Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	abraham_n	faith_n	justify_v	2,976	5	9.3728	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13556	Regula vitæ the rule of the law vnder the Gospel. Containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of Belial, lately sprung up both to destroy the law, and disturbe the faith of the Gospell: wherein is manifestly proved, that God seeth sinne in iustified persons. By Thomas Taylor Dr. of Divinity, and pastour of S. Mary Aldermanbury, London.	Taylor, Thomas, 1576-1632.	1631 (1631)	STC 23851; ESTC S118279	80,247	284

satisfied it for us for this is testified by keeping the commandements Ioh. 14. 23. If any man love me hee will keepe my commandements What love then in these men that will keepe no commandements Object Our love makes us keep his commandements but what is that to the commandements of the Law Answ. As if Christ did not command the same love and duties in the Morall Law See Matth. 22. 37 38. where Christ enjoyneth the young man all the duties of both tables 1 Ioh. 3. 23. This is his commandement that wee should beleeve and love one another Is this his commandement of any other love than that which is the summe of the second table and what were the commandements of the Apostles but evangelicall commandements commandements of Christ and yet they commanded duties of the Law 1 Thess. 4. 2. Ye know what commandements we gave you by the Lord Iesus What were they Such as concerned fornication v. 3. and oppression fraud v. 6. and were not these the same duties of the Law The 3 error floweth from ignorance of the nature of faith which is so farre from renouncing obedience that it is never severed from obedience and it is not true faith that worketh not by love for what is it to beleeve it is not onely to assent to what the scripture saith but to adhere and cleave unto it and to the Lord in the obedience of it as Henoch by faith walked with God Abraham by faith left his Country abode in the land of Canaan as a stranger offered his son Isaac c. And whence is it that obedience is called a fruit of faith for every act of grace must rise from the roote of that grace as every fruit from his owne roote so as workes of charity are rooted in charity which is a distinct grace from faith yet are they called fruits of faith because the doctrine of faith enjoynes them and the grace of faith inclines the soule unto them and because faith receives the spirit of Christ for sanctification as well as the merit of Christ for justification But why doe they exclaime against us for preaching and embracing a dead faith while they obtrude on their proselites a faith which must not work by love which if they will beleeve S. Iames is a dead faith 2 ERROR That godly life hath nothing to doe with keeping commandements Answ. The Scripture saith that godly life is nothing else but the fulfilling of the commandement and will of God revealed 1 Ioh. 2. 17. He that fulfilleth the commandement abideth for ever which is to be meant of evangelicall fulfilling not legall See chap. 3. arg 5. One thing it is to exercise good workes in way of obedience another to rely on them in way of righteousnesse 2. Our charge is in every thing to prove and try what is the good and acceptable will of God and have we nothing to doe with commandements the rule of tryall certainly we can neither doe any just thing without the rule of justice nor prosecute it justly 3. The life of Christ was most godly yet was said of him Heb. 10. 7. In the volume of the booke it is written of me that I should doe thy will and hereunto must every member be framed that must be in conformimity with the head 4. Not any duty of godly life can be acceptable or comfortable but that which is warranted by a commandement and we must know it so to be there can be no right worship or worshipper but hee that doth the will of God Ioh. 9. 31. If any be a worshipper of God and doth his will him hee heareth So doest thou expresse love shew mercy execute justice or practise any vertue and not by vertue of any commandement he that will not heare the Lord saying What I command thee that doe onely shall heare Who required these things at your hands 3 ERROR That blessednesse is meerly passive and therefore it is in vaine to put men upon actions for that end Answ. It is so to us in respect of merit and price but in respect of fruition it is obtained instrumentally by faith which is an action and is said to be ours yea our owne for the just lives by his owne faith not because we are authours or causes of it but subjects in whom God worketh it and because by it things beleeved become our owne 2. We are meere patients in the causes of blessednesse but in respect of conditions we are not so for as we said of faith wee may also say of good works God enableth to them but man worketh them and walketh in the way of them to blessednes not that our works are causes but conditions without which blessednesse is not attained See Matth. 25. 35. 3. This assertion bewrayeth great ignorance of the proper and present use of sanctification and the duties of it which they conceive as legally urged to helpe the beleever in his title and right to the blessed inheritante purchased in heaven whereas onely Christs righteousnes and merits give right and title unto heaven but yet the grace of sanctification gives us an aptitude and fitnesse unto it for without holinesse none shall see God Heb. 12. 14. and no uncleane thing shall enter into the gates of that City Yea it is proceeding in sanctification to the measure and stature of Christ that fits us to the vision and fruition of the glorious presence of God and for the full possession of that heavenly inheritance 4 ERROR That the justified person is free from all spot of sinne and perfectly righteous for justice requires that a man should be as perfect as by creation before acceptation Answ. 1. Iustice requireth that Gods wrath should be pacified and a righteousnes procured whereby the sinner may be accepted to mercy but not a plenary and personall perfection 2. They shew grosse ignorance in the nature of justification which frees the beleever from the condemnation of sin but not from the inhabitation or molestation for sinne is in the godly after justification 1 Ioh. 1. 8. If wee that is wee that walke in the light and have communion one with another say we have no sinne we deceive our selves 3. Faith it selfe in the justified is sincere but not perfect for as we know things beleeved but in part so we beleeve but in part our eye is not more dimme to see than our hand is weake to receive yea even in the best faith is imperfect and mingled with doubting Mosesâ—aith â—aith quailed at the Rocke Elias in a passion would be dead yea even Abraham himselfe who was strong in faith though he doubted not of infidelity yet he doubted of infirmity Gen. 15. 3. By long delay his faith was sore shaken when he said that Eliezer of Damascus must be his heire Now would I know how that which is it selfe imperfect and not free from spot of sinne can make another altogether spotlesse See more hereof

