Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	justification_n	justify_v	7,231	5	9.1878	5	true

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

vnsowred with this and so be * saved Fourthly if they all held this heresie many there were that helde it no doubt but only in a generall forme of words which a favourable interpretation might expound in a sense differing farre enough from the poysoned conceipt of heresie As for example did they holde that wee cannot bee saved with Christ without good works We our selues do I thinke al say as much with this construction salvation being taken as in that sentence Corde creditur ad iustitiam ore fit confessio ad salutem except infants and men cut off vpon the point of their conversion of the rest none shall see God but such as seeke peace and holines though not a cause of their salvation yet as a way which they must walke which will be saved Did they that hold without works that we are not iustified take iustification so as it may also imply sanctificatiō And S. Iames doth say as much For except there be an ambiguitie in the same tearme S. Paul and S. Iames do contradict each the other which can not be Now there is no ambiguity in the name either of faith or of workes being meant by them both in one and the same sense Finding therefore that iustification is spoken of by S. Paul without implying sanctification when he proveth that a man is iustified by faith without workes finding likewise that iustificatiō doth some time imply sanctification also with it I suppose nothing to be more sound then so to interpret S. Iames speaking not in that sense but in this 21 Wee haue already shewed that there bee two kindes of Christian righteousnes the one without vs which we haue by imputation th' other in vs which cōsisteth of faith hope and charitie and other Christian vertues And S. Iames doth proue that Abraham had not only the one because the thing beleeved was imputed vnto him for righteousnes but also the other because he offered vp his son God giveth vs both the one iustice and the other the one by accepting vs for righteous in Christ th' other by working christian righteousnes in vs. The proper and most immediate efficient cause in vs of this later is the spirit of adoptiō we haue received into our hearts That whereof it consisteth where of it is really and formally made are those infused vertues proper and particular vnto Saints which the spirit in the very moment when first it is given of of God bringeth with it the effects whereof are such actions as the Apostle doth call the fruits of works the operations of the spirit The difference of the which operations from the root whereof they spring maketh it needfull to put two kinds likewise of sanctifying righteousnes Habituall and Actuall Habituall that holinesse wherewith our soules are inwardly indued the same instant when first we begin to be the temples of the Holy Ghost Actuall that holynesse which afterwards beautifieth all the parts and actions of our life the holynes for the which Enoch Iob Zacharie Elizabeth other Saints are in the Scriptures so highly commended If here it be demanded which of these we do first receiue I answere that the spirit the vertues of the spirit the habituall iustice which is ingrafted the externall iustice of Iesus Christ which is imputed these wee receiue all at one and the same time whensoever we haue any of these we haue all they goe together Yet sith no man is iustified except he beleeue and no man beleeueth except he haue faith and no man except he haue received the spirit of adoption hath faith for asmuch as they doe necessarily inferre iustification and iustification doth of necessity presuppose them we must needs hold that imputed righteousnes in dignitie being the chiefest is notwithstanding in order the last of all these but actuall righteousnesse which is the righteousnes of good workes succeedeth all followeth after al both in order and time Which being attentiuely marked sheweth plainely how the faith of true beleevers cannot bee divorced from hope and loue how faith is a part of sanctification and yet vnto iustification necessarie howe faith is perfected by good workes and no worke of ours without faith finally how our fathers might hold that we are iustified by faith alone and yet hold truely that without works we are not iustified Did they think that