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
A17973	An examination of those things wherein the author of the late Appeale holdeth the doctrines of the Pelagians and Arminians, to be the doctrines of the Church of England written by George Carleton ...	Carleton, George, 1559-1628.	1626 (1626)	STC 4633; ESTC S1219	68,302	126

you grant not this you must hold that all men that are baptized are saved If our Authour had bene pleased to haue observed the iudgement of the Ancients he would not be thus troubled with novelties This one poore obiection seemeth to trouble the man Saint Augustin might easily haue satisfied him For he observeth a great difference betweene them that are regenerate and iustified onely sacramento tenus and those that are regenerate and iustified according to the purpose of Gods election Abraham receiued the sacrament of Circumcision as a seale of the righteousnes of faith The sacrament is good to them to whom it is a seale of the righteousnes of faith but it is not a seale in all that receiue the Sacrament For many receiue the signe which haue not the thing Then to proceede Ismael was circumcised and so was Isaak but Ismael was borne according to the flesh and Isaak according to the spirit Now hee was not iustified but onely sacramento tenus that was borne according to the flesh but he that was borne according to the spirit was iustifyed truely Saint Augustin saith Cum essent omnibus communia sacramenta non communis erat omnibus gratia And againe Omnibus in nomine patris filij spiritus sancti baptizatis commune est lavacrum regenerationis sed ipsa gratia cuius ipsa sunt sacramenta qua membra corporis Christi cum suo capite regenerata sunt non communis est omnibus Israel was called to be a people of God yet all that were so called were not so in truth So all that receiue Baptisme are called the Children of God regenerate iustified for to vs they must be taken for such in charity vntil they shew themselues other But the Author affirmeth that this is not left to mens charity as you sayth he doe informe the world because we are taught in the service Booke of our Church earnestly to beleeue that Christ hath favorably received these infants that are baptized that he hath imbraced them with the armes of his mercy that he hath given vnto them the blessing of everlasting life And out of that beleife and perswasion wee are to giue thankes faithfully and devoutly for it All this we receiue and make no doubt of but when wee haue sayd all wee must come to this that all this is nothing but the charity of the Church and what more can you make of it For where he vrgeth this that Children baptized are put in the state of salvation and this must be beleived I make no doubt of it but because he seemeth to haue a strange vnderstanding of it and vrgeth it as if forsooth it could not be answered I aske him this question whether we must beleeue it as an Article of faith or ex judicio charitatis this iudgment of charity he vtterly reiecteth Then he must hold that we beleeue it as an Article of faith but this is not conteined in any Article of faith it is not expressed in any Scripture And the things which a man is bound to beleeue for his salvation to speake properly he must beleeue for himselfe onely not for another man And therefore this thing which hee vrgeth that we must beleeue for other men cannot be called properly faith and beleeving for no man beleeveth for another this proveth evidently that this beleeving whereof our Communion bo●ke speaketh is nothing else but to beleeue it ex judicio charitatis and can no further be stretched Concerning this iudgement of charity we doe not informe the world any otherwise then Saint Augustin informed the Church long since against the Pelagians The Pelagians vrged these things as you doe that they that were baptized were regenerate and iustified Saint Augustin answereth they are so for ought that wee know and vntill they themselues shew themselues to the contrary Then so long as we haue no cause to the contrary wee iudge them in charity to be such as we desire they should be did we devise this or did we first informe the world of this it hath bene of old received thus in the Church We doe but say that which the ancient Fathers haue sayd before vs and you follow that which your Fathers the Pelagians haue taught before you But here is great difference wee following the ancient Fathers follow the Church and you following the Pelagians follow the Enemies of the Church But here he citeth in the margent pag. 36. that all Antiquitie taught thus I pray you what did Antiquitie teach That yong children baptized are delivered from originall sinne We teach the same and we doubt not if they dye before they come to the practise of actuall sinnes they shall be saved But this is not so to be vnderstood that no children vnbaptised can be saved For in this poynt the auncient godly Fathers haue delivered their judgements grounded vpon faire evidences of Scripture And because this is a thing wherein some may require satisfaction the Reader will not thinke the time lost if I somewhat enlarge this point Baptisme is required as necessary to saluation so that the contempt thereof bringeth damnation but not the want of it For where a true faith is and a sincere desire of Baptisme though a man should by some inevitable meanes misse of washing by water yet the Auncients make no doubt of the saluation of such a man This is the judgement of S. Cyprian S. Augustin S. Ambrose and S. Bernard Hugo de sancto Victore lived at the same time with S. Bernard Hugo was troubled with the noveltie of a hot-spirited man who taught this assertion That since the time that it was first said by Christ Vnlesse a man be borne of water and the holy Ghost he shall not enter into the kingdome of heaven since that no man might by any meanes be saved without the actuall receiving of the visible Sacrament yea though a man should desire the same with true faith and contrition of heart being onely prevented by death that he could not obtaine that which he desired yet should this man be damned without remedy Hugo having notice of this assertion wrote to S. Bernard concealing the name of the Author of that opinion onely declaring his assertion and craved the judgement of S. Bernard in that poynt To this S. Bernard answereth The summe of his answere is this First he taketh exception against the time so precisely set by the Author of this assertion For he setteth the time to begin presently vpon the speech of those words which Christ spake in secret to Nicodemus in the night when he came to him S. Bernard sheweth that the beginning of so great a matter was not advisedly set by this new Author he therefore would haue the beginning to be after the promulgation of the Gospell by the Apostles For the old Sacraments were in force so long vntill it was openly and publiquely knowne that they were abrogated How long after penes deum est non meum