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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	natural_a	soul_n	2,290	5	5.4218	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03586	A learned discourse of iustification, workes, and how the foundation of faith is overthrowne. By Richard Hooker, sometimes fellow of Corpus Christi College in Oxford	Hooker, Richard, 1553 or 4-1600.; Jackson, Henry, 1586-1662.; Spenser, John, 1559-1614.	1612 (1612)	STC 13708; ESTC S121045	45,591	98

A LEARNED DISCOVERSE OF IVSTIFICATION WORKES and how the foundation of faith is over throwne By RICHARD HOOKER sometimes Fellow of Corpus Christi College in Oxford AT OXFORD Printed by Joseph Barnes and are to be sold by John Barnes dwelling neere Holborne Conduit 1612. TO THE CHRISTIAN READER WHereas many desirous of resolutiō in some points handled in this learned Discourse were earnest to haue it copied out to ease so many labours it hath beene thought most worthy and very necessarie to bee printed that not only they might be satisfied but the whole Church also hereby edified The rather because it will free the Author from the suspition of some errours which he hath been thought to haue favoured Who might well haue answered with Cremutius in Tacitus Verbamea arguuntur adeò factorum innocens sum Certainely the event of that time wherein he lived shewed that to be true which the same Authour spake of a worse Cui deerat inimicus per amicos oppressus and that there is not minus periculum ex magna fama quàm ex mala But he hath so quit himselfe that all may see how as it was said of Agricola Simul suis virtutibus simul vitijs aliorum in ipsam gloriam praeceps agebatur Touching whom I will say no more but that which my Authour said of the same man Integritatem c. in tanto viro referre iniuria virtutum fuerit But as of all other his writings so of this I wil adde that which Velleius spake in commendation of Piso Nemo fuit qui magis que agenda erant curaret sine vlla ostentatione agendi So not doubting Good Christian Reader of thy assent herein but wishing thy favourable acceptance of this worke which will be an inducement to set forth others of his learned labours I take my leaue from Corpus Christi College in Oxford Thine in Christ Iesus HENRY IACKSON Abak 1. 4. The wicked doth compasse about the righteous therefore perverse iudgement doth proceede FOR the better manifestation of the Prophets meaning in this place we are first to cōsider the wicked of whom he saith That they compasse about the righteous secondy the righteous that are compassed about by them and thirdly that which is inferred therefore perverse iudgement proceedeth Touching the first there are two kinds of wicked men of whom in the fift of the former to the Corinthians the blessed Apostle speaketh thus Doe yee not iudge them that are within But God iudgeth them that are without There are wicked therfore whom the church may iudge there are wicked whom God only iudgeth wicked within and wicked without the walls of the Church If within the church particular persons be apparently such as cannot otherwise bee reformed the rule of the Apostolicall iudgement is this Seperate them from among you if whole assemblies this Seperate your selues from among them for what society hath light with darknesse But the wicked whom the Prophet meaneth were Babilonians and therefore without For which cause we haue heard at large heretofore in what sort he vrgeth God to iudge them 2 Now concerning the righteous there neither is nor ever was any meere natural man absolutely righteous in him selfe that is to say voide of all vnrighteousnes of all sinne We dare not except no not the blessed Virgin her selfe of whom although we say with S. Augustine for the honour sake which we owe to our Lord and Saviour Christ we are not willing in this cause to moue any question of his mother yet for asmuch as the schooles of Rome haue made it a questiō we may answere with Eusebius Emissenus who speaketh of her and to her in this effect Thou diddest by speciall prerogatiue nine moneths togither intertaine within the closet of thy flesh the hope of all the ends of the earth the honor of the world the common ioy of men he from whom all things had their beginning had his beginning from thee of thy body he tooke the blood which was to be shed for the life of the world of thee he tooke that which even for thee he payed Apeccati enim veteris nexu per se non est immunis nec ipsa genetrix redemptoris the mother of the redeemer her selfe is not otherwise loosed from the bond of ancient sinne then by redemption if Christ haue paide a ransome for all even for her it followeth that al with out exception were captiues If one haue died for al then all were dead in sinne all sinfull therefore none absolutely righteous in themselues but we are absolutly righteous in Christ. The world then mus●●●ew a righteous man otherwise it is not able to shew a man that is perfectly righteous Christ is made to vs wisdome iustice sanctification and redemption wisdome because he hath revealed his fathers will Iustice because hee hath offered vp him selfe a sacrifice for sinne sanctification because he hath given vs his spirit redemption because he hath appointed a day to vindicate his children out of the hands of corruption into liberty which is glorious How Christ is made wisedome and how redemption it may be declared whē occasion serveth But how Christ is made the righteousnesse of men we are nowe to declare 3 There is a glorifying righteousnes of men in the world to come as there is a iustifying and sanctifying righteousnes here The righteousnes wherwith we shal be cloathed in the world to come is both perfect inherent That whereby here we are iustified is perfect but not inherent That whereby we are sanctified is inherent but not perfect This openeth a way to the vnderstanding of that grand question which hangeth yet in controversie betweene vs the Church of Rome about the matter of iustifying righteousnes 4 First although they imagine that the mother of our Lord and Saviour Iesus Christ were for his honour and by his speciall protection preserved cleane from all sinne yet touching the rest they teach as wee doe that infants which never did actually offend haue their natures defiled destitute of iustice averted from God that in making man righteous none do efficiently worke with God but God They teach as we do that vnto iustice no man ever attained but by the merits of Jesus Christ. They teach as we do that although Christ as God be the efficient as man the meritorious cause of our iustice yet in vs also there is somthing required God is the cause of our naturall life in him we life but he quickneth not the body without the soule in the bodie Christ hath merited to make vs iust but as a medicine which is made for health doth not heale by being made but by being applied so by the merits of Christ there can be no iustification without the application of his merits Thus far we ioine hands with the Church of Rome 5 Wherein then doe we disagree We disagree about the nature and essence

