Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	good_a	salvation_n	3,234	5	7.4195	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02339	Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.; Anathomie of sinne.	Hall, Joseph, 1574-1656, attributed name.; Humfrey, Richard, attributed name.	1604 (1604)	STC 12466; ESTC S118647	67,276	265

and like a Lampe to giue light vnto them doth notwithstanding suffer himselfe to be made seruyle to such vyle and abiect thinges as are sensuality ignorance concupisence and other like effectes wrought and brought foorth by Vice The fourth is wealth which oftentimes makes men dreadlesse to run into vnlawfull practises for that they know they can purchase impunitie and beare awaie the matter with their monie but this proceedes from the corruption of the age wherin they liue for if there were no bribe-takers there would be no bribe-giuers The fift and last is close conueiance manie thinke because they can hide their vncleanesse from the eye of the world and so escape the temporall puÌ„nishment that therefore they are safe and need not feare to wallow in their vices but I would wish theÌ„ to coÌ„sider that although their clossets and secret corners are hid from the world yet not onlie those places but the very reines and center of their hartes lies open as noondaie to the sight of God who wil one daie become a sharpe censurer of their secret filthinesse Vertues first issue THe first issue that vertue makes is twofold Theological and Morall Theological spreads it selfe into three braunches Faith hope and charitye Morrall into foure Prudence Temperance fortitude and Iustice And from these as from so manie liuelie and euer flowing fountaines doe issue and proceede all kinde of duties required of vs either towardes God towards men or toward our selues What Dutie is DVtie is the bond or obligation of the soule wherby we are inioind cheerfully and willingly without force or constraint to be to euerie one that which we should be and that which we are borne to be namelie that we should be holie to God righteous to the world and sober to our selues The performance of which dutie in these seuerall points makes our life perfect acceptable but failing in any one of theÌ„ we fail in that for which we were created and so consequentlye shall neuer attaine to that end and soueraigne good for which these dewties were appointed namely eternall happinesse Therefore it is a fond opinion of those men that thinke al is well with them when they haue well prouided for themselues a further charge is laid vpon them they must also be carefull for others and labor so far foorth as in them lyes for the common good and profitte of all men For he liues moste orderlie and moste happelie whoe as little as may be liueth to himselfe and he moste disorderlie and most cursedlie that liueth onely to himselfe and hath regard of nothing but his owne profit The subiect of Theologicall Vertues THe subiecte wherein Theologicall Vertues abide are the faithfull hearts of Christians onelie for no man can be saide to haue Faith or Hope in that sense as the holie ghost prescribes but such as are ingrafted in the promises of God thrugh Christ The Pagan Phylosophers had some slight knowledge of Charitie and the vse thereof in that they had a care to preserue humaine societie but to say they had either Faith or Charitie after that manner as is required at our handes were most absurd considering they neuer so much as dreamt of anie Messias or resurection of the bodie How Pagans may haue Faith FAith is diuerslye taken firste in the Hebru tongue it is put for veritie and truth Secondlie in the greeke wherein the Apostles and Euangelists writte for perswasion Thirdlye amongst the Latines it signifies a constancie which men obserue in their words and promises of which we wil speake hereafter Fourthly according as it is effectuall to saluation the holye scriptures call it the ground of thinges which are hoped for and the euidence of thinges which are not seene Hebru 11 1. that is Faith is an assured confidence of the accomplishment of gods promises made vnto vs in Christ Iesus As it is thus taken it hath no residence in the breasts of Pagans but as it is vnderstoode the other three manner of waies it may bee as well in them as in vs. Two sorts of christian Faith THere is first a iustifieng Faith effectuall and accompanied by good works not that good works are the merits or any cause of our saluation but that they doe necessarily followe faith as the fruites and declaration thereof for if we shoulde attribute any parte of our saluation to our owne merits then were not our redemption of the free grace of God but of desert as is in the epistle to the Romans 4. chap. to him that worketh the wages is not counted by fauour but by debt Againe Gen. 3 10. The workes of the Lawe are vnder the cursse but he that beleeueth in the sonne hath life euerlasting Iohn 3 36. Therefore faith onely iustifieth though this faith be necessarily accompanied with good workes Secondly there is another kinde of Faith which only consisteth in word without any desire to expresse the same in action as there bee many that will say they beleeue in God and they beleeue his word and they tremble at his iudgements but to be mercifull vnto their brethren to relieue the poore or helpe the fatherlesse or widdow that they either care not for or think to be no part of their dutie but this a dead faith an vnprofitable faith and such a faith as the diuell himselfe hath Ia. 2.17.19 How Faith is in vs. FAith is in vs neither by nature for by nature we are the sons of wrath and destruction nor by rewarde for then might Symon the sorcerer haue purchased it with monie Act. 8.20 Nor by our own industrie for though Paule plant and Apollo water it is God that giueth the increase 1. Cor 3.6 But by the spirit and free gift of god and by the meanes which he ordaineth for vs to receiue the same gifte which is by the hearing of his worde preached and taught vnto vs. The opposite to Faith THat which standes against Faith is infidelity and Atheisme which is of foure sortes The first is of those meÌ„ that thinke there is no God at all but that the world is gouernd by the course of nature had neuer beginning nor shall euer haue end The second is of those that although they can be perswaded that there is a God yet they will not beleiue that he hath anie respect to the actions and course of mens liues The third is of such as beleiue after a sort there is a God and that by his prouidence all thinges are gouerned but will not be perswaded there is anye iudgment or resurrection of the body after this life The fourth and last is of those that beleiue there is a god the creator guider and gouernor of all thinges that weighes mens actions and shall sit in iudgment vpoÌ„ theÌ„ at the general day of resurrection but yet in their manner of conuersatioÌ„ throgh their sins wickednes they seem to deny all this and such kinde of Atheistes may the best Christians be for there is none that doeth

