Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	jesus_n	knowledge_n	temperance_n	1,049	5	11.6336	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

is performed in infantes by the Sacramente of Baptisme And therfore to ascribe our iustification to onely faieth is not onely to deny with the Anabaptistes Baptisme of infantes but also that the Sacrament of Baptisme is needefull or necessarie for oure health and saluation Seconde iustification is qua ex homine lapso post baptismum fit conuersio ad deum wherby a man beyng fallen into sinne after Baptisme doeth retourne backe againe vnto God the whiche iustification is performed in vs by the Sacrament of penaunce and therfore the affirmation of our iustificatiō by onely faieth is a plaine denial of the Sacramente of penaunce Thirde iustification is qua ex iusto redditur quis iustior wherby a man hath increase of rightousnesse and of a rightous man before is made more rightous in the sight of God wherof speaketh sainct Ihon in his Apocalipse saiyng that he whiche is rightous muste be made more rightous VVhiche iustification is performed in vs partely by the Sacramente of Confirmation partly by the rest of Christes Sacramentes and chiefly by the Sacramente of the holy Eucharistia and more generally by al kind of good workes wherof speaketh the Apostle sainct Paule Saiyng to the Philippians doe you worke your owne saluation with feare and tremblyng And the Apostle saincte Peter in confirmation therof willeth vs to geue all diligence for to minister in our faieth vertue and in vertue knowledge in knowledge temperaunce and in temperance patience in pacience godlines in godlines brotherly loue and in brotherly loue charitie for if these are among you and plenteous they will make you that you shall be neither idle nor vnfructful in the knowledge of our lorde Iesus Christ. But he that lacketh these thinges is blinde as saieth the Apostle sainct Peter and gropeth for the waie with his hande and hath forgottē that hee was pourged from his oulde sinnes VVherefore bretheren saieth the Apostle saincte Peter geue you more diligence for to make your callyng and your election by your good workes more suer for if you doe suche thinges you shall not sinne yea and by this meanes an entring in shall be ministred vnto you abundantly in the euerlastyng kingdome of our lorde Iesus christe And by the affirmation of our iustificatiō by faieth alone they doe denie not onely the Sacrament of Baptisme of penaunce of the holie Eucharistia with the rest of Christes Sacramentes but more generally they doe denie all kinde of Good woorkes here commended and tought both by saincte Peter and sainct Paule Saincte Augustine in his booke de fide operibus gaue to vs sufficient admonition how daungerous an errour and heresie it was to put our whole iustification to faieth onely and faieth alone and saieth how vppon the mistakyng of the wordes of sainct Paule of our iustification by faieth vppon these woordes misconstrued certaine persones denied the merite of good workes vprising and springyng of faieth promising to them selues safetie and securitie of saluatien by onely faieth and faieth alone for reformation of the whiche errour Augustine saieth that the Apostles sainct Iames sainct Peter and sainct Ihon did write their Canonicall Epistles whiche admonition therof geuen by S Augustine shoulde haue sufficed both learned and Christen men The aunswere By affirmyng that onely faithe doeth iustifie we neither denie the Sacramentes to be receiued nor any good worke to be exercised as GOD and all the worlde doeth knowe For ascribyng to faith that whiche is her peculier office wee dooe not deny the offices of any other thinges that belong vnto theim As if I affirme that onely the eye doeth see I doe not denie the eare to heare or the tounge to tast or the hande to handle or the foote to goe but I denie that the eare or any other member dooeth sée saue onely the iye So affirmyng that onely faithe dooeth iustifie wee dooe not denie the Sacramentes to be seales of Goddes promises nor good woorkes to be fruites of our iustification by whiche God is glorified and our election in vs established and yet we deny that the Sacramentes or good woorkes or any other thyng in vs dooeth iustifie saue onely faithe that taketh holde of Goddes mercie by beleuyng Gods promises As it is written of Abraham not for hym onely as saincte Paule testifieth but for vs also Abraham beleued God and it was imputed to him for righteousnesse so that faithe doeth not iustifie vs by the