Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	knowledge_n	temperance_n	6,200	5	11.8053	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

the scripture alloweth that speech Wee are messengers for Christ and for Christ or in Christes steede we beseech you 2. Corinth 5. 20. 21. He saith not as Christ but for Christ and the highest dignitie that the pastors of the Church haue is to be ministers only of reconciliation 2. Corinth 5. 18. and to be dispensers or disposers of the mysteries of God 1. Corinth 4. 1. See then what is become of this distinction Distinct. 37. There is an action in the Church which is both a sacrifice and a representation of a sacrifice beside there is also an otherthat is no sacrifice but a representation onelie the first is the Masse the second the Eucharist Bellarm. lib. 1 de missa cap 1. Contr. 1. The Eucharist also is a sacrifice of praise and thankesgiuing as the word signifieth for other sacrifice externall in the Church we acknowledge none but these spirituall ones Hebr. 13. 15. 16. 2. Such distinction of a sacrifice representing and a representing without a sacrifice they learne not out of the word nay it is cōtrary to it for al that Christ commaundeth vsis to doe this in his remēbrance and this doing is nothing else but eating drinking according to his institution in the sacrament 1. Corinth 11. 26. vers 2● This do as often as ye drinke it This doing is cōmunicating by drinking not sacrificing as they fondly imagine Distinct. 38. There is Duplex diuortium a double kinde of diuorce in matrimonie quoad thorum cohabitationem quoad vinculum A diuorce from bed and bourd onely the mariage knot or bond remayning still as in case of adulterie and an other kinde when the knotte or bond it selfe is dissolued and loosed Bellar. de matrim lib. 1. cap. 14. Contr. This distinction is contrarie to the Apostle as wee shall shew marriage cannot bee dissolued in respect of bedding and bourding together but the bond Vinculum must needes be vntied What the Vinculum or bond of mariage is Saint Paul sheweth The wife hath not power ouer her owne bodie but her husband and so likewise the husbande c. 1. Corinth 7. 4. and that this is the bond it is gathered out of the 15. verse where speaking of the departure of infidels hee sayth that a brother or sister is not in subiection that is is no longer bound to performe these duties and debtes of mariage verse 27. Art thou bound to a wife secke not to be loosed Ergo the bond may bee loosed the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which worde commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vinculum ● bond Therefore by not being in subiection or vnder power one of an other is to be freed and to be no longer bound If the marriage knot or bond could not be vntied among christians the apostle needed not to haue saide Seeke not to bee loosed for who will seeke for an impossible thing Distinct. 39. Some vertues are Morales moral some Theologica theologicall repentance which they call penance is a vertue Morall saith the Iesuit faith a vertue Theologicall Bellarm. lib. 1. de poenitent cap. 29. Contr. First this distinction is not currant for if you vnderstande by Theologicall that which is diuine for so wee englishe Theologia Diuinitie then are all the vertues of christians Theologicall that is Diuine both in respect of the author for they are all the giftes of God Iam. 1. 17. as also in respect of their operation and effect Yee are partakers sayth S. Peter of the diuine nature if ye flie the corruption of worldly lusts 2. Epist. 1. 4. Lo the flying of worldly lustes which is with them a Morall vertue is now become a theologicall or diuine vertue because thereby wee are made diuine or like to the diuine nature Secondly if they bee morall vertues which consist in manners and practise they theologicall that consist in knowledg and speculation Faith in that sense is not theologicall but morall Faith working by loue Gallath 6. 5. Thirdly what needeth such distinction and separation of vertues seeing the apostle ioyneth them all together Ioyne vnto your faith vertue to vertue knowledge to knowledge temperance 2. Peter 1. ver 6. 7. Therefore it is no good argument which the Iesuite maketh ●ayth belongeth not to repentance because one is of this kind another of that seeing the apostle both in nature practise ioyneth thē together Distinct. 40. In contrition Propositum non peccandi duplex there is a double purpose not to sinne any more Virtuale siue implicitum formale seu explicitum an inward and vertuall purpose and a formall and explicate purpose the first is not sufficient but it is necessary that he which is iustified from his sinne should make a formall expresse purpose not to sin any more beside the detestation which he hath of sinne Bellarm. lib. 2. de poenitent cap. 6. Contr. First the Lord saith by his prophet If the wicked will returne from all his sinnes and keepe my statutes hee shall surely liue Ezech. 