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	righteousness_n	seal_n	9,017	5	9.6941	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02464	Against Ierome Osorius Byshopp of Siluane in Portingall and against his slaunderous inuectiues An aunswere apologeticall: for the necessary defence of the euangelicall doctrine and veritie. First taken in hand by M. Walter Haddon, then undertaken and continued by M. Iohn Foxe, and now Englished by Iames Bell.; Contra Hieron. Osorium, eiusque odiosas infectationes pro evangelicae veritatis necessaria defensione, responsio apologetica. English	Haddon, Walter, 1516-1572.; Foxe, John, 1516-1587. aut; Bell, James, fl. 1551-1596.	1581 (1581)	STC 12594; ESTC S103608	892,364	1,076

Sophistication If all thyngs that goe commonly after a certein maner together be done together must be coupled applyed to one and the selfe same operation̄ by this Reason it must come to passe that he that hath feéte eyes and eares and haue them not by them selues alone therefore he shal be supposed to goe not vpon his feéte onely but to walke vpon his eyes and to seé with his eares For the matter goeth none otherwise in Fayth Hope and Charitie which threé heauenly Iewelles albeit be instilled into vs by the freé liberalitie of God with Remission of Sinnes and cleaue fast within one subiect yet euery of them are distinguished by their seuerall properties and functions notwithstandyng As for Example If a question be demaunded what thyng it is that doth Iustifie vs in the sight of God and obteine vs euerlastyng lyfe I doe aunswere that it is Fayth yea and Fayth onely If you demaunde by what meanes I do aunswere through Iesus Christ the Mediatour Agayne if you aske what kynde of Fayth that is I do aunswere not an idle nor a dead Fayth but a liuely Fayth and a workyng Fayth If you will demaunde further by what markes you may be able to discerne a true Fayth from a false Fayth S. Paule will make aunswere vnto you The true Fayth is that which worketh by Charitie If you will demaunde further yet what this Fayth worketh I doe aunswere accordyng to the seuerall properties thereof two maner of wayes namely Fayth worketh Saluation thorough Christ and it worketh obedience of the law by Charitie what absolute obedience I doe not thinke so What then vnperfect obedience But such a Fayth must neédes be insufficient to the full measure of absolute righteousnesse and perfect felicity And where is now that excellent integritie of lyfe which doth purchase vs a way into the kyngdome of heauen where is the effectualnesse of Charitie auayleable to eternall lyfe where is that solemne Decreé of that Tridentine Coūcell which doth ascribe the onely begynnyng of our Iustification to Fayth but maketh the Formall cause thereof onely Charitie as a certein new kynde of obedience which they call a righteousnesse cleauyng fast within vs whereby we are not onely accompted righteous but be both truely called righteous and be also truely righteous in the sight of God Annexing thereunto a very dreadfull and terrible curse If any man dare presume to say that man is iustified either by the onely Imputation of Christes Righteousnesse or by onely Remission of Sinnes excludyng Grace and Charitie which is poured forth into their hartes by the holy Ghost and cleaueth fast within them or if any man will presume to say that the Grace whereby we be Iustified is the onely fauour and mercy of God Lett him stand accursed And agayne in the Cannon followyng If any man dare presume to say that Iustifiyng Fayth is nothyng els then a Cōfidence of Gods mercy forgeuyng Sinnes for Christes sake or to be that onely affiaūce whereby we be Iustified lett hym be holden accursed Behold here learned Reader a notable Decreé of this Councell which when these graue Fathers did coyne may any man dought but that the Maister of the Familie was a sleépe when the enuious mā did scatter abroad darnell emongest his wheate They doe discourse and determine vpon Iustification but none otherwise then as they might argue in Aristotles schoole about naturall causes or