Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	faith_n	justification_n	3,844	5	9.3520	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41016	Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction.	Featley, Daniel, 1582-1645.	1644 (1644)	Wing F593; ESTC R2806	73,187	105

Creed that whichis commonly called the Apostles Creed ought thorowly to be received and beleeved for they may be proved by most certain warrants of holy Scripture Concerning this eighth Article vide 2 speeches pag. 13. ARTICLE 11. Of the Justification of MAN WE are accompted righteous before God only for the merit of our Lord and Saviour Iesus Christ by faith and not for our own works or deservings Wherefore that we are justified by faith only is a most wholesome doctrine and very full of comfort as more largely is expressed in the Homily of Iustification Concerning this eleventh Article vide 5 speeches pag. 20. The two first clauses of the Covenant as they were offered to the Assembly licensed and entred into the Hall book according to Order September 4. 1643. and Printed at London for Philip Lane 1. THat we shall all and each one of us sincerely readily and constantly through the Grace of God endeavour in on● severall places and callings the preservation of the true Reformed Protestant Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the Word of God and the reformation of Religion in the Church of England this Explication to be at the end of the Covenant as far as we doe or shall in our consciences conceive to be according to the Word of God according to the same holy Word the Example of the last Reformed Churches and as may b●ing the Church of God in both Nations to the neerest conjunction and Uniformity in Religion confession of Faith Forme of Church● government directory for Worship and Catechizing that we and our Posterity after us may as Brethren live in Faith and Love 2. That we shall in like manner without respect of persons endeavour the Extirpation of Popery Prelacie Superstition Heresie Schisme and Prophanenesse and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse in both Nation● lest we partake in other mens sins and thereby be endangered to receive of their plagues that the Lord may be one and his Name one in both Kingdoms To which first printed copie the Doctors speech delivered in the Assembly relateth pag. 48. The two clauses of the Covenant as they were altered and Printed by Order of the House of COMMONS 1. THat we shall sincerely really and constantly through the Grace of God endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government agai●st our common Enemies the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches and shall endeavour to bring the Churches of God in the three Kingdomes to the nearest Conjunction and Uniformity in Religion Confession of Faith Form of Church-Government Directory for Worship and Catechizing that wee and our Posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us II. That we shall in like manner without respect of persons endeavour the extirpation of Poperie Prelacie that is Church-Government by Arch-Bishops Bishops their Chancellours Commissaries Deans Deans and Chapters Arch-deacons and all other Ecclesiasticall Officers depending on the Hierarchie Superstition Heresie Schism Prophanenesse and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse lest we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms Errata Epist. to the reader l. 19. in r. to p. 12. l. 23. dazled r. so dazled p. 15. in marg. Vos de 36. r. Vos de tribus symbo p. 40. l. 1. 2. Cor. 1.30 r. 1. Cor. 1.30 p. 43. l. 13. speciei r. specie p. 52. l. 24. Acts. 3.1 r. 1.3 p. 61. adde in marg. Aug. de civit Dei l. 19. c. 19. l. ult. p. 66. l. 22. thought r. sought p. 69. l. 25. there r. then p. 87. l. 14. dele his owne Nation for Primate of Armagh r. Primate of Ireland SECTION I. The Character of Britanicus DIego writeth That Barcaeus meeting with the Devill sitting at his ease upon a Chaire bid him rise up and give place to his better The tale Britanicus is morallized in thee thou mayst very well chalenge the precedencie of Satan and thrust him out of his Chaire The seat of the scornfull wherein thou hast sate for these many moneths and out-railest all the Shimie's and Rabsekehs and out-Lyest all the Simmeasses and Pseudolusses that ever sate in that Chaire And although Tacitus whispers me in the eare Maledicta si irascaris agnita videntur spreta exolescunt Contumelious speeches if they put thee into a chafe seeme to argue guilt Yet because a wiser then he adviseth in some case to answer a foole according to his folli● lest he be wise in his owne conceit And because it is rather an argument of stupiditie then innocencie to be altogether unsensible when our integritie or the reputation of our friend is touched though it be but with the scratch of a goose quill I though fit potius vexatum castiga●um quam despectum dimitt●re Vatinium rather to dismisse Vatinius well cudgelled then slighted I meane that scorne of all the learned and hate of all good men Britanicus or rather Brutanicus not from Brutus but Brutum For he is no better then one of Cerberus whelpes at which Hercules would not