bloude vnto euerlasting lyfe and the Chrystians receyue the Sacrament of the body and bloude of Christe with thankes and praise for this benefyte that Christe offered his bodye for vs and shed his bloude for the remission of our synnes and geue them selues ouer wyllyngly to dye concerninge synne to mortyfye the olde man and offer sacryfyces of thankesgeuinge and sacryfyces of prayse for al the mercys which God so wonderfully hath shewed vs through his sonne and one Christian loueth another in dede and trueth this is the true worshippinge seruice of God Wherfore it followeth of this Of the Masse that it is an errour and a false goddes seruice that men yet wyll vndertake to make a dayly newe massyng sacryfyce or oblacion for the synnes of the quicke and deade For this perfect satisfaction and reconcylyacyon cometh by the onely sacrifyce and oblacion made vpō the crosse where as Christe gaue ouer his body bare our sinnes shed his owne bloude for the remyssyon of our synnes Wherfore the masse can in no wyse be such a sacryfyce For it is an horrible errour that men wyll obtayne and purchace the satisfaction for synnes and the reconciliation of God any other waye than by the death of Iesus Chryste Yf synnes be releassed by offerynge of masses than died Christe in vayne There is more abhominacion hydden vnder this errour than can be thought expressed Forasmuche as the death and passyon of Christe is our cōforte by the which by nothing elles we be deliuered frō synne death let euery good christian iudge in his harte what a doctrine this is which so lytell regardeth the death of Christe that she maketh oure workes equall with the death of Christe yea obscureth and denyeth in a maner all the frutes of the bytter death and passyon of Christe The great holy appearaūce of the masse and the outwarde syghte pompe blyndeth

her selfe fynde oute knowe or shewe this waye to euerlasting lyfe nor be made ryghteous through any maner of natural strengthe but that God hym selfe must teache vs the ryght waye to God by the holy goost in his worde and that he him selfe must make vs good or righteous which is done onely by the faith in Christe Shulde mans witte it selfe knowe what is synne what true righteousnes and whiche is the true waye to the kingdom of God or yf man by his owne wysedō shulde knowe the true goddes seruyce than myght also Plato Aristotel Cicero Plinie and other heathen of hyghe excellent wittes haue attayned be ryghteousnes and saluaciō Wherin did they fayle than or what dyd they lacke Answere they were but naturall men and they had no gospell But the nature of man was in Adam so myserably corrupted and blynded through synne that euen in naturall thinges she hath no sure knowledge howe shulde she then attayne to the knowledge of spirituall and eternall thinges As for an example Aristotel knewe none other but that the wytte and discretion of man is suche a perfect lyghte which in euerye point is to be followed as that whiche teacheth the thynge whiche is ryghte and iuste and leadeth to the beste And that anger and ire is not so great a synne but a wet stone of quickenes and fearcenes and that it is not to be blamed what soeuer is in vs of nature as though oure nature were vncorrupte and vngylty Item that the wytte and dyscretyon of man may rule and maystre wrath enuye immodestye pusyllanymitie ryghteteousnes vnryghteousnes and other lyke motions of the soule and that by this rulynge and maysterynge he maye prepare hym selfe to all vertues so that a man thorough his owne wytte maye become meke or gentle towardes men in all thynges measurable strong herted or magnanyme in all aduersytye and geue to euery man that which is right and iust Plyuye was of this opynyon that the soule dyed wyth the body for if the soules shoulde yet all lyue sayth he where shoulde so many soules haue rowme in the worlde Epicurians The Epicurians and their adherentes supposed that God medleth not with the world and that hecareth not what is done here beneth whether it be good or euell but that he suffereth all thinges to go after their inclinatiōs Actu 17. The learned and ingenious heathen at Athenes in Grece toke S. Paules doctrine of the resurrection for a