Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justify_v	righteousness_n	ungodly_a	4,797	5	11.0468	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20471	A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times.	Dillingham, Francis, d. 1625.	1599 (1599)	STC 6883; ESTC S111897	57,357	173

contritionis ergo contritio manet post hanc vitam the punishment of purgatorie satisfyeth for sinne but satisfaction hath his efficacy from contrition therefore contrition indureth after this life The force of this argument driueth him to this aunswere paena illa quam animae in purgatorio sustinent non potest proprie dici satisfactio quia satisfactio opus meritorium requirit the punishment which the soules sustaine in purgatory cannot properly be called satisfaction because satisfaction requireth merit But there is no merit in purgatory therefore no satisfaction And if his argument in the same place be good that there is no sorrowe for sinnes in purgatorie because sacramenta non manent post hanc vitam the sacraments indure not after this life Then is therfore no satisfaction in purgatory because satisfaction is a part of their sacrament of penance as well as contrition The 12. Contradiction Aquinas in his third part quaest 25. articulo 3. holdeth that Imago Christi est adoranda adoratione latriae The Image of Christ is to be worshipped with the same worship that Christ himselfe and prooueth it clarkly I warrant you out of Aristotle his booke de memoria I will not stand to set downe his reason beeing fully answered by Picus Mirādula that great learned man to whome I referre the reader concerning this question The contrary is held by many Papists as may be seene in Picus before named and in Bellarmine himselfe Behold vnto what Idolatrie Papists are growen to worshippe a creature with the same honour which is due to the Creator himselfe The 13. Contradiction In the Censure of Colon we are taught pag. 89. a certaine vaine kinde of difference betwixt faith and hope Faith saith that Censure is of generall propositions as Quicunque crediderit baptizatus fuerit salvus erit Whosoeuer beleeueth and is baptized shall be saued But it is not of these propositions ergo advitam aeternam ingrediar aut mihi peccata remissa sunt I shall enter into life euerlasting or my sinnes are forgiuen me pag. 139. The Catechisme of Colon teacheth contrariwise that ad iustificationem requiritur vt singuli credant sibi remissa peccata per Christum It is requisite to iustification that euery one beleeueth that his sinnes are forgiuen him by Christ Serm. 1. de Eunuch and prooueth the same by that excellent testimonie of Bernard It is not sufficient to beleeue that thou canst not haue remission of sinnes but by Gods mercie and thou canst haue any good thing except God giueth thee it and that thou canst not deserue eternall life by any workes besides these which are but initiū fidei the beginning of faith Hoc etiam addendum vt credas quòd per ipsum tibi peccata condonentur this moreouer is to be added that thou beleeuest that thy sinnes are forgiuen thee by God and this is the testimonie which the holy Ghost doth assure thee of in thy heart saying thy sinnes are forgiuen thee Out of this testimonie of Bernard we may gather that to thinke of the Popish faith the contrarie is cōstantly maintained by the Papists namely that no man is to beleeue the forgiuenesse of his sinnes which doctrine is plainely confuted by their owne Catechisme as we saide The 14. Contradictions Spes saith the Master of sentences est cum fiducia expectatio futurae beatitudinis Lib. 3. dist 26 veniens ex dei gratia meritis praecedentibus Hope is an expectation of the blessednes to come with an affiance proceeding of Gods grace and our precedent merits yet the same Catechisme of Colon pag. 138. and 140. placeth all our affiance in God his mercifull promise But no more of this contrarietie because I haue spoken of it in the reason of dissolute and discomfortable doctrine The 15. Contradiction The same Catechisme teacheth out of Bernard that we are iustified onely by faith pag. 141. hoc est non per merita propria sed per misericordiam dei quam sola fides accipit apprehendit that is none by our owne merits but by Gods mercie which onely faith doth apprehend What Protestant teacheth any otherwise Bernard his words are these Quisquis pro peccatis compunctus esurit sitit iustitiam Serm. 22 in Cantic credat in te qui iustificas impium solam iustificatus per fidem pacem habebit apud Deum Whosoeuer is pricked in his heart for