8 But as true repentance is neuer without faith so is it likewise at all times accompanied with good works What good workes we ought to doe INsomuch as the lord pronounceth he is worshipped in vaine with the commandements of men therfore wee must practise and doe such good workes as are prescribed vnto vs in the worde of God Ezec. 20. because many things may seem good in our eies that are abhominable in the sighte of God How good workes are to be done AFter that a godlye and religious man hath found out what workes are to be don forthwith he addresseth himselfe to vnderstande in what sorte they are to be done for resolution of which question that one place in the Epistle to the Heb. 11 6. may be sufficient wher it is said That without faith it is impossible to please god so that the distribution of our good workes must alwaies bee accompanied with faith in Christ Iesus For neither loue nor obedience can be acceptable except mercy and reconciliation for the mediators sake bee first apprehended By this are excluded the good workes of the wicked and vnbeleeuers in that howsoeuer they seeme beautifull and beneficiall to the world yet god hath no reguard of their deedes insomuch as they are not presented vnto him in the obedience and perfection of christes merits As in the example of Scipio and Dauid they both fought for their countrey Scipio fought and Dauid also fought and yet their warfare was not to bee accounted of alyke For the warfare of Scipio did not plese God because he was not regenerate but the wars and labour of Dauid did please God because he was accepted by faith The causes of good Workers THe causes that stir vp mens mindes and pricke them forward to worke wel may be said to be three The first is the necessitye of Gods commaundement keepe my statutes saith he and walke therein Le. 18.4 Which necessitie of good workes or walking in Gods commaundement stretcheth it selfe into foure other braunches that is to say necessitie of debt we must doe good deedes because they are a debt which God requireth at our handes Ro. 8. The second is necessitie of faith hee that prouideth not for his owne and namelie for them of his houshold denieth the faith and is worse than an infidell 1. Ty. 5.8 The third is the necessitie of auoiding punnishment for vnlesse wee decline from inequity and performe the dutie of good Christians the Lord will plague and punnish vs he that knowes his maisters will and prepares not himselfe to doe thereafter shal be beaten with manie stripes Mat. 12.47 The fourth is the necessitie of conuersion because the Lord hath said I desire not the death of the wicked but that he turne from his way and liue Ezech. 33.11 Therefore by necessity we are bound to fly from sinne and doe good or else we shal neuer be conuerted to the Lord nor the Lord to vs. The second cause of good works THe second cause that may stirre vs vp to good workes is the dignitie which we receiue thereby being regenerate by faith and faith working in vs to Godlinesse and all manner of Christian-like exercises we are made holie as our heauenly father is holie I Pet. 1 16. Our bodies become the temples of the holie Ghost and of god himselfe to dwell in vs and what honnour ioy and comfort that is may be imagined by the honour and ioy that a priuate subiect receiueth when his prince and Soueraign doth vouchsafe to come and lodge with him in his house Therfore they that pollute this temple with the filthinesse of Sathan so that the holy ghost is either not admitted or being admitted is churlish lie cast out of his dwelling againe let them imagine what an act of crueltie they commit The third cause of good workes THe third cause that may moue vs to obedience towards god in the performance of our duties both toward him and the world is the reward and recompence which he hath promissed shall succeed and redound vnto vs by our good workes not for their owne worthynesse but for the promisse of his grace which promise doeth assure vs not only of all good in this life present but also in the life to come I Tymo 4. So that if neither the necessitie nor dignitie of good workes may induce vs to imbrace them yet for the profit and coÌ„moditie that comes by them let vs not neglect them The Souldior reguardes not woundes so he may be conqueror nor the Marchant the perils of the Sea so he may growe wealthie let it not be saide that they haue greater Zeale and Fortitude in seeking after shadowes than the Children of God in purchasing the substance The Second braunch of Vertues first issue THe second braunch of Vertues first issue are these foure moste beautifull gracious ofsprings Prudence Temperance Fortitude and Iustice Which are called Cardinall vertues for that al other Morall vertues as vpon hindges doe hange and depend vpon these These are the guides of the soule whereby all ciuill duties either of man towarde man or of man towardes himselfe and consequentlie of both to the glorie of God are directed in the way of truth and equitie The subiect of Cardinall Vertues THe subiectes wherein these Cardinall Vertues doe remaine are the reformed and docible mindes not onlie of Christians but also of Pagans nay ofteÌ„times the efficacy and strength of these vertues doe more clearelie shine and appeare in Pagans than in Christians What Christian is so absolute that may not learne preceptes of wisedome out of the bookes of Aristotle Plato and diuerse other heathen Philosophers And so consequentlie of all the rest of the Vertues What Prudence is PRudence is the light of vnderstanding whereby we know God and affect his workes to which knowledge is ioyned a discretion to be able to discerne good from bad profitable from that which is hurtfull to the end we may shun the one and practise the other it is to the minde as sight of all other corporall sense is to the body for as the sight is most peircing cleare and apprehensiue so is prudence by whose determinate and deepe iudgement all other vertues are gouernd in their good and commendable operations Why God gaue Prudence vnto man COnsidering that mens thoughts are wauering and their inuentions vnstable and considering that the wilde affections of mans nature do rather opresse then coÌ„fort seduce then conduct the soule to that end for which shee is created namely to the knowledge of God and his creatures therefore hath the almighty of his free grace and mercie to lighten this darknesse and remoue this danger let fall a sparke of his eternall light which is wisedome wherby men see to gouern their actions to the glorie of god their owne good the profit of humane societiy How this wisedome appeares TO be known to haue wisedome wil appeare two manner of waies first inwardly by the dexterity of the mind and

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