merite or worthinesse therof but by Goddes imputation of righteousnes therevnto For to be iustified before GOD is not to bee righteous by any qualitie that is in vs but to be accoumpted righteous of GOD for Christes sake hauing our synnes purged by his passion But whereas you take vpon you to talke of iustification and that so substancially that you wil tell vs what all learnyng agreeth thereof you declare that youre learnyng and discretion are bothe a like For it were enough for you to speake of all your owne learning whiche you knowe and not of all learnyng in generall whiche you knowe not It is not by and by all lernyng that the Maister of the Sentence and after hym all the sentenciaries and whole rable of Papistes also doe holde There is some learnyng of the olde writers and there is some learnyng of the newe writers And the Protestantes I trust bee not voide of all learnyng It were sufficiente for you to challenge truthe though you did not boaste of all learning But seyng all learnyng is on your side as you saie your self will you giue a poore manne of small learnyng leaue to aske you one question concernyng that diuision whiche all learnyng dooeth agree of Is this your diuision of the worde of iustification Or of the thing it self whiche is Iustification If it be onely of the woorde iustification sauyng the correction of all learnyng I finde in scripture three other diuerse kindes of iustification of whiche neuer a one can be comprehended in any of your three kindes of iustification The firste is in the. Lj. Psalme Vt iustificeris in sermonibus tuis vincas cum iudicaris That thou maiest bee iustified in thy saiynges and gette the vpper hande when thou art iudged The seconde is in the eleuenth chapiter of sainct Matthew Iustificata est sapientia a filijs suis. Wisedome is iustified of her own childrē The thirde is j. Timo. iij. Deus manifestatus est in carne iustificatus est in spiritu c. God was shewed in the fleshe iustified in the spirite c. Loe heare are three seueral iustifications more then your learned diuision dooeth conteine But if you vnderstande your diuision not of the diuerses acceptions of the worde but of the thyng it self I would demaunde by what kinde of iustification the Publicane was iustified of whom our sauiour Christe dooeth testifie that he departed iustified rather then the Pharisie Luke xviij The firste kinde you saie is by Baptisme but he was not baptised the seconde you make by penaunce but he

sola virtute Iesu Christi qui dixit confidice ego vici mundum alibi princeps huius mundi eijcitur foras quare nos sola eius virtute confidamus mundum posse vincere diabolum superare The fifte rule of a godly mā is that thou doe not trust in those twelue peeces of armour nor in any other humane remedie but in the onely vertue of Iesus Christ which saieth be of good corage I haue ouercome the world in an other place the prince of this world is cast out wherfore lette vs trust by his vertue alone both to ouercome the world and to vanquishe the Deuill Also in his booke de conflictu carnis animae Cap. 6. Tibi domine deus meus attribuitur quicquid pertinet ad potentiam diuinam autem potentiam euidentius nihil manifestat quam iustificare impium hoc est trahere peccatorem iuxta quod legitur Deus qui omnipotentiam tuam parcendo maxime miserando manifestas melius enim est iustificare quam creare cum creando detur natura iustificando autem auferatur culpa conferatur gratia To thée O lorde my god is ascribed whatsoeuer perteineth to power and there is nothing that setteth forthe the power of God more euidently then to iustifie an vngodly man that is to draw a sinner accordyng as it is redde O God whiche shewest thine almightie power most of all in sparyng and shewyng mercie for it is a greater mater to iustifie then to create whereas in creating nature is geuen but in iustifiyng sinne is taken awaie and grace geuen I will conclude with Venantius in his exposition of the Crede wherein he followeth Ruffinus vppon the Article of remissiō of sinnes vsing almost the very wordes of Ruffinus saieth on this maner Remissionem peccatorum nobis in hoc sermone sola cre dulitas sufficit nec ratio requiritur vbi principalis indulgentia comprobatur Onely beliefe in this speache is sufficient to geue vs remission of sinnes neither is any reason required where mercie is proued to be the principall cause Seiyng therfore that wee are compassed as the Apostle saieth with suche a cloude of witnesses I cannot but meruaile with what face the aduersaries canne so cōfidently pronounce