Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	add_v	brotherly_a	temperance_n	1,678	5	11.2424	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91437	The late Assembly of Divines Confession of faith examined. As it was presented by them unto the Parliament. Wherein many of their excesses and defects, of their confusions and disorders, of their errors and contradictions are presented, both to themselves and others.	Parker, William, fl. 1651-1658.	1651 (1651)	Wing P486; Thomason E1229_1; ESTC R203140	216,319	371

Testament Deut. 6.25 And it shall be our righteousness if we observe to do viz. through the help of Christ all these commandements before the Lord our God as he hath commanded us Ezek. 18.22 All his transgressions that he hath committed shall not be mentioned unto him in his righteousness that he hath done he shall live Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 10.4 For Christ is the end of the Law for righteousness to every one that believeth 2 Cor. 9.10 As it is written he hath dispersed abroad he hath given to the poor his righteousness remaineth for ever Now he that ministreth seed to the sower both minister bread for your food and multiplie your seed sown and increase the fruits of your righteousness See Heb. 10.36 James 1.22.23 24. Rom 2.13 For not the hearers of the Law are just before God but the doers of the same and they onely shall be justified And Augustine himself doth acknowledge That forasmuch as this obedience is performed with our consents and endeavors though principally begun and ended through the grace and power of God yet it is through the mercy and goodness of God imputed unto us as if it were entirely ours Ninthly you say That men are justified by having Christs obedience and satisfaction imputed unto them but we have shewed before that the outward person and active obedience of Christ stands upon his own score he as a creature being a debtor to keep the Law and is not imputed unto us as his passive obedience is through which we are discharged of those sins which we have repented of and left Tenthly you say That persons to be justified rest upon Christ and his righteousness by faith which is true of his internal righteousness as we have shewed but not in your sense for so Saint Paul having spoken of the righteousness of faith Phil. 3.8 9. doth explain himself at the 10. vers saying That I may know him and the power of his resurrection c. So the same Apostle Rom. 4.11 saith That Abraham received circumcision which in it self signifies and sets forth sanctification as a seal of the righteousness of faith Lastly whereas you say That they have not this faith of themselves it is the gift of God we grant it to be true of Gods illumination revealing unto us the things which we knew not but not of our credence which we yeeld unto the same as we said before In your second Section besides one of your former errors resumed of faiths resting upon an imagined righteousness his outward obedience aforesaid you affiâ—m two untruths more The first is That faith is the alone instrument of Justification whereas the Publican who went away justified rather then the self justifying Pharisee obtained that mercy partly by his penitence and partly by prayer saying Lord be merciful unto me a sinner Luk. 18.14 Furthermore the word of God is a blessed instrument of our cleansing and justification from sin Joh. 15.3 Now are ye clean through the word that I have spoken unto you Joh 17.17 Sanctifie them through thy truth thy word is truth see Eph. 5.25 26. Finally we have shewed before that our obedience both active and passive is a way wherein and so a mean and instrument whereby we attain justifying and sanctifying grace from Christ Secondly you say but untruely That faith is accompained with all other graces For though it is the high way to obtain whatsoever grace we want yet at the first it is seconded but with two other ordinarily to wit hope and love Hence the Apostle saith 1 Cor. 13.13 Now abideth these three Faith Hope and Love but the greatest of these is Love And if it were attended at the first with all other graces why doth the Apostle thus charge us 2 Pet. 1.5 6 7. And besides this giving all diligence add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness love Lastly though you say truly That the faith which justifieth is no dead faith we may justly fear that such a faith as seeks no living justification is scarce a lively faith In your third Section first you harp upon that old string That Christ hath discharged our debt and satisfied Gods justice by his death which how far it is true or false we have already declared yet is our justification of freegrace and so contrived that both Gods exact justice which can have no fellowship with iniquity and his rich grace also might be glorified in the justification that is the renewing and reparation of sinners In your fourth Section we acknowledge Gods decree to justifie all sinners if they oppose him not in the work but not to justifie all the elect For such chosen ones as die in innocency need it not We assent also unto it that Christ did in the fulness of time in his assumed humanity die for the sins of all offenders as in his Godâ—ead he dyeth in them from the time of their fall but neither way doth he suffer death for all the Elect. T is granted likewise that he is risen again both inwardly and outwardly for the justification of sinners but not in your sense But that which you add in the close of the same Section That they are not justified until the Holy Spirit doth in due time actually apply Christ unto them is false Not that we dream as some do that men are justified either from eternity or from the time of Christs resurrection but that Christ in the work of our justification applyeth the spirit unto us and not the Spirit him as you here dream In your fifth Section by not distinguishing of justification in sieri in facto you bring forth both confusion and error For first you say That God doth continue to forgive the sins of those that are justified which is true of them that are now under the work so far as they continue in faith and obedience or after fals renew their repentance but as for those who are fully justified they have a general acquitance and discharge of all their sins sealed up unto them in and through the death of Christ Heb. 10.14 15 16. For by one offering he hath perfected for ever them that aâ—e sanctified whereof the Holy Ghost also is a witness to us For after that he had said before this is the Covenant that I will make with them after those dayes saith the Lord I will put my Lawes into their hearts and in their minds will I write them and their sins and iniquities will I remember no more Now where remission of these is there is no more offering for sin Secondly whereas you say That the justified persons can never fall away from the state of justification it is false of persons that are there in fieri and true of

