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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	die_v	sin_n	sin_v	2,346	5	9.2147	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03586	A learned discourse of iustification, workes, and how the foundation of faith is overthrowne. By Richard Hooker, sometimes fellow of Corpus Christi College in Oxford	Hooker, Richard, 1553 or 4-1600.; Jackson, Henry, 1586-1662.; Spenser, John, 1559-1614.	1612 (1612)	STC 13708; ESTC S121045	45,591	98

A LEARNED DISCOVERSE OF IVSTIFICATION WORKES and how the foundation of faith is over throwne By RICHARD HOOKER sometimes Fellow of Corpus Christi College in Oxford AT OXFORD Printed by Joseph Barnes and are to be sold by John Barnes dwelling neere Holborne Conduit 1612. TO THE CHRISTIAN READER WHereas many desirous of resolutiō in some points handled in this learned Discourse were earnest to haue it copied out to ease so many labours it hath beene thought most worthy and very necessarie to bee printed that not only they might be satisfied but the whole Church also hereby edified The rather because it will free the Author from the suspition of some errours which he hath been thought to haue favoured Who might well haue answered with Cremutius in Tacitus Verbamea arguuntur adeò factorum innocens sum Certainely the event of that time wherein he lived shewed that to be true which the same Authour spake of a worse Cui deerat inimicus per amicos oppressus and that there is not minus periculum ex magna fama quàm ex mala But he hath so quit himselfe that all may see how as it was said of Agricola Simul suis virtutibus simul vitijs aliorum in ipsam gloriam praeceps agebatur Touching whom I will say no more but that which my Authour said of the same man Integritatem c. in tanto viro referre iniuria virtutum fuerit But as of all other his writings so of this I wil adde that which Velleius spake in commendation of Piso Nemo fuit qui magis que agenda erant curaret sine vlla ostentatione agendi So not doubting Good Christian Reader of thy assent herein but wishing thy favourable acceptance of this worke which will be an inducement to set forth others of his learned labours I take my leaue from Corpus Christi College in Oxford Thine in Christ Iesus HENRY IACKSON Abak 1. 4. The wicked doth compasse about the righteous therefore perverse iudgement doth proceede FOR the better manifestation of the Prophets meaning in this place we are first to cōsider the wicked of whom he saith That they compasse about the righteous secondy the righteous that are compassed about by them and thirdly that which is inferred therefore perverse iudgement proceedeth Touching the first there are two kinds of wicked men of whom in the fift of the former to the Corinthians the blessed Apostle speaketh thus Doe yee not iudge them that are within But God iudgeth them that are without There are wicked therfore whom the church may iudge there are wicked whom God only iudgeth wicked within and wicked without the walls of the Church If within the church particular persons be apparently such as cannot otherwise bee reformed the rule of the Apostolicall iudgement is this Seperate them from among you if whole assemblies this Seperate your selues from among them for what society hath light with darknesse But the wicked whom the Prophet meaneth were Babilonians and therefore without For which cause we haue heard at large heretofore in what sort he vrgeth God to iudge them 2 Now concerning the righteous there neither is nor ever was any meere natural man absolutely righteous in him selfe that is to say voide of all vnrighteousnes of all sinne We dare not except no not the blessed Virgin her selfe of whom although we say with S. Augustine for the honour sake which we owe to our Lord and Saviour Christ we are not willing in this cause to moue any question of his mother yet for asmuch as the schooles of Rome haue made it a questiō we may answere with Eusebius Emissenus who speaketh of her and to her in this effect Thou diddest by speciall prerogatiue nine moneths togither intertaine within the closet of thy flesh the hope of all the ends of the earth the honor of the world the common ioy of men he from whom all things had their beginning had his beginning from thee of thy body he tooke the blood which was to be shed for the life of the world of thee he tooke that which even for thee he payed Apeccati enim veteris nexu per se non est immunis nec ipsa genetrix redemptoris the mother of the redeemer her selfe is not otherwise loosed from the bond of ancient sinne then by redemption if Christ haue paide a ransome for all even for her it followeth that al with out exception were captiues If one haue died for al then all were dead in sinne all sinfull therefore none absolutely righteous in themselues but we are absolutly righteous in Christ. The world then mus●●●ew a righteous man otherwise it is not able to shew a man that is perfectly righteous Christ is made to vs wisdome iustice sanctification and redemption wisdome because he hath revealed his fathers will Iustice because hee hath offered vp him selfe a sacrifice for sinne sanctification because he hath given vs his spirit redemption because he hath appointed a day to vindicate his children out of the hands of corruption into liberty which is glorious How Christ is made wisedome and how redemption it may be declared whē occasion serveth But how Christ is made the righteousnesse of men we are nowe to declare 3 There is a glorifying righteousnes of men in the world to come as there is a iustifying and sanctifying righteousnes here The righteousnes wherwith we shal be cloathed in the world to come is both perfect inherent That whereby here we are iustified is perfect but not inherent That whereby we are sanctified is inherent but not perfect This openeth a way to the vnderstanding of that grand question which hangeth yet in controversie betweene vs the Church of Rome about the matter of iustifying righteousnes 4 First although they imagine that the mother of our Lord and Saviour Iesus Christ were for his honour and by his speciall protection preserved cleane from all sinne yet touching the rest they teach as wee doe that infants which never did actually offend haue their natures defiled destitute of iustice averted from God that in making man righteous none do efficiently worke with God but God They teach as we do that vnto iustice no man ever attained but by the merits of Jesus Christ. They teach as we do that although Christ as God be the efficient as man the meritorious cause of our iustice yet in vs also there is somthing required God is the cause of our naturall life in him we life but he quickneth not the body without the soule in the bodie Christ hath merited to make vs iust but as a medicine which is made for health doth not heale by being made but by being applied so by the merits of Christ there can be no iustification without the application of his merits Thus far we ioine hands with the Church of Rome 5 Wherein then doe we disagree We disagree about the nature and essence

