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	work_n	wrought_v	5,418	5	9.4241	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15859	Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.; Speculum Christianum. English	Zanchi, Girolamo, 1516-1590.; Nelson, Henry, fl. 1614.	1614 (1614)	STC 26121A.7; ESTC S111786	125,039	404

belieuer that is which doth kindle in the heart of a faithful man new heauenly motions new and caelestiall cogitations new heauenly desires finally new and celestial affections conformable to the law of God often expelling terrene cogitations Which thing is signified in the Scriptures by the name of purification of the heart and of mortification of the flesh and vi●ification of the spirit and crucifing and buriall of the old man and renewing and resuscitating of the new man withall in the other parts that it be powerful and working through loue towards God and our neighbours This property in euery place the holy Spirit enforceth in the Scriptures but more specially in the epistles of Iames and Iohn it teacheth purposely this property to bee so essentiall to ●aith that vnlesse this be present it can in no case be called true and iustifying faith Of this first property there is no contention amongest The other essentiall property of true faith is That it bee pe●oetuall and that it neuer vtterly faile in the Elect. This property I am able to demonstrate by many testimonies of Scriptures and Fathers and our owne Doctors but those which I shall consquently annex let them suffice for my present confession The faith of Abraham was not onely a liuing faith but also perpetuall as Iames besides others doth manifest For although it was tossed with many tentations yet did it not at any time totally quaile This qualitie of the faith of Abraham doth demonstrate both Moses in the story of him as also the Apostle Romans 4. Now whosoeuer are iustified are iustified by no other faith then that whereby euen Abraham the Father of all faithfull was iustified as the Scriptures euery where doe teach Herevpon hee is called the Father of the faithfull because whoseuer are the sonne of the promise and doe beleeue that faith may be imputed vnto them for righteousnesse they both doe beleiue in the same Sauiour Christ and God as Abraham did and by the very same that is like faith as he did and it is requisite that they should so beleiue There-vpon the Lord Iesus denied the Iewes to be the sonnes of Abraham who boasted themselues to be Abrahams sonnes and for what cause because they did not the works of Abraham that is for that they neither beleiued in him nor with the same faith that hee did Iames also doth conuince such as haue a dead fayth without workes not to be iustified as Abraham was iustified and why so for that they were n●● endued with the same that is like faith as Abraham faith I say ●●●king by loue As Iames therefore doth euict that not to bee true and iustifiing faith which is dead for that it is not like to Abrahams faith in this quality which is that it haue life it is likewife euicted that such a faith as is not perpetuall but temporary is not a true and iustifying faith and why because it is not like to the faith of Abraham in that other essentiall property which is that it bee perpetuall And that perpetuity is as an essentiall property to iustifying faith and faith leading to life ●ternall as life is from hence is made manifest for that as they cannot bee saued not hauing faith so neither can they who haue not the same perpetuall For temporizers are neither gratefull to God nor in state of saluation and whosoeuer shall perseuer vnto the end he onely shall attaine saluation Therefore it cannot be a true iustifying and sauing faith except it bee both liuing and permanent And I pray you how can it be or be called a liuing faith and which bringeth eternall life vnlesse the same bee alwaies liuing but at last dead or vtterly vanishing In the Parable of the seed is explaned the nature of true and false faith To faith not true are ascribed two properties one that it is not liuely that is that although it receiue the seed of the word with ioy and doe produce an apparant flourish euen of an honest life yet doth it bring forth no true fruit and that for this reason because the seede falleth into the ground which is either rocky and therefore therein it cannot take roote or thorny and therefore the seed cast thereinto and now conuerted into the bud is suffocated before it can bring forth any fruit● at all Another property which is there ascribed to faith not true nor iustifying is this That it is not perpetuall but temporary Therefore the qualities of true faith must needs be contrary that is that it be liuing and