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	love_n	temperance_n	1,648	5	11.0080	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14664	An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.	Wilson, Thomas, 1563-1622.; Walkington, Thomas, d. 1621, attributed name.	1600 (1600)	STC 24966; ESTC S102108	79,110	106

as true fire is well discerned from painted fire by the heat it giues though ther be neither light nor flame so it may be as well knowne who be the children of God by the workes and fruits of the spirit as by the witnesse of the spirit they which want this latter may haue cause to be glad if they haue the former For the Apostle Peter in the first chapter of his second Epistle hauing exhorted the Christians to ioyne to their faith knowledge to knowledge vertue to vertue temperance to temperance patience to patience brotherly kindnesse to brotherly kindnesse loue he assureth them that if these things be in them and abound they should neuer fall but haue their election sure and haue an entrance made into the blessed kingdome of God And to conclude our Prophet in this Psalme vnto that question who shall dwell in thy Tabernacle makes this answere euen hee that deales vprightly toward God and man hee that liueth a iust life hee that thinketh the truth and speaketh as hee thinketh hee that hurteth not his neighbour in name bodie goods or soule he that neither spreadeth nor receiueth false report against his brother he that loueth godly men though they be hated in the world and flattereth not wicked men though they be honoured in the world hee that faithfully keepeth his promises euen to his owne damage and losse especially such promises as are confirmed with an oath hee that auoydeth vsurie and briberie and whether he lend of curtesie or iudge of dutie as led by loue and not by lucre hee hee whosoeuer he is rich or poore learned or simple high or low euen he that doth these things and all these things and not onely knoweth them and liketh them but doth them and performes them and doth them constantly and sincerely out of loue to God and men though weakely and vnperfectly and desireth in the doing of these things to aduance Gods glory being hartely sorry that he doth these things so faintly and feebly this is hee that may assure himselfe to be the person that now truely serueth God and hereafter shall remaine in heauen with him for euer FINIS Text. Interpretation of the vvords Beginnings Foundation ●●●fection ●●●ode or ●●alysis order and disposition of the Text. Summe collected Instructions First Instruct. Second inst● Antiquitie of Catechising a The learned ●hinke that this 〈◊〉 of teaching is meant by Paul in his patterne or forme 〈◊〉 vvholesome vvords vvhich he vvilleth Timothy to haue * 1 Tim. 4.13 〈…〉 noteth that the vvord in Deut. 5.7 ●●anslated Re●earse the law to ●hy Children ●●orts whet speech borrovved from vvarriours vvho sharpen their vveapons that they may better peirce tho●●vv so the doctrine is to bee propounded vvith such easinesse as it may ●est enter into ●●ch tender ●indes Beza authoritie of Catechisme 1 Tim. 3.16 All Scripture is inspired of God ●erse 17. To make perfect 〈◊〉 to furnish ●he man of God * Excellencie of Catechising d Paul is thought to haue done this office 〈…〉 Cor. 9.14 Marke did Catechise at Alexandria vvith great profit saith Eusebius 〈◊〉 is commanded to feed not the sheepe onely but the Lambs also the ●ather for 〈…〉 saith the increase of the flock 〈…〉 Profit of Catechising Heb. 6.1 e Clemens calleth catechisme a base of groūd plot Athanasius a Synopsis or first draught of a picture Rubbius saith it is an hedge to generall doctrine See Greenham No kingdome of note in the vvorld but by Catechising receiued the Gospell vvithin 40. yeares after Christs passion saith Aegisippus Necessitie of Catechising Cor. 3.2 Io● 5.12.13 f Seeing it hath god the author is commanded by him practised by the Church olde nevv vsed by the Apostles and Fathers also ignorance increaseth