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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13955	A godly and necessarye admonition of the decrees and canons of the Counsel of Trent, celebrated vnder Pius the fourth, Byshop of Rome, in the yeares of our Lord. M.D.LXII. and. M.D.LXIII. Wrytten for those godlye disposed persons sakes, whych looke for amendement of doctrine and ceremonies to bee made by generall counsels. Lately translated out of Latine.; Pia et necessaria admonitio de decretis et canonibus. English	Flacius Illyricus, Matthias, 1520-1575.; Parker, Matthew, 1504-1575, attributed name.	1564 (1564)	STC 24265; ESTC S118528	89,422	138

conceaued borne and dead in synnes The Counsell of Trent extenuateth the power of thys whilest they extenuate the disease of originall synne and denye it to be properly called sinne The vertue and fruite of the Passion and death of Christ is a perfect satisfaction for the sinnes of the whole worlde and a full remission thorough the mercy of God Contrarily the Counsell extenuateth the vertue of thys merite teacheth that for the temporall payne of sinnes we may satisfie both in this life by good workes and after this life in Purgatorye The vertue and fruite of the resurrection of Christ is that all they whiche beleue in Christe are iustified from sinne and endewed with righteousnesse not with theyr owne righteousnesse but with y e righteousnesse of Christ as it is written whiche was deliuered for our sinnes and raysed vp for oure Iustification Contrarily the Counsell decreeth that parte of the Righteousnesse whiche is of force before God to put awaye sinnes consisteth also in our workes The vertue and fruite of the Ascension of Christe into heauen and of his sitting at the right hande of the father from whence also he sent the holy ghost vnto hys Apostles is that he onely alone hath opened the gate of the kyngdome of heauen is a continuall intercessor for vs vnto the father and sealeth our hearts with y ● holy ghost as with a pledge earnest peny y ● the faithfull shoulde be certaine and not doubte of the fauor mercye of God towards them Cōtrarily the Counsel teacheth y ● we should laye the consideration of our infirmitie agaynst the promises of God and y t bycause of it we ought continually to doubt of the grace and fauor of God and they iudge it to be an arrogant confidence whereby a man assuredly and vndoubtedly promiseth vnto hym selfe the fauor of God for Christs sake Yea and y t more is one of the Fathers of this Counsel in the defence of his Catholike doctrine not long sins was not ashamed to write That there is no greater abhomination before God than if a man hauyng no respect vnto his owne infirmitie should certaynly appoynt and firmely beleue that thorough fayth hys sinnes are forgeuen for Christes sake Take awaye this firme consolation from a Christian ●…an the benefites of the sonne of God whiche we haue rehearsed whiche the Counsell of Trent derogateth namely the full remission of sinnes y e is of the fault payne gottē by y e bloud of Christ take away also y ● perfect righte ousnesse whiche we haue by the resurrection of Christe and the assure●… testimony of the holy ghost Wherby we beleue without any doubtyng that we are in the fauor of God for Christes sake and what can be lefte or geuen hym that is auaylable to saluation But rather this ought continually to be the study of a Christian man y ● we should fight against this distrust and doubting whiche is naturally in vs and cleaueth vnto vs euen against our willes and expell it so far is it of that it should be a prayse of pietie modestie or humilitie bycause of our infirmitie to doubte of the grace of God offred vs in Christ. The holy fathers of the Counsell iudge y ● it can not want the sinne of arrogancie if a man hauing no regarde to his owne infirmitie do assuredly appoynt of the grace of God towardes him selfe In the meane time they consider not how great a wickednes it is to accuse god in his promises of vanitie lying Who hauyng no regards to our infirmitie promiseth offreth his fauor in Christs to vs beyng vnworthy and wicked and doth most seuerely admonish and vnder the payne of hell fire commaunde vs y ● as repentaunt sinners we should without all diffidēce or doubt y t is with a true and firme faith embrace it He that beleueth not that is that firmely appoynteth not y ● for Christes sake he hath God mercyfull vnto hym shalbe condemned And thus much of the doctrine whiche the Counsell of Trent in the yeare 1547 confirmed agaynst the expresse word of God to