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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	justification_n	justify_v	7,231	5	9.1878	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

haue good hearts which vndoubtedly are the worst for these two parts will euer goe together Divine Philosophie will teach vs to referre all our speculations to action yea our very affections Feare in Scripture is ever accompanied with seruice seeing God hath so wedded them together let no man presume vpon any condition to devorce them as Papists doe with a dead faith but their dispensation therein is the dissipation of the truth which will haue seruice and obedience the true probats of faith and feare And as Dalilah said to Sampson How canst thou say thou louest mee when thy heart is not with mee So how can they professe they loue God whose hearts obey him not In the new Testament Religion is distributed into faith and lone 2. Tim. 1.13 Keepe the paterne of wholesome words which thou hast receiued of me in faith and loue Loue springs from faith 1. Tim. 1.5 And faith workes by loue Gal. 5.6 and loue fulfils the law Rom. 13.10 not by action but intention for it is the end of the law 1. Tim. 1.5 God accepting sincere loue for perfect dutie By faith wee are spiritually glued and cimented to God that we may bee one spirituall body with him in which sense it is said He that is glued to the Lord is one spirit 1. Cor. 6.17 Cords will bind so will the cords of loue Hos 11.4 Zach. 11.7 But cords may be vnknitt Nailes will fasten and wee haue the words of the wise as nailes fastned by the masters of the assemblies Eccl. 12.11 but yet nailes may slip or leaue a chinke onely the glew of faith ioynes all close together or rather both these parts will cause vs with full purpose of heart to cleaue vnto the Lord Act. 11.23 The heat of faith and loue will digest this whole Art that it may be distributed into the veines of euery good word and worke These two will make vp a perfect paire of compasses that can truely take the latitude of this Art And first must wee haue faith as the one foote pitcht vpon the Center which is God whiles obedience as the other walkes about in a perfect circle of all good duties The fire of faith and light of life will evince against the gates of hell the vndoubted truth of Religion So that by these sweete and cordiall flames may the soule of euery Christian warme it selfe against all those cold despaires whereunto Satan tempteth Q. What is Faith A. The first part of Religion whereby from knowledge I beleeue in God the first act of faith is passiue in receiuing what God giueth And so layes hold of happinesse workes it not Faith makes iust as the hand makes rich that is filled with the wealth of another or as the Iewellers boxe base in it selfe is made precious for the pearles it containeth Here may wee iustly say it is a poorer and meaner act to beleeue then loue nay rather passion then action for we are first apprehended of God before we apprehend him againe Phil 3.12 This grace is most freely graced that it might the more frankely reflect all vpon God a gaine And because it is the roote of all the rest will teach humilitie exclude boasting like the ful eare of corn that hanges downe the head towards the originall or if any be so graciously exalted and freely favoured aboue his fellowes that his stalke is so stiffe that it beares him vp aboue the rest of his ridge then faith will make him looke vp to heauen aboue not in the thoughts of pride but in the humble vowes of thankefulnesse and say with Mary the Lord hath regarded the low estate of his servant Thus will faith rightly vnderstood teach vs to knead nature in the durt and dust and spoyle our free will of all her proud ragges loading her with reproches and giue all glory to him that sayes he will not giue it vnto another Papists being of late more ashamed then before doe confesse all is giuen but say they is it not all one to pay a summe and haue so much giuen mee as may pay it No doubt Faith receiues a full discharge makes it not We rather by Faith receiue an acquitance sealed in the blood of Christ then the blood of Christ to make our owne workes meritorious which we may offer to God in payment for our selues Eternall life Rom. 6.23 is both merit and mercie we take it as a gift Christ earnes it as wages Ephe. 2.8 Saluation through faith yet not of our selues Here lies the errour of the Papists euen in faith it selfe and euery other good grace of the spirit that our free will hath his intervention and operation betwixt Gods giuing and our taking so that if God will but beare halfe the charges by his co-operation man shall vnder-take to merit his owne glory and fulfill the royall law so abundantly that he shall haue something over and aboue to be very beneficiall and helpefull to his needie neighbours But the way of the law is longer then our pursey hearts and short legges can reach to the end and perfection of it As