Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	believe_v	impute_v	7,639	5	9.9008	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07838	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.	Mosse, Miles, fl. 1580-1614.	1614 (1614)	STC 18209; ESTC S111317	73,555	96

the glosse seauen manner● of wayes how there is made transi●●s à ●ide ad fidem a passage from faith to faith of which S. Paul speaketh in his Epistle to the Romanes The fourth of them he nameth to be ex side promissionis in fidem completionis from the beleefe of the promise to the beleefe of the performance of the promise He seemeth to say that there is one s●eppe of faith to beleeue the making of the promise and a further steppe of faith to beleeue the performance of the promise Howsoeuer hee meane this I collect certainely from him that faith is occupied about the promises of God and the performance of them which cutteth the throates of our bare Historians I● an other place the same Author sheweth that the name of faith is taken diuerse manner of wayes and among the rest sometimes it signifieth cert●●udo comprehensionis And in that acception hee expoundeth the forenamed place of S. Paul By it the righteousnesse of God is re●eated from faith to faith Now S. Paul speaketh there of that faith which is preached in the Gospel and by which The iust doth liue And therefore if that faith be certitudo comprehensionis then it certainely comprehendeth what the Gospell offereth and those are the promises of mercie Wekelius saith Fide Christum ●angis sentis meritum pasfionis inca●●ationis sine omni prae●io mertio gratis tibi da●um By faith thou touchest or ●aiest hand on Christ by faith thou feelest the merit of his passion and incarnation freely giuen to thee without any desert of thine going before to purchase it Faith therefore giueth a sense and feeling to a mans heart that the benefits of Christ doe belong to him And againe Fide ●●quam hu●t De●ergate maximam charitatem qua cum adhue i●imic●s esses proprium ●●um Filium prote dedit sentis ●angistque Christum By ●aith I say thou ●eelest that great loue of God towards thee of which loue hee gaue his owne Sonne for thee when as yet thou wert his enemie thou feelest and touchest Christ. Sed non nisi● charitate possides yet thou doest not possesse him but by loue Guadal●●●nfis writing vpon Hose● and expounding that place Desponsab● te ●ihi in ●ide which we translate I will marrie thee to mee in faithfulnesse but he expoundeth there of our faith towards God Fide anima desponsa●●r De● By faith the soule is betrothed to God And againe Fides est arrha desponsationis anime cum De● Faith is the earnest or paun● or pledge or gage of our espousing vnto God For the high and righteous God to take vs base and sinnefull men as it were in marriage so neere and so deere vnto himselfe this is a speciall yea and an vnspeakeable mercie Now faith is as it were the marriage ring by which this mercifull contract is assured to our hearts Espensaeus saith that S. Paul in his discourse of Faith non quamlibet fidem qua Deo creditur sed ●am salubrem pl●neque enangelicam definiuit He doth not define or intreate of euerie kind of faith by which we beleeue God but a sauing faith and altogether Euangelicall or Gospel-like So then in his opinion there is a faith more per●it and exquisite then that which beleeueth the truth of God and which more fully answereth the scope and drift of the Doctrine of the Gospell Now what the pith and vigor of the Gospel is hath beene alreadie declared● euen Christ and all that is Christs giuen for our sal●●tion But among all the rest giue me leaue largely to make report of that same honest Frier Fer●s the honestest Papist I thinke that euer wrote He speaketh so like a Calvinist in this case that it is a wonder his books are not condemned for Hereticall He discoursing of the Centurio●s faith which Christ so commendeth in the Gospell I haue not found so great faith no not in Israel● ●●iteth in this manner Non semper ●ides est quod nos fidem dicimus That saith he is not alwaies faith which we call faith How so Fidem nos dicimus assent●●i ijs quae diuinis historijs produntur quae Ecclesia credendo proponit we commonly call this faith to assent to those things which are recorded in the diuine histories and which the Church propoundeth to bee beleeued This the Schoolmen call an vnformed faith or faith wanting a forme and S. Iames a dead faith marke well then of what faith Ferus expoundeth the discourse of S. Iames and which is without workes euen plainely of that which doth onely Credere Deo But to the point he addeth Secundum Scripturam fides non est absque fiducia misericordiae diuinae promiss● in Christo According to the Scriptures faith is not without confidence of the mercie of God promised in Christ. A grosse Lutheran yet hee prooueth this by diuerse examples out of the holy Scripture It is said of Abraham Abraham beleeued God and that was i●puted vnto him for righteousnes What beleeued he No more then that there was a God Yes he beleeued the promise of God when God said to him Feare not Abraham I am thy buckler and reward Abraham relying vpon this promise went out of his owne land c. and he trusted in the mercie and goodnesse of God nothing doubting but wheresoeuer he liued he should finde God his Protectour Credunt ergo qui pro Protectore pro Patre Deum habent non pro Iudice O worthy speech They beleeue which account God for their Protectour and for their Father not for their Iudge But he proceedeth and of this kind of faith he expoundeth these places Yet you did not so beleeue the Lord. And that of Moses and Aaron because you beleeued me not And that in the Gospel He that beleeueth in him shall not bee condemned Non hîc loquitur de historica aut informi fide sed de fiducia misercordi● per Christum praestaudae He speaketh not there saith Ferus of an historicall or vnformed faith but of a confidence in the mercie of God to be yeelded by Christ. Many other instances hee there giueth but at length concludeth thus Summa fides quam Scriptura commendat non aliud est quàm fidere gra●uita miserecordia Dei H●c vera fides est qua iustus viuit hanc vnam à nobis Deus requ●●it ad ●anc confirmandam etiam Filium ded●● 〈◊〉 de bona voluntate sua erga nos dubitemus sed vt ponamus in Deo spem nostram In English thus The summe or conclusion of all is this The faith which the Scripture commendeth is nothing else then to trust in the free mercie of God This is that true faith by which the iust man liueth this faith onely doth God require of vs and for the confirmation of this faith he hath also giuen his Sonne that we should not doubt of his good will towards vs but that