by consequent or indirectly which hold any one assertion whatsoever wherevpon the direct denial thereof may be necessarily concluded What is the question betweene the Gentiles and vs but this whether salvation bee by Christ What betweene the Iewes and vs but this Whether by this Iesus whom wee call Christ yea or no This to be the maine point wherevpon Christianity standeth it is cleere by that one sentence of Festus concerning Paules accusers They brought no crime of such things as I supposed but had certain questions against him of their superstition and of one Iesus which was dead whome Paul affirmed to be aliue Where we see that Iesus dead and raised for the salvation of the world is by Iewes denied despised by a Gentile by a Christian Apostle maintained The Fathers therefore in the Primitiue Church when they wrote Tertullian the booke which hee calleth Apologeticus Minucius Foelix the booke which he intitleth Octavius Arnobius the seavē bookes against the Gentiles Chrysostome his Orations against the Iewes Eusebius his tenne bookes of Evangelicall demonstration they stand in defence of Christianity against them by whom the foundation thereof was directly denyed But the writings of the Fathers against Novatians Pelagians and other heretikes of the like note refell positions whereby the foundation of Christian faith was overthrowne by consequent onely In the former sort of writings the foundation is proved in the later it is alleaged as a proofe which to men that had beene knowne directly to deny must needes haue seem'd a very beggerly kind of disputing All Infidels therefore deny the foundation of faith directly by consequent many a Christian man yea whole Christian Churches haue denied it and doe deny it at this present day Christian Churches the foundation of Christianity Not directly for then they cease to be Christian Churches but by a consequent in respect whereof we condemne them as erroneous although for holding the foundation we doe and must hold them Christian. 26 We see what it is to hold the foundation what directly and what by consequent to deny it The next thing which followeth is whether they whome God hath chosen to obtaine the glory of our Lord Iesus Christ may once effectually called and through faith iustified truely afterwards fall so farre as directly to deny the foundation which their hearts haue before imbraced with ioy and comfort in the holy Ghost for such is the faith which indeed doth iustifie Devilles knowe the same things which wee beleeue and the mindes of the most vngodly may bee fully perswaded of the truth which knowledge in th' one and in the'other is sometimes termed faith but equivocally being indeed no such faith as that whereby a Christian man is iustified It is the spirit of adoption which worketh faith in vs in them not the things which wee beleeue are by vs apprehended not only as true but also as good and that to vs as good they are not by them apprehended as true they are Wherevpon followeth the third difference the Christian man the more hee increaseth in faith the more his ioy and comfort aboundeth but they the more sure they are of the truth the more they quake and tremble at it This begetteth an other effect where the harts of th' one sort haue a different disposition from the other Non ignoro plerosque conscientia meritorum nihil se esse per mortem magis optare quàm credere Malunt enim extingui penitus quā ad supplicia reparari I am not ignorant saith Minutius that there bee many who being conscious what they are to looke for do rather wish that they might then thinke that they shall cease when they cease to liue because they hold it better that death should consume them vnto nothing then God receiue them into punishment So it is in other articles of faith whereof wicked men thinke no doubt many times they are too true on the the contrary side to the other there is no griefe or torment greater then to feele their perswasion weake in things whereof when they are perswaded they reape such comfort and ioy of spirit such is the faith whereby we are iustified such I mean in respect of the qualitie For touching the principall obiect of faith longer then it holdeth the foundation whereof wee haue spoken it neither iustifieth nor is but ceaseth to bee faith when it ceaseth to beleeue that Iesus Christ is the onlie Saviour of the world The cause of life spirituall in vs is Christ not carnally or corporally inhabiting but dwelling in the soule of man as a thing which whē the minde apprehendeth it is said to inhabite or possesse the minde The minde conceiveth Christ by hearing the doctrin of Christianitie as the light of nature doth the minde to apprehend those truths which are merelie rationall so that saving truth which is farre aboue the reach of humane reason cannot otherwise then by the spirit of the Almightie be conceived All these are implyed wheresoever anie of them is mentioned as the cause of the spirituall life Wherefore if we haue read that The spirit is our life or the word our life or Christ our life we are in everie of these to vnderstād that our life is Christ by the hearing of the gospell apprehended as a Saviour and assented vnto through the power of the holy Ghost The first intellectuall conceipt and comprehension of Christ so imbraced S. Peter calleth the seed whereof we be new borne our first imbracing of Christ is our first reviving from the state of death and condemnation He that hath the sonne hath life saith S. Iohn and he that hath not the sonne of God hath not life If therefore he which once hath the sonne may cease to haue the sonne though it be for a moment he ceaseth for that moment to haue life But the life of them which haue the sonne of God is everlasting in the world to come But because as Christ being raised frō the dead dieth no more death hath no more power over him so the iustified man being alied to God in Iesus Christ our Lord doth as necessarily from that time forward alwaies liue as Christ by whom he hath life liveth alwaies I might if I had not other where largely done it already shew by many and sundry manifest and cleere proofes how the motions and operations of life are sometimes so indiscernable and so secret that they seeme stone dead who notwithstanding are still aliue vnto God in Christ. For as long as that abideth in in vs which animateth quickneth and giveth life so lōg we liue and we knowe that the cause of our faith abideth in vs for ever If Christ the fountaine of life may flit and leaue the habitation where once hee dwelleth what shall become of his promise I am with you to the worlds end If the seed of God which cōtaineth Christ may be first conceived and then cast out how doth S.