Constantine sayd to Acesius the Novatian Set vp ladders and climbe to heauen so I to Papists scale heauen by your workes as for vs we haue found another way and that is to ascend vpon Iacobs ladder Wee leaue tuggling and strugling that way to preuaile and fall with Iacob to wrestle with Christ for a blessing And though we goe lymping by our sinnes yet by our conquering Faith wee shall be Princes with God By this therefore the vaunt of Papists must needs avaunt yet further faith in another act will cut the very winde-pipe of our free-will and merit It is wittily sayd of one that faith in regard of his passiue act is rather a beggarly receiver then a deserving worker all our conversion is passiue but see faith in our actiue conversion and you shall see workes a forme too low to come in any such request as to iustifie For what is faith but as the hand of the soule and what is the dutie of the hand but eyther to hold or to worke This hand then holds in the first part of Divinitie and workes in the second Now without all question Iustification is to be taught in our first part and therefore goes before obedience and faith which is as an instrument or hand for to hold Christ to iustification is mightie and operatiue both for sanctification and new obedience Workes therefore are the effects of sanctification and sanctification is the effect of iustification hence is it impossible to be iustified by workes as causes as effects and fruits they may shew it If then the secret apprehension of the closed hand of faith hide what it holdeth see the hand of faith open to iustifie the cause by the evidence of the effects in this sense workes may iustifie and perfect faith as the second part of any Art doth the first Iam. 2.22.24 Papists against the whole order of

without measure but the things of this life in a meane as meanes of a better kingdome Math. 6.33 Q. What concerning God A. Our sanctification of his name the comming of his kingdome and performance of his will first wee pray that God may be glorified by vs and secondly wee pray that the meanes of his glory may be sanctified vnto vs. Math. 6.9.10 Q. What concerning Man A. All things convenient and necessary for him in his condition that both himselfe may line by Gods blessing and others by him c. Math. 6.11 Eph. 4.28 Q. What are the things we intreat to be remoued from vs A. Sinne and misery Where we are to make vse of that holy exercise of fasting which is to abstaine from Gods creatures for a time to testifie our humiliation before his Maiestie Iocl 2.15 Q. What is our deprecation for the pardon of our sinne A. It is our intreating of God to forgiue them and that he will never lay them to our charge Remission is an action of God the Father whereby for the merites of his Sonne applied by his spirit he accounts sinne as no sinne or as if it had never beene committed Isa 38.17 and 44.22 Ier. 31.34 and 50.20 Mic. 7.19 Math. 6.12 Colos 1.14 1 Ioh. 1.7 Q. What is our deprecation in regard of miseries A. That the Lord would deliuer vs out of all temptations and other afflictions and calamities which if we consider them as they are sent of God then our entreating is in Lamentation if as they are inflicted by the wicked It is a Complaint Psal 35. and 69. In both which Psalmes Dauid lamenteth for the wicked and complaineth of their ingratitude to God Ier. 9.19.20 Q. What is thankesgiuing A. An heartie acknowied gement of Gods mercies bestowed on vs yeelding him due praise and ascribing vnto him kingdome power and glory for ever Amen Psal 29.2.9 and 66.2.3 and 96.6.7 Luk. 1.68 Eph. 1.3 Col. 3.17 1 Tim. 2.1 Q. What is a compound Prayer A. A prayer consisting of all or some of these simples 1 Tim. 2.1 I exhort that supplications prayers intercessions and giuing of thankes be made for all men As faith is the Conduit cocke that watereth all the herbes and flowers that grow in the Garden of obedience so prayer is the messenger that knockes at heauen gates for the showers and dewes of heauenly benediction to make all thriue and prosper Oh that euery soule whiles it is feasting and banqueting with God by faith as Ester with Ahasuerosh could bethinke it selfe what suites it hath to him or what trouble some enemie it would be rid off suppose it to be some potent Haman of pride c. How soone should it be executed and crucified before our eyes if wee could but make our complaint to our best beloued or if wee find we haue more need to petition for ourselues then deprecate against others then let vs duely consider what grace wee want ana make our suite to God as Achsah to Caleb and wee shall haue giuen vs the plentifull springs of grace both aboue and beneath And that we may doe all these the Lord powere vpon vs the spirit of grace and supplication and that we may cheerefully looke vp to him whom we haue pierced with our sinnes c. Zech. 12.10 CHAPTER III. Of the Sacraments Question HItherto of Prayer What is the celebration of a Sacrament Answere An act of faith whereby