Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apprehend_v	faith_n	justification_n	2,613	5	9.8731	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15559	A practicall catechisme: or, A view of those principall truths according to godlinesse, which are contayned in the catechisme diuided into three parts: and seruing for the vse, (as of all, so) especially of those that first heard them. By D.R. B. of Divin, minister of the Gospell.	D. R. (Daniel Rogers), 1573-1652.	1632 (1632)	STC 21166; ESTC S116040	309,840	430

their nothing hee may create the fruit of the lips peace and he well vphold Gospell Ministery and the power of both in the midst of the enemies and although they be neuer â—o fâ—râ—â—us yet Mica 2.7 His Spirit shall not be streightned but his Word shall still bee good to such as walke vprightly And of these two Articles seuen Branches so much Q. What is the third Article of the second Part A. That the act of God the Father imput ng rhe merit of the Actiue and Passiue righteousnesse of our Satisfier to a sinfull soule is the true formall and being cause of his Iustification Q This Doctrine of Imputation is somewhat darke to me Rom. 4 6. 2 Cor. 5.17 therefore explane it and first the phrases vsed by the Holy Ghost for somâ—time he speakes of Imputing somewhat sometime of not imputing and againe in one place hee speakes of Imputiâ—g righteousnesse sometime of Imputing Faith to righteousnesse Rom. 4.5 Cleare these termes A. By the terme of not imputing Sinne and not imputing Righteousnesse he intimates in how many respects Châ—ist hath holpen vs to wit both to forgiuenesse in the one being made sinne for vs and to acceptation in the other by clothing vs with his righteousnesse yet so as by both Actiue and Passiue righteousnesse iointly not seueraâ—ly considered Conferre Psalm 32.1 with 2. Cor. 5.17 where both couering sinne and reconciling are made the effects of not imputing sinne By the second phrase we must conceaue one thing to bee meant For its familiar with Paul to vse these two phrases for one thing namely imputation of Faith and of righteousnesse Not that faith can in any sence be our righteousnes but because Christ apprehended by faith is the same thing with Faith it selfe in the Scripture Besides we know faith must euer concurre with imputation in the act of it and therefore the Holy Ghost honors it with the name of being imputed to righteousnesse That Faith must needs so concurre note three things in this worke First God enables the Soule to beleeue on the Lord Iesus by the promise and the spirit thereof Secondly the Soule yeeldeth and consenteth Thirdly God casteth heereby this righteousnesse thus beleeued vpon the Soule and imputes it to pardon and life Faith then alway concurres with imputation the life wherto may be said of iustification which it were blasphemy to ascribe to faith seeing its God that iustifieth but yet Faith is still said to iustify because of her necessary concurrence The which Phrase is tropicall the instrument being put for the principall agent Otherwise in proper speech alas How shall poore faith apprehend in the soule an infinite righteousnesse except we take it thus that God by faith as his owne instrument doth conuey all the obiect of Christ at once into vs And this I would haue the Reader to marke for two causes The first to decide that Question so much demanded whether faith apply Christ in each of his merits particularly or no To which I say that it is the worke of God the Father to proportion the merits of Christ Iesus in particular to the soules need its God the Father who accepts the merit and therfore he onely can proportion it Poor finite faith though it know neuer so much of the particular merit yet cannot do it because the merit is infinite Faith onely hearing the offer of God already reconciled and appeased by this merit to be freely tendred to her receaues this tender as God makes it that is all the Lord Iesus made by God to the soule wisedome righteousnesse and what else soeuer So that whether wee comprehend the thing offred or no it s no materiall if we beleeue the offer to be truly made to vs we receaue it in the kind wherein God bestowes it and in a word when we cannot comprehend it the Lord comprehends vs. So that faith is casting of the soule vpon the offer of Christ from the Father giuing him all at once in all his good things which the Spirit reueales and the more the better yet faith is not in this most to bee admired for particular applying each benefit but for her accepting of what the Lord hath couched in the offer that is whole Christ Secondly I say this answer is to be noted against a Schismaticall opinion of some that hold the Act of Beleeuing to be that which God accepts to iustification A dangerous conceit which makes Christ a meer seruant to faith and vnder the colour of ascribing honour to faith takes away all Christs preeminence For although this opinion exclude not Christ wholly from the reckoning yet in the act of iustifying it onely giues all to the worke of faith And