vouchsafe to give a Kick in his returne from Hell yet because since he hath lickt cleane the Expraetors trencher he never leaveth barking at all who adore not the cap of maintenance nor canonize the synagogue of orbicular independents I was desired to strike him baculo pastorali and teach him from henceforth sua potius lambere ulcera quam aliorum famam arrodere rather to use his tongue in licking his owne sores then his teeth in biting them upon whom heretofore he basely fawned The best is he to whose appologie I have consecrated my Pen is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} out of the danger of this haile shot above these nebulas nebulonum his reputation is safe both from the tongue of detraction and teeth of envie being treasured up in the hearts of all that sincerely love the truth Anthonie proscribed Cicero for the space onely that the Triumvirate in Rome lasted but Cicero proscribed Anthonie to all ages The more Camomile is trod upon the sweeter smell it gives and the black aspersions of malice serve but as a dark foyle to set off the lustre of eminent vertue For thee Britanicus seeing thou knowest not thy selfe I will send thee to S. Ierome for thy Character under the name of the Else Helvidius Loquacitatem facundiam existimat maledicere omnibus bonae conscientiae signum arbitratur he accounts

licet sentiendum cum sapientibus we must use the language of the vulgar though we vote with wise men and think as they doe And certaine it is these three Creeds for many hundreds of years have generally passed under the titles of the Nicen the Athanasian and the Apostles So much for the titles Against the Creeds themselves the exceptions which are taken either concern the form of propounding the Articles or the matter and doctrine of them concerning the manner of propounding them it is objected to be in too peremptorie a way under pain of damnation and that they ought to be thoroughly beleeved To the former I answer with Leo where it is said Whosoever holds not this Creed shall perish everlastingly It is understood of such as have capacity to understand it and their consciences are convinced of the truth of it To the latter that thoroughly to beleeve it signifies no more then throughout and entirely and that not for the authoritie of the Creeds themselves but for the Scripture by which they are confirmed The exceptions against the matter or doctrine of the Creeds either concern the first Article God of God or the Article about the descent into hell For the first there can be no doubt at all of it for the Sonne is of the Father and therefore the Father and Sonne being God it must needs follow that Christ is God of God neither will it hence follow that the Deitie of the Sonne is of the Deity of the Father For the argument holdeth not a concreto ad abstractum verbi gratiâ it will not follow Deus passus est ergo deitas passa est God suffered ergo the deity suffered nor this Maria est mater Dei ergo est mater deitatis Mary is the mother of God ergo she is mother of the Deity Yea but Calvin saith Christ is autotheos God of himselfe the answer is easie Christ is God of himselfe ratione essentiae but God of God ratione personae And whereas it is objected that if he be Deus de Deo it must be either per productionem essentiae or communicationem by the production or communication of the essence though Beza and other of our Divines stick not at the latter phrase yet it followeth not for it is sufficient to prove him God of God that his person is generated of the Father and it is safer to say that hee hath communem essentiam cum patre then communicatam rather common then communicated For the latter concerning descent into Hell all the Christians in the world acknowledge that CHRIST some way descended into hell either locally as many of the ancient fathers Latimer the martyr Bilson and Andrews and Noel in his catechism commanded to be taught in all Schools soon after the publishing the 39 Articles expound it or vertually as Durand or metaphorically as Calvin or metonymically as Tilenus Perkins and this Assembly and therefore no man need to make scruple of subscribing to the Article as it stands in the creed seeing it is capable of so many orthodoxall explications and therein I desire that this Assembly in their aspersions would after the example of the harmony of confessions content themselves with branding onely the popish exposition of this Article which taketh hell for limbus patrum or purgatory Netherland regions extra anni solisquevias for any of the other foure interpretations they are so far from being Hereticall that it hath not bin proved that any of them is erroneous M. Prolocutor THough there is nothing more tender then Conscience every scrupulus there is more painful then surculus in carne a thorn in the flesh though nothing ought more now to be soght after when not only Christs seamlesse coat but his mysticall body is rent torn asunder then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to seek the truth in love and love in truth and therfore I shal be most willing to any kind of reason able {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} condescending to give satisfaction to our