Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	knowledge_n	patience_n	temperance_n	4,684	5	12.0601	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10046	The defence of truth against a booke falsely called The triumph of truth sent over from Arras A.D. 1609. By Humfrey Leech late minister Which booke in all particulars is answered, and the adioining motiues of his revolt confuted: by Daniell Price, of Exeter Colledge in Oxford, chaplaine in ordinary to the most high and mighty, the Prince of Wales.	Price, Daniel, 1581-1631.; Leech, Humphrey, 1571-1629. Triumph of truth.	1610 (1610)	STC 20292; ESTC S115193	202,996	384

hot never looseth its heate so faith is never deade dryed or extinguished If faith take fire from Gods altar it is like the fire in the Temple on the altar never goeth out Men Angels Divels cannot extinguish it It is as mount Syon that shall never be removed Flac. Illir cōtra relig pp. Catharinus thought so and mainetained it against Dominicus Soto in the Councell of Trent of which Coūcell they that were the Presidents did protest they did not think the question to be sufficiently discussed and therefore the decision thereof was deferred two severall times And Antonius Marinarius doth exquisitly speake herein If heaven fall if the earth vanish Dominic Quad. 4. if the whole worlde ran headlong I will looke to the goodnes of God and as he addeth if an Angell from heavē shall labour to perswade me against the certainety of my salvation I will say Anathema to him So against such wee will shut vp the bowels of charity and as far as the power of the keyes is given vnto vs the gates of everlasting life Mr LEECH The last sort are such whose salvation is already certaine and these differ from the other quoad gradū gradum in via perfectionis gradum in patria retributionis 1. Cor. 15.41 For if stella à stella differt gloria the Apostle applyeth it to the bodily resurrection that is if there be degrees of exaltation in the kingdome of glory of necessity by force of inevitable consequence it must follow that there be degrees of Christian perfectiō in the kingdome of grace the one being a retribution of the other heauens remuneration awarded according to Christian perfection practised ANSVVER This is your part of the division that divided you from your part among vs vpon this all your paper building consisteth vpon this Champion ground you marshall your munition here be the sluces of your invasion this is the squadron you encounter vs with But in this Paragraph three things are to bee reproued The first your misinterpreting of the place of the Apostle S. Paul There be Interpreters that proue that that speech and the collation thereof is onely inter corpus depositum corpus restitutum it is not a comparison betweene the elect in glory but between a glorified and a corruptible body Pet. Martyr class 3. c. 17. § 8. Paraeus Com. in 1. Cor. 15. to manifest resurrection Secondly your disiointed consequence is to bee reproued stella à stella differt gloria ergo there bee divers degrees of exaltation in the kingdome of glory according to Christian perfectiō practised in this life Aristotle 2. Post c. 15. 4. Top. c. 3. 6. Top. c. 2. 7. Top. c. 2. in many places of the Organon giueth caveats against arguing from Metaphors figuratiue speeches and therefore your foundation is faulty in Logick but much more in the law Thirdly though we deny not but that there be degrees of holy life in the kingdome of grace yet the reason is not good that therefore there be degrees of perfection in this life because degrees of exaltation in the life to come in as much as these degrees of exaltation depend not on that proportion you imagine which is betweene the worke and reward but on the grace and fauor of God who bestoweth liberally I am not ignorāt that Ierom is fierce against Iovinian for maintaining an equality of glory S. Austin ioineth with Ierome Mr Calvin with both and Peter Martyr acknowledgeth Aug. Ench. c. 3. epist 146. that all the Fathers beleeue it Yet this was never vrged or held that it deserved the name of an inevitable consequence but rather of a probable opinion Mr LEECH These ioin with their faith vertue 2. Pet. 1.5.6.7.10 with vertue knowledge with knowledge temperance with tēperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue the very bōd of perfection nay plíroma tou nomou the fulfilling of the law and doing these things they can never fall These giue all diligence to make their calling and election sure by faith by workes by precepts by Counsells These are terrestres Angeli coelestes homines earthly Angells heauenly men their names are written in heauen and themselues registred and inrolled in the booke of life and of the Lambe These I remember well I stiled entia transcendentia men soaring with the wings of faith and workes aboue the ordinary pitch of men etiam praecepta legis perfectiori virtute transcendentes transcending surmounting the precepts of the law by Evangelicall Counsells of greater perfection so speaketh S. Gregory in the place about cited ANSVVER So speaketh not S. Gregory you insert the words