powers of the soule For how much more nycely could Aristotle him selfe the Prince of the Peripateticall Schoole dispute if he hadd accōpanyed them and debatyng this cause together with that Ghostly Councell then Osorius and the Tridentine Deuines did Philosophically dispute of the formall cause of Iustification which consideration of doctrine if must be holden for an infallible foundation then lett vs be bold and blush not to roote out withall the whole natiue and essentiall substaunce of all mysticall Diuinitie and lett vs ra●e out the very foundations of all our Religion For if the state of our Saluation be come to this passe that it must be established by merites not by freé Imputation onely where then is that righteousnesse which is called the righteousnesse of Fayth the force and power whereof is so highely and often aduaunced by Paule what shall become of the difference betwixt the law and the Gospell which if be not obserued very diligently we shall wander and straggle blindely in the course of the Scriptures none otherwise then as wantes and rearemyce at the bright beames of the cleare Sunne Moreouer what shall become of that Antithesis of Paule betwixt the righteousnesse of the law and Fayth betwixt grace and merite what shall become of all that excluding of glorious boastyng vpon workes where is that Fayth Imputed to Abraham for righteousnesse Moreouer how shall this saying of Paule agreé with these Tridentine Lawgeuers to witte Not to him that worketh but vnto him that beleeueth on him that doth Iustifie the wicked Sinner Fayth is imputed for righteousnesse Moreouer what shall become of those exceptiue exclusiue sentēces of S. Paule wherein all the consideration of our Saluation beyng taken away from confidence in workes is ascribed wholy to Imputation Finally what shall become of all those sweét and most amiable promises of God if according to the rule of this doctrine we shal be excluded from our assurednesse of Saluation and Gods freé imputation We do heare the Lord promising in the Gospell When you haue lifted vpp the Sonne of man on high I will draw all things vnto my selfe And how cann this be true if all assurednesse must be attributed to merites according to the Tridētines Not so simply to merits say they but we do couple Grace therewith which grace because is not receiued but through the merites of Christ herefore there it commeth to passe that the merite of Christ is so farr forth effectuall to vs in the worke of our saluation as God doth powre into vs the measure of his grace to worke well O notable Deuines But goe to that I may the better aunswere them may I be so bold to demaund a question or two touching Abraham whose workes if we behold what thing coulde be more holy If we respect the vprightnes of his life what was more excellent if we regard the grace of his sanctificatiō and renouaciō where was it euer more plētifull in any man And now lett vs heare the iudgement of S. Paule concerning all those so manifold and wonderfull workes For if Abraham haue anye thing whereupon he may glory sayth he he hath it in respect of mē but not of God What where the most excellent workes of Abraham are nothing worth shall our most filthy workes be auayleables Lett vs haue recourse to the first creation of mankinde and lett vs call to remembraunce the auncient age of our first Parent Adam who alone tasting of the forbidden fruite did he

142. Osori Expositiō vpō the Epistle of S. Paule to the Romaines Pag. 142. Wherin the sauetie of a Christian consisteth accordyng to Osorius Pag. 142. Phil. 3. The true vnderstādyng of iustification accordyng to S. Paule Rom. 7. Rom. 4. Rom. 3. Ephes. 2. Pag. 143. Deut. 4. 5. Rom. 2. A double obseruation of the law Deut. 27. Gallat 3. Iames. 2. Galat. 3. Wherefore the law iustifieth not What workes doe signifie by Paule Rom. 4. 