Selected quad for the lemma: virtue_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
virtue_n good_a patience_n temperance_n 1,039 5 11.0856 5 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A17247 An exposition of the 28. verse of the third chapter of the epistle to the Romans Wherein is manifestly proued the doctrine of iustification by faith, and by faith onely. By Francis Bunny, one of the prebendaries of the Cathedrall Church of Durham. Bunny, Francis, 1543-1617. 1616 (1616) STC 4099; ESTC S117367 59,250 64

There are 2 snippets containing the selected quad. | View lemmatised text

the roote and heat and light from the Sunne but the question which is now to be answered is how the word iustified must here in these wordes of S. Paul be taken Phil. 3.5 I say then it is most likely that S. Paul being of the kindred of Israel of the tribe of Beniamin an Hebrew of the Hebrewes as hee was best acquainted with the Hebrew phrase so he would rather vse it then the Latine Nay this is more then likely because in this very Chapter before he hath vsed this very word according to the Hebrew phrase and in that sense that it hath commonly in the Scripture as our aduersaries themselues must needes confesse in his allegation out of the 51. Psalme It is therefore very absurd Rom. 3.4 that our aduersaries to confirme their sense of this word are forced so to vnderstand it as it is neuer or at the least very seldome vnderstood in the Scripture so that hardly they can alleage any testimonies where of necessitie it must bee taken in their sense whereas we are able to bring very many which they confesse must haue our sense Another absurditie I find in their interpretation Iustification and sanctification confounded by the Popish interpretation that they confound these two notable benefits which we haue by Christ that is our iustification our sanctification Of the first he speaketh in this place to the end of the fift Chap and of the latter he begins to speake in the sixt Chap. as to the end I need not stand long in proofe hereof Tho. of Aquine whom I know our aduersaries wil trust in a greater matter then this is shall testifie for vs in these wordes After the Apostle hath shewed that by the grace of Christ we are freed from sinnes past Tho. Aquin. in Rom. 6. Lec 1. as well that which hath beene brought in by the first man as that which by the Law aboundeth here he sheweth that by the grace of Christ power is giuen vs to resist sinne afterward And this he teacheth entring into his exposition vpon the sixt Chapter of this Epistle to the Romans prouing directly that which I haue said Now the confounding of these two benefits which the Apostle here and else-where distinguisheth is very absurd But here by the way I would aske a question of our Romish Masters what they thinke of these wordes of their Angellical Doctor For if it be true that he saith as it is indeed most true and well warranted by the Word it selfe then is it most false that our aduersaries here say that the Apostle speaketh of an inherent righteousnesse which I thus proue Inherent righteousnesse is for the auoiding of sinne to come but the Apostle speaketh not of the auoiding of sinne to come before the beginning of the sixt Chapter therefore before the beginning of the sixt Chapter he speaketh not of inherent righteousnesse The Minor which is onely by them to be denyed is taken out of the words of Tho. Aquinas Besides these absurdities we haue strong arguments whereby to refell their interpretation As first The Apostles meaning the intent and meaning of the Apostle who from the 16. verse of the first Chapter vnto these words proueth that all both Iewes and Gentiles stand in need of the mercy of God because they are all found guiltie before him The Gentiles not hauing the Law written All are sinners yet had such light of nature shining in their heart as taught them so far forth to know what was good and what was bad that they had their thoughts accusing one another when they did euill or excusing if they liued according to that knowledge But they walked not after that light neither followed that which their owne conscience told them was good ●●m 2.15 they shewed not in their life the effect of the Law written in their hearts but might say with that vnhappy woman MEDEA Video meliora proboque deteriora s●quor I see and approue that which is better I follow that which is worse As for the Iewes among whom were the Lawes of God written in tables of stone and that they might neuer bee vnmindfull thereof they had their Priests for an ordinarie meane of their instruction yea the Prophets also as Gods extraordinary remembrancers to put them in remembrance of their duty and of Gods Law they I say who had greater helps to haue beene better yet liued so little according to that Law that the Apostle thus chargeth them Rom. 2.24 Rom. 3.20 The name of God is blasphemed among the Gentiles for you Hereupon the Apostle thus concludeth That by the works of the Law shall no flesh be iustified in Gods sight Vers 23. But the Apostle hauing thus proued that all haue sinned and are depriued of the glory of God will not leaue vs in that vncomfortable case but sheweth by and by how we are deliuered And as he hath taught vs that all both Iewes and Gentiles are transgressors of the Law and by transgression guiltie so now most comfortably he declareth how we shall be acquitted of our transgression Our deliuery from sinne that we may plead not guilty The question then being how we being breakers of Gods Law may appeare before our God and with confidence and plead not guilty This we can neuer doe by any inherent righteousnesse no goodnesse no holinesse that in this vale of misery while wee carry about vs this lumpe of sinfull flesh wee can attayne vnto may acquire vs before God but this must be by faith in Iesus Christ as the Apostle teacheth Now by this it is plaine enough that the Apostle saying wee are iustified by Faith and bringing this as the conclusion of all his former discourse should speake nothing to the purpose if he would here tell vs how we may liue righteously who must rather teach vs how we may be freed from the danger wherein hee hath proued that all men are And as the Apostle had in these words no meaning to shew how wee are inabled to walke in holinesse for of that he meaneth afterward to speake as before I shewed so the words themselues doe sufficiently confute our aduersaries as by this argument may bee proued The Apostle speaketh in these words of such Iustification as is not gotten or had by workes Not by workes but the Iustification in the Popish sence is only by workes therefore the Popish Iustification is not that which the Apostle mentioneth The Maior is plaine by the words of this text A man is iustified without workes The Minor they will not deny For that increase of righteousnesse which our aduersaries so much speake of is nothing else 2. Pe● but to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue Such a continuall labouring to be adorned with all goodnesse Good
