Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	faith_n	forgive_v	forgiveness_n	3,744	5	10.4274	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13629	The reasonablenesse of wise and holy truth: and the absurditie of foolish and wicked errour	Terry, John, 1555?-1625.	1617 (1617)	STC 23912; ESTC S118354	27,907	56

doctrine and chargeth it to be vnreasonable and absurd and so vnholy therefore not the doctrine of the true Church and of the right faith professed therein For the proofe whereof he giueth instance in fiue points And first he beginneth with iustification by faith and against the truth thereof maketh this weake and childish Sophisme If faith saith he iustifieth and assureth the faithful of his iustification then either it findeth him iust before he beleeueth or maketh him iust after he beleeueth But this division is insufficient and should be made in this maner If faith iustifieth either it is before or when or after it is giuen But faith iustifieth both when and after it is given and doth never find any man iust before he hath obtained a right faith And so the Apostle teacheth Rom. 8. 30. Whom he predestinated saith the Apostle them be called viz. effectually by giuing to them a true faith and whom he called them he iustified viz. at that present instant of time For saith doth presently ingraff the beleeuer into Christ so giueth him present interest in his sufferings and righteousnesse and there by doth presently iustifie him Wherefore in this first instance reason faileth in this sophisticall confuter and not in the doctrine which he would confute His secoÌ„d instance is this If faith giueth assurance of the pardon of sinne then it suffereth him not to say that petition of the Lords Prayer forgiue vs our sinnes seeing it is an absurd thing to pray for that whereof he hath good assurance that he hath it already But God giueth forgiuenesse of sinnes but to such as in their dayly prayers make confession of them vnto him and faithfully pray for the forgiuenesse of them I said saith David Ps 32. 6. I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the iniquitie of my sin Therefore shall every one that is godly make his prayer vn to thee in the time when thou maist be found That is seeing God is sound of all them that seeke him in truth granteth mercy and pardon of sinne to all that humbly and faithfully seeke for pardon in Christ Therefore every one that is godly will in his daily prayers sue seeke for the forgiuenesse of his sinnes in Christ that so he may obtaine the assurance thereof What Had not that man assurance of the pardon of his sinnes to whoÌ„ Christ said man thy sinnes are forgiuen thee Luk. 5. 20. And did this man absurdly if he said the Lords praier Had not the Apostles themselues assurance of the pardon of their owne sinnes which were to preach and to proclaime the pardon of all sinnes to all beleeuers And did they cease to pray yea to pray after that manner as Christ commanded them to pray forgiue vs our sinnes Matt. 9. 9. What doth the holy father the Pope who in his plenary pardons and indulgences or all his Friers and Priests who in the sacrament of penance giue assurance of the pardon of all sinnes to such as confesse theÌ„ are contrite and sorrowfull for them doe they I say forbid the saying of the Lords prayer and the asking therein of the pardon of their sinnes Surely the holy Father himselfe and all the principall persons of his Church are absurd men or else it is no absurditie to assure the faithfull of the full forgiuenes of all their sins and yet to will them to pray daily for the same The Cardinals third instance is the Anabaptists hold faith to be an assurance of Gods loue who yet can haue no assurance thereof therefore saith is not the assurance of Gods loue As if heretikes and reprobates might not hold some right opinions in matters of faith But the Anabaptists say that they themselues haue an assurance of Gods loue and are accepted of him And what of that Did not the Laodiceans say that they were rich and increased with goods and wanted nothing Ap. 3. 