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
A36551	A synopsis of Quakerism, or, A collection of the fundamental errors of the Quakers whereof these are a taste, viz. 1. That there are not three persons in the God-head, 2. That Christ did not make satisfaction for the sin of man, 3. That justification is not by imputed righteousness, 4. That our good works are the meritorious cause of our justification, 5. That a state of freedom from sin, is attainable in this life, 6. That there is a light in every man, sufficient to guide him to salvation, 7. That the Scripture is not the word of God, nor a standing rule of faith and life, 8. That there is no resurrection in the body, 9. That there's no need nor use of ordinances, baptisme, Lords Supper, &c. : collected out of their printed books : with a brief refutation of their most material arguments, (and particularly, W. Pens, in his late Sandy foundation shaken) and an essay towards the establishment of private Christians, in the truths opposed by those errors / by Tho. Danson ...	Danson, Thomas, d. 1694.	1668 (1668)	Wing D218; ESTC R8704	44,296	95

the priviledge he had in the Old Covenant as he that hath set up for himself som● time is to turn an Apprentice and therefore t is as true an act of Humility to accept of Gods Righteousness as of his Chastisments for Sin Arg. 3. If Righteousness were by the Law i e. by our personal Obedience to it then Christ died in vain they are the Apostles own Words Gal. 2 21. which we may make a perfect Hypothetical Syllogisme by adding the Minor But Christ died not in vain and the Conclusion therefore Righteousness comes not by the Law The reason of the Consequence in the Major which the Apostle affords us is because the end of Christs Death was to provide us a Righteousness to be tendred to God acceptance and which supposing the Covenant of Grace he neither would nor could refuse But if we have Righteousness sufficient for the end of Righteousness Justification the Righteousness provided by Christ comes a-day after the Fair as we say too late to bestead us Christ's end in his Death was to do that for us in point of Justification which we could not do for our selves as may well be inferred from the place touched at above Rom. 8. 3 4. The Scriptures they alledge are Arg. 1. James 2. 24. A man is justified by Works and not by Faith onely Answ If we take Justification in a proper sence for the Absolution or Acquitting of a Sinner this place would contradict that in Rom. 3. 28. Therefore we conclude that a man is justified by Faith and not by the Deeds of the Law But there is alway a sweet consent though sometimes a seeming dissent between one Scripture and another I therefore distinguish between Justification as it imports the Absolution of a Sinner and as it imports the Approbation of a Believer I also distinguish the word Faith as it is taken for a living or for a dead Faith that is for the reality of Faith or the bare Prosession And then I answer that James tells us how a Man is declared or manifested to be a justified Person viz. not by a profession of Faith only but by Works also we are justified by Works as our Faith is made perfect by Works Jam. 2. 22. that is declaratively Faith is declared or evidenced to be perfect that is sincere and true by Works As the Tree is not made but shewn to be good by the Fruit it bears And hence t is said that Faith without Works is dead vers 20. It is so and appears to be so as the Tree that bears not at all And the scope of the place is to convince the Hypoc●ites that said they had Faith and had none as appears vers 14. and onward Whereas Paul in the other place Rom. 3. 28. shews u● how a Sinner is formally justified in the sight o● God viz. by a True Faith in Christ as will appear to him that observes vers 25. 26. where God is said to justifie him that believes in Jesus Whom God hath set forth to be a Propitiation through Faith in his Blood Arg. 2. Rom. 8. 2 4. The Law of the Spirit of lif● in Christ Jesus hath made me free from the Law 〈◊〉 Sin and Death That the Righteousness of the La● may be fulfilled in us who walk not after the Fles● but after the Spirit From the first of these verse● they conclude that we are made free Meritoriously by the Law of the Spirit in us from the Law of Sin and Death because it is the same Law of the Spirit of Life that is in Christ and the Saints From the second they observe tha● the Righteousness of the Law is fulfilled in th● Persons of the Saints Ans To the second Verse theirs cannot b● the meaning of the Text For supposing a sta●● of freedome from sin attainable in this life an● that by the Law of sin and death is meant only death the fruit of sin yet how can there be an● colour for merit of justification when the ver● priviledge of that state addes to those obligations by which all the service our capacity wil● extend to had been due to God if we had never sinned Two other Sences ind●ed the word● seem to learned Men not uncapable of 1. That the Apostle give● a reason of the connexion between justification and sanctification because the same Christ Jesus that justifies by his blood sanctifies by his spirit So Calvin c. in loc 2. That they contain the meritorious cause of that justification which is evidenced by an holy life viz the active obedience of Christ So Beza And to this I rather incline As for Ver. 4. some understand them to note this end of Christs sending into the World viz. that Gods righteous Laws might not be absolutely contemned and so given in vain but might be observed though imperfectly by believers Others of the imputation of Christs surety righteousness Fide jussoria justitia The Quakers to be sure mistakes for I shall shew under the next head no perfect personal righteousness is attainable in this life Arg. 3. If our evil works are the meritorious cause of our condemnation then our good works are the meritorious cause of our justification But the antecedent is true therefore the consequent S. Fishers dispute at Sandwich The consequence he proves from that Rule in Logick Contraria contrariorum ratio of contraries there is a contrary reason or consequence Ans We deny the consequence of the major 1. Because our good and our evil works are not perfectly contrary For our evil works are perfectly evil for malum fit ex quilibet defectu Any one defect makes our works evil but ou● good works are but imperfectly good For Bonum fit ex integris causis There must be a conformity in all respects to the Law to make our work● good For that Rule on which Fisher ground● his consequence holds only of immediate or perfect contraries not of mediate And so his consequence is but like this If cold Water will chil● a Man's body luke-warm Water will scald it 2. Because there is no condignity in our goo● works were they perfectly good There canno● be a proportion between a finite work and infinite reward 'T is true the Apostle says To him that worketh the reward is reckon'd not of grace but of debt Rom. 4. 4. But it is to be understood of a debt Ex pacto gratiae non ex operis dignitate due by promise not by any merit preceding the promise Arg. 4. Rom. 2. 13. Not the hearers of the Law are just before God but the doers of the Law shall be justified Pen. p. 26. Ans The words give the reason of their perishing who had the Law viz. the Jews because God cannot justifie any on the terms of the old Covenant that do not perfectly fulfill it which the Jews were far enough from being able to do or indeed from indeavouring it They pleased themselves in their priviledges and external acts of