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
A85389	Cretensis: or A briefe answer to an ulcerous treatise, lately published by Mr Thomas Edvvards, intituled Gangræna: calculated for the meridian of such passages in the said treatise, which relate to Mr. John Goodwin; but may without any sensible error indifferently serve for the whole tract. Wherein some of the best means for the cure of the said dangerous ulcer, called gangræna, and to prevent the spreading of it to the danger of the precious soules of men, are clearly opened, and effectually applied; / by the said John Goodvvin, a well-willer to the saints, in the work and patience of Jesus Christ. Published according to order.	Goodwin, John, 1594?-1665.	1646 (1646)	Wing G1161; Thomason E328_22; ESTC R35707	46,594	52

b So may I say without offence that I am so far versed in the Controversie about the Imputation of faith Christs active obedience in Justification that I here challenge all the Presbyterians one after another assembled or not assembled in England Scotland France and Ireland to prove either by the Scriptures or by dint of argument either that faith is not imputed in a proper sense or that the active obedience of Christ is in the formalitie of it imputed in Justification P. 45. He labours to justifie the Devill only to make me appear like unto him for in saying that I deal just by him as the Devil did by Christ doth he not plainly imply that the Devill did no worse by Christ then I doe by him So then if it appeare that I dealt fairly by him and did him no wrong in my citation of his words then will the Devill be found to be Mr Edwards client and he the Devills Advocate and that by the verdict of his own pen Now then whether I have wrong'd the man the least haire of his head let the world and the great Judge himselfe of the world judge The case is this In my Innocencies Triumph p. 8. I cite these words from his Antapologia p. 169. The power of the Magistrate by which he punisheth sinne doth not subserve to the Kingdome of Christ the Mediator Now to take an occasion of resembling himselfe unto Christ which he doth more then once in his Gangrene a and me unto the Devill he chargeth me that citing the former part of the sentence I leave out the latter adding further that had I but named this latter part it would have been an evident confutation of me Let any sober and intelligent man but consider what that latter part of the sentence is how incongruous and illcoherent with the former and he will clearly see that in omitting it I rather cast a covering upon his nakednesse then any way prejudic'd him unlesse haply he counts this a prejudice to him not to have his nakednesse and weaknesse appeare to the world all over But the latter part of the sentence he speaks of the naming whereof would have been so evident a confutation of me is this that he may apply efficaciously {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Propheticall and Priestly office of Christ he doth not affect the inward man and conscience with spirituall punishment Where first it is observable that himself citing here so much of the latter part of the sentence as it seems he would have had me have cited in my Innocencies Triumph leaves out the latter part of this latter part it selfe viz. these words distinguished onely by a comma from the former neither is this instituted of God and sanctified as the means for the destruction of the flesh that the spirit may be saved in the day of Christ So that if I have dealt by him as the Devill did by Christ meerly by citing the former part of his sentence without the latter he deales himselfe by himselfe as the Devill did by Christ which is more unnaturall of the two yea he deales by himselfe with a far more exact conformitie to the patterne he speaks of the Devils dealing by Christ then I though his charge against me could be justified For the Devill did not leave out the latter part of the sentence which he cited but onely the last words or latter part of the latter part of this sentence For Mr Edw. in affirming that the Devill left out these words To keep thee in all thy wayes deales farre worse then the Devill did by Christ for the Devill did not lie unto Christ though he tempted him but whether Mr Edw. doth not dash his foot against this stone in saying the Devill left out the words mentioned let the Evangelist speak And he brought him to Jerusalem saith Luke and set him on a pinacle of the Temple and said unto him If thou be the Son of God cast thy selfe down from hence For it is written he shall give his Angels charge over thee to keep thee a So that the Devill left out but part of those words which Mr Edw. chargeth upon him viz. these In all thy wayes which being the very last words of the sentence it is Mr Edw. that hath copied out the Devils delinquency to an haire dealt just by himselfe as the Devill did by Christ not I. But whereas other Authors frequently make use of the figure Synecdoche in putting down a part for the whole Mr Edw. makes much use in his writings of a new figure which we may call an Anti-Synecdoche by putting the whole yea and sometimes more then the whole for a part But however I must give him the testimony of a man impartiall between the Devill and the Saints for though he speakes falsly of these yet he will not flatter the other with the truth 2o I would faine know in case the former part