5.2 3.7.9.13 The righteousnesse of the Iewes Pag. 143. The fayth and righteousnesse of Abraham Rom. 4. Gene. 15. Rom. 4. The fayth and righteousnesse of Dauid Psal. 142. The righteousnesse of Iob. The fayth and righteousnesse of Paule Phil. 3. The fayth and righteousnesse of Cornelius before god The riche young man in the Gospell The Pharisie praying in the temple Nathaniell the true Israelite The scope of Paules disputation to the Romaines Workes of the Ceremoniall and Morall law both are excluded frō Iustificatiō Osori doth take the workes excluded frō Iustification for the Ceremonies of the law Pag. 142. ● 140. ● Fayth hath no place almost with Osorius Pag. 143. Osori obiection confuted Osori doth erre in the rules of Logicke Osori Paralogisme from the insufficient enumeration of partes The Ceremonies of the law very hardly abrogated in the primitiue church Actes 15. The morall law abrogated not in respect of the vse but in respect of Iustificatiō Psal. 142. Galat. 3. Rom. 4. Osori Iudgement of Iustificatiō The fruite of good workes betwixt the Papistes Protestates to be wayed indifferently The markes of true righteousnesse among the Papistes An exhortatiō to the Readers The prayse of Cicero and other aūciēt Philosophers discoursing vpō vertue The difference betwene Morall and Christian Philosophy The end of Christian Philosophie Whom Osorius doth chiefly imitate Vertue to be embraced of all men True innocencie in mankynde loste long sithence Osor. obiection cōfuted By what meanes we doe recouer true innocencie Psal. 31. How the grace of God doth geue righteousnes to men Bern. in Sermo 23. super Cant. Basil. in Psal. 32. Orig. ad Rom. Lib. 9. Cap. 12. Aug. Epi. 105. Ad Sixtum Baūl in Psal. 32. Aug. de Ciuit Lib. 19. Cap. 27. Aug. Retra Lib. 1 Cap. 19. Ierome Our saluation consisteth not in our owne righteousnesse but in the free mercy of God Iob. Euen the most perfect workes of men of no valew with God Paule Dauid August in Psal. 94. Ier. in Esay Cap. 64. Luther defended agaynst Osorius Osori pag. 141. Cicer. Tuscul Lib. 3. Osori accuseth Luther to be an Epicurean Pag. 141. How absurdely Osorius doth cōpare Luther with Epicurus Osorius Rom. 3. Luther falsely accused to bee the Authour of wicked boldnesse The opiniō of Schoolemē and Papistes touchyng the waye of righteousnes is false wicked Hosius Osorius Rosfenfi● against Luther Congruum Cōdignum Conueniencie and worthynes Pag. 141. ● ● Thess. 5. Osori ibid. O●or cauill agaynst the Lutherans workes A threefold lye of Osorius Disablyng of workes Desperatiō Confidēce After what maner Luther teacheth Confidence and Desperatiō and how not Pag. 141. marg The marke of Osorius accusation cōsidered Pag. 145. Two lyes vttered by Osorius Onely faith doth Iust●tie The testimonies of most auncient writers touchyng Onely Fayth An Argument from the propositiō exponent to the exclusiue The vocable Onely Ambr. in 1. Cor. 1. Chrisost. in Epist. Paul ad Galat. Cap. 3. Chrisosto Homel 4. in Timoth. Basil. in Homel De Humilit Basil. in Psal. 32. Theophil in Epist. ad Rom. Cap. 3. Thom. Aquin in 1. Tim. 1. Lect. 3. Rom. 3. Pag. 145. Osori his Obiection framed out of the Epistle to the Galat. Cap. 5. The Aunswere Bernarde Rom. 2. The summe of Paules disputation comprehēded in one Syllogisme Gallat 3. Rom. 4. Galat. 2. Right of inheritaūce is not promised to workes as Paul affirmeth Osori takē tardy That is ●o say a scourger Fallacia a dicto secundū quid ad Simpliciter Fallacia a non Causa vt Causa Fayth doth iustifie both the persons and the workes Pag. 141. 146. A double lye made by Osorius Pag. 146. Workes are not examined a part by thē selues in gods Iudgemēt Tit. 3. Collos. 2. Rom. 3. Dauid terrified with the terrour of the law Pag. 146. Osor. obiection in the behalfe of righteousnes by workes agaynst righteousnes of faith Rom. 2. 2. Cor. 5. Iohn 5. Pag. 146. Collos. 3. Iohn 11. The Obiection cōfuted Fallacia a nō causa vt causa The words of Christ expounded The person accepted not for the workes sake but the workes for the persons sake An Obiection The Aunswere * Pag. 146. The words of Christ not wel vnderstoode but crookedly wrested by Osorius Osor. fallax a Concreto ad Abstractum Mercy forgeueth our ill deedes Imputation acknowledgeth our well doynges for good An other Obiectiō of Osorius In what wise Osori doth ascribe Saluatiō of Gods mercy Hosius August de temp 49. August de Spirit Liter Cap. 33. Basil. in Psal. 32. Ephes. 