they say As the act of Adams sin condemned him so the act of our faith iustifies vs. But the Paralell is foolish and absurd Adams sin might condemne himselfe and vs but our faith can neither saue ours nor our selues of it selfe that which it saues vs by is the obiect and merit which it apprehends and that by the act of Gods imputing it to vs. Q. You seeme to make imputation an act of Gods free grace but the word is vsed as an act of iustice for Paul saith To him who worketh righteousnesse is imputed by debt A. I answer Paul there opposing Iustification by works and iustification by Faith Rom. 4.4 5 for the more curâ—ant expression vseth one word in both cases but very improperly For it s as if a man should say to his debtor Pay me an hundreth pound and I will impute it as an whole discharge This we know is no proper speech for in such a case its small thanke to him to impute that for which hee is bound to giue acquittance so that imputing properly is gracious For it is such an act of God as comming betweene our beleeuing and his iustifying doth not legally take any discharge of debt from vs but doth graciously impute that which is not ours as if it were ours for the making of vs guiltlesse and accepted Q I conceaue you somewhat better Howbeit I still see that imputation is of such a thing as is our owne really why then not as well of a thing inherent viz. a righteousnesse of our owne as the Papists dreame A. Because these two haue a winde difference viz. to be really made ours and to be from or inherently in vs. The righteousnesse of Christ imputed cannot iustify vs except it be ours how be it it is so not because it comes froÌ„ within vs but because it s cast vpon vs and in a word it s not first in vs and then imputed but first imputed and then made ours Q. But can meere imputation make a thing really ours A. Yea. Nothing can be more reall then imputation The imputing of a man is reall when he imputes an vncertain and vndue payment as if certaine and due and this is good and firme among men 2 Sam. 19.19 23. Dauids not imputing Shemei's rayling

for if the surâ—ty faile in any point his vndertaking is vneffectuall Greatmen must haue their Peeres to acquit them no common persons Sâ—e Rom. 1.3 Eph. 1. vlt. Q What is the vse of it A. Briefly this to stay and comfort an heauy heart in the view oâ— the hainous circumstances of her sinne making it out of measure sinfull as depth of continuance odious greatnesse against knowledge meanes of grace with an high hand Bee not dismaid Hee that is thy surety made not thy peace for small and some but all and the greatest so that thy thought must be how to receaue this fulnesse Heb 9 14. not for the greatnesse of the sinne The Lord Iesus offred himselfe vp by his eternall Spirit that an eternall Maiesty might bee appeased for sin of an eternall guilt and curse and such is all sin but especially crying sin his merit is more out of measure deseruing then sinne is sinnefull and hath merited far more happinesse then Adams sinne forfeited Get humblenesse and faith and then thy great sins shall be as deaw to the sunne and as a spoonefull of water cast into the Ocean Q What is the third thing considerable A. Vnion of both natures into one person by the vnconceauable work of this Spirit of God It s much that a soule and a body but much more that flesh and the Word should be really one person I doe not say that the Diuinity of Christ was a nature as the humanity for Christ was so a nature that yet a distinct subsisting person of himselfe But the meaning is that this person of the Word tooke the nature of his flesh into his person therein to subsist The flesh of Christ was no person as Abraham or Dauid but a nature onely hauing no subsisting of it selfe at all but as it dwelt in the Godhead As Misleto is no plant of it selfe otherwise then it fastens and subsists in the appletree So that Iesus Emanuel God and man vnited was the third qualification of the surety Assistance could not haue caused identity or samenesse onely hypostaticall vnion could do that By vertue whereby not onely properties are communicated to ech other in forme oâ— speech as The Lord of life was slayne GOD dyed c. but in reall manner the efficacy of the one nature was imparted to the other Yet this vnion doth no more admit confuzion then separation no not in the lowest degree of eclipsing in death or the graue See text Ioh. 1.1 â—say 1.4 Call him Emanuel Mat. 1.23 Q. What is the vse heereof A. Most sweet lo all broken soules in their approch to the throne of grace What is so bottomles and vnsubsisting a thing in it selfe as a soule in the anguish of conscience Yet euen then looke vp to Emanuel and he will vnite thy poore empty bottomlesse spirit to his owne person that in him thou mayst haue a reall beeing and subsistence Oh poore soule who thinkest thy selfe meerely lost in this thy estate In time thou shalt see it was mercy brought thee to be out of hope in thy selfe that the hope of thy wel beeing might be in him for euen the flesh of Iesus himselfe had the