of the medicine whereby Christ cureth our disease about the manner of applying it about the number and the power of meanes which God requireth in vs for the effectuall applying thereof to our soules comfort When they are required to shew what the righteousnes is whereby a Christian man is iustified they answere that it is a divine spirituall quality which qualitie receaued into the soul doth first make it to be one of them who are borne of God and secondly indue it with power to bring forth such workes as they doe that are borne of him even as the soule of man being ioined to his body doth first make him to be of the number of reasonable creatures and secondly inable him to performe the naturall functions which are proper to his kind that it maketh the soule amiable and gratious in the sight of God in regard whereof it is tearmed grace that it purgeth purifyeth and washeth out all the staines and pollutions of sinne that by it through the merite we are delivered as from sinne so from eternall death and condemnation the reward of sinne This grace they will haue to be applied by infusion to the end that as the body is warm by the heate which is in the body so the soule might be righteous by the inherent grace which grace they make capable of increase as the body may be more and more warme so the soule more and more iustified according as grace shall be augmented the augmentation whereof is merited by good workes as good works are made meritorious by it Wherefore the first receipt of grace in their divinity is the first iustification the increase thereof the secōd iustification As grace may be increased by the merit of good workes so it may be diminished by the demerit of sinnes veniall it may be lost by mortall sinne In asmuch therefore as it is needfull in the one case to repaire in the other to recover the losse which is made the infusion of grace hath her sundry after meales for the which cause they make many waies to apply the infusion of grace It is applied to infants through baptisme without either faith or works and in them really it taketh away originall sinne the punishment due vnto it it is applied to Infidels and wicked men in the first iustification through baptisme without works yet not without faith and it taketh away both sinnes actuall and originall together withall whatsoever punishment eternall or temporall thereby deserved Vnto such as haue attained the first iustification that is to say the first receipt of grace it is applyed farther by good workes to the increase of former grace which is the second iustification If they worke more and more grace doth more and more increase and they are more and more iustified To such as diminished it by veniall sinnes it is applyed by holy water Ave maries crossings papall salutations such like which serue for reparations of grace decayed To such as haue lost it through mortall sinne it is applyed by the sacrament as they terme it of Pennance which sacrament hath force to conferre grace anew yet in such sort that being so conferred it hath not altogither so much power as at the first For it only cleanseth out the staine or guilt of sinne committed and changeth the punishment eternall into a temporall satisfactory punishment here if time do serue if not hereafter to be indured except it be lightened by masses workes of charity pilgrimages fasts and such like or else shortened by pardon for terme or by plenary pardon quite removed and taken away This is the mistery of the mā of sinne This maze the Church of Rome doth cause her followers to treade when they aske her the way to iustification I cannot stand now to vnrip this building and to sift it piece by piece only I will passe by it in few words that that may befall Babilon in the presence of that which God hath builded as happened vnto Dagon before the arke 6 Doubtlesse saith the Apostle I haue counted all things losse and iudge them to be dounge that I may winne Christ and to be found in him not having my owne righteousnes but that which is through the faith of Christ the righteousnes which is of God through faith Whether they speake of the first or second iustification they make it the essence of a divine quality inherent they make it righteousnesse which is in vs. If it be in vs then is it ours as our souls are ours though we haue them from God and can hold them no longer then pleaseth him for if he withdraw the breath of our nostrils we fall to dust but the righteousnesse wherein we must be found if we wil be iustified is not our owne therefore we cannot be iustified by any inherent quality Christ hath me rited righteousnesse for as many as are found in him In him God findeth vs if we be faithfull for by faith we are incorporated into Christ. Then although in our selues we be altogither sinnefull and vnrighteous yet even the man which is impious in him selfe full of iniquitie full of sin him being found in Christ through faith and having his sin remitted through repentance him God vpholdeth with a gracious eie putteth away his sinne by not imputing taketh quite away the punishment due therevnto by pardoning it and accepteth him in Iesus Christ as perfectly righteous as if he had fulfilled all that was commanded him in the lawe shall I say more perfectly righteous then if him selfe had fulfilled the whole law I must take heed what I say but the Apostle saith* God made him to bee sinne for vs who knew no sinne that we might be made the righteousnes of God in him Such wee are in the sight of God the father as is the very sonne of God him selfe Let it bee counted folly or frensie or furie whatsoever it is our comfort and our wisdome we care for no knowledge in the world but this that man hath sinned and God hath suffered that God hath made himselfe the sonne of man and that men are made the righteousnesse of God You see therefore that the Church of Rome in teaching iustification by inherent grace doth pervert the truth of Christ and that by the handes of the Apostles wee haue received otherwise then shee teacheth Now concerning the righteousnesse of sanctification we deny it not to be inherent wee graunt that vnlesse we worke we haue it not only we distinguish it a thing different in nature from the righteousnesse of iustification we are righteous the one way by the faith of Abraham the other way except wee doe the workes of Abraham we are not righteous Of the one S. Paule To him that worketh not but beleeueth faith is counted for righteousnesse Of the other S. Iohn Quifacit iustitiam iustus est He is righteous which worketh righteousnes Of the one S. Paul doth proue by Abrahams example that we haue it of