of his sentence cited by me be false whether the addition of the latter would have made it true If the power of the Magistrate by which he punisheth sin doth not subserve to the Kingdome of Christ the Mediator which are the words I cite would the naming of the following words that he may apply efficaciously {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. render or make it subservient thereunto Therefore I know not how or wherein I have trespassed either upon the man or his words in the least If his meaning be the whole period former and latter part being taken together that the power of the Magistrate by which he punisheth sin doth not subserve to the Kingdome of Christ the Mediator by an efficacious applying of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Propheticall and Priestly Office of Christ c. First the Grammar of the sentence will not beare it And secondly if it would yet such a sense is little better then no sense the sentence thus taken being of the same forme and character of speaking with this The bread by which Mr. Edwards lives doth not subserve to the maintenance of his life by making his drinke effectuall to quench his thirst Or this The learning by which Mr. Edwards confuteth the Sectaries is not subservient to their preferment by giving them houses or lands or great rewards c. If there be sap savour or sense in either of these then may hee have some cause to complain of wrong done unto him in that the body of that sentence he speaks of was not produced by me whole and intire lower parts and upper parts together But if the period taken together was of the very selfe-same shape and forme with those then was it Centaure-like and then I did him more right then came to his share in shewing onely the upper parts of it wherein it was rationall and like to a man and concealing the nether parts of it the discovery whereof makes it appeare like a

with such particulars as concern my self and close with others of another aspect and relation First though hee doth not set my name in the margin against his 70th error p. 25. as he had done a little before in the same page against another yet his intent clearly enough was and I think himself will not deny it to arraigne the opinion held by me concerning the imputation of faith and non-imputation of Christs righteousnesse in justification in my Treatise upon that subject entituled Imputatio fidei for an error a Now how falsly and forgingly he represents the opinion appeares first in that hee fathers that mungrell expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} credere upon it onely because it is an expression ad invidiam comparata but no where used by me throughout the controversie yea p. 91. of the former part of that Treatise Sect. 3. I expresly deny that Faith justifieth as it is an act Secondly in that he makes this opinion to say That the righteousnesse of Christ is not imputed in justification Whereas I expresly affirm p. 54. of the second part of the Treatise that in a sense which I there explain as well the habituall holinesse of Christs person as the morall righteousnesse or active obedience of his life may be said to be imputed to those that beleeve in him And very often in the said Treatise upon occasion I declare in what sense I admit as well as in what sense I refuse the righteousnesse or active obedience of Christ in justification I suppose he is not himself a son of that profound ignorance as to hold that the righteousnesse of Christ as he calls it whether meaning his active or passive obedience or both is in every sense imaginable imputed in justification and yet it 's ill presuming of over-much understanding especially in the point of justification in him who going about to rectifie the mistakes of others shall himself affirm That the redemption and reconciliation purchased by Christ is the moving and meritorious cause of our justification and salvation and that the instrumental cause whereby the same is imputed is the bloud of Christ Of wch Atheologicall and putid assertions who would have thought that the great Aristarchus of the errors heresies of the times could have been the Author and Assertor had not Mistresse Gangraena in the margin of her 22. page betrayed him But if hee onely denying the imputation of Christs righteousnesse in justification in one sense but asserting it in another should be simply and indefinitly charged to deny it would think the charge base and unjust as indeed hee should have cause to doe hee himselfe must bow down his back to the same burden and bee content to be looked upon as a man of this basenesse untill hee hath made his atonement with God and men for it Ex ungue leonem You may by this one instance judge with what truth or honesty hee hath laid down the rest of the opinions in his Catalogue Well may he call them errors when once he hath lift up his pen upon them Forgery hath a mischievous omnipotency and is able to create what errors or heresies she pleaseth Again p. 45. he chargeth Mr. John Goodwin that in his point of justification he quotes Calvin Bucer and others who are known ex professo to be of another judgement Surely the man is not either so simple or free from the guilt of false speaking in this assertion as his words beare Doubtlesse he doth not intend to make it a matter of charge against a man in the handling of a controversie to quote Authors who are known ex