Evangelicall Counsells in place aboue cited It is the most absolute distinction of generall and speciall precepts that can be vrged Praecepta generaliter specialis iussio perfectiorib ' imperatur praecepta ●●●cialia but no word of counsells mentioned Foure especiall notes be there for to guid any man that runneth not astray through the wildernesse of his will to the true knowledge of the difference of that divisiō Your very paper is a writ against you for you cannot out of Gregory cite the worde Counsaile As for the fulfilling of the law it can be in this life but only ex parte non ex toto as is taught in the third of the Sentences 3. Sent. dis 17. the 17 distinction and as Calvin and Bucan worthily teach the best of Gods servants haue peccatum domitum Greg. 4. mor. cap. 24. Manuscripts in the publike Library of Oxford wherein are found many 1000 differences in the works of Gregory and many a hundred contradictions to the now extant Roman Coppie as will shortly appeare non dominum sinne doth remaine in them though it doth not raigne in them S. Gregory doth elegantly proue this Chananaeus populus non occisus sed factus tributarius meaning hereby that the Saints here as long as they liue in the world haue the flesh to vex them and the Angell of Sathan to buffet them And for that fragment out of Gregory perfectiori virtute transcendentes or perfectionum virtute as some copies or perfectionis virtute I say none can so transcend as you interpret some mē may transcend other men but yet not transcend the law or they may vnproperly bee said to transcend the precepts that is the ordinary and customary obseruing of the precepts they may transcend in seeking to keep them in a more holy maner then others that be not so well enabled by gifts but yet they doe not surmount the precepts of the law nor pitch beyond the Commandements If you pitch beyond that pitch he that toucheth your pitch will be defiled with it The Poets observation may warne you Deus immortalis haberi Dum cupit Empedocles ardentem firgidus Etnam Insiluit Hor. Art Poet Mr LEECH For explanation of which sentence of that good Father and great pillar of the

desire to be taught the rule of faith out of an humble and a religious meaning here you may learne it it was a question worth his asking a point worthy your learning Mr LEECH Why said he what other ground of faith then the pure word of God I demaunded then who shall interpret this word Hee replied the spirit What spirit good Sir The spirit of God only which privat men thinke they haue Against which rule I except for that it was the common plea of all condemned Heretiques Wherefore I required a triall of this pretended spirit for I cannot admit that to be God his spirit in any private man which consenteth not with the spirit of the Catholique Church And thus you see M.D. Airay that what you formerly reiected out of my rule as Popish you must necessarily admit as true that is Ecclesiasticall Tradition annexed to the sacred Canon for the discerning of private spirits Otherwaies each Heretique will sense Scripture in the mould of his owne braine ANSVVER That the word of God is the ground of beleefe in God sacred Scripture it selfe proveth in manifold and pregnant places as in the olde Testament in the Proverbs Prov. 2.9 They make a man vnderstand righteousnes and iudgement and equity and every good path Esay 8.19.20 in Esay should not a people enquire at their God at the law and at the Testimonie they that speake not according to this word there is no light in them by Malachie Mal. 4.4 Remember the law of Moses which I commanded all Israell with the statutes and iudgements in the new Testament in S. Paul 2. Tim. 3.15 The Scriptures are able to make a man wise vnto salvation through the faith which is in Christ Iesus in S. Peter 2. Pet. 1.19 We haue a most sure word of the Prophets wherevnto we must giue heed as to a light that shineth in darknesse till the day starre arise in our hearts Luc. 1.4 in S. Luke They containe the certainty of those things whereof we are instructed and in S. Iohn Ioh. 5.39 These things are written that yee might beleeue that Iesus is that Christ the sonne of God and in beleeuing yee might haue eternall life and by Christ himselfe sealing this point Search the Scriptures for in them you haue eternall life and they are they which testifie of mee but to this also the Fathers with all reverence haue agreed Basil Ep. 80. ad Eust Med. Let the Scriptures be arbitrators betweene vs saith Basill in his 80 Epistle and whosoever holds consonant opiniōs to those heavenly oracles let the truth bee adiudged on their side We are to enquire for iudges saith Optatus Contra Parmenianum de coelo quaerendus est Iudex Optat. cont Parmen l. 5. the Iudge must bee had from heaven but saith hee wherefore need we to knock at heauen when we haue a iudge wohm wee finde in the Gospell The Scripture is the rule of faith saith Tertullian contra Hermogenem Tertull. cont Hermog Chrysost in 13. Homil. in 2. Corinth It is a most exquisit rule saith Chrysostome in his 13 homily vpon the second to the Corinths It is an inflexible rule Greg. Nyss