Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	add_v	godliness_n	temperance_n	2,671	5	11.4834	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04827	Of the redemption of mankind three bookes wherein the controuersie of the vniuersalitie of redemption and grace by Christ, and of his death for all men, is largely handled. Hereunto is annexed a treatise of Gods predestination in one booke. Written in Latin by Iacob Kimedoncius D. and professor of Diuinitie at Heidelberge, and translated into English by Hugh Ince preacher of the word of God.; De redemptione generis humani. English	Kimedoncius, Jacobus, d. 1596.; Ince, Hugh, b. 1554 or 5.	1598 (1598)	STC 14960; ESTC S108025	345,675	422

plaine to euery one by the text that that vpbraiding pertaineth not to true beleeuers whose faith is effectuall by loue but vnto false Christians who hereby that they shew not their faith by works doe sufficiently declare that they are not indued with true faith but are blind and see nothing Certainly it is plaine deceit willingly to confound together those two most diuers sorts of men which Peter purposely seuereth and not to regard what agreeth fitly to either First vnto those that are truly conuerted and indued with a liuely faith in Christ belongeth that setting out of grace that the diuine power hath giuen vnto them all things belonging to life and godlines that they are called to glorie and vertue that they haue obtained great and precious promises and are made partakers of the diuine nature being escaped out of corruption in the world These things are spoken of them who had obtained like precious faith with Peter and his like which surely cannot be spoken of them who haue only an historicall and dead faith that is the faith of deuils and not of Christians Secondly by way of exhortation he carefully seuereth a liuely and a dead faith that they who haue a liuely faith doe shew it by workes and by adding to faith vertue to vertue knowledge to knowledge temperance long suffering godlines loue are not found idle and vnfruitfull in the knowledge of Iesu Christ Contrarily he pronounceth them blinde and such as see nothing but haue forgotten their purging from their old sinnes who haue not good workes Where now by Antithesis he directeth his stile against hypocrites and false Christians Iames 1. and 2. who as Iames painteth them out are hearers onely of the word and not doers deceiuing themselues and seducing their owne hearts And albeit they seeme religious yet their religion is meere vanitie and their faith dead But what is this to the true beleeuers are they therefore in danger of damnation because hypocrites perish in their vanitie Nay it is so farre off that the Apostle should teach that the true beleeuers are damned that contrariwise hee witnesseth that such as bee fruitfull in the knowledge of the Lord doe more and more confirme their vocation and election and that it shall come to passe that they shall neuer fall but haue a plentifull entrance into the kingdome of heauen That whcih is beside obiected out of 1. Pet. 2. that the reprobates also were laid vpon the corner stone Christ The 7. place 1. Pet. 2. we simply deny as being farre from Peters words who writeth of the disobedient Iewes who were offended at Christ that they were * Ad hoc positos esse non dicit impositos Christo The 8. place Gal. 3. 5. ordayned to this he doth not say that they were laid vpon Christ Out of the Epistle to the Galathians two places also are cited as that chap. 3. Paul warneth the Galathians Are ye so mad that when ye haue begun in the spirite ye would now end in the flesh Haue ye suffered so many things in vaine Also chap. 5. Therefore stand in the libertie wherewith Christ hath made vs free and be not intangled againe in the yoke of bondage Behold I Paul say vnto you if ye be circumcised Christ shall profit you nothing ye are made voide of Christ as many as are iustified by the law are fallen from grace Of these words it seemeth to follow that they may be reprobated who haue been redeemed and set at libertie by Christ and who were truely iustified and regenerated and ingraffed into Christ as liuely members Expos epist. ad Gal. First I answere that it is not manifest that the Galathians fell away finally nay in the iudgement of Augustine they had not yet fallen or yeelded to the seducers but were wauering and did not fall away But yet not to contend about that whereabout I see interpreters disagree this is certaine that if they were already caried away with the error of the false Apostles Cap. 5.10 yet they erred not finally according to the saying of the Apostle