punishment of sinne and you can bring no such place out of the new Testament Answ. Hath Christ done lesse for beleevers in the old Testament than in the new did they beare more wrath for their sin than we or did not Christ carry as much wrath from theÌ„ as from us was not his death as vertuous to the first ages of the world as to the last or did the vertue of it begin at the time of his passion or is not the faith of Messiah to come alike precioâ—s as the faith of him come already 2. But have we no place in the new Testament to shew beleevers corrected for sinne What is that 1 Cor. 11. For this cause many are weake and are sicke and many die It is too rash to say as one that these were carnall and hypocrites unlesse they be carnall and hypocrites that must not be condemned with the world 1 Pet. 4. 17. Iudgement must begin at Gods house Heb. 12. 6. He scourgeth every sonne whom hee receiveth Why because they are sonnes or because they have sinnes Object Ioh. 9. 3. Neither hath this man sinned nor his parents therfore afflictions are not for sinne and Iobs afflictions were all for tryall not for sinne Answ. 1. In generall The difference of the judgements of the godly and the wicked is not either 1. in the meriting cause for both are merited by sinne 2. Nor in their matter being materially both one the same sword the same plague the same famine the same blindnesse sicknesse and death 3. Nor in the ground of them for both are threatned and inflicted by the same Law 4. Nor in their sence and feeling for there is no difference between the smart of sonnes and slaves But the difference is in 1. the person inflicting 2. in the persons bearing and suffering 3. in the end of God which is not the same 4. in the fruit and issue which are much different in different persons the serious consideration of these grounds would let them see wherein their errour lurketh if they will not be willingly ignorant 2. For the instances First of the blinde man I answer that the position of one cause is not the remotion of another where many concurre neither doth the affirming of the principall cause deny the lesse principall God in this judgement principally intended his owne glory in the honouring of his Sonne and not principally the sinne either of the parents or sonne 2. Christ speaketh not of the meritorious cause of this judgement but of the finall cause and so the objection is not to the purpose Secondly The like we may say of Iob the principall end of his affliction was for tryall and not for correction but this excludeth not the meritorious cause nor proves that there was no correction in it at least might not be Object But Christ was extremely punished but not for sinne and therefore there are afflictions without sinne Answ. This is as impertinent a cavill as the case is singular Christ had no sinne in him but had sinne on him he had none inherent but had enough imputed he had none of his owne but the infinite burden of all the sinnes of all his members lay upon him for which he was plagued of God because he stood before God as the greatest malefactour that ever was not because he had proper sinne but appropriated not because he did any sinne but was made a sinne for us â—hat we might be made the righteousnesse of God in him Gods justice could not have punished him if he had not stood before him as a sinner So the objection turneth quite against themselves Object But Christ by his Kingly power reigneth to maintaine in the conscience the peace procured both against the Law and sinne and the Divell and the world and worldly reason Answ. Peace without disturbance neither within nor without the Apostle knew not Rom. 7. nor yet Christ himselfe who so left his legacy of peace of his Disciples as that notwithstanding in the world they must have affliction 2. It is enough that Christ reigneth to maintain our peace by weakening and subduing the power of sinne daily although he totally and wholly abolish it not here below and fatherly and loving correction rather furthers and strengtheneth his reigne than hinder or weaken it in us 10 ERROR That justified persons have no more to doe with repentance and to repent of every particular sinne is to beleeve that a man is not perfectly justified or at once but by peece-meale as sinne is committed yea it is to undervalue the sufferings of Christ as not haâ—ing sufficiently satisfied for all sinnes past present and to come Answ. A desperate principle as much abolishing the Gospell as any of the former doth the Law and indeed no enemy to the Law can be a friend to the Gospell But we must know 1. That never can man be free from repentance till he be free from sinne to be repented of which can never be shaken off in this world The whole life is but one day of repentance and repentance is the work of that whole day and who but a profane libertine would not have his Master find him so doing We sweepe our houses every day and wash our hands every day because one contracteth dust and the other soyle every day much more have we need to cleanse daily the houses of our hearts See my treatise inâ—ituled The practise of Repentance Cap. 10. and therein many reasons for conâ—inuance of repeâ—tance 2. They forget that David and Peter repented after saith That the Church of Pergamus that kept the name of Christ and had not denied the faith must yet repent her selfe else Christ will come against her Rev. 2. 12. and 16. And how much cause have the best men to repent of their daily sinnes that must repent daily of their best duties which they must confesse are as a filthy clout 3. Although the spirit by faith assureth the beleever that all his sinnes are satisfied by the death of Christ yet the spirit also perswadeth the heart that in this way of humiliation and repentance we shall receive assurance of remission of daily sinnes and particular infirmities for else the spirit should faile in his office which is to bring even the house of David and the inhabitants of Ierusalem that is true beleevers to the fountaine of grace and stir up in them deepe sorrow and earnest lamentation in seeking pardon for daily sinnes and speciall provocations against the Lord whom by their sins they have pierced 4. Prayer for forgivenesse of daily sinnes is an act of repentance enjoyned by Christ on him that hath formerly repented is justified and calleth God Father as in that petition of his most holy prayer Forgive us our trespasses 5. They that overflow with love and outboast all others in their pretence of love which is so strong and active as they need no other mover forget that increase of love to God must

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