Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	purify_v	2,507	5	11.0767	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09695	A learned and profitable treatise of mans iustification Two bookes. Opposed to the sophismes of Robert Bellarmine, Iesuite. By Iohn Piscator, professor of diuinitie in the famous schools of Nassouia Sigena.; Learned and profitable treatise of mans justification.	Piscator, Johannes, 1546-1625.	1599 (1599)	STC 19963; ESTC S102907	52,379	138

sinnes for vs. And in this very sence faith onely is said to iustifie because it onely apprehendeth Christs satisfaction for which onely and not for our works also god counteth vs for iust And this answere is inough for soluting the Argument propounded Yet in the meane time the Reader is to be put in minde as touching the first part of the assumption that it is not denied by Iames of true faith that it onely iustifieth but this only he meaneth that man is not iustified by a dead faith but by a liuing faith which of it self bringeth forth good workes And although it bee not found expresly written Faith onely iustifieth yet is there found a sentence of equall force namely A man is not iustified but by faith Gal. 2.16 Besides as touching the second part of the assumption it is false that the scripture requireth the condition of the sacraments vnto Iustification as though none could be iustified without the sacrameÌ„ts Neither can it be proued from that place Ioh. 3. Except a man be borne againe for Christ speaketh not there of Baptisme but of the holy Ghost that regenerateth which hee compareth to water The 4. principall Argument which hath three braÌ„ches 1. Branch The 4. Argument Bellarmine fetcheth from the maner of iustifying of faith And this hee parteth into three The first is Faith iustifieth after the manner of a cause therefore it iustifieth not onely I answere I denie the consequence For although faith iustifieth after the maner of a cause yet it iustifieth alone for it iustifieth as an instrumentall cause apprehending Christes satisfaction for which onely wee are iustified And there is no other instrumentall cause whereby Christs satisfaction is apprehended The other Argument 2. Branch Faith is the beginning formall cause of Iustification Therefore it iustifieth not onely To proue the antecedent these sayings are brought Rom. 4. To him that beleeueth in him that iustifieth the vngodly his faith is imputed for iustice 1. Cor. 3. Other foundation can no man lay c. Where by foundation Bellarmine would haue vnderstood faith in Christ And the foundation is the beginning of the house Therefore also faith is the beginning of Iustification Act. 15. By faith purifying theyr hearts And what is purenesse of heart saith Bellarmine but iustice either begun or perfected I answere I denie the antecedent and I denie that it can be proued by the sayings alleadged For Rom. 4. Faith is said to be reputed for iustice in this sence for that iustice is imputed vnto a maÌ„ by faith For so the Apostle there saith in the words next ioyned to them that Dauid said The man is blessed to whom God imputeth iustice namely by faith as we may perceiue by conferring of the words that go before as also by conference of that phrase so much vsed of Paul wherein he saith That God iustifieth man through faith of faith by faith Now to iustifie and to impute iustice are of equal force with the same Apostle Next 1. Cor. 3. by the name of foundation is vnderstood Christ as the Apostle himself plainly affirmeth that is to say the doctrine of Christ namely of his person and office For hee there handleth Christian doctrine and not iustification Bellarmine therefore Sophistically wresteth the name foundation vnto Iustification as though he treated there of the foundation that is the beginning of Iustification Now Act. 15. Peter faith their hearts were purified by faith because by faith the hearts are certified that the bloud of Christ purgeth vs from all sinne to wit so as that no sinne is imputed to vs. There fore purenesse of heart is euill restrained of Bellarmine vnto purenes or iustice inherent when as there is also purenesse or iustice imputed The third Argument straieth from the question propounded for it concludeth a diuerse thing namely thus Faith obtaineth forgiuenesse of sinnes after a sort also deserueth it therefore it iustifieth not because it apprehendeth the promise The antecedent hee proueth from Luk. 7. where our Lord saith to the woman Thy faith hath made thee safe But if faith did onely receiue mercie it could not rightly be said to saue For who wold say to a poore man that onely reacheth out his hand for almes thy hand hath got the almes or who wold say to a sick man that with his hand taketh the