like vnablenesse of subsisting except the second person had taken it to himselfe Q. What is the vnction of Christ A. It is a consequent vpon his personall vnion whereby the Godhead made the man-hood full of himselfe and of all gifts and graces of the Spirit meet to enable him to his worke of mediation and by name separated him from men to be excellent as to be the Prophet Priest and King of his Church That this was from the wombe appeares by sundrie glorious effects exceeding man as that in Luk. 2. at twelue yeeres old Yet especially his Baptisme was the anoynting of him to the entire and immediate execution of these Offices for therein hee did more fully receiue the anoynting with the Oyle of gladnes aboue his fellowes as was prophecied Psal 2. Esay 42.1 and Esay 61.1.2 He was Priest to satisfie and pray for Prophet to teach and King to rule and deliuer his people And these offices do mutually serue each other The vse is that wee his members might acknowledge him an eminent Mediator as hauing a calling from GOD as those three sorts of Men had vnder the old Testament And that we might be out of doubt that the acts and suffrings he performed were allowed according to that voice This is my well beloued Sonne in whome I am well pleased heare him And that wee knowing into what treasure the Lord hath put all his graces euen the flesh of Christ might there seeke and finde them all Therefore 1. Cor. 1.30 Paul sayth Of him are we who is made vnto vs of the Father wisedome as a Prophet righteousnes as a Priest sanctification and Redemption as a King Ioh. 1.17 Reuel 1.6 The Lord hath made him whatsoeuer his Church needes that of his fulnes we might receyue grace for feare And that we also in our measure together with vnion to him might receyue his vnction and become Prophets Kings and Priests to God and be conformed to our head in all his excellencies not in the poynt of his meritig but of his Graces Q. Proceed to the fourth the former part to wit the merit A. This is yet more essentiall then the former three The fourth then I say is Actiue obedience of Christ I do not separate the actiue from the passiue as if eyther alone could satisfie or as if I ascribed the effects of eyther to the one without the other but yet distinctly I speake of both for the vse of each of them to the soule Marke then what I haue noted The Lord Iesus became piacular for vs not onely by bearing our punishment but by translating vpon himselfe the reall imputation of our guilt with out the least measure of inherent guilt This latter would haue disabled his person for he must be separated from sinners Heb. 7.26 yet the want of the former would haue made his merit none of ours and his death vniustly inflicted Therefore he was made Sinne originall and actuall all the sins of the elect were charged vpon him that he by his perfect obedience might disanull them and bring in and settle vpon vs perfect righteousnes And as the miâ—ery of a man stands in both sinne and guilt and staine aswell as in curse so must our Surety performe righteousnes aswell as beare the curse Now this righteousnes of Christ is both his Naturall and his actuall opposite to this naturall and actual vnrighteousnes of Adam I say both the purity of his humane nature infused by Vnion aâ—d also the obedience to the whole Morall Law to the vttermost extent thereof And this is as true a part of the material cause of our iustification as the other of the Passiue though not to be disioyned Q Whereof doth this Article obedience consists A. Of the whole conuersation of our Lord Iesus his

quckening worke of the spirit of which more in the third part and the last is Glorification Q Let vs proceed to the opening of their seuerall natures and vses breefly so farre as serueth for our purpose A. It were endlesse to wade into all onely to shew the realnesse of them and the vse of them to the soule that it may see how richly Christ is offred to the soule I will touch euery one of them The first of them is Vocation See texts Esay 55.5 Rom. 8 30.1 Cor. 1.2 Now this calling is a worke of the Spirit issuing from election whereby whom the Lord hath chozen to be his he brings to know it And that by the voyce and call of the outward word and inward spirit cryâ—ng to their soules thus Come out of her my people and returne to me Come out from thy former corrupt estate of sinne subiection to Satan curse misery lewd customes error of the wicked hell and returre to that blessednes which thou hast lost So then calling is that whole workmanship of GOD whereby he pulles the soule from a bad estate to a good be it longer in working or shorter darker or cleerer easier or harder it s the drawing of it from darknes to light Act. 16.18 That from whence it s drawne is an vnregenerate estate That whereto is faith Between these thee whole work of God is calling Q. Can you not breefly summe vp the parts of it A. Yes it may bee conceaued to stand in these two parts Eyther the preparing worke of calling or the finishing The former is that by which the Lord finding the