vvithout it knovvledge abounds by it many other good things come of it Papists nay Heathens haue allovved it see Greenham fol. 311. * Doctrines of Catechisme 〈◊〉 fundamentall doctrine vsed in the primitiue Church 〈◊〉 neither ●hrase nor ●●●pe nor cir●umstance hinder scripture is to be taken in the largest meaning h Hovv these doctrines be f●●damentall yet doctrines of perfection with milke and strong meat The same doctrine saith 〈◊〉 is both a ●●ord and gulfe according to the handling of it easily or 〈◊〉 First doctrine of the Catechisme Dead vvorks a Originall sin so called because it begun in our first parents and from them de●iued into all their posteritie in vvhom it is before their nevv-birth Actuall sinne Cogitata dicta facta contra ●egem August Dead vvorks Why sinnes so called b If all sins be dead vvorks vvhat becommeth of the distinction of mortall and veniall sinnes Creation of man in Gods Image Wha● is Gods image Righteousnesse 〈◊〉 holinesse of truth Ephes. 4.24 Mans fall Adam abusing 〈◊〉 free vvil 〈◊〉 himselfe 〈◊〉 it d Our first Parents after their 〈◊〉 had blindnesse in vnderstanding 〈◊〉 in their vvill feare in their consciēce ●ebellion in the whole man * This misery vvas eyther common to 〈◊〉 as curse of the creature ●●●●alitie de●●ction of the ●●●aturs eiecti●● out of 〈◊〉 or proper 〈◊〉 Adam 〈◊〉 to 〈◊〉 sorrovv in child birth ●●●ovv Adams●●ll ●●ll pertaines 〈◊〉 vs. e All men vvere 〈◊〉 stand or fall ●ith Adam he ●●●ng the head of our kinde by Gods ordinance had grace and blisse to keepe or to loose for himselfe and all others which came of him f Repentance vvhat it is Tvvo parts of repentance first ceasing from euill called mortification of the old man putting off 〈◊〉 ●ld man the body of sin Secondly doing good called putting on the nevv man 〈…〉 Titus 2. ver 1● Psal. 1. ● ● Works of God Summe of the Lavv. 1 Cor. 13.1.3 ● 1 Tim. ● 4 Diuision of the Lavv. A short exposition of the lavv The first table of the Lavv expounded The secōd table expounded Maxima debetur puero reuerentia Rules to guide the full exposition of the ten commandements A Synecdoche 〈◊〉 euery comm 〈◊〉 affirma●●●● comman●emen● hath a 〈◊〉 〈◊〉 negatiue 〈◊〉 an ●●firmatiue * Rom 7.14 g Before the 〈◊〉 of 〈◊〉 vve breake all after 〈◊〉 vve keepe all and euery part of the lavv 〈◊〉 imperfectly vvee haue a 〈◊〉 section of 〈◊〉 but not of measure The Lavv 〈◊〉 iustifie 〈◊〉 because of our disablenesse to fulfil it Rom. 8.2 Neyther doe wee seeke iustification from the lavv because vve haue it by grace Rom. 3. By vvhat degrees repentāce is vvrought Preparation to repentance * Thus far many reprobates goe in repentance 〈◊〉 come neuer so farre Grace of Repentance hovv effected i This is that is called Faith k Repentance legall vvhen a man hath no more but a knovvledge of his sin and danger vvith a grief and fear therof the Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Repentance euangelical vvhē one beleeuing his sin to be forgiuen him novv feares and flyes sin not onely for the danger of it but for the displeasure of his good God this 〈◊〉

Qu. Which is the third An. Remission of sinnes which is the remouing of the guilt and punishment from vs by his sufferings Col. 1.12 Qu. Which is the fourth An. Imputation of righteousnesse wherby our sins are accounted his his obedience is accounted ours 2 Co. 5.21 Qu. Which is the fift An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name and other good workes spotlesse vnto his Father Rom. 8.34 Heb. 9.24 Qu. Which is the sixt An. Acceptation to eternall life whereby we are accepted as worthy of life for Christs worthinesse Eph. 1.5 Qu. Which is the seauenth An. Adoption whereby of the Children of wrath by nature we are become the children of God by grace Gal. 4.4 Qu. Which is the eight An. Sanctification whereby we dye to sinne and liue to righteousnesse Rom. 6. throughout 1. Pet. 2.25 Qu. Which is the ninth An. Corrob●ration whereby we are kept in holinesse to the end Eph. 6.10 1 Pet. 5.10 Qu. Which