learned brethren yet on the other side they may doe well to think of that maxime in the canon law turpis pars quae discordat toti it is an unsound part which differs from the whole body and not nodos inscirpo quaerere to except against undoubted verities and most warrantable expressions such as have bin debated in this Article namely Deus de Deo symbola recipi debere for these are the lapides offensionis rocks of offence That Christ is Deus de Deo God of God is thus cleerly proved out of Scripture whosoever is God and the Son of God must needs be God of God but Christ is God and the Son of God ergo c. But it hath bin objected if he be God of God then he must have his essence communicated to him from the Father and so be essentiatus a patre essentiated or natured from the Father this will not follow no more then that Socrates is essentiatus a Sophronisco but onely that he is genitus a patre begotten of his Father and so is recipiens essentiam or habens essentiam communicatam a patre which manner of speech is approved of by Beza filius est a patre per ineffabilem totius essentiae communicationem ab aeterno the Son is from the Father by an unspeakable communication of his whole essence from eternity and Symlerus non negamus silium habere essentiam a Deo patre sed essentiam genitam negamus we do not deny that the Son hath his essence from God the Father but we deny that the essence is begotten and why should we boggle at this phrase when our Lord himself acknowledgeth Ioh. 5.26 omnia mihi data sunt a patre meo pater dedit filio habere vitam in se all things are given me of my Father Neither doth this any way contradict Calvin his autotheos God of himself which form of expression though some protestants as well as papists have excepted against yet I am of Whitakers mind in his answer to the 7th reason of Campian hat it is verissime sanstissime dictum most truly and religiously spoken nam si ex se Deus non est omnino Deus non est for if he be not God of himself he is not God at all let St Augustine be the umpire and reconcile both Christus ad se Deus dicitur ad patrem filius Christ may be considered two wayes either absolutely and so he is Deus ex se God of himself as the Father is and the holy Spirit or relatively as filius and so he is Deus de Deo as he is the Son so he is God of God yea but these phrases may be taken in an ill sense and so may all the Articles of the Creed as you may see in the Parisian censure set out by the

Jesuits nay so may the whole Scripture as St Peter teacheth us which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the ignorant unstable pervert what then must we weed up all the flowers of Paradise because hereticks like spiders suck such juice out of them which they turn into poyson 2. For the other expression ought to be received as I conceive it may be thus justified Whatsoever articles may be firmly and evidently proved out of scripture ought to be received and beleeved ar● 6. But such are all the articles of these three Creeds ergo c. 2. Those to whose office and function it belongs to declare and teach the people of God what they may and ought to receive and beleeve may use this expression But it appertains to the office of the Pastors of the Church especially met at a Synod for that end to teach the people of God what they ought to receive and believe ergo c. 3. That form of words which hath bin used in Synods held in the purest times and is at this day used not only in the harmony of all protestant confessions as was shewed by a learned brother but every day in most approved sermons may be reteined But such is this form recipi credi debere ought to be received and beleeved ergo concil. Carth. 1 Caecilius a Bilta dixit quam rem fugere ac vitare debemus a tanto scelere nos separare said which thing we ought to shun and avoyd and to keep our selves from so great a sin Concil. Elib can. 12. Lapsi in haeresin ad ecclesiam recurrentes incunctanter recipi debent poenitentia iis non est den●ganda Concil. Neo. can. 1. Those that are fallen into heresie returning to the Church ought readily to be received repentance is not to be denyed unto them Presbyter moechus ab ecclesia pelli debet an incontinent presbyter ought to be driven from the church Conc. La●d quod non oporteat angelos inv●cari that we ought not to call upon Angels can. 59. quod non oporteat libros non canonicos legi in ecclesia that books that are not canonicall ought not to be read in church But our acute and learned brother demandeth qua fide recipiendi sint hi articuli ecclesiastica an divina with what kind of faith humane or divine I answer at the first propounding of them if we have nothing to say against them fide ecclesiastica or humana by a humane faith or the faith of the church out of reverence to our mother the church but after we have examined them and compared them with Scriptures then fide divina by a divine faith as the Samaritans at the first believed fide humana by a humane faith upon the relation of the woman but afterwards when they heard Christ himself and saw his miracles fide divina The first Speech concerning the eleventh ARTICLE M. Prolocutor THere are two sorts of things which are not defined