A25280:1476
An analytical exposition of both the epistles of the Apostle Peter illustratedAn analyticall exposition of both the epistles of the Apostle Peter illustrated
An analytical exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applied by their uses for a further progress in holiness / by ... William Ames ...An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...
London: printed by E.G. for John Rothwell, 1641London: printed by E.G. for Iohn Rothwell, 1641
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Reason 1. Because without faith no man can please God unto everlasting life, and therefore the very virtues of unbelievers, although they be pleasing unto God in themselves, especially if a comparison be made betwixt them and vices, yet they are not pleasing unto God unto salvation, or such as that they may expect a spiritual reward from God; and therefore if a comparison be made betwixt them and the virtues of the faithful, they may not unfitly be called, splendid peccata, glorious sins.
Reason 1. Because without faith no man can please God unto everlasting life, and therefore the very vertues of unbelievers, although they be pleasing unto God in themselves, especially if a comparison be made betwixt them and vices, yet they are not pleasing unto God unto salvation, or such as that they may expect a spirituall reward from God; and therefore if a comparison be made betwixt them and the vertues of the faithfull, they may not unfitly be called, splendid peccata, glorious sinnes.
2. Because to the making up of virtue there is required not only good matter and form, but also the beginning and end. Now in a heart destitute of faith there is not the beginning of Christian virtue, and from the defect of this beginning there follows also a defect, both in the end, and in the form. The manner how faith produceth virtue, is, 1. In regard of the object which it lays hold of, because all grace and virtue is derived from Christ. 2. In regard of the effect, because faith purifies the heart of man, and so makes it fit for such operations ⟨p. 149⟩and dispositions. 3. Because faith it self is an impulsive argument, moving us to labour for virtue.
2. Because to the making up of vertue there is required not only good matter and forme, but also the beginning and end. Now in a heart destitute of faith there is not the beginning of Christian vertue, and from the defect of this beginning there followes also a defect, both in the end, and in the forme. The manner how faith produceth vertue, is, 1. In regard of the object which it layes hold of, because all grace and vertue is derived from Christ. 2. In regard of the effect, because faith purifies the heart of man, and so makes it fit for such operations