establish their olde errors In the seuenth and last session they began to make decrees also of the Sacramentes whiche are added as seales vnto the heauenly doctrine wherin the promises of God concernyng his free fauor towarde vs are sealed and our fayth confirmed But I will not dispute long of these their decrees whose true and manifeste confutation is of late set a bro●…e but I will only admonish y t godly reader of certayne things y ● he may se that the Counsel in this part also is not vnlike vnto it self y e hauing no regard vnto the word of god they appoynt and decree what they lust them selues In the first Canon they curse those whiche beleue not y ● there are seuen Sacramētes being so most properly called instituted of Christ him self But who will not here streight way meruaile at the rashnesse boldnesse omitting to speake more greuously of the Counsel When as Christ hath instituted only two Sacramētes and not m●… or fewer to faine to these other fiue which are not proper ly Sacramentes For as for Baptisme and the Supper of the Lord the Euangelistes testifye y t Christ instituted thē to confirme our fayth whiche haue y t worde promise outwarde simboles or signes As for y ● other whiche partly are kyndes of lyfe instituted by God and partly are ordinaunces howe dare they number them among Sacramentes When as either they want outwarde symboles or els they are not seales of promises of eternall lyfe And bycause they dispute of the number of Sacraments of the new Testamēt instituted by Christ with what rashnesse dare they to bryng into y ● number either Repentaunce or Matrimony when as the selfe same are founde in the people of the olde Testament In the fifth Canon they decree If a man say y ● the Sacraments were instituted only to y e norishement of fayth Let hym be accursed What other thyng I pray you doo they in this Canon than vtterly to ouerthrowe the vse of the Sacramentes If the imbecillity of our faith were not so great that it would firmely rest in y ● promises of God what should we nede Sacramētes by which God would helpe our imbecillitie as the Apostle hath writtē of Abraham he receaued the signe of circumcision the seale of the righteousnesse of the faith which was in vncircūcision c. In y ● eight Canō y ● olde impietie of y e mōkes is confirmed which taught y ● Sacramētes cōfer grace by y ● worke wrought w tout y ● good motion of him whiche receaueth This Canon is against y e doctrine of y ● Prophetes Apostles which testifieth y ● grace is not conferred but to those which beleue in very dede For euen as y ● word of promise nothing profiteth the vnbeleuers but hurteth them as y ● Apostle

but beleueth in him which iustifyeth the wicked his fayth is imputed vnto righteousnesse And agayne Therefore we are iustifyed by fayth that the promes should be firme according to grace And Dauid sayth blessed is the mā vnto whō the Lord hath not imputed sinne And in an other place the same ●…postle sayeth By grace you are saued through fayth and that not of your selues for it is y ● gifte of God not by workes leaste any man should boaste But what nede we to bring forth many testimonies of y e scripture when as the Prophets do euery where teach that the whole consideration of our righteousnesse is to be sought for in the mercy of God applied by fayth for Christs sake In the knowledge of himselfe shall my righteous seruant iustifie many and he shall beare their iniquityes There is no other name vnder heauen geuen vnto men wherin we ought to be made safe This doctrine of Christ of the Prophetes and of the Apostles concerning the free remission of sinnes by faith for Christes sake in his only passiō and death and vtterly obteyned for vs by his obedience the Councell of Trent condemneth as erronious hereticall and deuilishe Wherfore howsoeuer they should graunt vnto vs all other thinges and should in all thinges come to our opinion yet can there be no agreement made betwene vs them so long as they perseuere in this their wicked opinion which as I haue sayd vtterly ouerthroweth the chife head and foundation of the doctrine of the Gospell No lesse impiety hath the 13. Canon wherein we are taught by reason of our infirmitie vnaptnes continually to doubt of the remission of sinnes before God But this opinion is repugnant to the manifeste testimonies of the Scripture and also to the definitiō and nature of fayth For to beleue is nothyng ells than fyrmely and assuredly to appoynte and not to doubt and with cōfidence to geue assent and by y ● meanes doubtyng is contrary vnto faith Wherfore whē