J am perswaded of you in the Lord that ye will not be otherwise minded Whereupon also hee saith not flatly ye haue suffered so many things in vaine but by way of correction addeth which thing Huber of purpose concealeth if yet in vaine signifying that he is perswaded of better things and such as accompanie the saluation of the Galathians although he speake very sharpely to reproue them Question Why then doth he so intreate them as men that be in the extreame danger of saluation Answere Because those horrible euils which those seducers labour to insnare them in were greater than could be vttered and that sharpenes was good for the Galathians to keepe them in the doctrine of faith by the consideration of destruction Secondly the consequence of the propounded argument is denied which Huber would faine seeme to proue three waies First because some beginning in the spirite doe ende in the flesh The Syllogisme will be thus They that begin in the spirite are iustified and redeemed But some beginning in the spirite are reprobated because after they haue begun in the spirite they end in the flesh Therfore some of the number of reprobates were iustified and redeemed Here the Maior taken vniuersally is denied therefore the conclusion is of pure particulars The Maior is true onely of such as haue the spirit of iustification and regeneration But God doth not suffer those who haue so begun in the spirit to end in the flesh Phil. 1. but he maketh perfect in them his own good worke vnto the day of Christ Iesu Notwithstanding many begin in the spirit How many begin in the spirit as far forth as they professe the doctrine of the spirit or of the Gospell touching free iustification by Christ or else haue receiued also some spirituall gifts who whiles they returne not from their errors repugnant to the Gospell whereinto they fell or otherwise by their vnthankefulnes are depriued of those gifts of the spirit are said to bee perfected in the flesh whereas they began in the spirite His second proofe leaneth on the saying Haue ye suffered so many things in vaine But the Maior is false vniuersallie taken namely this That whosoeuer suffer for the Gospell in vaine they are reprobates hauing once receiued the grace of iustification 1. Cor. 13. For it may be as the Apostle witnesseth that they who haue not charitie and therefore neither true faith and iustification may yet suffer aduersitie but all in vaine Thirdly thus he proueth it As many as be of the works of the Law or would be iustified by works are subiect to the curse But some redeemed from the curse of the Law do fal againe into the Pharisaicall error of the righteousnes of workes Therefore some once redeemed are againe insnared in the curse Here the answere vnto the minor is manifest that they who are truely made

Rom. 8 Whom he foreknew them he predestinated to bee made conformable to the image of his sonne And whom he predestinated them he called whom he called them he iustified whom he iustified them he glorified Rom. 11. The election hath obtained it the rest were hardened Ephes 1. Hee chose vs in him before the world that wee might be holy and blameles before him through loue and hath predestinated vs to adopt vs for sonnes through Christ Iesu c. In the same Epistle chap. 2. We are his worke created in Christ Iesu to good workes which God hath prepared that we should be exercised in them To which end tendeth also 2. Thes 3. Tit. 1. that faith as the Apostle saith belongs not to all but to the elect of God But vnderstand a true faith and effectuall by loue the faith not of the deuil but of a Christian man which beeing placed on the foundation suffereth no man to perish as Augustine saith De fide oper cap. 18. Ioh. 6. Whatsoeuer the father giueth me commeth vnto me and him that commeth vnto me I cast not forth No man commeth to me vnles my father drawe him who sent me and I will raise him vp in the last day It is written in the Prophets And they shall be all taught of God that is saith Augustine Tract 26. All the men of that kingdome Whosoeuer therefore hath heard of the father learned cōmeth vnto me Ioh. 10. you beleeue not for you are not of my sheepe as I said vnto you my sheepe heare my voice and I know them and they follow me and I giue them eternall life and they shall not perish By these places we are taught that a true faith and cōuersion be gifts peculiar to the elect and doe flowe from the eternall decree of God touching his elect so that for iust cause we turne our eyes hither when we seeke for the certainety of our election Whereupon Saint Peter also aduiseth vs to make our calling and election