without great difficulty things of the highest and of the lowest nature the former can hardly be defined in regard of their exceeding perfection the latter for their extream imperfection of the former no definition is capable the latter are capable of no exact definition but only some imperfect description and therefore as Aristotle defines materia prima the first matter by meer negations quod nec quid nec quantum nec quale neither substance nor quantitie nor qualitie c. So Plato defines God that he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} neither body nor colour c. To this later kind we may well referre justification of which we read that high eulogie in the Bohemian Confession Hoc caput doctrinae ex omnibus apud nos pro maximo gravissimo capite habetur ut in quo summa evangelii posita est quo christianismus fundatur in quo preciosus nobilissimusqu● thesaurus salutis aeternae unica viva cons●latio divina comprehenditur this is the chief head of doctrine in which consists the sum of the whole Gospell c This excellencie of the subject notwithstanding ought not to dull the edge of our most diligent search into it but sharpen it rather to endeavour so to define justification that wee may justifie our definition Which wee cannot doe without distinguishing of a three-fold righteousnesse first a perfect righteousnesse but not inherent of which 2 Cor. 5.21 secondly inherent but not perfect of which Luke 1.75 and Apoc. 22. 11. thirdly perfect and inherent of which Heb. 12.23 The first is the righteousnesse by which wee are justified the second by which wee are sanctified and the third by which wee are glorified The first consisteth as well of Christs active as his passive obedience and in the imputation thereof by faith consisteth the essence of our justification which may be thus defined an act of God whereby he acquitteth every penitent and beleeving sinner by not imputing to him his sins and imputing to him the perfect satisfaction and righteousnesse of Christ Every part of this definition may be proved by clear testimonies of Scripture and besides it hath that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} certain mark or touch-stone of a true definition that it meeteth with all doubts and confronteth all errors broached against the nature of justification first the error of the Libertines by that clause every penitent secondly of the Antinomians in the clause not imputing their sinne thirdly the Socinians in the clause perfect satisfaction and lastly the Arminians and Papists in the last clause imputing Christs righteousnesse no habit or act of ours no not the act of faith The testimonies of Scripture because they are readie at hand to every one I shall forbear to quote at this present and conclude with culling out of some passages of the ancient Fathers the rather to confound our Romish adversaries who putting on a brazen face challenge the champions of our Faith to produce but one testimonie of any Divine or Doctor of the Church who taught that a man was justified by another mans righteousnesse before Calvin or Luther We accept of the challenge and alledge first Iustin Martyr {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} O the inestimable and unexpected mercies of God! The transgression of many is hid in one righteous One and the righteousnesse of One acquitteth many Ierom ut nos efficeremu● justitia Dei in ipso non nostra nec in nobis that we might be made the righteousnesse of God in him not ours nor in us August serm. 6. de verb Apost. Videte duo justitia Dei non nostra in ipso non in nobis observe two things it is Gods justice not ours and in him not in us Et tract. 3. in Iohan. Omnes qui ex Ad●mo in peccato peccatores omnes qui per Christum justificati justi non in se sed i● illo all that are justified by Christ are

that according to our protestation made at our first meeting we ought to resolve upon nothing in matter of faith but what we are perswaded hath firm and sure ground in Scripture and howsoever some texts have been alledged for the imputation of both active and passive obedience yet that at our last sitting they were wrested from us and all inferences from thence cut off all the re-doubts forts built upon that holy ground sleighted it will import therefore very much those who stand for the affirmative part to recruit the forces of truth and make up the breaches in our forts made by the adversaries batteries First our first fort is built upon Rom. 5.18 19. after this manner if we are made righteous by the obedience of Christ his entire obedience must needs be imputed to us But we are made righteous by the obedience of Christ as the Apostle affirmeth in the text quoted Therefore Christs obedience must needs be imputed to us In this fort they make a breach thus by obedience the Apostle here understandeth that speciall obedience which Christ performed to the commandement of his Father for laying down his life for his sheep of which the Apostle speaketh Phil. 2.8 He became obedient to death even to the death of the crosse therefore this text maketh nothing for the imputation of Christs active obedience But First the breach is thus repaired the word in the former verse