18. 21. Here is nothing required but a forsaking of sinne and doing of righteousnes which may be done without any such formall or expresse purpose yet a purpose of heart is necessary Act. 11. 23. which must needs accompanie the detestation of sinne and amendement of life Secondly I pray you where was this formall expresse vowe or purpose in the theese vpon the crosse vnto whō Christ notwithstanding promised paradise Luk. 23. verse 42. 43. Distinct. 41. They distinguish thus of merites There is Meritum de congruo merite of congruitie as the workes which goe before instification though they be not simplie meritorious Ex debito iustitiae by the due debt of iustice yet they deserue of congruitie Meritum de condigno merite of condignitie followeth iustification whereby a man by his meritorious works is worthy by iustice of the kingdome of heauen Rhemist annot Ro. 2. sect 3. Bellarm. lib. 2. de poenitent cap. 12. Contr. First that there is no merite at all of condignitie S. Paul sheweth saying The afflictions of this life are not worthie or as they reade Condigne of the glory to come Rom. 8. ver 1. 8. The Rhemistes distinction vpon that place of condigne to and condigne of is but a Iesuiticall toye and not worth the answere Secondly that there is no merite of congruitie before iustification it is thus prooued Without faith there is no merit for without faith it is impossible to please God Hebr. 11. 6. and saith is not before iustification Rom. 5. 1. Ergo. Distinct. 42. Workes of the lawe or of nature done without or before sayth merite not but workes done by Gods grace are truely meritorious Thus they answere vs when we obiect that place Rom. 3. 28. Wee holde that a man is iustified by faith without the workes of the lawe Rhemist in hunc locum Contr. The Apostle himselfe taketh away this distinction Ephes. 2. By grace are

immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation Rhemist Galath 6. sect 4. But the contrarie is proued out of scripture 2. Corinth 5. 7. We walke by faith and not by sight As the eie then is the instrument whereby wee behold thinges present so is faith the organon or instrument of the soule whereby we apprehend thinges absent and inuisible That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued through faith and that not of your selues for it is the gift of God and not of workes What else can be the meaning of this place but that we are saued by grace apprehended by faith So that grace is the efficient cause faith the instrumental And least that any man should say that faith saueth vs as other vertues wrought in vs by grace not by an apprehension of grace but as a meritorious cause as the Rhemistes affirme the Apostle addeth that faith is the gift of God and therefore meriteth not and he excludeth workes euen workes of grace ordained for vs to walke in from beeing any cause of Iustification before God And so faith also is excluded as it is an act or worke of the vnderstanding onely and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof Whereas the Apostle saith the gift of God is eternall life Rom. 6. 23. The Rhemists take vpon them to correct the Apostles wordes saying thus The sequele of speech required that as he said Death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is Rhemist Rom. 6. sect 8. What can be more contrarie to the Apostle then this Life euerlasting saith he is the gift of God Nay say they it is as properlie the stipend of righteousnes as damnation is the stipend of sinne but the Apostles declination from that sequele sheweth the contrarie Christes paines were of no account of their owne nature compared with his glory Rhemist Rom. 8. sect 5. A monsterous blasphemie and contrarie to scripture for if there were no comparison betweene Christes sufferinges and the glorie which he hath purchased for vs by them then his sufferinges were no satisfaction to Gods Iustice Wherefore his passion being the passion of the sonne of God was both a full satisfaction and a worthie desart of that glorie which hee hath obtained for vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs but there is no desert where there is not a proportion betweene the labour and the reward yet wee affirme not that Christ merited for him selfe for his owne glorification was due vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth cleane contrary that the afflictions of this time are not worthy of the glory which shall be reuealed ibid. They deny that the Iewes did receiue the trueth or substance of Christ in their sacramentes as we doe in ours or that they and wee do eate and drinke