men doe merit rewards in heaven by the workes they performe on earth The ancient vse meriting for obtaining and in that sense they of Wittenberg haue it in their confession We teach that good workes commaunded of God are necessarily to be done and by the free kindnes of God they merit their certaine rewards Therefore speaking as our fathers did and we taking their speech in a sound meaning as we may take our fathers and might for asmuch as their meaning is doubtfull and charity doth alwaies interprete doubtfull things favourably what should iuduce vs to thinke that rather the dammage of the worst construction did light vpon them all thē that the blessing of the better was granted vnto thousands Fiftly if in the worst construction that may bee made they had generally al imbraced it living might not many of them dying vtterly renounce it Howsoever men when they sit at ease do vainely tickle their hearts with the wanton conceipt of I knowe not what proportionable correspondence betweene their merits their rewards which in the trance of their high speculations they dreame that God hath measured weighed laid vp as it were in bundles for them notwithstanding we see by dayly experience in a number even of them that when the houre of death approcheth when they secretly heare themselues summoned forthwith to appeare and stand at the barre of that Iudge whose brightnesse causeth the eies of the Angels themselues to dazle all these idle imaginations doe then begin to hide their faces to name merits is then to lay their soules vpon the racke the memorie of their own deeds is lothsome vnto them they forsake all things wherein they haue put any trust or confidence no staffe to leane vpon no ease no rest no comfort then but only in Iesus Christ. 22 Wherefore if this proposition were true To hold in such wise as the Church of Rome doth that we cannot be saved by Christ alone without workes is directly to denie the foundation of faith I say that if this proposition were true nevertheles so many waies I haue shewed where by we may hope that thousandes of our fathers which lived in popish superstition might be saved But what if it be true what if neither that of the Galatians concerning circumcision nor this of the church of Rome by works be any direct denial of the foūdatiō as it is affirmed that both are I neede not wade so farre as to discusse this controversie the matter which first was brought into question being so cleere as I hope it is Howbeit because I desire that the truth even in that also should receiue

vnder his name b Knowing how the Schoolemen hold this question some criticall wits may perhaps halfe suspect that these two words Perse are inmates But if the place which they haue be their owne their sense can be none other then that which I haue given them by a paraphta sticall interpretation They teach as we doe that God doth iustifie the soul of man alone without any coeffectiue cause of iustice Deus sine medi● coeffectiv● animam iustificat Casal de quadr part iust lib. 1. cap. 8. Idem l. 3. c. 9. The differēce betwixt the Papists vs about iustification * Tho. Aquin. 1. 2. quaest 100. Gratia gratum faciens id est iustificans est in anima quiddam reale positivii qualitas quaeda artic 2 concl supernaturalis non eadem cum virtute infusa vt Magister sed aliquid art 3. praeter virtutes insusas sidem spem charitatē habitudo quaeda artic 3. ad 3. quae praesupponitur in virtutibus istis sicut earum principiū radix essentiam anime tanquam subiectum occupat non potentias sed ab ipsa artic 4. ad 1. effluunt virtutes in potentias animae per quas potentiae moventur ad actus plura vid. quaest 113. de iustificatione a Phil. 3. v. 8. 2. Cor. 5. 21. Rom 4. 5. 1. Ioh. 3. 7. Rom. 6. Rom. 7. 19. Cap. 1. V. 4. Hob. 1. V. 2. By sanctification I mean a separation from others not prosessing as they doe For true holines consisteth not in professing but in obeying the truth of Christ. Apocal. 18. 4. Math. 24 16. Gen. 19. 15. Ver. 22. Ioh. 3. 17. Rev. 2. 22. * They misinterpret not only by making false and corrupt glosses vpon the scripture but also by forcing the olde vulgar translation as the only authenticall howbeit they refuse no booke which is Canonicall though they admit sundry which are not 1. Tim. 3. 16. Iohn 1. 49. Ioh 4. 42. Gal. 5. 