Grati. de ijs qui adeunt Hierosolymā saith Gregorius Nyssenus And S. Austin ample for this in many places in his booke de bono viduitatis testifieth that the Scripture pitcheth downe the rule of our faith And not only the Ancient Fathers but the Schoole-men haue succeeded in the same resolution Aquinas writeth expresly Aq 1. qu. 1. art 8. that our faith must rest vpon the Canonicall bookes of Scripture Durand agreeth with this Durand pref in senten that the maner of our knowledge exceed not the measure of faith and the holy Scripture expresseth the measure of faith Sum part 3. tit 18. c. 3. Nay Papists haue acknowledged this Antoninus confesseth that God hath spoken but once to vs and that in Scripture so plentifully that hee voucheth Gregory in the 22 book of his Moralls thus God needeth to speake no more concerning any necessary matter Al. 1. sent quaest 1. art 3 1. Coroll seeing all things are found in Scripture Alliaco consenteth to this The verities of Scripture bee the Principles of divinity quoniam ad ipsas saith he fit vltima resolutio Theologici discursus Bell de verbo Dei lib. 1. c. 2. In one word Bellarmin agreeth to all these Testimonies in his first book de verbo Dei Sacra Scriptura est regula credendi certissima tutissima This may serue to shew you that there is no other ground of faith then the worde of God Scriptures Fathers Schoolemen nay even our Adversaries being witnesses Deut. 32.31 as Moses speaketh You demaund who shall interpret this word It is replied the spirit of God which spirit the elect doe know certainly that they haue not only thinke as you traduce the speech of this reverēd Doctor but they assure thēselus that they haue the spirit and hee that knoweth not this ● Cor. 3.16 is ignorant as Paul teacheth by an interrogatiō Knowe yee not that yee are the Temples of the holy Ghost and that the spirit of God dwelleth in you But against this rule you except for this was you say Chrysos prolog in Epist ad Rohan 3. de Lazar. the plea of al Heretiques It is false Heretiques and the devill did vrge Scripture but these could never for wāt of Gods spirit compare Scriptures together The privat spirit even every Priuat man of himselfe saith Chrysostom only by reading may vnderstand yea need nothing else but to read Chrysos hom 13. in Gene● by which he meaneth to confer one place of Scripture with another And the same Father giveth the reason Scriptura seipsam exponit auditorem errare non sinit The scripture expoundeth it selfe and suffereth not the hearer to be deceived Distinct 37. Relatum So speaketh Chrys 13. hom in Genes The Canon Law is most plaine herein Non enim sensum extrinsecus alienum extraneum sed ex ipsis Scripturis sensum capere veritatis oportet For we must not from without them seeke a forraine and strange sense but wee must out of the Scriptures themselues receiue the meaning of the truth And a clowde of witnesses do testifie the same Wherefore it is no way necessary that we aske helpe of Tradition which is as I formerly spake the cittie of refuge for all runnagate points in your religion Popish Tradition in the Church soiourning only as the deuill doth to deceiue as a treacherous stranger not to be acquainted with or as an Infidell not to be conversed with and therefore D. Airay taught you the truth when you heretically thought you might mould the sense of scripture in the brain of the brasen head Tradition Mr LEECH And now M. D. Airay being thus overthrowne in the rule of his faith proposed vnto me a question of

these words the truth is that some there haue beene in many ages Motiue 46. in some points of their opiniō in his next motiue that many points of Protestancie were long before and in divers places As also the Waldenses spoken of by many who were almost 400. yeeres since do manifest our Religion to haue beene more anciēt then so But we stand not so much vpon these as because we are certaine that from the time of Christ the profession and succession of the doctrine of Protestant religion hath with much happines continued and hath appeared in place and persons and time and Doctrine and from the beginning of the Churches declination there haue beene some ever who resisted the Church of Rome and refused their Doctrine and therefore you may conclude as you do that the Gospel hath beene miserably taught amōg thē who haue not sought after the purity of doctrin Scornefull and shamefull is that title you call vs by in the by-name of Lutherans we haue no other title but Christians And as vniust is your slander that Lutherans are men of carnall appetites and base condition whose regularity in life by integrity of conversation is farre aboue any sort of Papists And this your second consideration is my second confirmation that Papists having not true knowledge cannot haue true faith either Originally in the foundation or Doctrinally in their assertions because they want the assurance either evidentiae or inhaerentiae accounting the Scriptures subordinat and the Reformed Churches illegitimat Mr LEECH The third Motiue The Protestants brand the Catholique doctrine with the name of Popery Luther