of the selfesame meate and drinke Rhemist 1. Corinth 10. sect 2. and yet the Apostle saith plainely That they did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke which followed them the rocke was Christ. ibid. Doth not the Apostle now say here that they did drinke the same spirituall drinke with vs for Christ was their spirituall drinke and so is he ours That where the Apostle sayth This is not to eate the Lords supper 1. Corinth 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue which were vsed in the primitiue Church Rhemist ibid. And yet it is most manifest by the circumstance of the place that S. Paul reprooueth them for the abuses in the Lords supper and therefore putteth them in minde of the institution of Christ verse 23. which had beene a matter impertinent if hee in so saying the Lords supper had not meant the Sacrament That the force and efficacie of common prayer dependeth not vppon the peoples vnderstanding hearing or knowledge and that the infant idiote and vnlearned man taketh no lesse fruite of diuine office than any other Rhemist 14. sect 10. And therefore it is not repugnant to saint Paul to pray in the latine that is an vnknowen tongue ibid. sect 15. Yet in trueth S. Paul flatly condemneth the vsing of an vnknowen tongue in publike prayers and thankesgiuing Hee that occupieth the roome of the vnlearned can not say Amen at thy giuing of thankes seeing hee knoweth not what thou saiest for thou verilie giuest thankes well but the other is not edified And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding that I might instruct others then ten thousand words in a strange tongue What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church That man hath a proper freedome and motion in his thoughtes doings and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely more free by grace Rhemist Iohn 8. sect 2. That the Gentiles doe beleeue by their free will Act. 13. 2. All this is flat opposite to scripture Which saith wee are not able to thinke a good thought of our selues 2. Corinth 3. 5. And that God worketh in vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. Concil Trident. sess 6. can 10. Rhemist Rom. 2. sect 4. yea they condemne it as hereticall to say that a man hath no iustice of his owne to be iustifyed by but the iustice onely of Christ Rhemist Philip. 3. sect 3. And yet S. Paul sayth thus in plaine termes That I might be found in him not hauing mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse and cleaueth onely to the imputatiue iustice of Christ to bee iustified by though wee denie not an inherent righteousnesse in the faithfull but imperfect not a meanes of their iustification before God but the fruites thereof and is no other but that which we call Sanctification They doe set vp Idols or images to bee adored and attribute vnto them religious worship contrarie to the scripture Children keepe your selues

all sinnes and make the offender guiltie much or little Otherwise there should not haue needed any sacrifices to be prouided in the law for sinnes done of ignorance Leuit. 4. Whatsoeuer is not of faith is sinne Rom. 14. 23. He sayth not whatsoeuer is done of malice or wilfulnes but whatsoeuer is not of faith that is of a sure ground done with certaine knowledge and perswasion and according to a good conscience as Bernard expoundeth the place De fide vera non falsaputo dixisse Apostolum omne quod non ex fide peccatum quia fides falsa fides non est Non autem ex fide vera bonum creditur quod malum est I thinke the Apostle spake of a true not a false faith in that place Whatsoeuer is not of faith is sinne because a false faith is no faith and by a true faith a man can not beleeue that to be good which is euill lib. de Dispensat Therefore all sinnes done ignorantly and simply though the intent be neuer so good do make the partie that sinneth guiltie and faultie Distinct. 57. There is a double certaintie of saluation Certitudo infallibilis an infallible certitude which a man cannot haue in this life certitudo humana moralis a morall and humane certitude and this is sufficient for a man to rest himselfe vpon Bellarm. de Sacram. lib. 1. cap. 28. Contra. First they speake contraries for how can there be a certitude not vnfallible for that that is certaine is vnfallible and what is fallible is vncertaine Secondly The Apostle saith otherwise Giue diligence to make your calling and election sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure without staggering or wauering For if ye do these things ye shall neuer fall 2. Peter 1. 10. Is not this an vnfallible certitude whereby a man shall be assured neuer to fall If this might not be attained vnto in this life S. Peter would not exhort vnto it Distinct. 