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
A93282	The true church of Christ exposed to the view of all sober Christians, from the Word of God, sound reason, and the ancient fathers / by James Salgado, a Spaniard, a converted priest.	Salgado, James, fl. 1680.	1681 (1681)	Wing S384; ESTC R42935	23,389	69

besides that when the Object is present to the Understanding the Will is necessarily determined by the last practical judgment of the understanding to imbrace or reject the object like as if Straw and Fire come together there must needs a Flame be kindled I say besides this it 's impossible for any man to alter the Prescience and Decree of God which is one of the things requisite to action for the Counsel of God stands and he will do all his pleasure All things requisite to Judas his betraying of Christ being present viz. the last practical judgment of his understanding the receiving of the Money c. and the Eternal Counsel of God designing that Christ should be delivered into the hands of men suffer death and rise again the third day it was impossible for him not to act Therefore the Reformed Churches do excellently define Free-will A faculty of acting freely without compulsion or physical determination to one thing For the Will cannot be forced to any elicite or internal act nor is it capable of a physical or natural necessity determining it to one thing as Fire is determined to burn But it is not free from the determination of the Divine Decree and the last practical judgment of the understanding nor in the unregenerate from sin to which it is in general necessarily determined by its Original depravation although it hath a freedom to chuse this or that special sin So that in the unregenerate man it is free only to will nor can he by his own strength perform any action spiritually good Of our selves as of our selves we cannot think a good thought 2 Cor. 3.5 much less do a good action by nature We are dead in sin Eph. 2.1 without God in the world Eph. 2.3 and every imagination of our heart is only evil continually Gen. 6.5 And the best actions that the unregenerate can do are really evil because they do not proceed from Faith and whatsoever is not of Faith is sin Rom. 14.23 So that as from a total privation there is no returning to the habit but by an Infinite Power so from sin which is a privation of that rectitude which ought to be in our faculties and actions there is no returning to righteousness except God do quicken us from the Dead and say to us as unto Lazarus Lazarus arise Joh. 11.43 and cause the Sun of Righteousness to arise in the dark Horizon of our hearts saying as in the first Creation Let there be light Gen. 1. And truly seeing Regeneration according to Scripture phrase is a new Creation Create in me a clean heart Psa 51. We are his workmanship created in Christ Jesus unto good works Eph. 2.10 In Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but the New Creature Gal. 6.15 it cannot be the work of less than an Infinite Power whereby God worketh in us both to will and to do of his good preasure Phil. 2.13 So that Augustine did rightly affirm that the good works of the Heathen were but glistering sins They may indeed act something that is morally good by the general influence of Divine Providence yet they can act nothingthat is truly good in a Theological sense because they want Faith to purifie their hearts nor do they aim at the glory of God for they do not shun this or that sin simply because it is a sin but from a vain-glorious desire of Reputation among the people Hence it followeth that Justification and Sanctification are not ours but Gods so that when God conferreth Glory upon those that are Justified and Sanctified he may with good reason be said to Crown with this reward his own gifts and not our works As for Justification of which we intend to speak first it is twofold active and passive for it may be considered either in respect of God that justifieth or of Man that is justified In the former consideration it is nothing else but an act of God whereby he absolves the sinner and reputes him righteous for the Merits and satisfaction of Christ Hence God is said to justifie the ungodly Rom. 4.5 by his grace through the redemption that is in Jesus Christ Rom. 3.24 So that God in justifying maketh no physical change in the sinner as the Papists say who would have the Justification of God to be of the same nature with Transubstantiation whereby one thing is changed into another that is that God in Justifying doth not proceed as a Judge pronouncing one at the Bar Innocent but as it were by a physical immutation making a righteous man out of an unrighteous even as Christ turned water into Wine Bellarmine Becan and other Jesuits have laboured much in the proof of this Assertion but without any success They produce nothing from Scripture but what is to be referred to Sanctification not Justification And thus they commit the fallacy of ignoratio Elenchi and as for their Arguments drawn from Reason they are so unreasonable that they do not deserve a Refutation Their chief Argument is taken from the Word it self for say they to Justifie according to the Etimology of the word is nothing else but to make just or righteous being it is compounded of justus and facio as well as to Sanctifie is to make not to pronounce holy c. Therefore to justifie cannot import the absolution of a sinner who is really unrighteous but the making of him righteous But they hereby shew themselves to be no better Gramarians than they are Divines for the sense of a word in matters of Faith is not to be taken out of Calepine but from the Word of God which is the Rule of our Faith Now it is manifest and hath been demonstrated by many that Justification is every where in the Scriptures taken in a law-Law-sense Thus Solomon He that justifieth the ungodly and condemneth the righteous are both an abomination unto the Lord. Here the justifying of the unrighteous is opposed to the condemning of the righteous and so in all other places of Scripture Moreover if this were the meaning of the word Justifie then there would be no difference between Justification and Sanctification which nevertheless is evident from Rev. 22.11 He that is righteous let him be righteous still and he that is holy let him be holy still Also Rom. 8.30 Whom he justified them he also glorified where under the word Glorifie is comprehended Sanctification which is begun Glory even as Glory is consummate Sanctification Lastly This Composition with the Verb Facio doth not always import an internal change as appears from the Song of the Blessed Virgin My Soul doth magnifie the Lord. Now let them set their heads together and prove that the Blessed Virgin by magnifying the Lord did cause any internal change in him and we shall also allow that God by justifying us doth make an internal change in us Ante leves vero pascentur in aethere cervi Hitherto of Active Justification Now we shall come to