1. In what thyng our redemption chiefly consisteth Remission Bernard Serm. 23. in Cant. August in prima quinquagena in Prolog Psal. 31. Imputatiō The defeéco of mercy doth not abolish Iustice Ill workes whom they do condēne and whom not Iohn 3. How christ is called a Iudge how a Redemer Luce. 21. Iohn 5. Luke 22. 1. Cor. 1. Gods iudgement two fold according to August De Consens Euang Lib. 2. Cap. 30. The Innocencie of Christ is the righteousnesse of Christians Gods Imputation in respect of Christ and in respect of vs. Of the reckonyng to be made in the last Iudgement The diuersitie of thē which shal rēder an accompt is distinguished In Osorius writynges order wanteth and in distinguishyng thinges Methode Accordyng to workes For the works sake Osori doth deny that good works to followe Luthers fayth Pag. 146. What maner of workes doe follow Osori fayth Pag. 146. Luthers fayth yeldeth no good workes accordyng to Osorius Pag. 146. Ibidem The fayth and workes of Osorius A shewe of Osorius fayth Iohn 6. Iohn 1. 3. Math. 9. Math. 8. Mar. 5. A comparison betwixt the fayth of Osorius and Luthers Fayth The righteousnesse of sayth accordyng to the Scriptures Osori doth neuer name in his booke this worde Imputatiō A playne demonstration that Osori geueth small credite to the wordes of Christ. 2. Thess. 2. Apoc. 13. Pag. 146. Osori doth discusse the sayth of Luther Note here the cauill of Osorius The doctrine of Luther touchyng good workes Rom. 14. Aug. in prima quinqua gena ex Prologo Psal. 31. August Workes are not in any other respect accōpted for good in the sight of god then in respect of Christ thorough faith Good workes are Iustified by fayth Pag. 146. The Argument recoyleth backe vpon Osor. him selfe Pag. 146. Pag. 147. Osori Argument faultie in the forme A twosold kyngdome of Sinne. Rom. 6. The substaunce of the Argument is discussed Iob Esay Dauid Daniell

newe What was the chiefe cause and meanes of the Restoring the trueth of the Gospell The Arte of Imprinting was a singuler gift of God The yeare of Antichrist 666. Osori pag. 212. 213. Osorius exhortation to Queene Elizabeth Osor. pag. 211. Pestiferous Councell The Troiane horse Osori pag. 214. In matters of Religion it is more meete to deale with mens cōsciences rather then with Princes only Osor. quarrell for the Popes Chayre Osori pag. 214. Osori pag. 214. A slaunderous cauillation agaynst Haddon Why Oso bookes treating of Religion haue no force to perswade The constācye of Queene Elizabeth in defending Christian Religion Osor. pag. 214. Osorius reproch against the Lutherans The wonderful prouidence of God in the preseruation of Elizabeth our Queene The tēpest of Queene Maries persecution Apoca. 18. Horace ser. lib. 2. satir. 3 The circumcision of the crowne amōgest the Papistes Osor. pag. 215. Osor. pag. 216. The knowledge of the Scriptures doth apperteigne to all men indifferently 1. Tim. 5. Osor. doth build Memphyticall Steeples In fewe wordes much matter In many wordes nothing at all Osor. wrytinges discussed A recapitulation of all Osorius Epistle to the Queene What doth want in Osorius bookes Osori pag. 216. Osori but a greene souldiour God doth auenge him of the persecution of his Gospell Pag. 216. English Papistes Osori pag. 216. Osori pag. 117. Ausonius Tit. 3. Osori pag. 217. Osorius Epistle to Queene Elizabeth how full it is of slaunderous reproches Osori pag. 217. Antithesis a figure whereby one contrary is ioyned for an other A Comparison betwixt Haddon and Osorius Osor. pag. 217. Osor. charity for our sauety Cicero in his 1. Booke of duetyes Psal. 140. Osori carefull of our sauety The way to saluatiō after Osorius Rule Osor. diuinity is Philosophicall Cicero in the dreame of Scipio Iohn 14. Faith is not coupled with Charitie in the Article of Iustificatiō Iohn 6. Actes 10. Actes 16. Galath The Triden tyne Counsayle Ses. 6. Cap. 7. The fallax from the Diuision to the Coniunction Onely faith worketh Iustificatiō but is not alone In