professo to be of a judgement differing from his How many doth himselfe quote in his Gangrene upon as deplorable terms as these But the mans meaning is if he knew how to get it out that Mr. J. G in his point of justification quotes Calvin Bucer and others as being of the same judgement with him who are known ex professo to bee of another judgement If this be his sense and charge either he shewes himselfe to be a very illiterate man and not able to construe a peece of plain Latin or else charges Calvin Bucer the reft wth being of a judgment as contrary to themselves as to me If he can construe Latin let him confesse in English whether Calvin bee ex professe of a differing judgment from me in the point of justification in these passages following to omit very many others of the same import Quum autem justiciam in se repositam non habeant homines imputatione hane adipiscuntur quia Deus fidem illis fert acceptam pro justiciâ Calvin in Gal. 3. 6. And again Quare Abraham credendo nihil aliud quam oblatam sibi gratiam amplectitur ne irrita sit Si HOC illi imputatur in justiciam sequitur non aliter esse justum nisi quia Dei bonitate consisus omnia ab ipso sperare audet Calv. in Rom. 4. 3. FIDES REPVTATVR IN JVSTICIAM non quod ullum à nobis meritum afferat sed quia Dei bonitatem apprehendat Ibidem Yet again Quibus etiam verbis do●emur iusticiam Paulo nihil aliud esse quàm remissionem peccatorum Calvin Rom. 4. 6. Manet ergo salva nobis pulcherrima sententia iustificari hominem fide quia gratuita peccatorum remissione coram Deo purgatus sit Ibid. Abraham fidem habuit Iehova reputavit id ei iusticiam hoc est habuit ei pro iusticia HANC FIDEM Credendo igitur id accepit ut Deus eum pro iusto haberet Bucer Rom. 4. 3. I forbeare to English these passages because I desire to make an experiment upon Mr. Edwards whether he be able to doe it or no If he shall publickly acknowledge that he hath abused both me and himselfe and many more in charging me with quoting Authors for me who are known ex professo to be of another iudgement I shall conceive the better hopes of some competency of a Latin faculty in him but if he shal stand to avouch a charge of so palpable and manifest untruth to them that understand the Authors language a I professe ingenuously that I know no reason but to judge him uncapable of the English sense of a Latin sentence But whether Calvin Bucer and those other he speakes of quoted by me in my point of Justification be of the same judgement or no with me in the point let neither me nor he nor Mr Roborough be Judges for we very possibly may all be partiall but let us referre the decision to two sufficient men and without exception both for learning and integritie and knowledge of the case the one a foreine Divine some yeares since at rest with God never knowne to me the other a neighbour Minister indeed and of the Assembly it selfe but between whom and my selfe there was never any acquaintance beyond a casuall enterview and the exchange

unto Israel I professe also that I feare the same feare with him in part because a great if not the farre greatest part of the subject matter of his Catalogue consists of defamatory untruths forged cavillations and bloudy insinuations against the servants of God in the Land And such practises as these in a Nation unlesse some speedy and effectuall course be taken to prevent them portend indeed little lesse then a bill of divorce from Heaven to that Nation But for the Errors Heresies Blasphemies and Practices of the Sectaries of this time which he makes the subject matter of his Catalogue by that time 1o all those Tenets which he very erroneously makes Errors and Heresies to advance his Catalogue and 2o all those which are forged in his own brain falsly fastened upon others no man holding or owning them and 3o all those which it may be have fallen from the lips or pen of some one inconsiderable and halfe-distracted person no man seconding him therein and 4o all those that hee hath perverted in the setting down 5o all those that for substance are repeated the second third and forth time over 6o and lastly all those Blasphemies and Practises which without cause or ground of truth he chargeth upon his Sectaries by that time I say that all these shall bee struck out of his black Bill the Bill will appeare much blacker and fouler then yet perhaps it doth in the eyes of many and so resemble the Author more to the life But the formidablenesse of the subject mattrr of his Catalogue will be much eased and the form of it bee found much more formidable then the matter But I marvaile how Mr Edw. having it seemes an authorized power to make errors and heresies at what rate and of what materialls he pleaseth and hopes to live upon the trade could stay his pen at so small a number as 180 and did not advance to that Angelicall quotient in the Apocalyps which is ten thousand times ten thousand and thousand thousands If he had consulted with a book not many yeares since printed which maintaines that dangerous heresie of the Cosmoselenitae i. of those that hold there is another world in the Moone and with another printed within the compasse of his foure yeares intituled Divinity and Philosophy dissected and set out by a mad man with some few others that I shall shortly be able to name unto him I will undertake that out of these he shall be able to increase his roll of errors and heresies from 