according to Gods institution wee celebrate the Sacraments or dained of God by the reciprocall action of godly giuing and taking 1 Cor. 11.23.24.25.26 Hence the Lords Supper is called a Communion God communicating to vs by giuing wee with him by receiuing 1 Cor. 10.16 Q. What is a Sacrament A. It is a divine testimony wherein externall sensible things by a solemne right are separated from common vse to signifie seale and represent vnto the faithfull assurance of life in Christ Iesus Rom. 4.11 Circumcision is sayd to be a signe and seale of righteousuesse by faith A signe in regard of the thing fignified a seale in regard of the covenant made betwixt God and man of righteousnesse not our owne but that of Christ both actiue and passiue for all the wayes of God are iust and true and therefore no imperfect righteousnesse can be sealed in Gods contracts and treaties with men by faith for that as the instrument makes the righteousnesse of Christ ours by imputation Q. How many parts or members be there in a Sacrament A. Two The outward and sensible signe and the inward and spirituall grace for as man consists of a body and soule and that nothing ordinarily comes to the soule but by the body Almightie God condescending to our weaknesse hath ordained outward teachers to convey knowledge and comfort to the inward man Math. 26.26 This is my body If bread and the body of Christwere not two distinct parts of a Sacrament the Sacrament it selfe should be lame and imperfect both in reason and religion In reason because the relation betwixt the signe and the thing signified should be taken away the one being present without the other as a reall presence of flesh without a reall presence of bread and so the teacher of the outward man being remoued God is so farre in the Sacrament aboue our capacitie that it is incredible to beleeue either the thing or the power of God in such a conversion for it were vnreasonable to turne a peece of bread into a glorified body or a glorified body into an omni-present God A Sacrament is the plainest part of Divinitie and commeth lowest both to our necessitie and capacitie yet Papists elevateit aboue all Divinitie and make it obscure aboue measure Secondly it is against reason in proper speech to call a member the whole and to say the body of Christ is the whole intyre and perfect Sacrament If they say it is but a part then let them shew vs the other the bread being vanished away and remaining no more in his substance Thirdly it is against Divinitie and Religion to thinke any part of it to be corporall food for it is the rule of the will and consequently of the whole man and so is a spirituall teacher though it be helped by sensible meanes to convey it selfe into the soule and therefore Christ in the Sacrament profiteth not except he be eaten by faith A reprobate may receiue bread but the signe seale and thing signified are none of his for he hath no experience of this mystery that wants the first part of Divinitie without the which the second cannot worke no more then a man liue without a soule Q. What is the sensible signe A. That externall part which is lyable to the senses whereby our faith being weake and our sanctification but in part our chedience very imperfect and prayers not as they should be Notwithstanding the divine Goodnesse witnesseth to our senses the constancie of his purpose to saue vs and it is as it were the badge symbole and

Diuinitie would haue our workes to vsher in our Iustification nay as parents to beget it Whereas they are in very deed the companions and pages or honorable attendants of faith and the righteousnesse it holdeth Faith is both the mindes testimony in regard of the word and the wills Amen in regard of the spirit Creed comes of credo which signifies to see a thing certainely and yeeld to it affiance It is compounded of cernere and dare Pro certo videre pro certo dare Hence Faiths motto Caco nulli By faith wee know whom wee haue beleeued 2. Tim. 1.12 And our Creed puts vs in mind of knowledge and affiance in faith so the word it selfe teacheth no lesse for Faith comes of Fides and fides of fiat dictum where we haue God to say the word and we say Amen vnto it The auncient Romanes at the very gate of their Pantheon pictured faith with two hands closed together intimating that there was no comming to God but by the hand of faith And Grace which scorneth not to learne of Nature any good though not Athens but Ierusalem must teach this lesson can take this advice as Moses heard the good counsell of a Midianite that he that commeth to God must beleeue that God is and that hee is a rewarder of all them that seeke him diligently Heb. 11.6 That faith is the first part is cleare Ier. 31.33.34 and 32.40 First God writes in vs this principle of life and then we obey him Ezek. 11.19.20 and 36.26 First he puts in his spirit and then causeth vs to walke in his statutes Such is the servile or rather bruitish nature of man that he can neither be stirred