Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	apostle_n	grace_n	justification_n	6,159	5	8.9380	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

promise towards them Now what blasphemy is in all this that the man should make such an outcry at the matter and threaten damnation without repentance to him that holds such an opinion especially hee having so notably crossed himselfe as hee hath in another position affirming that a man may bee a true beleever and yet for a time have neither humility love This is his owne he cannot deny it trust or any other grace bud forth in practice For if a beleever doth alwayes grow in each of these with their answerable fruits then how can such be true beleevers that have not so much as a bud of any of these in their practice at all they are farre from fruits that have not so much as buds upon them This sentence I suppose deserves that heavy censure more justly than the former and is farre more derogatory to the sufficiency of the grace of Christ than that But it s endles to trace this man in his mazes being so intricate and full of contradictions Therefore I passe on 21. ASSERTION No man can say he doth love his brother till he hath laid downe his life for him neither can we our selves say wee love the brethren but we may say of others that they doe So expounding 1. Iohn 3.14 Explication TO this hee saith that no man can truly say hee doth love his brother till hee hath triall of his own love neither may beleevers say without vaine ostentation that they do so but yet they may perceive that others doe so and that of Saint Iohn is to bee understood in that sense this is his explanation whrein he keeps his wonted manner of contradiction For first he tells us that no man can truly say he loves his brother till he hath triall of his love which is by death Secondly that beleevers cannot say at all without ostentation that they doe so which ostentation is forbidden Rom. 3.27 by which it followes that it is not lawfull for any man at all to say he truly loves his brother untill he be dead then I suppose he will hardly be able to say it that any shall heare him yet if he could speak so when he is dead it must be vaine ostentation too and so never lawfull at all But why must it be vain ostentation for a beleever on any occasion to professe his love unto the Saints the Prophet David openly professed it Psal 16.3 I beleeve without any vaine ostentation so doth Saint Paul 2 Cor. 12.15 Phil. 1.8 and so doth Peter unto our Lord. Iohn 21.17 and is not taxed with any vaine ostentation in it may we assure our hearts before God of a good estate hereby as Saint John speaks and yet not mention it to our comfort before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Ioh. 3.19 but why doth hee not hold the like of faith also for therein hee will have men to trust without any signes or fruits onely upon the perswasion it selfe and to professe it Which savours farre more of ostentation than the other and is so taxed by St. James Chap. 2.20 But for that of the Apostle Rom. 3.27 it s only intended against all glorying in the sight of God in regard of works or grace in the case of justification which is not questioned here nor ought that way It 's a very vaine cavill But that conceit of knowing that others have this love in them and not our selves is beyond all imagination of any reasonable man For seeing love is a grace that may be counterfeited as well as any other and that all outward seemings may be there and in them in whom the grace it selfe is not in truth how can any be certainly assured of anothers sincerity herein Acts 1.24 Spoken exclusively As 1 Kings 8.39 unlesse by an all-seeing knowledge proper only unto God I see not neither doe I think was ever maintained till this paradoxicall man began it with his other strange devises But this particular it seemes is a branch of his former phantasie that one may know certainly anothers election by an ordinary way and that infallibly Which point as I have heard he pressing on a time upon another of some rank to ingratiate himselfe as knowing his election The party taking him at the advantage replyed that if I be such a one and able so to discerne of another then my judgement is that M. Thraske is a phantasticall Fellow So he was caught in his owne net And thus much of these worthy Assertions which I have gone over not so much to satisfie or instruct those that have understanding the points being so grosse as to discover his fraud and deceit that seekes to cloke and cover them with his mists that they may not be perceived of any especially those weaklings which have beene transported by him may no longer take Mercury for meat I meane false and dangerous Doctrine for true and wholsome food of the soule Wherein all may see how justly he hath taxed such for slanderers and false accusers that have charged him withholding the fore-named opinions Concerning the five Cautions UNto the Assertions before rehearsed there were annexed also because of the deceitfulnes of the Seducer certaine Cautions to the Reader as to beware 1. Of his Contradictions in his various Gospel grounds 2. Of his fallatious interpretations of Scripture 3. Of his protestations 4. Of his riddles 5. Of his fawning and enticing speeches the discovery whereof hath made him to startle as a malefactor hid in the dark the light approaching For as a man suddenly awakened in a distemper hee falls to rayling and raving at him that 's next him venting little else than foule language and lyes Which are best answered with silence Yet lest this should be deemed only an evasion I answer briefly To the first If the instances there given be not sufficient let the Reader look back upon the Assertions And see how well they doe accord especially the second and the twentieth as he hath expounded them To the second Let all his writings and this very book be witnesse how soundly he interpreteth and understandeth the holy Scriptures especially his 16 and 17 Assertions differing from all Expositors To the third about his protestations the very instance it selfe is sufficient to shew his unfaithfulnes compared with all his opinions To the fourth about his riddles let the instances themselves shew the truth of what I alledge He hath purposely altered his own words Else why doth he suppresse the words I had set downe and substitute others in their roome But most wickedly and presumptuoussy hath he paralelled the high and holy mysteries of Christ and his Gospel with his owne deceitfull riddles justifying the one by the other To the fift about his fawning let all his acquaintance speak what language he commonly used till he was provoked yea what Crocodiles teares hee would often shed to gaine his prey and to deceive the simple But for his insolencie and pride let