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
A64135	Treatises of 1. The liberty of prophesying, 2. Prayer ex tempore, 3. Episcopacie : together with a sermon preached at Oxon. on the anniversary of the 5 of November / by Ier. Taylor.	Taylor, Jeremy, 1613-1667.	1648 (1648)	Wing T403; ESTC R24600	539,220	854

quòd aberrarunt quidam from which charity and purity and goodnesse and sincerity because some have wandred deflexerunt ad vaniloquium And immediately after he reckons the oppositions to faith and sound doctrine and instances only in vices that staine the lives of Christians the unjust the uncleane the uncharitable the lyer the perjur'd person si quis alius qui sanae doctrinae adversatur these are the enemies of the true doctrine And therefore S. Peter having given in charge to adde to our vertue patience temperance charity and the like gives this for a reason for if these things be in you and abound yee shall be fruitfull in the knowledge of our Lord Jesus Christ. So that knowledge and faith is inter praecepta morum is part of a good life * Quid igitur credulitas vel fides opinor fidelitèr hominem Christo credere id est fidelem Deo esse hoc est fidelitèr Dei mandata servare So Salvian And Saint Paul cals Faith or the forme of sound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine that is according to godlinesse 1 Tim. 6. 3. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Religion or Faith the whole manner of serving God C. de summâ Trinit fide Cathol And veritati credere and in injustitiâ sibi complacere are by the same Apostle opposed and intimate that piety and faith is all one thing faith must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intire and holy too or it is not right It was the heresy of the Gnosticks that it was no matter how men liv'd so they did but believe aright Which wicked doctrine Tatianus a learned Christian did so detest that he fell into a quite contrary Non est curandum quid quisque credat id tantum curandum est quod quisque faciat And thence came the Sect Excratites Both these heresies sprang from the too nice distinguishing the faith from the piety and good life of a Christian They are both but one duty However they may be distinguished if we speak like Philosophers they cannot be distinguished when we speak like Christians For to believe what God hath commanded is in order to a good life and to live well is the product of that believing and as proper emanation from it as from its proper principle and as heat is from the fire And therefore in Scripture they are used promiscuously in sense and in expression as not only being subjected in the same person but also in the same faculty faith is as truly seated in the will as in the understanding and a good life as meerly derives from the understanding as the will Both of them are matters of choyce and of election neither of them an effect naturall and invincible or necessary antecedently necessaria ut fiant non necessario facta And indeed if we remember that S. Paul reckons heresy amongst the works of the flesh and ranks it with all manner of practicall impieties we shall easily perceive that if a man mingles not a vice with his opinion if he be innocent in his life though deceiv'd in his doctrine his errour is his misery not his crime it makes him an argument of weaknesse and an object of pity but not a person sealed up to ruine and reprobation For as the nature of faith is so is the nature of heresy contraries having the same proportion and commensuration Now Numb 9. faith if it be taken for an act of the understanding meerly is so farre from being that excellent grace that justifies us that it is not good at all in any kinde but in genere naturae and makes the understanding better in it selfe or pleasing to God just as strength doth the arme or beauty the face or health the body these are naturall perfections indeed and so knowledge and a true beliefe is to the understanding But this makes us not at all more acceptable to God for then the unlearned were certainly in a damnable condition and all good Scholars should be saved whereas I am afraid too much of the contrary is true But unlesse Faith be made morall by the mixtures of choyce and charity it is nothing but a naturall perfection not a grace or a vertue and this is demonstrably prov'd in this that by the confession of all men of all interests and perswasions in matters of meer belief invincible ignorance is our excuse if we be deceived which could not be but that neither to believe aright is commendable nor to believe amisse is reprovable but where both one and the other is voluntary and chosen antecedently or consequently by prime election or ex post facto and so comes to be consider'd in morality and is part of a good life or a bad life respectively Just so it is in heresy if it be a design of ambition and making of a Sect so Erasmus expounds S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectarum * Alieni sunt à veritate qui se obarmant multitudine Chryst. authorem if it be for filthy lucres sake as it was in some that were of the circumcision if it be of pride and love of preheminence as it was in Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or out of pevishnesse and indociblenesse of disposition or of a contentious spirit that is that their feet are not shod with the preparation of the Gospel of peace in all these cases the errour is just so damnable as is its principle but therefore damnable not of it selfe but by reason of its adherencie And if any shall say any otherwise it is to say that some men shall be damned when they cannot help it perish without their own fault and be miserable for ever because of their unhappinesse to be deceived through their own simplicity and naturall or accidentall but inculpable infirmity For it cannot stand with the goodnesse of God who does Numb 10. so know our infirmities that he pardons many things in which our wills indeed have the least share but some they have but are overborn with the violence of an impetuous temptation I say it is inconsistent with his goodnesse to condemn those who erre where the error hath nothing of the will in it who therefore cannot repent of their errour because they believe it true who therefore cannot make compensation because they know not that they are tyed to dereliction of it And although all Hereticks are in this condition that is they believe their errous to be true yet there is a vast difference between them who believe so out of simplicity and them who are given over to believe a lie as a punishment or an effect of some other wickednesse or impiety For all have a concomitant assent to the truth of what they believe and no man can at the same time believe what he does not believe but this assent of the understanding in Hereticks is caused not by force of Argument but the Argument is made forcible by something that is