his sinnes and hungreth and thirsteth after righteousnes let him beleeue in thee that iustifieth the vngodly man and beeing iustified by onely faith he shall haue peace with God Here I might haue also alleadged the testimonie of Albertus Pighius for iustification by imputatiue righteousnes The same Catechisme also fol. 85. teacheth that iustifying faith is vnseparable from hope and charitie and answereth the place of the 1. to the Corinth and 13. chap. by the testimonies of Chrysostome Theophylact Basill and Ambrose how well the papists agree in these 2. points with this their Catechisme let their owne writings witnesse The 16. Contradiction Scotus in the first booke of sentences and 27. distinct prooueth that good workes deserue opera merentur tantùm ex pacto works deserue onely by reason of God his couenant and promise His argument is this Meritum non est nisivbi est dignum at non est dignū respectu intrinsecarum actionū there is no desert but where there is a worthines but in respect of our inward actions there is no worthinesse ergo His assumption is thus prooued tunc enim deus non possit non retribuere beatitudinem if there were any worthinesse in the works themselues then God is bounde to giue vnto them happinesse and blessednesse but God is not bounde Ergo. Reade Bellarmine in his 5. booke of iustification and thou shalt not onely finde Scotus his opinion misliked whose argument is vnanswerable but Durandus also reprehended by Bellarmine such is the harmony betwixt Papists in substantiall points of religion The 17. Contradiction Roffensis in his 32. article against Luther agreeth with Luther about veniall sinne namely that none is veniall of it own nature but only by gods mercy Quod peccatum veniale solùm ex dei misericordia veniale sit in hoc tecum sentio that a veniall sinne is only veniall through Gods mercy therein I do agree vnto thee Read more Papists of Roffensis his minde in Bellarmine lib. 2. de purgat cap. 4. yet we know that Aquinas generally all Papists do teach otherwise The 18. Contradiction Aquinas in his prima 2. 109. quaest artic 6. teacheth that man without grace cannot vitare peccatum auoide and eschew sinne and answereth three reasons brought against this opinion The first reason is thus framed He that cannot auoide sinne but sinneth necessarily sinneth not at all The second argument is this It followe●h of this opinion that reprehensions are needlesse Thirdly lastly Eccles 15. it is said that ante hominem est vita

greater things can they desire at Gods hands Nay what christian heart can abide these blasphemies if this be not to honour Marie what is to honour her I ende this heresie with Epiphanius his question Quae Scriptura aliquid de hac re narrauit what Scripture speaketh thus The 6. heresie of Angelisme Iraeneus lib. 1 In regard of breuitie I will knitt vp many heresies together the Carpocratians worshipped the Images of Iesus the Valentinians the crosse the Heracleonites prayed for the dead Epiphan 14. Haeres Elxay the horrible heretike taught praier in an vnknowen tongue Nemo quaerat interpretationem sed solum in oratione haec dicat Let no man seeke for interpretation but onely let him pray thus I will therefore in this sixth particular heresie brieflie speak of Angelisme Haeres 39. Angelici saieth Augustine in angelorum cultu sunt inclinati the Angelists were inclined to the worshipping of Angels Iraeneus likewise sheweth the practise of the church against this worship Lib. 2. cap. 59. Eeclesia non facit aliquid inuocationibus angelicis sed mundè purè dirigit orationes ad Dominum qui omnia fecit The Church doth not any thing by prayer to Angels but purely directeth her praier to the Lord that made all things Lib. de vero dei simul cap. 17. Againe Lactantius writeth thus Non est in Angelis quicquam nisi parendi necessitas itaque nullum sibi honorem tribui volunt quorum honor in deo est There is nothing in the Angels but necessitie to obey therefore they will haue no honour to be giuen to them vvhose honour is in God And in his first booke and seuenth chapter Ministri Dei coli non volunt quippe qui nihil praeter iussum Dei voluntatem faciunt Gods attendants will not be adored for they doe nothing but his commaundement and will If these men were aliue what would they haue written against the Papistes who maintaine the adoration and worshipping of Angels The fifth reason of the popish dissolute and discomfortable doctrine IT is not vnknowne how the Papists without all shame accuse our doctrine of loosenes wheras all