fantastycall dreame Plinius the elder calleth the doctrin of the immortalytye of body and soule bablinge of chyldren Plinius the yonger and Suetonius cal our holy catholyke faith Iohn 3. a newe sorcerous supersticion What knewe Nicodeme a hygh learneth Pharysee amonge the Iewes of the regeneracion To be brefe the witte of man with his lyghte and the doctryne of Christe 1. Cor. 1. are so farre vnlyke that Paule i. Cor. i. sayeth That the wisdome of man iudgeth the Gospell to be foolyshnesse Nowe the aboue named wise men haue studied and sought with all their powers to knowe highe thinges of God of mā but what heue they gotten Is not their sainges great blindenes It may be felt ryght well that nature doth neither vnderstōde nor yet conclude in the harte any truth or fu+ / enes in godly matters She waxeth ydle and vayne in her ymaginacions and her vndiscrete harte is darkened Whan she counteth her selfe wise she becometh folisshe as Paule sayeth Rom. i. What nede many wordes seinge the scrypture speakinge of Adams sonne affyrmeth that he laith in herte Psa 14. Ephe. 2. Rom. 15 1. Tes 4. Rom. 1. there is no God And Paul sayth the heathen that is all they that haue not the worde of God the fayth in christe are wythout God in this worlde And sayth he they knowe not God This is sure that nature is so blynde without Goddes worde that she suffreth her selfe to be treatened that God wyll punisshe synne but she doth despyse it and doth not beleue it She can suffre many good thinges to be promysed vnto her but she carreth not for it she regardeth not God 1. Cor. 2. she taketh it for fables as Paul saith the naturall man that is he that doth not yet truelye beleue in Christe perceaueth not those thinges that belonge to the spirite of God for it is foolishnesse vnto him and he can not vnderstande it for it must be examyned spyrytually Forasmuche nowe as the wysedome of man before he is regenerate and beleuing in Christe because of his naturall blyndenes and vntowardnes knoweth not God feareth him not regardeth him not loketh for no goodnes at his hande nor yet careth for him Marke well howe shulde thē a man by his owne wysdome wyll or possybilitie or through all the power and strenght that he hath frō his fyrst birth be able to come vnto God to knowledge hys synnes to haue repentaunce to ser ue God truly and to become righteous Therfore maye well the wysedome of man imagyne many wayes for to quenche synne and to obtayne righteousnes But they are all Erronious by pathes which leade from God to wardes hel do onely couer the sinnes before the worlde But it is lesse then nothinge auayllable before God for it is mery blindnes and hypocrysye which is enemy to God as both the olde and the newe Testamente declare in euery corner Thus is nowe this a true sayenge whithout anye contradiction that man in godly matters pertayning to saluatiō as howe a man maye be delyuered frō sinne and obtaine mercy serue God be iustifyed and saued by his natural light of vnderstandinge is able to do nothing that is good but is starcke blynde and he must haue a greater lyght from aboue namely the holy goost he it is that muste illumin the harte with the Chrysten fayth loue hope and such lyke giftes of God which Christe the sonne of God hath deserued for vs. Rom. 10 The holy goost commeth by the preachinge of the Gospell which Gospel teacheth howe a man shal be made ryghteous serue God truly and obtaine saluation Marke well Wherfore we must turne our eyes to the gospell that we may learne of God him selfe howe we shall serue him in holynes Thou arte a man yet canst not suffre that thy seruaunt shoulde serue the after his owne minde and braine howe shal than God suffre of vs that euery man wyll serue hym after his owne blynde good intencion Iohn 3. Rom. 5. 1. Ioh. 4. Math. 9 15. Luc. 19. Ioh. 12. 1. tim 1 2 For he hath sent Christe for this purpose that he shulde preache the gospell and declare the wyll of hys father vnto the worlde to thintent that we myght learne what GOD intendeth towardes vs what synne is what vertue and ryghteousnes is and howe we shall be made good ryghteous for to serue God truely to come vnto him Yf our wisdom it selfe knewe the right way of truth and