is the tenth An. Glorification whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen Rom. 8.30 the Saints liuing now the life of glory Qu. What vse is to be made of these benefits An. First they minister cause to consider of the manifold loue of Christ and the vnsearchable riches of his grace Secondly wee may giue an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured euen Christ himselfe with all those benefits we haue named 1. Cor. 10.16 Mat. 26.28 Thirdly they occasion vs more earnestly to loue and praise our Redeemer and more heartely to obey him Eph. 1.3 Rom. 12.1 The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall where of Faith and the office thereof BVt seeing we haue learned before that by nature wee are the children of Gods wrath and vnder death how shall wee become pertakers of eternall life and of Christ with these benefits which bring to it An. By being ioyned to God who is that life himselfe Iohn 5.26 Qu. But wee sinners cannot attaine to the most iust God An. True therefore God in the person of his Sonne descended to vs and tooke flesh of our flesh Iohn 1.16 1 Iohn 5.11.12 Qu. But hath this flesh of Christ life in it An. It hath so from the God-head the fountaine of life Iohn 6.65 Qu. Is this life communicated from Christ to the Elect An. It is so by his flesh which is the conduit to conuey it to them Iohn 6.54 Qu. Must the Elect haue coniunction with Christ that they may be pertakers of this true life An. They must haue a reall coniunction such as is betweene the head and the members the Vine and the branches Iohn 15.1 Eph. 4.15 1 Cor. 12.12 husband and wife Eph. 5.25.26 Qu. What is the band of this coniunction and knitting An. The spirit of Christ by his infinite vertue 1 Cor. 6.17 12.13 Qu. By what meanes doth the spirit knit vs and Christ An. By the meanes of faith which the spirit through the word preached creates in our hearts that wee may receiue Christ and his benefits Eph. 3.17 Rom. 10.17 Qu. What doe ye call Faith An. That gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sacraments Qu. Is not this common to all other gifts of the spirit An. No verily it is proper to faith onely to receiue Christ. Iohn 1.12 Gal. 3.14 Qu. Is it not in this sense said that we are iustified by faith An. It is so not because faith as a vertue qualitie or worke is any part of righteousnesse which is wholy in Chirst his obedience and sufferings 1. Cor. 1.30 but because it is a spiritual hand to receiue his iustice to be ours Qu. Is Christ and his righteousnesse ours to iustifie vs before it be receiued by faith An. Our righteousnesse is perfectly and fully wrought before and it is ours in the purpose of God who hath decreed to giue it vs but till wee beleeue wee haue no profit by Christ but are as the reprobates be that is sinners vngodly enimies children of wrath Rom. 5.6.8 Rom. 3.6 Eph. 2.2.3 Sauing that the Elect are vnder the decree of Gods loue and are preserued from the downe-fall mentioned Heb. 6.4.5.6 whereinto some reprobates fall Qu. It seemeth to me ye will haue faith coupled with Christ to make vs righteous An. No my meaning is that Christs iustice onely makes me stand righteous but it is not allowed me to be my iustice vntil I beleeue and so apply it to my selfe Rom. 4.3.4 ver 23.24 Qu. By what similitude may this be expressed An. By the similitude of a pardon a gift a plaister of the Sunne of the brasen serpent which doe benefit none till they be receiued accepted applyed and looked vpon Ioh. 3.14.15 so Christ our soule-plaister that vnspeakable gift of God the Sunne of righteousnesse doth not benefit any till they beleeue in him Qu. What thinke yee of their opinion which say Christ and his obedience are ours to iustifie vs before wee beleeue An. It is senselesse absurd impious hereticall and damnable Qu. Why say you so An. Because it fighteth against sense reason scripture Rom. 3. and 4. and 10. consent of the Church Gods decree Iohn 6.40 Christs glory Rom. 4.20 and brings