medicine Thy hand hath cured thee of thy disease I answere It followeth not Faith maketh safe therefore it saueth by obtaining and deseruing For the word make in generall noteth an efficient cause And from the generall to the special the coÌ„sequence followeth not affirmatiuely And how faith maketh safe wee must learne out of the scripture which declareth the nature and force of faith in iustifying no otherwise then by relation vnto Christs satisfaction as the obiect which it apprehendeth and applieth to a man as Rom. 3. By faith in his bloud Gal. 2. Who hath loued me and giuen himself for me c. And although no wise man would say Thy hand hath got thy almes yet might one rightly say to him that is enriched by receiuing almes Thy hand hath made thee rich For if he had not taken the almes he had not bene enriched So our faith hath not made for vs Christes satisfaction but yet by receiuing it it enricheth and iustifieth vs. Finally when it is said Faith iustifieth it is a * figuratiue speech to bee vnderstood thus God Iustifieth a beleeuer because of Christs satisfaction which he apprehendeth by faith Bellarmine bringeth also other places of scripture to confirme his antecedent namely Rom 4. Abraham was comforted by faith giuing glory to God c. Therefore also was it counted vnto him for iustice In this place the Apostle sheweth the cause why Abrahams faith was counted iustice because in beleeuing hee gaue glory to God Therefore that faith pleased God by which he was glorified and therefore for desert of that faith which notwithstanding was his gift and grace he iustified Abraham Also Rom. 10. Whosoeuer shall call vpon the name of the Lord shall be saued How shal they cal vpon him is whom they haue not beleeued how shall they beleeue without a Preacher Where S. Paul saith Bellarmine as hee maketh the preaching of the word the cause of faith so hee maketh faith the cause of inuocation and inuocation the cause of sauing that is of Iustification Whereby wee vnderstand saith he further that faith by inuocation obtaineth iustification Faith therefore iustifieth not relatiuely to wit by accepting Iustification offered Lastly in the 11. to the Heb. the Apostle teacheth by many examples that men please God by faith by this that faith is of great price and merit with God I answere Although that place Rom. 4. may seeme much to fauor Bellarmines opinion yet if one look throghly into it consider the applying of AbrahaÌ„s exaÌ„ple vnto vs. Which immediatly followeth he shall see the causall coniunction dio therefore not to be so much referred

to proue imputation of iustice but Dauid mentioneth not imputation of iustice but not imputing of sinnes but these are diuers Wherefore by that testimonie thou hast yet proued nothing Thus I say might one except against the Apostles proofe Lastly Bellarmine falsly expoundeth imputation of iustice by giuing of iustice in as much as he vnderstandeth inherent iustice seeing these be diuers neither is there any speech of inherent iustice in this place and finally seeing it implieth a contradiction for inherent iustice to be imputed But let vs bring now more testimonies to confirme the sentence proposed 2. Proofe viz. that man is iustified in as much as his sinnes are forgiuen him for the satisfaction of Christ Rom. 3.25 Whom to wit Christ God hath sette foorth to bee a reconciliation through faith in his bloud c. that he way be iust and iustifying him that is of the faith of Iesus And Chapter 4.24.25 It shall hee imputed vnto vs to wit faith for iustice which beleeue in him that raised vp Iesus our Lord from the dead who was deliuered to death for our faults and raised vp for our iustification And Chapter 5.9 Iustified by his bloud And Chap. 10.6.7 The iustice which is of faith saith thus Say not in thy heart who shall goe vp to heauen this is to bring Christ from on high or who shall goe downe into the deepe this is to bring Christ againe from the dead Gal. 2.20.21 I liue by faith of the son of God who loued mee and gaue himselfe for me I doo not abrogate the grace of God for if iustice be by the law then Christ died in vaine Ephe. 1.6.7 God by his grace hath made vs gracious in that beloued one in whom we haue redemption by his bloud euen forgiuenesse of sinnes Against these proofes some may except that in these speeches mentioÌ„ is made indeed of Christs satisfaction as of the first mouing and deseruing cause for which man is iustified and his sins forgiuen him but hence it followeth not that Iustification coÌ„sisteth only in forgiuenes of sins because that Christ by his satisfactioÌ„ hath deserued and obtained of God for vs not onely forgiuenesse of sinnes but also the gift of the holy Ghost which doth regenerate vs and infuse