180 to 280 if not to 500 and that upon more honest and honourable terms then now he hath advanc'd it to his own number And if he pleaseth to repaire unto me before the course of his menstruous or monethly labour comes upon him I will undertake to inrich his Treasurie of errors and heresies by twentie and ten out of his own Antapologie For certain I am that every contradiction affords an error either on the one hand or on the other and if I doe not find twenty and ten and a better number then so of birds of that feather in that Element let Mr Edwards pen plough as many long furrows more upon my back as it hath done In the meane time I must crave leave to say or at least to thinke that it is a most importune and unsufferable presumption for a poore weake thimble-full of dust that knows not how to range his parts of speech in a sentence nor to put the nominative case and verb together regularly in English nor how to frame the structure of a period according to the common rules of reason Grammar and common sense to advance himselfe into a Paper Throne and from thence satis pro Imperio tribunali pronounce the formidable sentence of Error and Heresie against all opinions and judgements of men whatsoever which will not comport with his understanding or fancie rather as the standard of all Truth Yea and Nebuchadnezzar-like to slay and smite what opinion he pleaseth what he will to set up and what he will to pull downe For I professe ingenuously that I know not by what other rule or measure besides his own humour and will he judgeth of error or heresie Certaine I am that if he will stand either to the arbitrement of the Scriptures or to the principles of cleare sound Reason he must discharge and justifie many of those Tenets for innocent yea and well-deserving Truths which now he hath arraigned at the barre of his Tribunall for Errors Heresies If his Touchstone be the major vote of his own party I desire to recommend unto him the conscientious perusall of a passage from the pen of a conscientious and learned man of the same side I hope he will not say that he is knowne ex professo to be of another judgement then what he plainly expresseth in writing a base calumny wherewith to honour himselfe he dishonoureth Calvin p. 45. If dissentions and schismes saith Musculus a arise in the Church they are in fault who stand up to maintaine a false faith not they who oppose it Nor is it materiall which partie is the more numerous For the Church neither her selfe judgeth according to the multitude nor is shee to be judged according to the consent of the greater number but according to the manifest truth expressed in the Scriptures If the man will but own the verdict of as learned and ingenuous a pen as ever wrote on his side he must release the better halfe I beleeve of his prisoners and instead of an 180 Errors and Heresies take his tables and write downe four-score Secondly I would know of him whether this be a regular processe in Law To ask my fellow whether I be a Thiefe If Mr Edw. thinks that he ought to be reputed and honoured as a man Orthodox till men of his owne judgement vote him erroneous I know no reason he hath but to measure out the same measure unto others and consequently to judge no man or men erroneous or hereticall untill they be adjudged such by those that concur in opinion with them As for twenty and ten of those opinions which he hath impeached of error and heresie and I will not say for how many more I doe here cast the glove to whosoever will take it up to bring them off with the honour of truth from all that the man hath to lay to their charge For I evidently see that he hath dealt with many precious Truths of God as the Jews did by Christ himselfe when they numbred him with Transgressors And particularly for that which he hath arraign'd in the 70th place in his Catalogue of Errors viz. that Faith in a proper sense is imputed to justification and not Christs righteousnesse in the sense by me rejected I thinke I may with far lesse boasting say what he saith of his abilities in the Church-Controversies I am saith he so farre vers'd in these Controversies that I challenge c

malefactor and an evill doer But I marvaile with what profound Oracle of policie the man consulted with about the title of his book calling it A Catalogue and discovery of many Errors of the Sectaries Was it not that tyrannicall and bloudy principle Pereant amici dummodo inimici una pereant i. Let friends goe to wreck too so that enemies may but wreck with them For certainly by this title he makes Presbyterians Sectaries as well as any others Wherein I should not have faulted him but onely to shew how that the zeale of High Presbytery hath eaten him up and not left him so much of himself as wherewith to know his friends from his enemies For if men be therefore Sectaries because they hold such opinions as he rallieth in his Catalogue under the Name of Errors I know many Presbyterian Sectaries First for that which he makes the 104 error in his Catalogue viz. that Paedobaptisme is unlawfull it is sufficienrly known that the strongest shield and buckler wherewith that cause was ever protected was the workmanship of a Presbyterian hand So for that opinion that there is no Scripture against a mans being often baptized mentioned in the 110th place it calls a Presbyterian Master That the calling and making of Ministers of the Word and