perpetuall And these like-wise are in the same place explaned viz. in that part of the ground which retained the seed sowne and therevpon brought forth much fruit perpetuity therein is intimated for 〈◊〉 that ground retayned the seede sowne therein neither was it suffocated of thornes nor with●red with the heat of the Sunne and life in that it brought forth much fruit Whereas consequently in the interpretation of this Parable the Lord spake of the true beleeuers some to bring forth 30 ●ould some 60. some an hundreth he signified in all the Elect true beleeuers faith to be both liuing perpetuall but yet in some more strong liuely in others more infirm languid For althogh true faith be not in all the Elect of equal strength and life yet is it necesssarie that in all the Elect it be liuing and perpetuall else it cannot be called true and iustifying faith And in good sooth I do not see how it can be no consequent if faith not true be temporarie then true faith is not temporarie And if it be not temporarie then is it perpetual for so much as that which is perpetuall is contrarie to temporarie Now will I insert testimonies out of the Fathers Aug. ad Iul. Com. as as he is quoted in Decret saith Charitie which can faile was neuer true so Am● in 2. Corintbians 6. therefore neither is ●aith true if it can faile The same Aug To ● in I●● Enang Tract 106. C● 513. To beleeue truely is vnmoueably 〈◊〉 stably strongly that nowthou canst not returne to thine owne and relinquish Christ Thus he Therefore it is not true faith vnlesse it be vnshakeable firme stable strong so that it neuer fall away from Christ And what is this but faith to be perpetuall Luther in Post●ll maior●b in Sexagesimam in Euang. Luc. 8 de semin● The fourth sort of hearers who permanently doe retaine the word of God and bring forth fruit he calleth true Christians and all the rest that are temporarie he termeth not sincere and not true Therefore temporarie faith is neither true not sincere faith Br●n in like manner vpon the same Gospel speaking of tēpori●ers saith That such doe not truely beleeue Therfore temporary faith is not true Bucer in Luc. 1. pag. 141. Piety which knoweth an end is not true Pietie Therefore neither faith which hath an end is true faith Id●● in Mat. sect 2. 〈◊〉 〈◊〉

side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul ●aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition scili●●● of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth pa● forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. ● 4. Tract d● Eccles in the entrance fol. 111. ●ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which i● therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul A●hab Iudas the T●aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesse● but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not

whosoeuer hee bee as blessed Iohn saith in this regard that hee is borne of God that is according to the state of the inward man so farre forth he doth not sinne in that hee rather abhorreth Sinne which worketh outwardly the body of death hee rather hateth then approoueth it the seede of the spirituall birth whereby he is born of God inwardly preseruing him Which although in the meane while by the incursion of Sinne hee is sometime hurt and battered yet he doth not perish for that the root of Charity is deeply fastened nay rather more plentifully and effectually hee doth gather strength and reuiue into hope of good fruit For saith Saint Iohn for all that is borne of God sinneth not because the seede abideth in him neither can he sinne who is borne of God The force of the words is to bee noted He saith not that he doth commit sinne for hee rather suffereth then doth sinne that is borne of God and he cannot sinne scilieet by perseuering in sinne whilest that he maketh hast to subdue the flesh to the Law of God whereinto in mind hee obeyeth which seemed to bee seruant to the Law of Sinne whilest temptation and Sinne inuaded him P●ter when hee sinned lost not D●fecit fide● consessio in ore sed non d●fecit fides in corde Zanch. 