17. And yet it was nothing so So some mad men will say that they are Lords of such and such Mannours vea Soveraignes of such and such kingdomes and yet they may be strake beggars Now the Anabaptists as all other heretikes are after a sort mad men and baue lost a sound mind and therefore they may thinke that they haue faith and the assurance of Gods loue when they haue it not indeed The evidences wherein divers men doe seeke for the assurance of Gods loue are diverse The Pharises had such an high conceit of their owne workes that they did thinke themselues iust thereby and accepted with God as being such in their owne proud opinions as did demerit no lesse at Gods hand So many that haue intended the vâ—â—er overthrowe of Prince and people hauing receaued absolution from their Priests and a pardon from the Pope haue iudged themselues to haue had all their sinnes pardoned and themselues greatly beloued of God So the Anabaptists deeming and dreaming their owne fancies to bee the immediate revelations of the spirit of God may happely presume hereof that they are right deare vnto God and such as may bee fully perswaded of his loue But the faithfull to whom God by his word and sacraments doth so reveale his covenant of mercy in Christ Iesus that thereby they are effectually called and brought vnto God to trust in this his vnspeakable goodnesse and to place their chiefe happinesse therein and to loue God for the same aboue all things whatsoever here by are rightly assured that they are in Gods loue and are effectually called to the estate of grace to obtaine salvation in Christ Iesus Wherefore albeit the assurance of the Anabaptists and of all other of the like ranke may be false and vaine for that it is built vpon a sandy false ground yet the assurance of the faithfull is most firme and certaine for that it is founded vpon a rocke Fourthly Bellarmine chargeth Luther with an absurd position for that he avoucheth that children being baptised may haue faith Why doth not our Saviour himselfe testifie that some at the first houre of the day of their life are called to worke in the Lords vineyard Mat. 20. 1. and therefore indued with a sanctified faith which worketh by loue And doth not the Scripture also in plaine words and not in parables teach that some are sanctified froÌ„ their mothers womb and therefore not only indued with an holy faith but also with all other graces of sanctification Ier. 1. 5. Why doth not Bellarmine himselfe thinke that infants descending from faithfull parents being baptised and dying before they come to yeares of discreation are Gods children and heires of his kingdome Now how are they Gods children vnlesse they are reformed to his image in righteousnesse and true holinesse there fore indued with a true faith which is a principall part of true holinesse and the very root whereout all other graces sprout and growe Wherefore it is no absurdity to thinke that children may be

ioine to their faith vertue to vertue knowledge to knowledge temperance to teÌ„peraÌ„ce patience to patience godlines to godlines brotherly kindnes to brotherly kindnesse loue 2. Pet. 1. 5. For saith he if faith want knowledge it is a blind credulity and not a cleere eie wherewith we see God heaueÌ„s happinesse albeit it be a farre off v. 9. And if it bee not accompanied with all these divine graces it is an idle fruitlesse fancie vers 8. and not a true working and fruitfull faith Gal. 5. 6. But if it bee accompanied with these divine graces then it proueth it sufficiently to be the faith of Gods elect Tit. 1. 1. and assureth al such as are indued therewith that they are effectually called to the estate of grace and are elected to everlasting life vers 10. And verily even by the light of nature it is recorded that the Graces goe hand in hand and will in no wise part company and by the light of Prophesie it is further iustified that they are as a most pretious and golden chaine Ez. 16. 11. the linkes whereof cannot be severed How then can a true faith being one of the principall vertues that are by Christ infuled into the hearts of all true Christians Eph. 6. 16. Ioh. 6. 19. be severed from the societie of the residue of the divine graces of the spirit of God Doth not the Apostle plainly avouch that wee are all the sonnes of God by faith in Christ Gal. 3. 26. Ioh. 1. 12. and therefore renued into his image in righteousnesse and true holinesse Are wee not by faith vnited vnto Christ Eph. 3. 17. and at one with God Rom. 5. 1. How then can it be a neare companion with blindnesse and ignorance or with vnrighteousnesse and sinne For what communion can there be betweene light and darknesse what concord betweene righteousnesse and vnrighteousnesse 2. Cor. 6. 