Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	apostle_n	ghost_n	holy_a	1,837	5	5.0321	4	false

Text snippets containing the quad

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

Satan as the blessed divine speaketh For although this be proofe sufficient that they doe not directly deny the foundation of faith yet if there were no other leaven in the whole lumpe of their doctrine but this this were sufficient to proue that their doctrine is not agreeable vnto the foundati-of Christiā faith The Pelagians being over great friends vnto nature made themselues enimies vnto grace for all their confessing that men haue their soules and all the faculties thereof their wils and all the abilitie of their wils from God And is not the Church of Rome still an adversarie vnto Christs merits because of her acknowledging that we haue received the power of meriting by the blood of Christ St Thomas More setteth downe the oddes betweene vs and he Church of Rome in the matter of works thus Like as wee graunt them that no good worke of man is rewardable in heaven of his owne nature but through the meere goodnesse of God that list to set so high a price vpon so poore a thing and that this price God setteth through Christs passion and for that also they bee his owne workes with vs for good workes to God-ward worketh no man without God worke in him and as we grant thē also that no man may be proud of his works for his imperfect working and for that in all that man may doe he can doe God no good but is a servant improfitable doth but his bare dutie as we I say graunt vnto them these things so this one thing or twaine do they grant vs againe that men are bound to worke good workes if they haue time and power and that who so worketh in true faith mōst shall be most rewarded but then set they thereto that all his rewards shall be given him for his faith alone nothing for his workes at all because his faith is the thing they say that forceth him to work well I see by this of St Thomas More how easie it is for men of the greatest capacitie to mistake things written or spoken as well on the one side as on the other Their doctrine as hee thought maketh the worke of man rewardable in the world to come through the goodnesse of God whom it pleaseth to set so high a price vpon so poore a thing and ours that a man doth receiue that eternall and high reward not for his workes but for his faiths sake by which he worketh whereas in truth our doctrine is no other then that we haue learned at the feet of Christ namely that God doth iustifie the beleeving man yet not for the worthinesse of his beleife but for the worthines of him which is beleeved God rewardeth abundantly every one which worketh yet not for any meritorious dignity which is or can be in the worke but through his meere mercy by whose commandement hee worketh Contrariwise their doctrine is that as pure water of it selfe hath no savour but if it passe throug a sweet pipe it taketh a pleasant smell of the pipe through which it passeth so although before grace received our works do neither satisfie nor merit yet after they do both the one and the other Every vertuous action hath then power in such to satisfie that if we our selues commit no mortall sinne no hainous crime wherevpon to spend this treasure of satisfaction in our owne behalfe it turneth to the benefit of other mens release on whō it shall please the steward of the house of God to bestow it so that we may satisfie for ourselues others but merit only for our selues In meriting our actions doe worke with two hands with one they get their morning stipend the increase of grace with the other their evening hire the everlasting crowne of glorie Indeed they teach that our good workes doe not these things as they come from vs but as they come from grace in vs which grace in vs is another thing in their divinitie then is the meere goodnesse of Gods mercy towards vs in Christ Iesus 34 I fit were not a strong deluding spirit which hath possession of their harts were it possible but that they should see how plainely they do herein gaine-saie the very ground of Apostolique faith Is this that salvation by grace whereof so plentifull mention is made in the scriptures of God Was this their meaning which first taught the worlde to looke for salvation onely by Christ By grace the Apostle saith and by grace in such sort as a gift a thing that commeth not of our selues not of our workes lest anie man should boast say I haue wrought out my own salvatiō By grace they cōfesse but by grace in such sort that as many as weare the diademe of blisse they wear nothing but what they haue wonne The Apostle as if he had foreseene how the church of Rome would abuse the world in time by ambiguous termes to declare in what sense the name of grace must be taken when we make it the cause of our salvation saith He saved vs according to his mercie which mercie although it exclude not the washing of our new birth the renuing of our harts by the holy Ghost the meanes the vertues the duties which God requireth of their hands which shall be saved yet is it so repugnant vnto merits that to say wee are saved for the worthines of anie thing which is ours is to denie wee are saved by grace Grace bestoweth freely and therefore iustlie requireth the glorie of that which is bestowed We denie the grace of our Lord Iesus Christ we abuse disanull and annihilate the benefit of his bitter passion if we rest in these proud imaginations that life is deservedly ours that we merit it and that we are worthy of it 35 How be it considering how many vertuous iust men how many Saints how many Martyres how manie of the ancient fathers of the church haue had their sundry perilous opinions and amongst sundrie of their opinions this that they hoped to make good some part of amends for their sins by the voluntarie punishments which they laid vpon themselues because by a consequent it may follow herevpon that they were iniurious vnto Christ shall we therefore make such dead lie epitaphes and set them vpon their graues They denied the foundation of faith directly they are damned there is no salvation for them S. Austin saith of himselfe Errare possum haereticus essemolo And except we put a difference betweene them that erre and them that obstinatlie perfist in error how is it possible that ever any man should hope to be saved Surely in this case I haue no respect of any person aliue or dead Giue me a man of what state or condition soever yea a Cardinall or a Pope whom in the extreame point of his life affliction hath made to know himselfe whose hart God hath touched with true sorrow for all his sinnes and filled with loue towards the Gospell of Christ whose eies are opened to