Sacraments are not jure divino c. which is the 116th That there is no distinction concerning Government of Ecclesiastical Civil c. the 141. are the opinions of one who professeth himself to be no Separatist a and then I know not by Mr. Edwards principles to make him any thing but a Presbyterian I know divers of the Presbyterian judgement as well Regular as Secular that own the 70th error so called or miscalled rather viz. That faith in a proper sense is imputed in justification and that Christs righteousnesse i● his active obedience is not imputed in the formality of it in justification though for his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} credere it is a patch of his own peecing to the opinion and is no expression of theirs who otherwise are not ashamed of the opinion To passe by many others of like patronage and relation that which hee cataloguizeth for the 64. viz. this That naturall men may doe such things as whereunto God hath by way of promise annexed grace and acceptation and that if men improve their naturall abilities to the utmost in seeking grace they shall find it I desire to be informed by any understanding man whether there be not every inch yea every jot and tittle of the substance of it asserted by a great Doctor while he lived of the Presbyterian Schoole and who being dead yet speaketh much for that way I mean Mr. John Ball in his Treatise of the Covenant of Grace not long since published by M. Simeon Ash The said Treatise being further subscribed and recommended unto the world by five great Masters of the Assembly it selfe all of them of intemerated fidelity to the Presbyterian Cause viz. Mr. Edward Reynolds Mr. Daniel Cawdrey Mr. Edmond Calamy Mr. Thomas Hill Mr. Anthony Burges In this passage p. 44. of the said Treatise No man is hindered from beleeving through the difficulty or unreasonablenesse of the command or through his owne simple infirmity as being willing and desirous to beleeve but not able which inability deserves pitie but his inabilitie is of corruption and wilfulnesse hee doth not beleeve because hee will not he is unable because he doth not covet or desire which is inexcuseable Doubtlesse if no man be hindered from beleeving either through the difficulty of the command or through his own infirmity and all the reason why a man doth not beleeve is because hee will not naturall men by improving their abilities to the uttermost may beleeve and consequently doe that whereunto God hath by way of promise annexed grace and acceptation For hath he not promised that he that beleeves shall be saved or doth not salvation amount to as much or more then grace and acceptation And if men should improve their naturall abilities to the uttermost and yet not to be able to beleeve the reason why they doe not beleeve cannot be said to be this Because they will not for their will in this case puts forth it selfe to the uttermost in ingaging men to such an improvement of their abilities So doubtlesse the same errror if an error it be is asserted by Paulus Testardus Pastor to the reformed Church of Bloys in France in a Tract called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu Synopsis Doctrine de Natura Gratia published not simply by the permission or licence but ex mandato by the command of a whole Synod of the Reformed Churches in the Province of Orleance p. 91. Thesi 121. where hee saith that God in all the three wayes or methods of calling sinners unto salvation which he had opened before doth not onely shew unto the sinner what hee should or ought to doe but gives power to all that are invited or called to performe and doe it and so to be saved if they will So that if even he that is called onely in the most generall manner of all be not saved he is inexcuseable before God This Paul expresly teacheth That saith hee which may bee known of God is made manifest in them namely the Gentiles for God hath made it manifest unto them that they might bee without excuse before him But certainly he inferres excusable they had been if they had been fully willing to doe it and only wanted power a with more of like importance in the seqeul of the same Thesis So that if M. Edw. wil make this an error and a brand of a Sectary to hold That a man by the uttermost improvement of his natural abilities may doe that whereunto God by promise hath annexed Grace and Acceptation though all this while I doe not say that I own the opinion he will involve one whole Synod not onely with the guilt of the error which is lesse but of an authoritative command to have the error both printed and published which is enough to separate between all Synods and their authority and esteem for ever yea and make the crown of Orthodoxisme to fade and languish upon the head of our present Assembly by arraigning five of the principall members of it at once as men tainted with the errors of the Sectaries of the time Therefore let him either strike these opinions mentioned with many others out of his Catalogue of errors or else let him number his own party amongst the Sectaries To draw towards a conclusion I shall put a measuring Reed into the hand of the Reader wherewith to measure the truth and honesty of the Gangrene and her Author from the one end of both unto the other made of a straight observation of some crooked passages and relations in the Gangrene ready to stink for want of the salt of truth I shall begin