14. But there is so great an agreement betweene faith and loue and the residue of the divine graces of the spirit of God that S. Austin doth place them in the definition of faith as if they were the very essence thereof For what is it saith he to beleeue in God but to loue God and to loue God that is to loue God with a double loue Aug. in Ioh. tr 29. So. in Ps 77. To beleeue in God is to cleaue to God to worke that which is good together with him that worketh good in vs. Wherefore let all such as make profession that by faith they ioyfully imbrace the covenant of mercy in Christ and yet are carelesse in the performance of all holy duties nay which turne the grace of God into wantonnesse Iac. 4. and vpon a presumptuous opinion of the infinitie of the mercy of God and merits of Christ doe loose the raines to all manner of wicked and corrupt affections Let them all knowe that howsoeuer in word they make profession of the faith of Christ yet in their deeds they denie the same Tit. 1. 16. For how doth he say that he beleeueth in Christ who doth not that which he commandeth him to doe Cyp de simpl praelat How then can hee that doth contrary to that which God commandeth say that he beleeueth in Christ and is partaker of the covenant of grace For vnto the vngodly saith God VVhat hast thou to doe to declare mine ordinances and to take my covenant in thy mouth Ps 50. 16. So Ier. 7. 9. Will yee steale murder commit adulterie sweare falsely c. and come and stand before me in this house whereon my name is called as if yee were my seruants whereas yee cloth your selues with the Divels livery and doe such works as belong to his service Will yee say that yee are deliuered from the slauerie of sinne yet pollute your selues with all maner of abominations How shall we saith the Apostle that are dead to sinne liue any longer therein Rom. 6. 2. Surely if Christs death doth deliuer vs from the guilt of our sinnes it will first deliver vs from the dominion of our sinnes and if Christs resurrection shall raise vs vp to be partakers of eternall life it will first raise vs vp to newnesse of life 1. Cor. 25. 34. Apoc. 20. 6. For vndoubtedly a wise and an holy faith whereby we liue to God Gal. 2. 20. must go before our glorification iustification also For whom God electeth in Christ before all worlds to those by an inward and effectuall calling he giueth a wise and an holy faith whereby they are made the sonnes of God Gal. 3. 26 are renued vnto his image in righteousnes true holines that so resembling their heauenly father hee may take them for his owne deare children Now whom he thus calleth them he iustefieth for by faith we must be first engraffed into Christ before wee can haue interest in his righteousnesse whereby wee are iustified and then them whom he iustifieth he also glorifieth Rom. 8. 30. A sanctifying faith is then the first of all the proper and peculiar gifts that God bestoweth vpon all those to whom he vouchsafeth to giue an honourable place in his house and family 1. Cor. 6. 11. Tit. 3. 5. 6. 7 a greater also then iustification it selfe For it is a greater blessing to be delivered from the being and bondage of sinne then from the guilt and punishment thereof for that the one is a farre greater evill then the other The making of an impious a iust man as Thomas A quinas teacheth is the greatest of all the workes of God So S. Austin writing vpon these words of our Sauiour Christ greater workes then these shall they doe saith that it is a greater worke of an impious man to make a iust man then to create heauen earth Aug in Ioh. tract 72. For in the creating of all things of nothing as there was nothing to further so there was nothing to hinder the work seeing nothing hath no activitie but in the recreation or regeneration of man there is not onely no furtherance in the natural Non ent is nullae sunt qualitates man but a great hinderance resistance Wherefore it is not without cause that the faithfull recording in what danger they were by reason of their sinnes before their regeneration and sanctification doe greatly reioice and say The right hand of the Lord hath shewed forth his mightie power the right hand of the Lord hath advanced me Aug. confes l. 4. c. 3. Wherefore seeing an holy faith which is accompanied with all the residue of the graces of sanctification is the greatest of all the peculiar gifts of God even such an one as whereby we haue not only an entrance into the estate of grace Rom. 5. 2. but are preserved there by to eternall salvation 1. Pet. 1. 5. wee ought to imploy our first and our chiefest care for the obtaining and preseruing of the same And that so much the more for that not only God is principally

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