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
A06504	An exposition of Salomons booke called Ecclesiastes or the preacher. Seene and allowed.; Ecclesiastes odder prediger Salomo. English	Luther, Martin, 1483-1546.	1573 (1573)	STC 16979; ESTC S105591	154,755	384

as the prouerbe sayth knowen mischiefes are best We must not therefore so flye and abhorre aduersities considering we know that the ende of all mē is to haue enuye flaunder myseryes and death Therefore if thou wilt wade through them all thou must learne these things by continuall vse Such griefes come vpon fooles vnlooked for but to the Godly by reason of long vse they séeme light as vnto whom this worlde is counted but as donge and death séemeth pleasaunt And in that they lyue they lyue onely for gods sake which will haue them so to lyue And the liuing shal lay it to his hart THe lyuing is he that liueth in wealth and pleasure The naturall lyfe the Hebrewes cōmonly call the soule and the vsuall and pleasaunt lyfe they call to liue He truely expresseth what the experience of aduersitie doth namely that he that lyueth in pleasure layeth it to his hart that is that he is compelled in mynde or harte to learne by such aduersities And he that wil not suffer aduersitie learneth nothing and so remayneth still a foole Anger is better then laughter for by a sad looke the harte is made better THis is all one saying with that afore But how agreeth this with that he sayd afore We must not be angry but reioyce in all our labor And here he saith anger is better then laughter I aunswere He speaketh rather of sadnes then anger not that foolish sadnes which men counterfet But euen as he speaketh of the house of mourning so he speaketh of anger so that anger is a kinde of sadnes or gréefe that causeth a kinde of heauynes as when it was tolde Dauid that all the kinges children were slayne he fell sadd There is the same worde that is in this place which surely can not there signifie anger but heauynes so that it is all one with that we say in the Dutch tounge He was abashed and much troubled Aduersities dusken the countenance and make it heuye So he that is in office publicke or pryuate Such a one can leaue his laughing so that he be a good man and will doo his duetye truely there shall he finde such gréefe that he shall be compelled to saye The deuyll be a burrow master or gouernour for there is nothing but more sorow trouble in it Such sorowes cause sadnes in the countenaunce of those men as wish all thinges well in so much that they thus reason and thinke cease of geue ouer thou nothing preuailest but gettest thy selfe griefe and enuie Here Salomon withstandeth these thinges counselleth and warneth thée saying yelde not but goe thorough with it For it is better thou take indignatiō be sad that thou must bite away the same laughing that thou shewe heauines in thy countenaunce and behauiour and that thou be compelled to shewe it namely by reasō of griefe then to laugh The reason is Because thorough a sadde countenaunce the hart is made better THis may be vnderstāded two wayes first through a sad countenaunce the hart to say of others is amended So Paule in a Byshop requireth grauitie in manners and cōuersation that he offend not men by reason of lightnes c. So Salomon would haue him that is in auctoritie to reioyce in hart but to shew himselfe graue outwardly that other might thereby be amended For if a mā behaue himself in such wise that his hart be meary and his countenaunce graue so that he shew no lightnes in his apparell and gesture him will other feare and reuerēce and his familie will be of no dissolute demeanour Secondly it may thus be expounded In an heauy countenaunce the hart goeth well that is there is no cause but the hart may be meary although the countenaunce outwardly be heauy so that the meaning may be thus It is better to leade a graue and seuere lyfe thē a lyght and dissolute The Hebrewes call laughing such a kynde of lyfe as our Papistes lead which liue most dissolutely contemning and deriding all thinges And thys meaning pleaseth me better then that whereby it is thought that the hart of a foole or godles body can be corrected by any mās sadnes or grauitie It may séeme that a wicked body feareth the grauitie of an other but his hart is all one still I take this saying therfore to be vnderstanded of thine owne hart that in the middle of troubles it may be good It is an Hebrew phrase a good hart for a pleasaunt and meary hart And Salomon speaketh after this sort to dyrect his hearer to the marke of his meaning that is to teach them to be meary howsoeuer the world goeth But where before he sayd It is good to reioyce c. here he séemeth to affirme a contrary Sadnes is better then laughter Surely these two séeme not to agrée but godly matters are alwayes difficulte they are alwayes wrested to a contrary sence If we teach that nothing iustifieth but onely faith then the wicked neglecte all good works Againe if we teach that faith must be declared by workes then they attribute iustification to workes A foole alway swerueth too much on one side So hard a thyng it is to kéepe the highe way So here Salomon requireth neither sadnes alone nor mirth alone but will haue a meane kept betwéene them bothe The mynde must be meary at libertie settled bearing it selfe euen in worldly matters betyde whatsoeuer aduersitie or prosperitie In the sadnes of the countenaunce c. AS if he should say I distinguishe betwéene sadnes of countenaunce and sadnes of hart I will haue all mē meary in hart inwardly for it can not be but outwardly some sadnes will happen As the Apostle saith 2. Cor. 6. As sad and alwayes meary c. so that the one must be referred to the outward sadnes the other to inward The hart of the wise is in the house of mourning but the hart of fooles is in the house of myrth ALl these things seeme cōtrary to that he hath sayd before except we make a difference betwene these two the inward myrth and the outward and inward sadnes and outward He contynueth on in cōforting exhorting saying follow not those fooles which chaunge their mindes with euery chaunge of thinges in hart cleaue to them they be meary in prosperitie but when aduersitie commeth they mourne and are sad In the house of mourning THe Hebrewes call a house not that building onely which is made of tymber and stone but what place so euer any thing is donne in So with their Grammariās euery letter is a house of words that beginneth with the same letter But why is the hart of the wise in the house of mourning Because wise men are not ouercomed of aduersitie neither chaunge with euery alteratiō Fooles follow outward myrth and flye aduersytie a most troublesome kinde of men taking many things in hande with great rashenes and feruencie and when neuer so lytle trouble appeareth