Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justification_n	justify_v	sanctification_n	6,333	5	10.3320	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20573	A sermon preached at Saint Marie Spittle April. 10. 1615. By Thomas Anyan Doctour of Divinity, and president of Corpus Christi College in Oxon	Anyan, Thomas, 1580 or 81-1632.	1615 (1615)	STC 698; ESTC S115864	24,159	48

commit a voluntary sinne This feare of God and losse of his loue should serue as a strong curbe to retaine vs from sinne whensoever either by the corruption of our nature or allurements of the Devill we are tempted therevnto When Ioseph was by his wanton mistresse tempted to adultery it was not the feare of temporall punishments the losse of his service or the discovery of the fact that kept him from yeelding to hir vnlawfull desire but the feare of offending God How can I doe this so great wickednesse sin against God Gen. 39. 9. But now sin hath clambred vp to that heigth of impiety that neither the feare of God whose wrath is a cōsuming fire nor the terrour of punishment can restraine many from the frequent practise scarce from the open profession of sin There was a time when Tamar was vayled and covered hir face but now she boldly walks vnmaskt in the broad eye of the multitude enters the presence of the best walkes through the midst of the citie and makes publike profession of her lust quod solet esse publicum incipit esse licitum that which is done commonly by many will ere long bee thought lawfull to be done by any There was a time when those that were drunken were drunken in the night but now it is become a daie worke or rather a dayly worke and so obvious that a man can hardly balke it in the street There was a time when an eye required an eye and bloud would call for bloud againe but now murder is become the badge of manhood and sinne is made a mockery As Abner called fighting but a play or sport 2. Sam. 2. which indeed procured a bloody battaile for every man kild his fellow so Monomachies are now become but recreations and the least but suspicion of disgrace is a iust cause of a single combate But this is madnesse not manlinesse this kinde of courage is in the head not in the heart it is not hardy valour but a soft and moist enthusiasme of Bacchus qui ad praelia trudit inermes And therefore men should as well consider of the beginning as feare the end of such contentions But such men the feare of God in my Text cannot retaine the goodnesse of God cannot allure nothing but his Iudgements terrours can prevaile with thē Let the first call to minde the fearefull end of Zimbri and Cozbi in the very act of Incontinency that God sent fire and brimstone even Hell from Heaven to cōsume the people for their vncleannesse that most times then punishment in this life is shame and penury and in the other perpetuall torments and extreamest misery Momentaneum est quod delectat aeternum quod cruciat an Oceā of torture for a drop of pleasure Let the other knowe that though the wine be red goeth downe pleasantly yet in the ende it will bite like a Serpent and hurt like a Cockatrice and wine in the conveyance is most like the poyson of Serpents whose teeth are hollow saith Pliny like pipes that with more secret speed they may convey their poyson Last of all let the other knowe that Clamitat in coelum vox sanguinis the voice of bloud is loud it pearceth the clouds it knocks at heaven gates and enters into the eares of the Lord of Hosts And so I goe on And worketh righteousnesse It is the note of Calvine vpon my Text who by the feare of God vnderstandeth the observation of al the Commandements of the first Table and by working of righteousnesse all the Commandements of the second Table by the one we are iust and righteous before God by the other before men the one is necessary but not sufficient the other is acceptable but not perfect Which exposition of his will serue to strike off all the hold-fast of the Divines of Rome from this place who hence inferre the Merit of Workes and the favour they procure vs with God for if by working of righteousnes be vnderstood only the observation of the Commādements of the second Table then doubtlesse are they not sufficiently able to make vs acceptable with God Yet Bellarmine fals vpon this Text of Scripture hence infers an ability in man to make himselfe acceptable with God I am in the Pulpit not in the Schoole and therefore will not trouble you with the Subtilties of the Question which as well in this as other cases are oft times made too common to the multitude The property of Faith is to receaue and apprehende the nature of Charity is to diffuse impart to others Faith alone is the Iustifying instrument whereby wee apprehend and apply Christ's merits vnto vs but we cānot make any discovery or manifestation thereof vnto others except there bee ioyned to our Faith the Workes of righteousnesse So the inward worke of Iustification we ascribe to Faith onely but the righteousnesse of Sanctification we ascribe vnto good Workes which are by Iesus Christ to the glory and praise of God For the more cleere vnderstanding whereof we must obserue that our Workes are of two sorts either Intrinsecall and infus'd as Faith Hope c. or Extrinsecall and acquisite such are Almes-deeds Workes of Charity Our intrinsecall Workes they are as it were the Principall and our Extrinsecall or outward workes they are the Interest which God expects as due vnto him as may well appeare by the Parable of the Servants in the Gospell to whom the Talents were concredited Now we shal be rewarded by God not according to our intrinsecall Habits but extrinsecall Workes not because we had a strong faith or great hope but for releeving the poore visiting the sicke and performance of other workes of that quality and nature But the Church of Rome proceedeth further and doth not only make them the rule according to which but the cause for which we are iustified They make them Merita we Debita they the Cause of our salvation and à Priori we the Consequent and à Posteriori as fruit makes not the tree to be good but only shewes it to be so Non praecedunt iustificandum sed sequuntur iustificatū they are the Signes of our Sanctification not the Causes of our Iustification For Faith doth not spring out of Charity as Bellarmine falsely averres but true Charity is the ofspring of Faith wherevpon it is by S t Paule tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground of things hoped for and the foundation on which all other Theologicall vertues are erected Credendo fundamur sperando erigimur diligendo perficimur By Faith saith Austin we are ingrafted by Hope we are improved by Charity we are made perfect God working in vs and with vs. For our righteousnesse is rather passiue then actiue Iustitia nostra non est in nobis sed extra nos saith Doctor Luther Yet although our Workes are not the cause of our iustification yet are they the perfection of our faith and a demonstratiue assurance that we