we are bidden to beleue we are prohibited to doubt Repent sayth Christ and beleue the Gospell And of Abraham it is written And he was not weake in faith neyther cōsidered he his own body whiche was nowe dead c. But he doubted not at the promise of God thorough vnbelief but was made strōg in faith geuing the glory to God being fully assured that he whiche had promised was also able to do it And therfore it was imputed vnto him vnto righteousnesse I am assured sayth Paul y ● neither death nor lyfe c nor any other creature can seperate vs from the loue of God which is in Christ Iesus our Lord. He writeth also vnto y e Ephe sians In whome we haue boldnesse and entrance with confidence thorough faith And Iames saith Let him aslte sayeth he with faith nothing doubting for he which doubteth is like vnto a waue of the sea whiche is moued and caried about of the wynde let not that man therfore thinke that he cā receaue any thing of the Lord. Also Let vs therefore go boldly vnto the throne of his grace y t we may obteine mercy find grace to helpe in tyme of nede These and like testimonies of the holy scripture teach that by no meanes we ought to put doubt or diffidence in the mercy of God towarde vs and of the obteynement of remissiō of our sinnes but we must firmely settle our selues without any doubting or distrust that thorough faith our sinnes are forgeuen vs by the free mercy of God for Christes sake But in that they adde hauing no regarde to our owne infirmitie or vnapt●… these holy fathers will not in dede haue vs to doubt of the promises of God whiche is most certaine and most firme and abideth alwayes in one sorte but if we looke vpon our owne infirmitie in graunting perseuering for this our infirmitie I say we must continually doubte so long as we liue here To this we aunswere y ● we must in dede haue a great regard to our infirmities and vnaptnesse and we must acknowledge diligently consider it for by it we are vnapt and vnworthy to receaue to be partaliers of the grace of 〈◊〉 as the Cēturion speaketh in the Gospel Lord I am not worthy that thou shouldest enter vnder my roofe c. ●…nd Dauid sayth Haue mercy vpon me O God c. Also As thou Lord looke vpon our iniquities Lord who shalbe able to abide it Also I am a worme and no man ●…c And the Apostle sayeth I am not worthy to be called an Apostle bycause I haue persecuted the Churche of God Dauid also Lord enter not iudgement with thy seruaunt bycause no liuing mā shalbe iustified before thee And is not this to acknowledge his own infirmitie and vnaptnesse But the ende of this acknowledgyng is not a diffidēce or doubting of y ● will of God towarde vs but it rather ought to stirre vs vp that we vtterly dispairying in our owne strengthes shoulde with a sure and firme fayth without any doubting seke righteousnesse life and eternall life in our only Lord sauiour if there remayne any doubtyng in the flesh let vs say with him in the Gospel Lord helpe my vnbeliefe Wherfore the holy scripture teacheth that men ought so to be assured o●… y ● grace mercy of God towardes them that in the meane tyme they forget not their owne infirmitie study to make their electiō firme by good workes and not that by consideratiō of this their infirmitie they should doubt of the fauor of God towardes them For the takyng awaye of which doubt the Sacramentes were instituted by Christ by which the promyses of God are applied vnto euery man and theyr heartes are sealed by the spirit of Christ. Of Baptisme Peter writeth That Baptisme also maketh vs faste not the puttyng awaye of the filth of the fleshe but the taking to witnesse of a good cōscience with God by the resurrection of our Lorde Iesu●… Christ from the dead For euen as by takyng witnesse c●…uenantes are performed so God in Baptisme as it were takyng vs by the right hand confirmeth that he will be a mercifull God vnto vs in Christ that he wil forgeue our sinnes and receaue vs into grace For this cause also the Apostle sayth ye haue not receaued the spirite of bondage agayne in feare but ye haue receaued the spirite of the adoption of the sonnes of God by whom we crye Abba father For that spirite beareth witnesse to our spirite that we are the children of God Also Ye are scaled with the holy spirite of promise whiche is the pledge of our inheritaunce Wherefore it is both extreme impietie and also ignoraunce of holye Scriptures to bryng men into a continuall doubte bycause of their infirmitie wherewith also the nature of the sainctes is infected Whiche thyng this present Canon doth wherein all the doctrine of