our writings sermons and exercises tende to holines of life for we preach mortification of the flesh continuance in prayer and in a word all holy duties we permit no filthie stewes neither by rash vowes cause incontinencie and fornication which are notorious and knowne things amongst the Papists Vrbs est saith Mantuan iam tota lupanar the whole citie is a stewes speaking of Rome And as the liues of the Papists haue beene odious to God and to man so I doubt not but in this motiue to prooue that their doctrine tendeth to horrible dissolutenes and hellish horrour In Aquinas his supplement art 2. quaest 2. it is taught that no man ought to be contrite in heart for originall sinne which is a licentious and carnall doctrine did not the prophet Dauid in the 51. psalme confesse that in sinne his mother conceiued him and S. Paul crieth out Rom. 7. O miserable man that I am who shall redeeme me frō this bodie of sinne out of which places we may gather the griefe that those holy men of God conceiued for their naturall corruption The Papists reason why we must not be contrite for originall sinne is worthie of consideration Non est voluntarium it is not voluntarie say they The syllogisme is thus to be made We are not to be contrite but for voluntarie sinnes but originall sinne is not voluntarie ergo we are not to be contrite for it I answer to the proposition they might as well conclude that it is no sinne let Augustine dissolue this knotte who in his 1. booke of Retract and 13. chap. writeth thus Nullo modo peccatum est nisi sit voluntarium peccatum quippe illudintelligendum est quod tantummodo peccatum est non poena peccati quamvis illa quae immeritò non voluntaria peccata dicuntur quia vel à nescientibus vel à coactis perpetrantur non omninò possunt sine voluntate committi quoniam ille qui peccat ignorans voluntarie quoque peccat c. It is no sinne except it be voluntarie this speach is to be vnderstood of sinne which is simply sinne and not a punishment of sinne although those sinnes which are vnfitly called sinnes against our wills because they are ether committed by constraint or by ignorance cannot be altogether without the consent of will for he which sinneth of ignorance sinneth willingly Thus hath Augustine answeared the popish reason to the full Secondly the Papists teach that some sinnes are veniall of their owne nature that is deserue not eternall death which must needes cause men to cast off the bridle and reynes of holy life why doeth Basil in his shorter Definitions and 10. rule prooue that euery sinne is deadly by this place The vvages of sinne is death But to withdraw men from the opinion of the lightnes of sinne well saith Hierome ad Caelantiam Tanto facilius abstinemus à quocunque delicto quantò illud magis metuimus nec etiam titò ad maior a progreditur qui etiam parva formidat We abstaine so much the more easily frō sinne by how much we feare the same neither doth he make hast to greater sinnes which feareth the lesser Thirdly the Papists teach that the sacrament giues grace ex opere operato of worke wrought without faith for howsoeuer Bellarmine requireth it as a disposi●ion yet the Censure of Colō which knew the Romish doctrine as well as Bellarmine reasoneth thus pueris extra omnem dubitationis aleam sacramenta prodesse nemo sanae mentis dubitare potest in quibus tamen nulla est fides nulla cordis motio nullus peccatorum dolor aut gemitus sanè si in pueris easit Sacramentorum natura cur non erit similis omnino in alijs maximè eùm neque Christus nec Ecclesia vnquam vel vllam diversitatis fecit mentionem Without all controversie children receiue benefit by the Sacraments in whome there is no faith no motion of the heart no sorrow for sinne and why doe not others likewise so seeing neither Christ nor the Church mentioneth any reason to the contrarie What is this but to cause men to come without repentance to the sacraments for if thou be not a murderer a theefe or an adulterer c. the sacraments will replenish thee with grace but Christian Reader take heede of this dissolute and loose doctrine for he destroieth himselfe and damneth his soule that commeth to the Sacraments without faith and repentance and he is so farre from receiuing grace that he purchaseth Gods eternall wrath and irefull displeasure to himselfe Fourthly the Papists bind their votaries prelats and priests to keepe their vowes which yet burne in filthie lusts yea are not those vowes vngodly which cānot be kept without incōtinency 1. Tim. 5.11 If widows as S. Paule saith waxe