Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justify_v	righteousness_n	ungodly_a	4,797	5	11.0468	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04901	A confutation of monstrous and horrible heresies, taught by H.N. and embraced of a number, who call themselues the Familie of Loue by I. Knewstub. Seene and allowed, according to the Queenes Maiesties iniunctions.	Knewstubs, John, 1544-1624.	1579 (1579)	STC 15040; ESTC S108097	192,800	286

great and terrible day of the Lord of the righteous iudgemeÌ„t of God which shall burne in wrath or fire ouer all vngodly which haue dispised the loue in her seruice and requiring and refused the fatherly correction as a fire to their euerlasting condemnation in the fire of hell which is prepared for the deuill and his angels or ministers In which preseruation and extending of grace or Section 9 merciful fauour of our God sauiour God the father with the discipline of his lawe manneth himselfe according to the inward man with vs and we become like wise with the cleerenesse of his godly light wherwith all he with the law of his chastising is alwaies against vs in the sin godded or made conformable in a good willing spirit to the vpright righteousnesse with him to the end that wee through his owne beeing should beare or cary as men of God his holie name vnder the obedience of his lawe and liue and walke euen so according to the lawe or ordinaunce of his true beeing in all loue Answeare The Riddels darke speaches of H.N. I meane God willing to touch hereafter in a place proper peculiar to that matter the name of father that we may learne with Alphabetaryes first to spel and then to ioyne together signifieth his loue as appeareth by the last line of the former Section the line that went immediatly before this By plucked or plucking hee meaneth Baptising as appeareth out of the fourth Section and first line Sauiour is a preseruation in all godlinesse and noteth vnto vs an estate when men are voide and free from sinne and walke in all loue as is apparant in the 8. and 9. Section The very like being substance of his Godhead is nothing else but loue as appeareth by the last line of the 2. Section Now to ioyne these together this he affirmeth that we thorow the seruice of H.N. his holie gratious word our obedience thereunto are led of the father to the loue of Iesus Christ So that by his doctrine God the father bringeth vs no otherwise then by the hand of our owne obedience vnto the loue of Iesus Christ Our obedieÌ„ce must necessarilie go before for we are to passe thorowe the seruice of the holie and gratious worde vnder the obedience of he lawe of the Lorde to the loue of his only sonne Iesus or sauiour These be his owne words And this is that which is contained in the 3. Section He describeth particularlie in the 4. Sections folowing How we becom thus preserued froÌ„ sin to walke in al loue which is our baptising in the fathers name affirming that the law of God coÌ„meth first with correction or discipline letting vs see sinne the deuil and the flesh their lying craftie and decietfull or false nature and God his indignation and wrath ouer the same and thereupon groweth griefe and sorrowe for sinne a minde wholly inclined to mortifie it and then they giue ouer them selues wholie to the couÌ„sel of the holy worde and the elders in the seruice of the loue And thus are men become preuented and enformed as he saith in the 4 Section to an incorparating in the godlie righteousnesse which is this loue the walking therein These sundry Sections cannot in number compare with the errours therin contained For first in this his discourse vpon the Articles of our belief where hee was to intreate of faith he is wholie occupyed about loue and obedience vnto the law of god So that faith is nothing but deeds in his opinion Loue is beliefe beleeuing is working and louing or working is become beleeuing For he will haue our woorkes and obedience vnto the lawe to get and giue vnto vs the name of beleeuers that in so doing we may be accounted faithfull and that the same should not be a fruite of faith but faith it self So that by H N. his mystical doctrine a riddel darker then was that which Sampson propounded vnto the Philistines is put forth vnto vs to witte howe the sonne should beget the father afterwarde they two make but one man He saith that works beget faith they growe to be but one and the same thing The Scripture affirmeth faith to be the father and workes not to bee children lawfully begotten how faire soeuer they shall bee to the shewe vnlesse they proceede out of his loines So doe we reade in the Epistle to the Hebrewes where all the good woorkes of the godly fathers are fathered vppon Faith and it is said that thorow faith they wrought righteuosnesse Faith is swallowed vp of works by this doctrine For they are made all in all with H. N. he maketh no account of our perswasion of the goodnesse of our God thorowe the mercifull promises of his worde and therefore altogither leaueth that doctrine when he is euen haled vnto it by the matter which he hath in hand and falleth into the discourse of workes The Apostle Saint Iames keepeth a cleane contrary course for when he is forced by the matter he hath in hand to aduaunce woorkes to their highest degree yet doth he hide them vnder the couert of faith sauing of that principall worke of Abraham that this scripture was fulfilled in it Abraham beleeued that was reckoned vnto him for righteousnes so that it was his belief that set that price value vpon it The Apostle Paule likewise affirmeth that Abraham his beliefe was counted vnto him for righteousnes and addeth more that to him who trusteth not to his works but beleeueth in him that iustifieth the vngodly his faith is couÌ„ted for righteousnes One the same spirite cannot be Author of such diuersitie The Apostle so commendeth faith that hee affirmeth vs to be accounted righteous thorowe the same vtterly excluding woorkes for the procuring of our righteousnesse But H.N. contrarywise so aduanceth workes that he doth altogither banish faith and cause it as one that dare not shewe his face to creepe into the corner of workes and to lye couered with the garment thereof Neither is H.N. content with this spoyle of faith the chiefe treasure in our house but remembring that he left the house standing turneth backe againe to fire the same ouerthrowing the Sacramentes in like manner and wil haue our Baptisme to be no other thing then this walking in the obedience of his loue and therefore termeth it the plucking of the father or Baptising in the fathers name And that is not the least of his errours although I doe giue it the last place that hee deliuereth in the eight Section That in this communialtie of loue thorowe the seruice of the holie worde and of the fatherly correction which is the sight and misliking of sinne wee are led foorth vnto Iesus Christe to be made free from sinne preserued in godlinesse and to haue GOD manned with vs according to the inwarde man For it giueth vnto man the

