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	work_n	5,828	5	7.1232	4	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

made of a Woman to redeem them that were under the Law Gal. 4. 4 5. which subjection to the precepts of the Law was penal as being a debasement of so great a person a strange metamorphosis of an absolute Soveraign into a subject And therefore 't is spoken of as a wonderful instance of condescention that he was not ashamed to call us brethren Heb. 2. 11. that is fellow-subjects for being one in nature with us he becomes one with us in an obligation to the same Law And if it be weighed the penal nature of what we call penalties or curses lies not barely in the smart of sense but in the brand of insamy thereby set upon us that we rec●ive the due reward of our deeds as the good thi●f gives us his sentiment of his own and fellows case Luke 23. 41. And seeing that Satisfaction in the eye of the Law is strictly not solutio ejusdem but tantidem not of what the letter of the Law requires but of somewhat equivalent therefore it may be made as well agendo as patiendo by doing as by suffering For some actions as they may be circumstantiated may be truly penal to the agent and so equivalent to the corporal punishment which the letter of the Law ex●cts and may be as proper for demonstration of justice maintaining the repute of the Law and example to others 2. Qu. What causality in respect of God's act of forgiveness Christ's obedience was capable of Answ Christ's obedience could satisfie God but in genere causae moralis sc impulsive vel meritoriae as a meritorious cause of which we say that movet aliquem ad talionem reddendam which moves another to recompence the act done by good or ill offices which we thus express popularly One good turn requires another Which kind of cause works on an agent and induces him to produce the effect And that it is such appears by comparing the causality of his obedience in respect of our impunity or freedome from punishment with the causality of sin in respect of punishment which in the latter induces God to punish in the sormer induces God to pardon I● it be said how can this be seeing nothing without God can be said to move him for then somewhat in God should b● an effect of the Creature and so the first cause should have some dependance upon the second which is absurd and impossible I answer There is no cause indeed of the will of God ex parte actus volendi as to the act it self of his will but there may be a cause ex parte volitorum as to the things will'd whence the Schools say Deus vult hoc esse propter hoc sed non propter hoc vult hoc i e. God wills one thing for another but why he Wills one thing for another there 's no cause to be assigned but his Will God wills the preaching of the Word for the production of faith as a means for its end but why he wills that connexion between them no reason can be given but his Will for he can work faith without it And so Christs obedience cannot properly work upon Gods will but if it have the causality of an impulsive cause attributed to it we must understand that properly those terms note but a connexion between means and end Christ's Obedience and the Sinners Pardon which having been joyned together in God's Decree cannot be put asunder in the Execution Quest How does it appear that Christ's Obedience had the Efficacy of a Meritorious Cau●e of our Forgiveness Answ 1. Those places which speak of the turning away of Divine Wrath by Christs Obedience which Wrath is but an Inclination to punish He Christ is a Propitiator for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio 1 J●h 2. 2. It notes the Act of Appeasing and the means whereby God is Appeased Rom. 3. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium The Mercy Seat so rendred Heb. 2. the true as that was the Typical means of Attonement 2. It appears by those Scriptures which speak of Redemption or Freedom from deserved Punishment purchased by a price of Christs Laying-down 1 Pet. 18. 19. Ye were not Redeemed with Corruptible things as Silver and Gold but with the precious Blood of Christ Where the Antithesis cleerly imports that Christ's Blood is a True and Real Price and of far greater Value than Silver and Gold which Yet answer all things Eccles 10. 19. And it hath made a purchase of Freedom from Punishment for that is included in the Vain Conversation spoken of as an Effect in its Cause and elsewhere it is spoken of as a parcel of Christ's purchase Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law 3. By those Scriptures which speak of a Substitution of Christ for us Mat. 20. 28. The Son of Man came to give his Life a Ransome for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res aut factum quo movetur qu●spiam ut aliquam Incommodo alioqui 〈…〉 liberari Patiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Preposition when applied to Persons Imports the Succession of one into the room of another so used Mat. 2. 22. and rendred in the room o● his Father 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pret●●● Redemptionis a caunter Priae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Composition notes either Contrarietatem as in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist i. e. one that opposeth Christ or it notes commut ●tionem an exchange of one for another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes something or Act whereby any one is moved to let him go free whom he hath advantage against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Compensation as in which the Deliver undergoes that Evil in kind or Equivalently which he that is delivered should have undergone And if the Word imports an Exchange from one Life to another then we conclude a Satisfaction from the Nature of the thing Either justly or unjustly we were to die not the latter for we had well deserved Death therefore the former And if Christ hath freed us from that Death we were justly obnoxious to what is that but what we call Satisfaction in the sence of the point in hand Quest 4. Whence Christ's Obedience had the Efficiency of a Meritorious Cause of our Forgiveness 1. It was a perfect Obedience 2 Cor. 5. Last he knew no sin i e. by Experience of the working of it in himself which Peter explains when he says He did no sin 1 Pet. 2. 22. Thence the Denomination given him An holy thing in his Conception Luke 1. 35. An Holy Child Acts 4. 27. After his Birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puer in the Three Learned Languages signifie a Child and sometimes a Servant perhaps because the Child is born a Subject to the parent Jure diving Naturali The Holy one of God ●n his Man-hood even by the Devils from whom that