into wantonnesse gathered out of the Apostles words that so they beleeued they needed no regard or care how they liued as Augustine saith in moe places then one Therefore Saint Iames teacheth how men shall know that wee are iustified and what manner of faith this true faith is For faith without workes as it is not a true or liuing but a counterfeit and dead faith so it auaileth nothing to Iustification So that the word of Iustification hath not the like signification in S. Iames that it had in S. Paul For in S. Paul it is taken for our iustification before God as in the beginning I haue declared plentifully And in S. Iames it signifieth that Iustification before men whereby we are knowne to be righteous S. Iames his words tend to that end Iam. 2.18 Shew me thy faith by thy workes and I will shew thee my faith by my workes He would haue a faith shewed to men which cannot be but by workes for works are the touchstone whereby a true and liuely faith is discerned from a false and dead faith when oportuniry is offered to vs to bring forth that fruit Otherwise the faith that many speake of will proue no better scarse so good Vers 19. as that the Deuils haue who beleeue and tremble Therefore as S. Peter exhorteth vs to beautifie our selues with that better then any golden chaine of Christian vertues which will make vs neither idle nor vnfruitfull 2 Pet. 1.8 in the knowledge of our Lord Iesus Christ so doth S. Iames giue them of his time to vnderstand how they haue mistaken a bare name of faith and knowledge of Christ for an effectuall and a iustifying faith He therefore speaketh in this sort Thou saist thou hast faith I see it not for thy workes shew no such matter Proue then before men that thou hast this confidence in God that thou hast this assurance within thee of thy atonement with him Primasius who wrote about 1100. yeeres since so expoundeth these wordes reconciling that which seemed to bee contradiction in the Apostles S. Iames saith he speaketh of the workes that shew a man to be faithfull Primas in Rom. cap. 3. as himselfe in that which followeth expoundeth it Shew me by workes thy faith It is workes whereby faith is knowne Venerable Bede also is of that minde Bede vpon Iam. 2. that Iames would vt fidem suam per opera probarent That they should proue their faith by their workes But Thomas of Aquine the Angellicall Doctor whose authority in the Romish Church will beare the sway will loose this knot For reconciling those wordes of PAVL Gal. 3.11 No man is iustified by the Law with these wordes of Iames Iam. 2.21 ABRAHAM was iustified by workes He telleth that the iustification that is of workes is an execution or manifestation of righteousnesse whereby he is shewed to be iust And by and by after The righteousnesse before God is in the inner heart Tho. Aquin. in Gal. 3. Lect. 4. but the righteousnes that is of workes that is that maketh knowne or manifest him that is iust is before men What can be spoken more plaine S. Paul teacheth how with boldnes we may stand before God pleading not guilty now this confidence is alwayes within vs S. Iames would haue this by their fruit to appeare vnto others Lest men deceiue their owne hearts Iam. 1.26 and the Religion of such men proue vaine as himselfe saith elsewhere Thus then truly considering in what sense the one and the other Apostle doe take the word Iustification the difference appeareth to be none at all and so the matter is easily compounded And thus I trust it will appeare the premises truly considered that our interpretation of the Apostles wordes A man is iustified by faith without the workes of the Law is both true and Catholike Rom. 3.28 our conclusion that out of them we gather is sound and agreeable to the Apostles doctrine hauing a very great consent of most approued antiquitie yea and of Popish writers too And our workes how good soeuer haue not in them any worthinesse or merit but are in mercy rewarded according to promise So that the seruant of God must learne with good Bernard to say Bern. super Cantic ser 67. Gratia reddit me mihi iustificatum gratis sic liberatum a seruitute peccati Grace restoreth me to my selfe iustified freely and so deliuered from the thraldome of sinne Luk. 2.23.24 Then shall we sing with that multitude of heauenly Souldiers praysing God and saying Glory be to God on high Yea with those many Angels round about the Throne Reuel 5.11 and about the Beasts and the Elders and those thousand thousands Saying with a lowd voice Worthy is the Lambe that was killed to receiue power and riches 12. and wisedome and strength and honor and glory and prayse because O Lord Thou hast redeemed vs to God by thy bloud 9. Reuel 1.5 yea thou hast loued vs and in it hast washed vs from our sinnes Which Meditations will teach vs casting off all confidence in our selues or our owne righteousnesse 1. Iob. 3.8 Mat. 1.21 to rest only vpon him that came to destroy the workes of the Deuill and to saue his people from their sinnes who his owne selfe bare our sinnes in his body vpon the tree that we being deliuered from sinne should liue in righteousnesse by whose stripes we are healed To him therefore with the Father and the holy Ghost bee all honor and praise now and euer AMEN FINIS