in a false Christ which should be a iustifier of vnbeleeuers whiles they be such Qu. But the Elect are accounted iust with God in his eternall counsell therefore iustified before and without faith An. This is an absurd reason for iustification or accounting iust is distinguished from eternall predestination as an effect from the cause a timely effect issuing out of an euerlasting cause Rom. 8.30 Againe euen in Gods eternall counsell hee doth so decree to iustifie the Elect as it was ordayned to be by faith in Christ Gal. 3.8 Qu. What vse is to be made of this doctrine An. First it admonisheth vs aboue all things to labour for a liuely faith secondly it confuteth Papists who set vp other meanes to apply Christ and them which will haue Christ and all his good things without application Qu. Be there not degrees of faith An. Yes there is a little and a great faith a weake and a strong faith Rom. 4.19.20 O ye of little faith Mat 6.30 Woman great is thy faith Mat. 15.28 Q. What difference is there between a weak and a strong faith An. None in the nature of the thing but in the measure of apprehending Christ for the weake faith being true and liuely is sufficient to lay hold on Christ as a weak hand can hold a stone as sufficiently though not so firmely as a stronger Againe the strong faith is that which Scripture calleth full assurance whereas a weake

faith worketh but an assurance of the promise concerning Christ. Qu. Is any faith so strong as altogether to be without doubting and vnbeliefe An. None because all faith as all other graces hath imperfection and is mingled with some doubting feare ignorance or vnbeliefe which yet the stronger faith doth sooner ouercome then the weake Qu. By what meanes is faith engendred An. Ordinarily by the word preached Rom. 10.17 Rom. 1.16 by the word not of the law which engendreth terrour but of the Gospell Qu. By what meanes is it increased A. First by the word both read and preached secondly by the vse of the Sacraments thirdly by prayer and godly meditations of Gods works and promises fourthly by carefull keeping of a good conscience Iames. 2.22 fiftly by long experience of Gods mercies Psal. 23. throughout Qu. How shall wee know whether we haue faith An. First by the feeling and striuing against our vnbeliefe Mark 9.24 Secondly by trauelling to settle our faith Psal. 42.5.9.11 Thirdly by remouing all lets of faith feares distrusts c. Fourthly by vnfained loue to God his people his word and sacraments 1 Iohn 3.14 Fiftly by repentance and amendment of life present and willingnesse to dye in hope of a better life Qu. What be the fruits of faith An. All good works Iam. 2.22 Gal. 5.22 Qu. What doe ye call good workes An. All vertues and duties eyther towards God or man which be required in the ten Commandements contrary to the common opinion of men who thinke onely almes deeds to be good workes Qu. What things are needfull to a good worke An. These things first that it be commanded of God Mat. 15.9 Deut. 12.32 Secondly that it proceede and come from faith Heb. 11.4 Thirdly that it be referred to his glory or done with a desire to glorifie God 1. Cor. 10. Whatsoeuer ye doe c. Qu. Haue good workes any power to merit with God An. They haue not Rom. 4.1.2 because they are not done in perfect loue and also as they come from vs with their imperfection they haue their spots and staines All our righteousnesse is as the menstruous cloth c Esay Qu. How then can they please God A. They please God as fruits of his own spirit through forgiuenesse of the wants and spots which cleaue to them and by the imputation of Christs righteousnesse to the working beleeuers Qu. Rehearse some principall good workes An. Patience vnder the crosse Rom. 5.4 Confession of God before men Rom. 10.9 hope of eternall glory Rom. 5.5 Mercy to the poore called in Mat. 6 4. Almes Loue of our neighbours friends and enimies Luke 6.7 And Prayer Rom. 10.15 Qu. What doe ye call prayer An. It is a worke of the beleeuing soule desiring things needfull of God with confidence of obtayning through the mediation of Christ Psal. 25.1.2 1 Tim. 2.3.4 Qu. What doe ye call things needfull An. They be eyther things that concerne Gods glory as in the three former Petitions of the Lords Prayer or our owne welfare as in the three latter eyther of our bodyes all necessities for this life Petition 4. or of our soules forgiuenesse of sinnes past Petition 5. or protection and deliuerance from sinnes to come Petit. 