iustice into vs. I answere That which is heere saide of Christs merits is indeed true but yet in those speeches is no speech of regeneration but onely of forgiuenesse of sins as the effect of Christs satisfaction and as the thing by which we are formally iustified as chiefly appeareth by that place Eph. 1.6.7 Wherfore we must determin that it is one and the same thing with the Apostle for A man to be iustified by the bloud of Christ and A man to haue his sinnes forgiuen for the bloud of Christ Let vs adde also an other place 3. Profe Act. 13.38.39 By this man to wit Christ is preached to you forgiuenesse of sinnes and from all things from which ye could not be uistisfied by Moses law by this man euery one that beleeueth is iustified Heere Iustification is manifestly defined by forgiuenesse of sinnes Bellarmine excepteth 2. Booke of iustification Chap. 12. He that beleeueth to wit as he ought that is by fulfilling all things which faith sheweth should be fulfilled For he that beleeueth a Phisitian though a most skilfull one and that infallibly cureth is not healed except he receiue the medicines that hee appoynteth I answere This is a Iesutish glosse confounding things diuerse that I say not aduerse to wit to beleeue in Christ and to fulfill the law or doubtlesse knitting a false consequence as though the fulfilling of the lawe because it is ioyned with true faith concurreth as a cause with the same to iustification Moreouer hee deceiueth by the diuerse signification of the word beleeue as though to beleeue in Christ were no other thing then to beleeue Christ that he is a most skilfull Phisitian of soules and curing infallibly and in the meane time not to receiue the medicines that hee appointeth But I say that to beleeue in Christ is by faith to receiue and apply to ones selfe the medicines that Christ appointeth namely his bloud shead for vs on the Crosse with feeling of the wrath of God Bellarmine addeth though the Apostle in this place nameth onely the forgiuenesse of sins yet is it no let but iustification may be vnderstood to consist in forgiuenesse of sins infusion of iustice For forgiuenesse of sins is not only forgiuing of the punishmeÌ„t but is the washing away cleansing of the fault which washing and cleansing is not except there succeed the brightnesse of grace comelinesse of iustice I answere That the Apostle in this place defineth Iustification by forgiuenesse of sins onely is manifest partly by the coÌ„sequence of sentences wherof one is added to an other as explaining the same partly by the very phrase to be iustified froÌ„ sins which is no other thing then to be absolued from sins committed by consequence to obtaine forgiuenesse of sinnes Moreouer it is vnfitly distinguished by Bellarmine as things diuerse and separable one from an other Forgiuenesse of the punishment and cleansing of the fault when as cleansing or rather forgiuing of the fault is no other thing then deliuerance from the punishment for hee is said to forgiue the fault that will not inflict deserued punishment for the fault Besides hee confoundeth cleansing of the fault with cleansing of inhabiting sinne which is by regeneration seeing vnto the cleansing of the fault he opposeth the brightnesse of grace and comelinesse or seemelinesse of iustice to wit inherent Finally he hideth a false consequence in that he saith The cleansing of the fault is not except there succeed the brightnesse of grace and comelinesse of iustice By which words hee insinuateth if iustification consist in forgiuenesse of sinnes and this is the cleansing of the fault and this cleansing is not except there succeede inherent iustice it followeth that inherent iustice also is part of that iustice wherwith man is formally iustified But it is not necessarie that inherent iustice should be part of that iustice wherewith man is iustified although that iustice wherewith man is iustified befall no man that is growen to yeares of discretion without the gift of inherent iustice But Bellarmine further excepteth Although saith he in this place mention onely should be made of iustifying from sinne yet in many other places mention is made of sanctification cleansing washing renewing and the like which shew the other part of Iustification I aunswere It seemeth Bellarmine by the very phrase of this place to be iustified from things vnderstood that speech heere properly was of iustification from sinnes that is of forgiuenesse of sinnes but least he should hurt his cause he will not freely confesse this Then in that hee saith mention is made in other places of sanctification or renewing it maketh nothing to the matter For there is indeed mention

Selected quad for the lemma: heart_n

Text snippets containing the quad