with him that the Scripture might be fulfilled which sayeth he was counted among the wicked they parted his apparell among them by lottes that it might bee fulfilled likewise whiche was spoken by the Prophete They parted my garments among them and vpon my vesture did they cast lottes So that it is euident hee was that true Christe in whom the Scriptures became accomplished and beside him there is none to be looked for but false Prophets and false Christes H. N. And that he likewise vnder the obedieÌ„ce of the loue of his father is gone before vs therein for that wee shoulde in like manner follow after him vnder the obedience of his loue in his death of the crosse to the safemakinge of vs from our sinnes become incorporated to hym with his like death and baptized or washed vnder the obedience of the beliefe in his name or safemaking and bury euen so through the beliefe the old man which is destroying through the lustes of errour to the forgeuing and releasing of our sinnes through his name or safemaking to the end that we might euen so through Iesus Christ obteyne the renuing of our spirit and mind in an vpright life and the resurrection from the dead with Christ in the appearing of his maiestie for when as we in suche sort become incorporated as fellowe members of Christ into the bodie of Christ so is Christ then in like maner a Sauiour of his bodie or of his people from their sinnes according to the Scripture And this is the vpright christian Baptisme in the name of the Sonne and is the true forgeuenesse and purging of our sinnes through Iesus Christ Answeare THis following of Christ in his death of the Crosse which H N. requireth of vs to the safemaking of vs from our sinnes declareth that hee is as ignorant of true fruite and effect of Christ his death as before he hath bewrayed himselfe to bee of the trueth and true maner of his suffering For the death of Christ vppon the Crosse was a sacrifice for our sinne of that excellencie that it coulde not be imitated of any man and of that sufficiencie that it needed not by imitation to be reiterated According as we reade in the Epistle to the Hebrues in these words Such an high Priest it became vs to haue which is holy harmelesse vndefiled seperate from sinners and made higher theÌ„ the heaueÌ„s who needed not daily as those high Priestes to offer vppe sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe Before hee doeth declare touching Christ the true high priest that his once offering of himself was sufficieÌ„t for the sins of his people that he needed not as the Priestes vnder the law to offer often he telleth vs of his excellencie that he was separate froÌ„ sinners made higher then the heauens that we should cease to make any questioÌ„ seyng the person was of that dignitie why the once offering vp of himselfe shoulde be of suche force and efficacie to wipe away the sinnes of so manie This doctrine is H.N. and his family vtterly ignoraunt of they see no reason why the sacrifice and obedience of one man shoulde discharge and aunsweare for the sinnes of an other and therefore saith H.N. in this place that we likewise shoulde followe Christe in the death of his Crosse to the safemaking of vs from our sinnes when notwithstanding in playne woordes it is written that wee are sanctified by the once offering of the bodie of Iesus Christ Where it is playnely prooued that the sacrifices vnder the law were therefore conuict of imperfection and made vnable to satisfie for sinne because they were reiterated and yeare by yeare offered For as it is written in that Chapter If the sacrifices vnder the lawe had sanctified the coÌ„mers therunto they woulde then haue ceassed to haue bene offered for where remission is of sinne there is no more offering for sinne they being once purged shoulde haue had no more conscience of sinnes So that by the reason of the holy Ghost in this place there is no remission of sinne to bee looked for by the suffering and death of H. N. his Christ because it is often renewed and continually reiterated For euery one of that familie is to suffer with Christ the like death of the Crosse And as the true sacrifice for sinne was but one to declare the sufficiencie and perfection thereof so the true Sacrificer for sinne to argue his abilitie had none to take his place after him in that worke in respect whereof Christ hath the prerogatiue aboue the Priests vnder the lawe who because they could not liue alwayes had others to succeede them in that function Wheras he enduring for euer hath the office for euer remaining to himself alone according as it is written to the Hebrues And among them speaking of the Priestes vnder the law many were made Priestes because they were not suffered to endure by reason of death But this maÌ„ because he endudureth euer hath a Priesthood which caÌ„not passe from one vnto another Whereby it appeareth playnely that the true Christ can haue none to follow him eyther in the office or in the offering for sinne And therfore this doctrine of H. N. which telleth vs that we are to follow Christ in his like death of the Crosse to the safemaking of vs from our sins disagreeth no lesse with the trueth theÌ„ doth light with darkenes It is at open warre with the doctrine of iustification which is left vnto vs in the worde of God for the Apostle prooueth that we are righteous by fauour freely geuen vs from God and not by any dutie or desert that is comming vnto vs in the right of our workes grounding his reason vppon the phrase and fourme of Speache which the Scripture vseth in this matter when the righteousnesse euen of Abraham and Dauid men who of all other were best stored of good woorkes is of purpose discussed touching this point Where because hee findeth it written of Abraham that hee beleeued and that was imputed or reckoned vnto him for righteousnes And that Dauid describing a blessed man sayth Hee is blessed to whom the Lord imputeth not sinne Hee pronounceth plainely that our righteousnesse commeth of fauour and not of duetie because wee doe not vse this woorde imputing or accepting when it is duety in the man answering but onely when it is a free gratifiyng For the wages that are growing vnto vs for our woorkes are called due debt and claymed in equitie by iust title and when they shall truely pay them yet is that no more but duetie which proceedeth from them But fauour and and friendship ruled in the matter when Abraham was iustified because the scripture saith he was accepted or reckoned righteous bringing nothing with him beside faith that is a resting in the gracious good will

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