what respectes Fayth hope and Charitie be coupled What fayth doth worke through loue A new kynde of obediēce but vnperfect The formall cause of Iustification accordyng to the Tridentynes The Councell of Trident Canō 11. Canon 12. Math. 13. Rom. 4. How much the merite of Christes death and passion may auayle vnto vs according to the Tridentyne Councell An Argument agaynst the Trydentines deriued from Abraham An Argumēt against the Tridentines deriued from the Type of Adam An Argumēt agaynst the Tridentines deriued from the Type of the Brasen Serpent An Argumēt against the Tridentines deriued from S. Paule 2. Cor. 5. An Argument of the Tridentine Councell agaynst righteousnesse of fayth An Aunswere out of Augustin● New obedience is not the cause but the fruite of Iustification The Assertion of the Tridentines confuted It is proued that Iustification in the sight of God is nothing els then the Remission of Sinnes agaynst the Tridentines The state of the questiō Two kindes of questions Rom. 3. Galath 2. To lyue Through fayth When good workes be necessary Wherefore fayth onely doth iustify Fayth worketh by loue but not as effectuall to eternall life Apoca. 3. A Collect. for the kingdome of England Onely Christ is to be called vpon as a Mediatour The death of the body the soule swallowed by Christ onely The Conquest ouer the Empire of Sathan 2. Thes. 2. The Childe of Perditiō Apoc. 18. Apocal. 14. Be not light of beliefe Osor. lib. 2. de iustitia Pag. 31. Thou onely art holy

of your side be it neuer so sauadge can with fire Fagot cōsume out of the myndes of the godly But this our new maister dispatcheth all thyngs in scoffes a petie questiōs He demaundeth of vs what is to be vnderstanded of those Sacramentes which we doe reteine First of all if we doe vse any Sacraments at all you are taken tardy for a common lyar agaynst vs especially for you rayled a litle earst that all Sacramentes were vtterly abolished by our preachers and that you haue as many witnesses of this solemne lye as England hath inhabitauntes But you proceede and would know What Sacraments be If you doe know already and will dissemble why doe you playe the foole in so earnest a matter but if you bee ignoraunt hereof what maner of Deuine will you be accoumpted that know not the first principles of Religion Nay say you I am not doubtfull of the Sacraments of Scholemen but I know not your bare and naked Images by the whiche you deny the grace of God to bee obteined How many faultes Osorius in so few wordes For first of all who euer called Sacramentes by this name Images but you alone in déede they are named signes and markes of holy thynges many tymes seales of our saluatiō many mē call them tables and so diuers men geue diuers names But your selfe are the very first that euer gaue this tearme of Images to Sacramēts But as touching wordes though you be oftētymes ouer captious we wil be more tractable with you therein and will prosecute the matter You say that our Deuines doe place naked Images in steade of Sacramentes How naked my Lord I pray you we do agrée with S. Augustine that Sacramentes are signes of holy thynges or thus that Sacramentes are visible signes of inuisible grace I trust you will permit me the same libertie of wordes which you vse to take to your selfe We do graūt that we are by Baptisme regenerate to eternall lyfe we doe also yeld that in the holy Communion our Lord Iesus is truely receiued of the faythfull in spirite by fayth Whereby it appeareth that our Deuines do not accoumpt the Sacramentes as bare naked signes but for thynges most effectuall most holy thynges most necessaryly apperteyning to our comfort they be sacred mysteries of our Religion they be assured pledges of heauenly grace And yet God the father which made vs of clay is not tyed to his workemāshyp nor bounde to his creatures But taketh mercy of whom he will haue mercy and forgeueth our sinnes for his owne sake not for the Sacraments sake Lastly Life euerlasting is the gift of God through Iesus Christ not through operation of the Sacramentes And therfore we do refuse