I haue had many meditations But by discoursing of them I should not attaine to the principall ende of my thoughts I will therefore deliuer onely so much of them as maketh to the opening of the Text and that euen in three words and so proceede to that which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessarie that we vnderstand what kinde of persons or creatures the Apostle intendeth in this word and the more because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath beene vsed in diuers significations Therefore thus I vnfold it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian Nescitis geni●s daemonas dici inde diminutina voce daemonia Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or daemon signifieth properly Deus diuinus sapi●ns sciens fortunatus faelix as euery meane Scholler that hath read either Greeke Lexicons or Greek Authors easily vnderstandeth And therefore in old time and among the Heathen Daemon was a word of good intendment and vsed to the better part For who knoweth not this distinction betweene Plato and Aristotle that the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea Plutarch calleth Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet X●lander translateth Diuinus Homer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the superexcellenci● of his wit and knowledge Homer himselfe calleth all his gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato called vniuersi modereatorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesi●● calleth the Worthies of the golden age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib●nius extolleth 〈◊〉 after his death ô 〈…〉 The Athenians say of Paul that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza transl●●eth Asette● forth 〈…〉 of new gods Thus hath the word beene vsed But now Post Christum n●tum nomen d●m●●is suspectum fuit ●di●sum tanquam rei maleficae atque impr●bae Euer since Christs time the name of Daemon hath beene suspitious and odious as the title or note of some euill and wicked thing Augustine saith that in the Scriptures we haue Angels good and bad ●●●quam verò bon●s d●mones legimus but neuer any good Deuils Sed vbicunque ill●rum literarum hoc nomen posit●● reperitur ●i●e d●mones ●i●e d●monia dicuntur non niss maligni significa●ntur spiritus But Daemones euer signifie the wicked Spirits Of that I might giue infinite instances Read Matth. 7. 22. Matth. 8. 28. 31. Matth. 9. 33. and other places too long to recite Therefore must Iohannes Eud●mon lately come from Rome flie to the Popes omnipotencie for the Canonizing of his name For nor Scriptures nor Fathers allow any good Deuills now to be named in the Church of God No wicked men euer take it in the worse part The Iewes obiect it to Christ in disgrace daemonium habes thou hast a deuill etiam vulgus indoctum in vs●● maled●ctis frequentat saith Tertullian The ignorant people vse it only to cursing and banning The Deuill is on thee the Deuil take thee c. No there is none so learned and in learning so well vnderstanding what signification Daemon hath in it selfe and hath borne in former times which dareth now say by way of commendation to his seruant Daemonem habes Thou hast a deuill Sed ●●ilibet hoc voluerit dicere non se aliter accipi quam maledice●e voluisse dubitare non possit But when soeuer he vseth it he can not doubt but to be conceiued as one that meant to reuile him to whome he speaketh So then gather from hence of what kind of persons Iames intendeth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the Heathen gods not of the wise Philosophers not of the valiant Worthies to whome former ages ascribed that name but of the wicked Angels which stoode not in the truth which kept ●ot their beginning those same Aposta●a angeli which as Cyprian speaketh ad terrena contagia de●oluti è coelesti vigore recesserunt which turning themselues to earthly corruption lost that heauenly excellencie wherein they were created Of these S. Iames h●re speaketh and saith that They beleeue and tremble Of these Deuills or wicked Angels the Apostle here auerreth two things the first that They beleeue the second that they tremble 1. They beleeue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verb vsed in the Original hath diuers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know to whome I haue trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R●lie not vpon the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He committed not himselfe to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We prooue or confirme all things But most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in the Scriptures to beleeue to assent vnto to be perswaded of As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the heart we beleeue vnto righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham beleeued God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In part I beleeue it to be true And so m●st it of necessitie be taken in this place the whole drift of the Apostle beeing here to intreat of true and false faith and beleefe So the meaning shortly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deuills that is to say the euill Angels and damned Spirits doe beleeue that is are perswaded and in their pers●asion doe assent to many things to be true And this may ●ppeare by diuers reasons 1. Omnia quae credimus vel visu credimus vel auditu saith Saint Ambros●● All our beleefe ariseth either from sight or hearing Now the Deuills can not 〈◊〉 see much partly by that eminencie of place beeing seated in the aire from whence as from a watch tower they look down round about them partly by their wand●ing vp and downe the world 〈◊〉 so great 〈◊〉 as no man no beast no 〈…〉 〈…〉 ●les est saith T●rt●●lian Hoc Angeli dae●●●e● All Spirits both Angels and deuills are like a flying bird Igit●r momento vbique sunt Totus orbis illis locus vnus est They are here and there and euery where in a moment all the world is vnto them as one certaine place Not by vbiquitie filling all places at once but by Cel●riti● moouing to a thousand places in the turning of a hand And therefore if that be true of Augustine Dicuntur credi qu●● videntur sicut dicit vn●●quisque aculis suis se cr●dere Things that are seene are said to be beleeued as euery man saith hee will beleeue his 〈◊〉 eyes then the Deuils seeing so much ●●ust needs also beleeue much and be perswaded of the truth of much according to this here of S. Iames The Deuils doe beleeue 2. As the Deuills see much so also they ●eare exceeding much Now Fides est assenti●i 〈◊〉 to approoue for truth what we ●eare another man speake this is beleefe The Deuills then heare God himselfe speake much when they stand before him And all that they cannot but beleeue to be true because