the Gospel Eph 3 4 5 6. The place may be its own Comment it is so plain 2. Luk. 10. 21. Thou hast hid these things from the wise and prudent and hast revealed them unto babes The Father is said to hide the Object because he did not inlighten the Subject i. e. To hide the Gospel which was then openly and plainly preached because he did not inlighten their mindes with a saving knowledge of it 3. 1 Cor. 2. 14. The natural Man receiveth not the things of the spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned 1. Observe here is an opposition between men and men in respect of the knowledge of the things of God The spiritual man judges all spiritual things verss 15. but the natural man knows not nor judges them Yea he accounts the Doct●ine of the Gospel foolishness 2. The natural man not only does not know them but cannot because they are spiritually discerned which imports a disproportion between the object and faculty such for instance as between s●nce and a rational object Whence the Apostle speaks of an understanding given to know Christ 1 John 5. 20. implying that our old understanding will not serve to apprehend Christ after a spiritual though it may to apprehend him after a rational manner The Scriptures which carry any colour for the Quakers Opinion of all that I have met with are these 1 Joh. 1. 9. That was the true Light which lighteth every Man that cometh into the World Ans Christ being spoken of before as the Messias or Saviour to whom John did bear witness vers 7. we must therefore understand the place I think not of natural Light but supernatural not of the Light of Reason wherewith as God he indues men but of the Light of the Gospel with which as the Messias he inlightens Men which light may admit of a double consideration according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To shine or to light that is afford light by which the object is made visible whether there be an Eye to see it or no so 't is used Luke 11. 36. 1 Cor. 4. 5. 2. 'T is used to inlighten the eye or faculty Eph. 1. 18. That the eyes of your understanding may be inlightned c. If you take it in the former sence Christ by his powerfull preaching and glorious miracles did not shine on every man Many never heard his Doctrine nor saw his Works As some parts of the World see not the Sun when it shines brightly in our Horizon So that the meaning can be no more than this that the Gospel is taught to all comers without exception by Christ and his Ministers not that every particular person hath the benefit Many in all ages never heard no nor perhaps heard of the Gospel 2. If we take the word in the other sence for inlightning the Eyes of the mind 't is certain that many who are lighted as our phrase is when a Candle is carried before us are not inlightned but are like a blind man so lighted that sees never the better And then the meaning can be no more than this that whosoever are inlightned are inlightned by him and answers in sence to Jam. 1. 17. Every good gift is from above and cometh down from the Father of Lights And lest we may seem to impose upon the Objector we will turn to a parallel place Psal 145. 14. The Lord upholdeth all that fall and raiseth up all them that be bowed down 'T is evident enough that however the words sound the sence can be but this that all that are upheld from falling or raised again after a fall are in God's debt for the help of his hand 2ly Rom. 2. 15. The Gentiles are said to have the Law in their Hearts Whitehead Voyce of Wisdom Answ They are also said to be without Law and are imposed to them that had the Law vers 12. viz. of Moses vers 17. Called the Oracles of God Chap. 3. 2. and made the Priviledges of the Jewes above the Gentiles vers 1. in this respect because hereby Salvation was of the Jewes John 4. 22. i. e. the knowledge of the way of Salvation therefore it cannot be understood of a saving Knowledge without a Contradiction 2. It is not the Law in their hearts but the Work of the Law viz. these two effects mentioned accusing and excusing For though t is true the Gentiles having some knowledge of the Law the Law may be said to be in thei● hearts me●ning their understandings yet in the Apostles use of th●t Phrase Heb. 8. 11. he seems to include if not mainly intend a sutable disposition to the Law or a delight in the Law after the inner man Rom. 7. 22. Whereas the Gentiles in this sence had not the Law in their hearts For they liked not to retain God in their knowledge Rom. 1. 26. but as he was an unbidden so an unwelcome Guest to them so that they could scarce forbear to say to God Depart from us for we desire not the Knowledge of thy Wayes Job 21. 14. 3ly Rom. 1. 19. That which may be known of God is manifested in them for God hath shewed it unto them viz. the Gentiles Answ The next Verse suggests an answer viz. that which might be known of God by arguing from the Effects to the Cause from the Creation to the being of God and his Eternal Power the first Divine property that appeared in giving Being to all things out of nothing and the uniform event of this knowledge is said to be the leaving them without excuse not the leading them to Salvation 4ly Isa 49. 6. I have set thee for a Light to the Gentiles c. Spoken of Christ Answ That is but a Prophecy of the Gentiles mercy in the time● of Christs actual Exhibition in the flesh which was not fulfilled till the Jewes rejection of Christ as appears by Act. 13. 46 47. And the same Apostle Rom. 11. The casting away of them the Jewes was the reconciling of the World viz. the Gentiles vers 15. Errour 7. The Scriptures are not the Word of God but only a true Declaration of it nor are they the only Rule of Faith and Life G. Whitehead Voyce of Wisdom p. 20. Sam. Fisher Quaker● Folly p. 28. TO bring any testimony of Scripture concerning it self were Petitio principii a begging of the Question and were insignificant for their conviction who deny it 's Divine Authority And to urge Arguments drawn from the purity of Scriptures Precepts Sureness of Principles of Trust Excellency of Rewards Sublimity of Doctrine Prediction of future Contingents the Secresy and Efficacy of it's Operation on the hearts of men being such as no other Writing can give us a single instance of the like the Miracles whereof multitudes of Adversaries were eye-Witnesses able and willing to discover th● Impostures if any had been Wrought for the