58. I let passe here their idle fansies and fonde schoole distinctions not fit to bee vsed by boy Sophisters much lesse by men that would be counted graue diuines As how there are causae morales iustificationis aliae causae Physicae Morall causes of our iustification and Physical or naturall causes Bellarm. de effect sacram lib. 2. cap. 11. Contra. This distinction is repugnant to the Iesuites own doctrine for faith is no Morall but a Theologicall vertue as he distinguisheth them but it is faith that iustifieth Rom. 5. 1. Ergo no morall vertue Themselues also exclude the workes of nature from being any cause of iustification how then can there be any Physicall causes for in deede our iustification is no Physicall or naturall but a metaphysicall and supernaturall worke Distinct. 59. Not much vnlike to this is that distinctiō of dolor summus intensiuè appretiatiuè Our sorrow is greatest intensiuely when it is in the highest degree It is the greatest appretiatiuely or in estimation when as wee sorrow not for a thing as much as wee can yet wee had rather loose other things than loose that As a godly man may mourne intensiuelie for the death of his children more than for his sinnes yet hee had rather loose his children than the fauour of God True contrition then requireth sorrow in the highest degree appretiatiuè but not intensiuè Bellarm. lib. 1. de poenitent cap. 11. Contra. It is not possible that a man should weepe more for that which hee lesse esteemeth And if a man mourne more for a temporall losse than for his sinnes hee mourneth not a right Therefore sorrow for our sinnes ought to be the greatest in the highest degree intensiuè And thus true sorrow is described in the Scriptures Wee roare like Beares and mourne like Doues Esay 59. 10. Beholde O Lorde how I am troubled my bowels swell my Liuer is powred out vpon the earth Ierem. Lament 1. 20. O that my head were as the waters and mine eies as fountaines of teares Ierem. 9. 1. Cut off thine haire O Ierusalem and cast it away and take vp a complaint Ierem. 7. 29. They shall mourne like Doues smiting vpon their breastes Nahum 2. 7. In that day shall there be great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo Zachar 12. 11. Thus the Prophets did vse to describe true sorrow for sinne than the which none could be greater as Moses saith Seeke the Lorde with all thine heart and all thy soule Deut. 4. 29. Wherfore sorrow for sinne ought to be the greatest and chiefest of all other euen intensiuè as wee haue said Distinct. 60. Many such goodly distinctions they haue as to shewe that two bodies may be in one place they haue inuented this distinction there is duplex diuisio extrinseca respectu locs intrinseca ratione subiecti There are two kindes of diuision of one thing from another the externall diuision in respect of place the internall in respect of the subiect And so when two bodies are in one place they are internallie distinct from themselues though they be not distinct and diuided in place the first diuision is taken away not the second Bellarm. lib. 3. de Eucharist cap. 3. See what iugling here is and all to breede an impossible conclusion for seeing euery bodie hath his proper place yea spirites haue their proper definite places much more bodies two bodies then must haue two places vnlesse they be mingled and incorporate together and so make but one bodie Thus they distinguish of the being and subsistence of the accidents of bread and wine in the Eucharist without their subiects sunt in se negatiue non positiuè they haue a being in themselues negatiuely not positiuely Bellarm. lib. 3. de Eucharist cap. 24. Is not this good stuffe I pray you what is esse negatiue to be with a negatiue that is put the negatiue non to esse and so non esse by this skilfull Philosophie shall be esse not to be is all one with to be Such toyes these vaine men do traine vp their schollers in and thinke by them to deceiue the worlde I will trouble the Reader at this time with no more of their stuffe by these examples alreadie set foorth wee may giue our iudgement of the rest That their distinctions are lewd sophisticall and vaine inuentions to obscure the truth withall and not woorth a rush all distinctions wee condemne not wee knowe they haue their profitable vse for the finding out of truth and discouering of falshood but such distinctions as serue to countenance errour superstition against the manifest truth of Gods worde such as are these Popish distinctions wee vtterly abhorre condemne Of such distinctions we may say as one of their owne fellowes said of that distinction of Simonie There were Simoniaca de sui natura there were Simoniacall things by nature forbidden by the worde of God as to buy or sell Sacraments Simoniaca iure positiuo Simoniacall things by the positiue lawe and constitutions of