heart vncapable of a promise brings it and prepares it to be such an one as may see it selfe capable and vnder condition of beleeuing such an one as may beleeue For as for the opinion of such as imagne that GOD breeds faith all at once without preparing the heart they ouerthrow that grace in respect of a soules triall of her selfe and in respect of Gods Glory which they would seeme to magnify And they strengthen the hand of sinful men in their error thinking there is no difference betweene men al may beleeue in Christ This by the way The latter is that by which the Lord doth finish the worke of faith and power which is the Condition of the Gospell without which no man can partake any of the priuiledges following Note For it succeeds the condition of the Law and in stead of Do this fayth Beleeue this and liue Note well these termes Preparation is the condition of faith and faith the condition of the couenant Q. What are those preparatiues A. Partly legall partly Euangelicall in a word when the Spirit of God by both leaues such an impression in a troubled soule vnder the spirit of bondage of which in part that it comes by the sight of the Gospell to so much hope as workes the heart to mourning and brokennes to desire of mercy to esteeme it and to bee nothing in its owne eyes in comparison of it together with diligent vnweariednes till it haue obteyned it All which are the preuentions and assistance of the spirit of calling drawing the soule home to God by the steps and degrees that the soule is capable of Q. And what is the finishing worke A. That wherein Calling is perfected and wherein true conuersion of the soule begetting of it and bringing of it home to God for all these are the same doth consist For when the soule thus prepared sees that the promise belongs to her and she may and must beleeue it then the spirit stampes this gift of faith vpon the soule to receaue and tak it to her selfe from the promise Q. Passe by the vse of this now because wee shall come to it in the last Article and proceed to the second A. The second is Vnion Which is the first benefit in order I meane for else all are together in respect of the soules title and right to Christ and this oppozeth the cutting off of the sinner from GOD and all influence and Communion with his grace and by faith so bringeth the soule vnto God that its vnited made one and incorporated againe into him by the flesh of Christ vnited to his Godhead as Article 2. And it s the worke of the Spirit of Christ making the Lord and the soule one spirit and causing the soule to partake by vertue thereof all that power of this both in priuiledges and graces which follow And therefore I set it in the forefront of the rest for its sure the soule can no more receaue ought from God till it bee one with him by Christ then Christ could merit any thing for vs till the Deity and flesh were really vnited no more then the body and soule can impart or receaue to or fro till they be one See texts Eph. 5.31 32. Ioh. 17. often In all which its euident that till wee bee one with God in Christ wee are without him in the world the Lord abhorring all relations that want vnion But if once vnited then he is in vs wee in him Eph. 2.2 Iohn 1â— vlt. hee dwels in vs we in him as an inhabitant in his house and the soule in the body he is one with vs he is marryed to vs Hosc 2. Eph. 5. and we are his spouse and therefore hence issâ—â—th â—ll vertue vigor anâ— power into vs that is meete for our support eyther earthly or spirituall till our vnion bee perfected in glory To this that belongeth that is sayd we are ingrafted into him as a scien into a stocke which fetcheth all her nourishment thence As the two Seales of Baptisme and the Supper doe tipifie there being no possibility of the Communion of the latter without the vnion of the first Q. Proceede to the third Benefit A. The third is Iustification which is the second benefit of the poore beleeuer opposite to the estate of her guilt and punishment by sinne by which the soule stands in a full and perfect pardon of sin quietnesse and peace toward God through his discharging her from all guilt and punishment and esteeming her as fully cleared and acquitted therefrom as if she had neuer offended See texts Rom. 8.30 Rom. 5.18 Q. Why say you fully and perfectly can wee be perfect in this life A. No but for speciall cause to difference the benefit of Iustification from Sanctification the one being Christ made ours wholy for we cannot else stand before God except perfect by our selues or another the other in part our Sanctification being in this life imperfect But of this in second Article see more Q Seeing wee ayme onely at a view of the Article and cannot discourse about euery thing goe to the fourth and so wee will conclude all with the vses afterward together A. The fourth is Reconciliation which is oppozed to our estate of enmity and brings vs into amity and fauour with God as Eph. 1.5 Paul calls it our acceptation and belouednesse with

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