Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	sinner_n	2,820	5	9.3094	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67126	Socinianisme in the fundamentall point of justification discovered, and confuted, or, An answer to a written pamphlet maintaining that faith is in a proper sense without a trope imputed to beleevers in justification wherein the Socinian fallacies are discovered and confuted, and the true Christian doctrine maintained, viz. that the righteousnesse by which true beleevers are justified before God is the perfect righteousnesse and obedience which the Lord Iesus Christ God and man did perform to the law of God, both in his life and death / by George Walker ...	Walker, George, 1581?-1651.	1641 (1641)	Wing W365; ESTC R3923	109,383	364

any come to us and bring not the true Doctrine of Christ but damnable Socinianisme errour and heresie we must not show so much curtesie as to bid him God speed 2 Iohn 10. The Analysis of his first Chapter in generall THe first Chapter of his Socinianisme which he cals his premising of somewhat for cleare underderstanding of the state and drift of the question consists of sixe parts In the first part he goeth about to rehearse the severall significations of the words justification and justifying and to determine in what sense the words are used in those Scriptures which speake of the justification of a sinner before GOD. In the second he layes downe 4. Propositions which he takes for granted on all hands and by none denyed but Heretikes In the third he comes to speak of imputation of righteousnesse for justification or rather of somewhat which God in the act of every mans justification doth impute for or instead of righteousnesse to invest him in all priviledges of a man perfectly righteous and withall to shew the reason of this imputation and afterward to determine that Faith is that somewhat imputed In the fourth part hee shewes first negatively how Faith is not imputed and excludes out of his question fiue severally quaeres Secondly affirmatively that Faith as he holds it to be imputed is opposed to the righteousnesse of Christ as to a competitor which receives the repulse In the fift part to cover the shame and scandall of his Hereticall opinion he doth admit Christs righteousnesse into part of the honour for peace and fashion sake as Esau was admitted unto some vanishing participation of some temporary blessings with Iacob For he forgeth a strange and false kind of imaginary imputation of Christs righteousnesse unto which he laboureth to wrest the words of Luther Calvin and the Homilies and Articles of our English Church In the last part hee undertaketh to shew more light that it may be seene to the bottome clearely what he affirmes and what he denyes in the question propounded The particulars whereof we shall see when I come to the answer of them But first I will begin with the first part and will proceed to answer the rest in order Socinianisme THat the termes of Justifying Justification c. are not to be taken in this question nor in any other that are usually moved about the Justification of a sinner either 1. Physico sensu in a Physicall sence as if Justification signified to make just with any habituall actual or any positive or inhaerent righteousnesse 2. Sensu forensi proprie dicto in a juridicall or judiciary sense properly so called when the Judge hath onely a subordinate or derived power of judging and is bound by oath or otherwise to give sentence according to the rule of the Law as to justify were to pronounce a man just or to absolve him from punishment according to the strict termes or rules of that Law wherof he was accused as a transgressor though this sense be received and admitted by many But 3. and lastly Sensu forensi improprie dicto in a Iudiciary sense lesse properly and usually so called viz. Where he that sits Judge being supreme Magistrate hath an Independency and Soveraignety of power to moderate and dispense with the Law as reason and equity shall require So that justifying in this question imports the discharging or absolving of a man from the guilt blame and punishment of those things whereof he is or might justly be accused not because he is cleare of such things or justifiable according to the letter and strictnesse of the Law for then he could not be justly accused But because the Judge having a sufficient and lawfull Soveraignety of power is willing upon sufficient and weighty consideration knowne unto himselfe to remit the penalty of the Law and to deliver and discharge him as if he were an Innocent and righteous man As for that Physicall sence of making just by inhaerent righteousnesse though Bellarmine and his Angels earnestly contend for it yet till the Scriptures be brought low and Etymologie exalted above them til use and custome of speaking deliver up their Kingdome into the Cardinalls hand that sense must no way be acknowledg'd or receiv'd in this dispute yet to give reason and right even unto those that demand that which is unreasonable Its true that GOD in and upon a mans Justification begins to justifie him Physically that is to infuse habituall and inhaerent righteousnesse into him But here the Scriptures and the Cardinall are as far out in termes as in 1000. other things they are in substance and matter That which hee will needs cal Justification the Scripture will as peremptorily call Sanctification Concerning that other sense of judiciary Justification usually so called wherein the Iudge or justifier proceeds upon legall grounds to acquit and absolve the party guilty and accused neither can this be taken in the question propounded except the Scripture be forsaken because the Scripture constantly speakes of this act of GOD Iustifying a sinner not as of such an act whereby he will either make him or pronounce him legally Iust or declare him not to have offended the Law and hereupon justifie him but as of such an act whereby he freely forgives him all that he hath done against the Law and acquits him from all blame and punishment due by the Law for such offences So that in that very act of GOD by which he justifies a sinner as there is a discharge from all punishment due unto sinne so there is a profession withall or plaine intimation of the guiltinesse of the person now to be justified according to the Law and that he is not acquited or discharged upon any consideration that can be pleaded for him according to the Law but that consideration upon which GOD proceeds to justifie him is of another order the consideration of somewhat done for him in this case to relieve him out of the course or order and appointment of the Law He whose Justification stands whether in whole or in part it 's not materiall here in the forgivenesse of sinne can in no construction be said to be Iustified according to the Law because the Law knowes no forgivenesse of sinne neither is there any rule for any such thing nor the least intimation of so much as any possibility of any such thing there The Law speakes of the curse death and condemnation of a sinner but for the Justification of a sinner it neither takes knowledge nor gives any hope thereof Christianisme IN this first part here are onely three significations of the word Justification and Iustifying rehearsed The first is Naturall or Physicall that is making a man just with habituall inhaerent righteousnesse The second is a Iudiciary sense properly so called when a subordinate Iudge doth according to the strict termes and rules of the Law acquit and absolve a man from punishment which is due by the Law to him being a