that the doctrine of iustification by faith alone is newe doctrine neuer harde of in the Churche before this fortie or fiftie yeres And for as muche as the witnesses are in nomber so many in tyme so auncient in learnyng so excellent that of all men they are reuerenced and séeyng their testimonies are so diuerse all to one ende some affirmyng the doctrine in plaine termes some yeldyng reasons therof some shewyng proofes and argumentes for it some aunsweryng obiections made against it and euery one of these in seuerall wordes phrases and maners of speakyng I am suer though subtiltie canne deuise startyng holes to elude some of theim all the crafte of the Deuill cannot bée able to auoide theim al. And if the only admonitiō of August be thought of you sufficient for both learned men and Christian menne whiche is that a baren deade and vnstructfull faithe is not sufficient for saluation what thinke you so many admonitions of so sundrie both learned and christian writers ought to woorke with all men teaching that a true and liuely faith alone in the onely mercie of God by Iesus Christe doth iustifie We agrée with Augustine that a solitarie faith doth not iustifie if you can as well agree with the scripture and almost all auncient Fathers that a fruictfull faith alone doeth iustifie not by merite of the fructes but by takyng holde of Gods mercie The Papiste And that which is most of all to be meruailed at wheras the religion of this reformed Church hath lefte vs nothing to serue God withall but this onely and alone faith whiche they doe affirme to suffice they doe by the free choise and will of man denied clene take awaie this onely faith also like as al other gifts graces benefits vprising vnto man by the death and blood sheding of Iesus Christe For so muche as the free will of manne is the seate of grace and the mansion house of faieth whereby faieth is produced and brought foorth by the grace of God as chiefe agent and worker thereof and in the will of man as in an apte receptackle and place to receiue the same when no man canne beleue but he that will. And therfore for man to beleue both these two thinges are necessarilie required First is the acte of Gods grace stirryng and mouynge the will of man therunto second is the consente of mannes will to applie and receiue the same without the whiche consente of mannes will Goddes grace knocketh all in vaine As it appeareth by the citezeins of Hierusalem vnto whom our sauior Christ saieth in the Gospell Hierusalem Hierusalem whiche dooest slaie the Prophetes and stonest them to death that are sent vnto thee how often tymes would I haue gathered thy children like as a Henne gathereth her chickens vnderneath her wynges and thou wouldest not I would saith christ but thou O Ierusalē wouldest not VVherby it appeareth that god by his grace doth not worke his belefe in the soule of man as in a stocke or in a stone with out any consente of mans parte to be geuen thervnto whē there is no man that can by any other meane receiue faithe then by the consente of his owne will and therefore in the worke of faithe Gods grace and mans will muste consente and ioigne together bothe The Apostle saincte Paule in witnesse thereof saieth by the grace of God I am that I am and his grace in me was not in vaine but I haue laboured more aboundantly then thei all and not I saieth saincte Paule but the grace of God with me and not without me as workyng before in me and without my consente but mecum with me For Augustine saieth that almightie God whiche in the beginnyng did create manne without any consent askyng of manne therevnto he will not nowe iustifie manne constreinedly and whether he will or not but with his owne consente will and desir● therevnto For the kyngdome of heauen saieth our sauiour Christ suffereth violence and the onely violente menne whiche here will trauaile laboure and fight therefore shal be partakers of that kyngdome VVhē the ioyes of heauen are not so vile nor so meane thynges like as the Apostle saincte Paule saieth but thei are worthe the labouryng for seyng therefore it can not bee denied without deniall of the expresse testimonies of the scriptures but that the consente of mannes will must necessarily come with Goddes grace to receiue faithe therefore in the deniyng of the consent of mannes will thei deny faithe and thus in fine the religion of this newe reformed churche is brought all circumstaunces beyng duely examined from onely faithe and faithe alone to haue no faithe at all The aunswere It is a greate marueile to see