THe name of Papists was first deuised by a luxurious Apostata inventour also of the name of Sacramentaries for so both Catholiques and Zwinglians stand indebted vnto him in these respects By the insolency of this man it came to passe that as many other doctrines so particularly this had beene stamped with the imputation of Popery whence it was that my Calvinian Iudges calumniating both me and it were pleased to fasten the note of Popery vpon it and of a Papist vpon me But since my grounds are meerely Catholique as you see and since this doctrine it selfe is the common faith of ancient Church it followeth either that it is no Poperie as these mē tearme it or that Popery truely conceiued is the very Catholique faith But of the two the later is more probable Wherevpon I inferred this conclusion for my finall resolutiō that Popery was necessarily consequent vpon the true grounds of diuinity and therefore my Iudges betrayed their owne folly in this behalfe for asmuch What Pope did ever devise this and many other doctrines which are called Popepery as by a condemnation of this doctrine they must inevitably confesse that Popery well vnderstood is the doctrine of Antiquity and that the Fathers were no lesse Papists haue in then my selfe ANSVVER LVxurious Apostat you know is a scandalous title cast vpon Luther whose many volumes continuall sermons and indefatigable paines did receiue a better Testimony out of the mouthes of learned Papists as is before proved The sirname of Papists is among some of you gloried in and are you ashamed of it Seeing it commeth from the worde Papa that is the Pope to whom you all profess subiectiō as a matter necessary to salvation why should you abhorre it Indeede it is S. Hieromes rule aduersus Luciferianos If any which are said to belong to Christ wil be tearmed not of our Lord Iesus Christ but of some other Hier. advers Lucif c they are not the Church of Christ but the Synagogue of Antichrist But you reply that you do not approue and assume this name more learned and more wise Papists do Anast Cochel Palaestrit honoris 1. p. 9. 6. Cochelet is zealous in the defence of it if it bee odious to others it is glorious to him wee are Papists saith he and confesse it and glory in that name and to this purpose I coulde cite others Luther was the first Author you say of this name It were the abuse of my Reader to discourse about such impertinēcies but otherwise I could easily disproue this This doctrine was by Luther and your Calvinian Iudges called Popery It was some iniurie sure to ioine things of so dislike natures as to cal him Papist who holds popery and it had beene a great calumny to you if you had not become Papist because then you were tearmed so and now professe your selfe to bee so Is not this a good reason to make you Turnecoate to leaue the religion and Church wherein you were Baptised Or because we tearme your Catholique doctrine Poperie therefore you are so angrie you will leaue vs. But consider that Catholique Doctrine is the Doctrine of the Catholique Church and the true Catholique church by the signification of the word is the vniversal Church so called because it is over al the world is not tyed to anie Country place person or condition of men According to which sense the Romane Church cannot bee called the Catholique Church Boz sig Eccl. l. 19. c. 1. Bell. de Rom. Pont praef lib. 3. c. 21. For Bozius Bellarmine doe complaine that the Protestants doctrine possesseth many and large Provinces England Scotland Denmarke Norwey Sweden Germany Mag Gregor descrip 166. Poland Bohemia Hungaria Prussia Litvania Livonia And Maginus in his Geography saith that the Greeks lōg since departed frō the Church of Rome appointed thēselues Patriarks these provinces follow the Greeks religiō Circassia Walachia Bulgaria Moscovia Russia Mingrelia Brosina Albania Illyricum part of Tartary Servia Croatia and all the provinces living vpon the Euxine Sea And not only all these but how manifest is it that the kingdome of France and the low Countries florish in the Protestant beleefe besides many thousands in Spaine and Italy It is as easie to proue that Popery is not Catholike in time as it is plaine it is not vniversall in place for besides that Reynerius who lived three hundred yeeres agoe Refert Illyr catol. tom 2. doth acknowledge that the Waldenses which professed as wee doe were reputed to haue beene ever since the Apostles time so on the contrary it is open to all the world that the Romane Church hath receaued many new born bastardly opinions which were never before extant I knowe there was a time whē the faith of the Romans was published through out the whole world Rom. 1.8 But now the Angell hath told vs that Babylon is fallen many alterations from the state of that Church Who knoweth not howe strange the point of Supremacy was even in the time of Gregory the great how the Councells of Lateran and Trent giue the Pope so great a transcendency as that he is aboue a generall Councell that the Councell of Constance and Trent forbid the Cup to the lay people that Transubstantiation was made a matter of faith by Innocent