sure by good workes 2. Pet. 1. by adding to saith vertue to vertue knowledge to knowledge temperance long suffering godlines loue to the brethren c. So it shall come to passe that an entrance shall abundantly bee ministred vs into the eternall kingdome of our Lord Iesu Christ In the same sense Paul to Timoth. when he had testified of the surenes of election in it selfe that the foundation of God standeth sure Two seales of the ●ur●es of our election one God the other outs hauing this seale God knoweth who are his forthwith addeth another seale in respect of vs Let euery one that calleth on the name of the Lorde depart from iniquitie And he addeth If a man therefore purge himselfe from these things he shall be a vessell for honour By all which wordes he meaneth that the studie of holines is the best way to know our election Further the same Paul iudging of the election of the Thesialonians and other faithfull considered it no other way Phil 1. 1. Thess 1. than by the faith loue hope and other fruites of their calling to Christ and fellowship in the Gospell Obiection But the end doubtles deceiued or ouercame this hope and iudgement of Paul in some men therefore faith hope and charity c. are not sure signes of election to eternall life Answere To this I answere that charity iudging by these signes of the election of our neighbor is sometime deceiued Marke this but this is not the cause of the error that faith and charity be not sure markes of election in them selues but because we cannot be sure of the vnfained faith of our neighbor and of his charity out of a pure heart as well as wee are of our owne Of which difference we will more fully speake hereafter when we haue finished this point The second way therefore The second way whereby a man may know himselfe to be elected whereby a man may bee certaine of the predestination of himselfe to life is the word of promise For albeit by a singular or seuerall promise God saith not to thee or me Thou art elected and shalt be kept to eternall life yet there is a generall promise in the word and that faithfull and worthy by all meanes to be imbraced of vs that whosoeuer shall beleeue in the sonne of God Marke this very well and remember it hath eternall life and shall not come into condemnation but shall be raised vp to the glorie of the kingdome of heauen and therefore was elected vnto that kingdome because this kingdome of the father shall not be giuen but to whom it was prepared before the foundation of the world Vnder this vniuersall promise whosoeuer is partaker of the gift of God let him assume to himselfe in his heart I am faithfull and moreouer let him conclude therefore I shall be saued and by consequence I am elected For the confirmation of this argument we must knowe that the Maior speaketh onely of a sauing or iustifying faith and such a one as worketh by loue for this faith suffreth no man to perish but not of an historicall or temporary faith as is the faith of many men who receiue the word with ioy for they are glad of some tast and vnderstanding of the truth against errors wherein they had been drowned but when oppression and persecution arise for the words sake straight waies they fal away because they haue no root in themselues but endure for a time And if it may helpe a weake minde Matth. 13. whether hee that beleueth may be sure that he is endued with a true faith in Christ let the Apostle be considered ●●w I may be sure I haue a true faith 2 Cor. 13. Proue your selues whether you bee in faith examine your selues Knowe ye not your selues that Iesus Christ is in you And surely one of the twayne is necessarie that either the beleeuer knoweth himselfe to beleeue or else if he know it not he is vncertaine also of his iustification seeing iustification is by faith Wee say therefore with Augustine Epist. 112. de Trin. lib. 13. cap. 2. that euery man seeth and knoweth his owne faith in himselfe specially seeing it is not the naturall disposition of faith to lye hid as it were buried but more and more daiely to declare it selfe by newenes of life and the fruites of good works Obiection But thou wilt say I find in my selfe great weakenes of faith many grieuous doubtings wherewith my faith his shaken Answere Well But the Lord is of such clemencie Rom. 14. he doth not cast away but receiue to himselfe a man that is weake in the faith neither doth he quench smoking flaxe Matth. 12. 2. Cor. 12. or breake the bruised reede And as he answered Paul His power is perfected through weakenes Onely bewayle thy infirmity and craue daily the grace of the holy Ghost Obiection Matth. 10. Heb. ●0 But I am in