〈◊〉 Charitie sor that hee rather sinned against Veritie then Charitie when hee lied with his mouth That hee knew him not whose he was totally in his heart insomuch as that the Veritie of Loue did incontinently wash away the deniall of falshood So also Dauid when he sinned lost not Charitie but in a sort Charitie was benummed in him by the violent blow of Temptation neither was Loue at all abolished in him but as it were in a slumber which presently after it awaked at the voice of the Prophet reprouing incontinently brake forth into that most feruent confession of Loue I haue sinne● against the ●ord wherevpon he worthily heard Thoushalt not die Out of Luther and other Diuines LVTHER in Postilis True faith perpetuall and immoueable Maior in Euang. Natiuit Do●ini Describing in the shepheards themselues the qualitie of both to wit of true and not true of Diuine as he speaketh and of humane faith hee teacheth the nature of true faith to bee constant perpetuall and immoueable but of Faith not true that in fine it vtterly faileth These are his words And from hence take out the difference of faith both diuine and humane Humane faith doth adhaere to the mans person giue credence beleeue his word and honour him for the speakers sake But Diuine faith contrariwise doth cleane fast to the Word which is God himselfe and doth beleeue put affiance and reuerence it not for the speakers sake but doth perceiue the word so certainely that no man can remooue him from it Such were these Samaritans of whom we read Ioh. 4. That at the first indeed they were by the voice of a Damsell excited to heare Christ but after the hearing of him they said to the woman We doe not now beleeue for thy word sake but for that we haue knowne him to bee that Sauiour of the World On the contrarie side so many as gaue faith to Christ moued with his person and miracles all of them againe fell away when Christ was crucified So alwaies it hath been and so it must bee at this day vnlesse the Word of it selfe doe clearely manifest it selfe to the heart and as it were captiuate the same in such sort as that they perceiue the certaintie thereof to be such as by no meanes they can thence be drawne yea if the whole World all the Angels all the Powers of Hell doe say to the contrarie nay if God himselfe should say otherwise as oftentimes hee is wont to tempt his Elect as seeming to appeare vnto them as if he intended to vtter things contrarie to his former promises Which fell out with Abraham when he was commanded to offer his sonne Isaac as also to Iacob in his conflict with the Angell and with Dauid when he was pursued by Absalom Such faith doth persist immoueable both in life and in death as well in Hell as Heauen neither can it by any thing be deiected for that it is founded vpon the sole and bare word of God without all respect of persons With such Faith these shepheards were replenished These things Luther Let likewise his whole Homily be read in 14. Ioh. being the Gospel for the Feast of Pentecost which is of the Holy Ghost Also in festo Sanctae Catharina expounding the Gospell of the ten Virgins who had taken their Lamps he saith The wise Virgins are true Christians endued with true faith such haue oile alwaies in their lampes But the vnwise to be hypocrites who haue a counterfet faith and haue no oyle in their Lampes Therfore of true beleeuers he saith Furthermore such as are rightly seasoned with the doctrine of the Gospell do lightly regard these stormes and tempests but persist immoueable and perse●●●e vnto the end and therefore are truely blessed as saith Christ Hee hat continueth to the end shall be saued Likewise in the same place the other Virgins had not onely their Lampes in their hands but had also with their Lampes oyle in a readinesse that is true faith which God hath laid vp in their harts they are furnished how to defend themselues if any harme befall them For they haue the worke of God for afsistance not any fained opinion which cannot beate off the assaults of death such did continue in the hope of the diuine promises These things Luth●r Therefore the true beleeuers continue in hope Also in the other page Hence is it saith he that our Lampes shall neuer be extinguished Thus much he Therfore the Lampe of true faith is neuer put out in the Saints The same Luther To. 5. in 1. Pet. 1. vpon these words Wee are borne againe not of corruptible but incorruptible seed The word is foorthwith preached and heard but when it taketh possession of the heart it cannot after die or bee abolished Neither will it indeed suffer thee to die but will conserue thee as long as thou doest adhere vnto it For example When I doe he are that Iesus Christ suffered death and hath done away my sinnes and deserued heauen for mee and withall hath giuen mee all that he hath now I do heare the Gospell when this is published in words presently it passeth away but if it be receiued in the heart and thou doest embrace him by faith now can he not any more fall away this truth can no creature demolish the depth of Hell cannot at all exp●gne it An Argument out of Luther WHAT SO EVER things Christ entreated for his Elect those also hee obtained for Christ was heard with effect Luther in Ioh. 17. vpon these words I pray for them I pray not for the world I doubt not saith he but this prayer was heard Now Christ in