and detest such naked falsely forged Images as dreames of your owne drousie braynes and vse the true Sacramentes as most sacred thynges as pledges of our fayth and seales of our saluation yet we do not attribute so much vnto them as though by the meanes of them the grace of God must of necessitie be poured our vpō vs by the Workes wrought as through conduct pipes This impietie we turne ouer to your Schoolemen the very first sprynges of this poyson For inheritaunce is geuen of faith accordyng to grace The Sacramentes are reuerend signes of Gods grace vnto vs are excellēt monumētes of our Religion are most perfect witnesses of our saluation If you can not be satisfied with these commendations of the Sacramēts heape you vp more vnto them at your choyse we shal be well pleased withall so that you binde not the grace of God to these signes of very necessitie For we are not saued by the receauing of these Sacramēts But if we cōfesse with our mouth our Lord Iesus Christ and with our hartes beleeue that God raysed him agayne from death this confession onely will saue vs. Iulian the Emperour was Baptized in the name of Iesus yet dyed in manifest blasphemie Iudas Iscariote did féede vpon the Sacrament of Euchariste yet immediatly after Supper hee departed to the enemyes of our Lord Iesu and betrayed innocēt bloud what néedeth many wordes Sacramētes are most precious tokens of Gods fauour but they doe not obteine Gods fauour Sacramētes are excellent monumentes of godlynes but they do not make godlynes He that will glory let him glory in the Lord not in the Sacraments For by God we are engraffed into Christ Iesu whiche was made vnto vs by God wisedome righteousnes sanctification and redemption And this much to your generall obiections framed agaynst our order of administryng the Sacramentes Now I will come to those two principall points which you séeme specially to haue culled out that in them you might braue out the nimblenes of your witte eloquence of toung Confession you name and the Sacrament of the altar as you tearme it Of Confession you draw forth a tedious talke and in the same endeauour to include the Sacrament of Repentance First of all you cast your accōptes amisse in your numbryng Osorius for if you receaue Repētaunce in the name of a Sacramēt either you must admit eight Sacramentes contrary to the old custome of your Church or els you must turne one of your other seuen Sacraments out of the doores wherein vnlesse you deale more circūspectly you will haue more fistes about your eares then your owne euen amongest your owne fraternitie But please them as well as you may and vs you shall easely winne to wincke at you which do content our selues with two Sacramentes onely to witte Baptisme and the Supper of the Lord yet do we also exercize the rest withall as matters singularly profitable and so fast knitte to the rule of true godlynesse that Christian profession can not want them When I name the rest I do not cōprehend all but Confession and yet not your hypocriticall and schoole cōfession wherof we will treate hereafter but the pure and auncient confession authorized by the Scriptures practized by the Prophetes and Apostles I adde hereunto amendement of lyfe ordination of Ministers celebration of Matrimonie and prayer although you passe by this last as a foreine straunger All these I say are in dayly vse with vs and had in great estimatiō though they reteine neither name nor nature of Sacramentes properly There be some other also wherof it is néedelesse to make any mentiō at this present for these are the chiefest which though we do not vsurpe for Sacraments as you do yet we do allow of them reuerently and religiously accordyng to the ordinaunce of the Gospell of God Whiche I thought méete to touch briefly by the way left any person vnacquainted with our orders and geuyng to much credite to Osorius may estéeme so much the lesse of our Religion Now I returne to your Cōfessiō whispered into the eares of your Priests whō though you embrace as your swéet babe and enriche with a great dower of wordes and decke with