Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	knowledge_n	peter_n	temperance_n	1,450	5	11.4189	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