2. * Plainely in all mens sight whose eies God hath enlightned to behold his truth For they which are in errour are in darknes see not that which in light is plain In that which they teach cō cerning the natures of Christ they hold the same which Nestorius fully the same which Eutiches about the proprieties of his nature a The opiniō of the Lutherans though it be no direct deniall of the foundation may notwithstanding bee damnable vnto some and I doe not thinke but that in many respects it is lesse damnable as at th●● day some maintaine it then it was in them which held it at first as Luther and others whom I had an eie vnto in this speech The question is not whether our error with such and such circumstances but simply whether an errour overthrowing the foundation do exclude all possibilitie of salvation if it bee recanted and expresly repented of 2. Thess. 2. 11. Apoc 13. v. 8. 3 4 For this is the only thing alleaged to proue the impossibilitie of their salvatiō The church of Rome ioyneth workes with Christ which is a deniall of the foundation vnlesse we hold the foūdation we cānot be saved * They may cease to put any confidēce in works and yet never thinke living in Popish superstition they did amisse Pighius dyed popish and yet denied Popery in the article of iustification by workes long before his death What the foūdatiō of faith is Vocatâ ad concionem multitudine quae coalescere in p●pis li vnius corpus nulla re praeterquam legibus poterat Liv. de Rom. lib. 1. a Eph. 1. 23. 4 15. b Ephes. 2. 20. c Eph. 2. 20. d Ioh. 6. 68. 2. Tim. 3. 15. a Act. 16. 17. b Heb. 10. 20. c Gen. 49. d Iob. 19. e Act. 4. 12. f Luk. 2. 11. g 1 Cor. 3. a Rom. 8. 10. b Philip. 2. 15. c Col. 3 4. d 1 Pet 1. e Eph 2. 5. f 1. Ioh. 5. 12. g 1. Ioh. 5. 13. Perpetuity of faith a Rom 6. 10. b Ioh. 14 19. c 1. Pet. 1. d 1. Ioh. 3 9. e Ephes. 1. 14. Ioh. 4. 16. Ob. Sol. a Col. 1. 23 1. Tim. 2. 15. b Ioh 10. a 1. Ioh. 3 9. * Howsoever men be changed for changed they may be even the best amongst men if they that haue received as it seemeth some of the Galatians which fel into error had received the gifts and graces of God which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as faith hope and charitie are which God doth never take away from him to whom they are given as if it repented him to haue given them if such might be so far changed by errour as that the very roote of faith should bee quite extinguished in them and so their salvation vtterly lost it would shake the hearts of the strongest and stoutest of vs all See the contrarie in Beza his observations vpon the harmonie of Confessions * Error convicted and afterwards maintained is more then errour for although opinion be the sāe it was in which respect I still call it errour yet they are not nowe the sāe they were whē they are taught what the truth is plainly taught a Act. 15 5. b Gal. 3. 24. 25 c V 28. d V. 31. e V. 21. a Bucer de unit Eccles. s●● vanda Calv. ep 104. * Morn de Eccles. * Zanch praefat de relig a 2. Thess. 2. 13. a Rom 11. ● * I deny not but that the Church of Rome requireth some kindes of works which she ought not to require at mens hands But our question is generall about the adding of good workes not whether such or such workes bee good In this comparison it is enough to touch somuch of the matter in questiō between S. Paul and the Galatians as inferreth those cōclusions Yee are fallen from grace Christ cā profit you nothing which conclusions will follow vpon circumcision and rites of the law ceremonial if they be required as things necessarie to saluation This only was alleaged against me need I touch more then was alleaged c Luk 11. 39. d Matth. 5. 21. a Eph. 1. 6. 2. 7 b Gal. 5. 8. c 1. Pet 2. 9. d Eph 1. 7. 1. Pet 5 3. e Esai 53. 11. f Ierem. 23. 6 g Ephes. 8. 26 Mat. 25 23. 2. Thes. 2. 14. Gal. 2. 16. Gal 5. 23. 2. Thes. 2. 15. Haec ratio Eccle stastici sacrameti Catholicae fidei est vt qui partem divini sacramenti negat partem non valcat confiteri Ita enim sibi connexa con corporata sunt omnia vt aliud sine alio stare non possit qui vnum ex omnibus denegaverit alia ei omniacredidisse non profit Cassian lib. 6 de Incarn Dom. If he obstinately stand in deniall p. 193. a Act. 26. 23. Lib. 6. de Ircar Dom. cap. 16. Lews of Grana Meditat. c. last 3. Panigarola letti 11. Annot in 1. Ioh. 1. In his booke of consolatiō Workes of supererogatiō a Let all affection be laide aside let the matter indifferently be considered Iudg. 5. 23.