is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is never taken in Scripture for suffering or meer passive obedience Secondly the Apostle saith loc. supra cit. many are made righteous and righteousnesse came upon all to justification of life and Christ is the end of the law for righteousnesse and the abundance of grace and gift of righteousnesse shall reign by one Jesus Christ but no man is said to have justification of life or abundance of grace and the gift of righteousnesse or to be made righteous by suffering only for the willing undergoing of punishment satisfieth the law but in part it denominateth a man patient but not absolutely righteous Christ himself was not righteous only in regard of his sufferings and therefore the imputation of them only unto us will not make us formally righteous though it fully acquitteth us from all punishment Thirdly the obedience here mentioned is set in opposition to Adams disobedience but Adams disobedience was active therefore Christs obedience must be active This argument may be illustrated by S. Bernards paraphrase ad exhort ad Templar c. 11. ablato peccato redit justitia porro mors Chrsti m●rte fugatur Christi nobis justitia imputatur plus potuit Adam in malo quam Christus in bono Adae peccatum imputabitur mihi Christi justitia ad me non pertinobit Sin being taken away righteousnesse returns moreover death is put to flight by the death of Christ and Christs righteousnesse is imputed unto us could Adam more hurt us by sin then Christ benefit us by righteousnesse Shall the sin of Adam be imputed to me and shall the righteousnesse of Christ no way belong unto me or I have no interest in it Our second fort is built upon 2 Cor. 1.30 after this manner If Christ be made unto us righteousnesse as righteousnesse is distinguished from redemption then Christs active obedience is imputed to us as well as his passive But Christ is made to us righteousnesse and sanctification as they are distinct things from redemption or satisfaction as the letter of the text importeth he is made to us of God righteousnesse sanctification and redemption Ergo Christs active obedience is imputed to us as well as his passive In this fort they make a breach thus Christ is made to us righteousnesse as he is made wisdom for so runneth the text Christ is made to us of God wisdom and righteousnesse c. But he is not made to us wisdom by imputing his wisdom unto us but by instructing us and making us wise to salvation therefore neither is he said to be made righteousnesse to us because his righteousnesse is imputed to us but because he sanctifieth us and maketh us by his grace righteous and holy But the breach is thus repaired First whatsoever Christ is made unto us he is made perfectly such unto us else we shall lay a defect upon him who is perfection it self But Christ is not made perfectly wisdom or sanctification or righteousnesse to us save onely by imputing his own righteousnesse and wisdom and holinesse to us which are most perfect for as for our inherent righteousnesse and holinesse and wisdom they are imperfect and defective as all confesse save Papists and Pelagians Secondly Christ is so made righteousnesse to us as he is made redemption for so carrieth the letter Christ is made to us righteousnesse and redemption But he is made redemption unto us by imputing his passive obedience therefore in like manner he is made righteousnesse unto us by imputing the active obedience Yea but say they Christs wisedom is not imputed to us I answer it is and it covers our follies and errors as his righteousnesse doth our sins and by vertue thereof we are acompted wise unto salvation and for proof of this exposition I alledge an Author of greatest authoritie next the Apostles Clemens Romanus in his for●er Epistle ad Corinth so highly cryed up by all the antients p. 41. Non per nos ipsos justificam●r neque per sapentiam nostram intelligentiam pietatem aut opera quae in puritate cordis sanctimonia operati sumus sed per fidem per quam omnipotens Deus omnes ab initio justificavit we are not justified by our wisedom or godlinesse c. but by faith by which God justified all from the beginning Thirdly our third fort is built upon 2 Cor. 5 21. after this manner those who are made the righteousnesse of God in Christ must needs have Gods righteousnesse imputed unto them But Gods righteousnes in Christ is the perfect fulfilling of the law ergo the perfect fulfilling of the law is imputed to us In this fort they make a breach thus By sin is here meant a sacrifice for sin and it is granted on all hands that Christ was made a sacrifice for sin that we might be accompted righteous before God and this maketh for the imputation of the passive but not the active obedience of Christ But the breach is thus repaired First there is no necessitie of expounding here sin by this glosse a sacrifice for sin the words will carrie as well another interpretation namely that as Christ was reputed a sinner for us or in our stead so we are accompted righteousnesse in him But our sins are no way in him but by imputation therefore his righteousnesse also is in us by imputation and this is the current sense which we find in the expositions