are iustified And although it be true that sola fides iustificat faith onely iustifies yet fides quae est sola non iustificat that faith which is alone doth not iustifie And although it do iustify alone yet doth it not saue alone for it is one thing to be saved and another thing to be iustified They who expect to be the sons of God must be legitimate both by the Fathers the Mothers side and as they must be begotten of Abraham who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of the faithfull Rom. 4. 11. so they must haue Sarah the free woman to be their mother who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of all that doe well 1. Pet. 3. 6. Besides the State in fide there must be an Ambulate in dilectione although the crowne of glory be not given bonis operibus yet is it given benè operantibus not for the worke yet to the workers for Christs sake in whose name the worke is done Aristotle l. 2. Eth. requires in his perfect Moralist besides knowledge and a will to worke an actuall practise wherein consists the life of vertue and in every scholer in Christs schoole besides the theory of faith speculation of theologicall verities or with these a desire to doe good there must be an actuall performance we must worke out our salvation and thereby make our election sure The fountaine of saving grace I know is set wide open vnto vs all by Christ and by the hallowed waters of Baptisme as by the waters of Iordan we are cleansed from the leprosie of sinne But yet this meanes alone without Workes and industrious labours without fights races crosses and strict examination of Talents will never present vs as amiable spectacles in the sight of God and heavenly spirits Wee must not thinke that it is the Churches office to absolue that the Spirit must cleanse Christ must suffer God must saue and that We must either sit stil or sinne still all the while relying vpon this I beleeue and therefore I shall liue It is a reason without reason to infer that sith God saues little ones because they cannot worke righteousnesse therefore also hee must saue great ones without workes because they will not worke But this must be our rule for direction that God hath proposed both himselfe and his kingdome vnto vs vnder a double title the one of Inheritance the other of Reward an inheritance to sons a reward to servants For to inherit it sufficeth to be sonnes but reward presupposeth service which must expect it Every man shall receiue his reward according to his labour The first yeares of man through the vnaptnesse of the reasonable powers of his soule for action allow him not to expect God or heauen as a reward which yet as his inheritance even Baptisme doth impart vnto him But when yeares increase and with yeares reason groweth actiue it will not suffice to plead for our inheritance as sonnes except we also endeavour for our reward as servants God will be Abrahams reward but Abraham must walke for it Ambula coram me Walke before me And it is not said Euge fili bone Well done good sonne though none but good sonnes shall enter but they must be good servants too Euge serve bone intra Well done good servant enter into thy masters ioy It is therefore a slanderous imputation cast by Bellarmine vpon the Reformed Churches that their Gospell is carnall and the high way to Epicurisme that they inveigh against Good Workes and by a bare and naked faith doe expect to soare vp to heauen To which my answere is that of S t Austins in another case Ep. 86. Nemo nos ita intelligit nisi qui seipsum non intelligit There is no man that vnderstands himselfe or any thing else that can so vnderstand vs. Wee make the one the tree the other the fruit and doe professe with the same Father in another place Inseparabilis est hona vita à fide imò ea ipsa est bona vita A good life is the inseparable companion of Faith nay a liuing Faith is it selfe a good life The preaching of which doctrine in our English Church warranted by the Word of God hath taken so deepe roote and brought forth so good fruit that since the first yeare of our late Soveraigne Queene of pious memory there haue beene more Hospitalls Publike Schooles Libraries Colleges and Places for learning built adorned and now in building then ever were before in any one 60. yeares Many of which publike Monuments of Religion haue receaued their first erection and chiefest endowments from the Heroicall liberality of those whose Successours divers here present are in Office and Dignitie Be not I beseech you R. H. their successours onely in Place but in Pietie passe not through this world like an arrowe in the ayre or ship in the sea that leaue no impression behind them As God hath given you meanes and handes to effect so should you haue hearts to affect that which is good if not to found yet to further finish Good works for publike benefit whereby your righteousnesse shall be recorded in heauen and your Names preserued from rottennes on earth And if your Charity wants a fit obiect for her practise then cast your eyes vpon the bare Habitations of the Muses harken after the SCHOOLES of sciences and learning which by the beneficency and prensation of many especially of that worthy Knight the Patron of the work whose name shall for ever be to vs as a sweet oyntment powred out haue crept out of the ground and now deserue to be covered by the Charitie of all that loue either learning or learned men This is a worke in which the Elephant may wade as wel as the Lambe the rich mans gift shal be welcome the meaner mite not refused a cōcurrency of so many founders to a work of that incōparable benefit wil doubtlesse make a glorious constellation of blessed starres whereof some shal be greater others lesse but al shining in the highest heavens And if that be true which the Wise mā saith Eccl. 40. 19. that the Building of a Citie will make a man immortall then much more the erection of a Work of this infinite benefit which shall remaine longer then any Citty For when the stones shall by time and long continuance be decayd yet Iustitia manet in aeternum the Founders Benefactors especially with vs of that Vniversitie shall be in everlasting remembrance Solaque non nôrunt haec monumenta mori Of this assured I am that neither the Plantation of Vlster in Ireland nor the Contribution to Prage in Bohemia may stand comparison with this Monument of all Arts and learning of whose benefit not only our owne nation but the remotest kingdomes of the Christian world shall haue a tast It disquieted the Wisest man that ever was to thinke that he should leaue his goods he knewe not to whom