6. Qu. Why must these things be desired of God An. First because God onely is to be trusted in Rom. 10.1 Secondly Prayer is a religious seruice of God and God onely is to be serued Mat. 4.10 Thirdly God alone knoweth the desires of our hearts Acts. 1.26 Fourthly God alone is all-sufficient to help Gen. 17.1 Qu. Is not voyce needfull in prayer An. Prayer may be without sound of words as in Moses Hannah Exod. 14. 1 Sam. 1. Yet there is great vse of the voyce in prayer Qu. What vse An. For the expressing and exciting of our owne deuotion and feruencie if we pray alone and for the same end as also for edification of others if we pray with others Iohn 17. throughout Qu. What be the kindes of Prayer An. Prayer is of diuers sorts eyther in respect of the place or of the things asked in prayer Qu. How is Prayer distinguished in respect of the place An. It is eyther priuate if the place of prayer be priuate or else publike if prayer be made in a publike place Qu. How is prayer distinguished by the things asked in prayer An. First when we desire to haue euils eyther sinnes or afflictions taken from our selues this is deprecation example hereof Psal. 25.7 and Psal. 6. throughout Secondly if wee desire to haue these euils remoued from others or any good done to others then it is called intercession Psal. 25.21 Psal. 51.20 Thirdly when wee would haue good things graces or benefits inward or outward giuen to our selues this is called prayer or petition Psal. 25.4.5 Fourthly if wee desire that God should haue praise eyther for deliuerance from euils or for bestowing good things towards our selues or others this is called thankesgiuing 1. Tim. 2.2 Qu. What graces are chiefly to be vsed and set on worke in prayer An. First sound knowledge of God and our wants secondly humilitie Luke 10.13 thirdly zeale Iames ● 16 fourthly faith Iames 1.6 Rom. 10.14 fiftly loue Mat. 6.14.15 sixtly constancie Luke 18.1 seauenthly godly sorrow eightly spirituall ioy 1 Thes. 5.16 17. ninthly compassion or fellow-feeling tenthly sobrietie eleauenthly watchfulnesse Mat. 26.41 1 Pet. 4.7 twelfthly singlenesse of heart 1. Tim. 2. Qu. Doth not this proue that no hypocrite or wicked man can pray aright An. True it doth so because they haue but the shadow and appearance without the truth and substance of these graces Also this proueth prayer to be one of the hardest works of a Christian contrary to the common opinion of ignorant men who take prayer to be but a mouing of the lips and repetition of certaine words Qu. But are not hypocrits and euill men which liue within the Church bound to pray An. They are bound by vertue of the Commandement of God to all externall works of Religion and their praier though not made aright yet preuaileth for many temporall blessings and deliuerances this is proued by the story of Simon Magus Act. 8. Achab. Psal. 107. Qu. Why is Christs mediation needfull An. Not onely for the commandements sake which biddeth vs pray in his name but because our best prayers haue their wants and faults and therefore cannot be accepted except they be purged by the death of Christ. Heb. 13 15. Reu. 7.3.4 Qu. What is it to pray in Christs name An. First to desire to be heard for his loue and merit Secondly to trust that our praiers shal please God through Christs merit Qu Why doe yee require that both desire and confidence or trust should be had in prayer An. Because these are the two wings vpon which the soule of a Christian in prayer must mount and soare vp to heauen