or stayed in any good course except there go a new forming of his heart before there be any reforming of his life As dead bodies are rubbed without heat so doe wee in vaine force vpon our selues an heartlesse Religion without faith all our life here is but a vitall death without it till wee liue that life wee doe but carry our carcasses vp and downe carelesly and doe nothing pleasing vnto God Heb. 11.6 secondly that faith is from knowledge appeares Ioh. 6.69 and 16.30 and 17.3 Heb. 11.1 and that with affiance in God Psal 40.4 Mark 11.22 hence faith is a confidence in God vpon a particular assurance from God that he is my God Mark 9.24 Rom. 4.20.21.2 Tim. 1.12 Faith layes not hold of God as we take hold of a tree or some such like sencelesse thing but as we vse to doe in our salutations when there is a mutuall imbracing and kissing of each other aspasamenoi Heb. 12.13 Q. Seeing faith solely rests vpon God what is God A. God in regard of himselfe onely knows himslefe as dwelling in the light vnaprochable whom neuer man saw neither can see 1. Tim. 6.16 Ioh. 1.18 1. Ioh. 4.12 The Sunne and the fire say of themselues come not too neere how much more the light which none can atraine vnto Here the well is not onely deepe but wee want a bucket to draw withall God to Moses Exod. 33.20 giues both the rule and the reason thou canst not see my face and liue for there shall none see me and liue I must contract my meditations least the Art grow too big with amplifications It would be an excellent worke to write a booke by it selfe of the knowledge of Iehovah Elohim It shall now be sufficient to lay downe the precepts with short expositions and as pregnant proofes as we can Q. What followes from hence A. That God is both incomprehensible by reason and vnnameable by words and consequently aboue all Arts for Grammar and Logicke are the most generall and goe before all other sciences nothing being to be conceiued without them Iob 11.7.8.9 God is not to be found out by reason therefore he cannot be measured by quantitie Iob 36.26 too great for the finite vnderstanding God being the first is most intelligible for prioritie of nature ever goes with perspicuitie of apprehension But this is in God himselfe who best knowes his owne being yea better then any thing beside it although man better knowes other things then himselfe Gen. 32.29 Iudg. 13.18 Gods name as his nature is secret and not be sought and this doth wonderfully strengthen faith for if God were not greater then our apprehension he could not helpe vs infinitely The holding of God by faith is better then our beholding him by reason Ephe. 3.20 God is able to doe exceeding abundantly aboue all we can aske by words or thinke by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. May wee then inquire nothing A. Duet 29.29 Secret things belong to the Lord our God but things revealed belong to vs and our children for euer Exod 19.12 The people may not goe vp into the Mount yet may they stand at the foote to heare God speake vnto them Exod. 33.20.23 We may see Gods back-parts but not his face Rom. 1.19 that which may be knowne of God some-thing is not to be knowne as being too subtile for the eye of any creature The beames of the Sunne are made visible by reflection and letters being refracted and broken in a paire of spectacles are made liable to a dimme eye so Almightie God by his word and workes shining in his creatures as in a glasse is seene of vs. Psal 19.1.7 104.24 and 119.105 Rom. 1.20 Iam. 1.23.25 but most of all by the eye of faith looking in both Heb. 11.3.27 Wee cannot looke vpon the body of the Sunne neither can we see at all without the light of it so as wee cannot looke vpon the face and essence of God so neither can we see any thing at all without him hee therefore must name himselfe and so describe himselfe as wee may apprehend him by his owne Logicke and Grammar It was well and modestly spoken by that Emperour to Ambrose Wee speake of these things not as wee ought but as wee can I haue euer thought with my selfe that here a foolish wisedome is better then a wise ignorance and that it is sufficient to be one of Gods Court though I may be none of his counsell I will labour to know all that I need and all that I may without prying into Gods Arke assuring my selfe that he that is thus content to dwell with his poore servants in these smoky cottages of their mortality where we through our vnquiet corruptions will not suffer our selues to haue the full fruition of him shall haue wonderfull happinesse in our dwellings with him in those eternall Tabernacles that are aboue Alas whiles the shadow of our sinfull masse hides his beautie from our eyes it is well if we can see any thing This earthly Moone of the Church hath her fulls and wainings and must haue so long as she wadeth in this planetary world It is enough when shee is fixed aboue to be in the full of her glory Here wee haue but the dim shadowes of our future blessednesse Onely at the