afterwards being taken in due time may be recovered and revived by the respective means which you here set forth Yea whatsoever you here surmise to the contrary as we have proved it may be finally and irrecoverably lost by security presumptuous rebellions finall and total Apostacy See 2 Joh. 8. Look to your selves that we lose not those things which we have wrought Rev. 3.11 Hold that fast which thou hast that no man take thy crown But the absolute and final assurance of which we speak is neither subject to shaking nor any diminution and much less to a total and finall amission as the place before cited proves For when a man attaines to that estate his seed remaineth in him and can never be lost as we said before 1 John 3.9 See Revelations 3.12 Him that overcometh will I make a pillar in the temple of my God and he shall go no more out c. And I will write upon him the name of my God and the name of the City of my God which is new Jerusalem that cometh down out of heaven from my God and I will write upon him my new name and verse 8.10 of that Chapter Jeremy 32.40 John 14.16 23. Hebrews 17.28 Revelation 7.14 15 16 17. Revelation 21.3 4 5 6. Wherefore we ought as you say in your former Section to give all diligence to make our calling and Election sure 2 Pet. 1.10 as neither of which is sure or absolute at the first And this we must do not by searching out certain markes and tokens which proves us to be in some estate of grace but by adding vertue to vertue and a spiritual progress even to the end 2 Peter 15 6 7 8 9. Wherefore adde unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patienece godliness and to godliness brotherly kindnesss and to brotherly kindness love where the Apostle sets forth seven steps of spiritual progress beyond saith which you take to be the highest estate of grace in this life and then addes this encouragement upon our respective proceeding verse 12. For so an entrance shall he abundantly Ministred unto you into the everlasting Kingdom of our Lord and Saviour Jesus Christ CHAP. XIX Of the Law of God GOD gave to Adam a Law as a covenant of works by which he bound him and all his posterity to personal entire exact and perpetual obedience promised life upon the fulfilling and threatned death upon the breach of it a Gen 1.26 27. with Gen 2.17 Ro 2.14 15. Rom 10.5 Gal 3.10 11. Eccl 7. â—9 Act 2â— 28 II. This Law after his fall continued to be a perfect rule of righteousness and as such was delivered by God upon mount Sinai in ten commandements and written in two Tables b Jam 1.25 Jam 2.8 10 11 12. Ro 13.8 9. Deut 5.32 Deut 10.8 Exo 34.1 The four first commandments containing our duty toward God and the other six our duly toward man c Mat 22.37 38 39 40. III. Besides this Law Commonly called morall God was pleased to give to the people of Israel as a Church under age ceremonial Laws containing several Typical ordinances partly of worship prefiguring Christ his graces actions sufferings and benefits d Heb 9. c. Heb 10.1 Col 2.17 Ga 4.1 2 3. and partly holding forth many instructions of moral duties e 1 Cor 5.7 2 Cor 6.17 Jud. v. 23. all which ceremoniall Laws are now abrogated under the New Testament f Col. 2.14 15 16. Dan 9.27 Eph 2.15 16. IV. To them also as a body Politicke he gave sundry Judicial Laws which expired together with the state of that people not obliging any other now further then the general equity thereof may require g Exod 21. ch Ex 22.1 to 29. Gen 9.10 with 1 Pet 2 13 14. Mat 5.17 with v. 38 39 1 Cor 9.8 9 10. V. The moral Law doth for ever binde all as well Justified persons as others to the obedience thereof h Ro 13.8 9 10. Ep 6.2 1 Joh 2.3 4 5 6. and that not only in regard of the matter contained in it but also in respect of the authority of God the Creator who gave it i Jam 2.10 11. neither doth Christ in the Gospel any way dissolve but much strengthen this obligation k Mat 517 18.19 Jam 2.8 Rom 3.31 VI. Although true believers be not under the Law as a Covenant of works to be thereby justified or condemned l Ro 6.14 Gal 2.16 Gal 3.13 Gal 4.4 5. Act 13.39 Rom 8.1 yet it is of great use to them as well as to others in that as a rule of life informing them of the will of God and their duty it directs and binds them to walk accordingly m Ro 7.12 22 25. Psa 119.4 5 6. 1 Cor 7.19 Gal 5 14 16 18 19 20 21 21. discovering also the sinful pollutions of their natures hearts and lives n Ro 7.7 Ro 3.20 so that examining themselves thereby they may come to further conviction of humiliation for and hatred against sin o Jam 1.23 24 25. Ro 7 9 14 23. together with a clearer sight of the need they have of Christ and the perfection of his obedience p Gal 3 24. Rom 7.24 25. Rom 1.3 4. It is likewise of use to the regenerate to restrain their corruptions q Jam 2.11 Psal 119.101 104 128 in that it forbids sin and the threatning of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law r Ezra 9.13 14. Psa 89.30 31 32 33 34. The promises of it in like manner shew them Gods approbation of obedience and what blessings they may expect upon the performance thereof Å¿ Lev 36.1 to 15 with 2 Chr 6.16 Eph 6 2 3. Psa 37.11 Although not as due to them by the Law as a Covenant of works t Gal 2.16 Luk 17.19 So as a man doing good and refraining from evil because the Law encourageth to the one and deterreth from the other is no evidence of his being under the Law and not under grace u Rom 6.12 14. 1 Pet 3.8 9 10 11 12 with Psal 34 12 13 14 15 16. Heb 12.28 29. VII Neither are the forementioned uses of the Law contrary to the Grace of the Gospel but do sweetly comply with it w Gal. 3.21 the spirit of Christ subduing and inabling the will of man to do that freely and cheerfully which the will of God revealed in the Law requireth to be done x Exek 36.27 Heb 8.10 with Jer 31.33 CHAP. XIX Of the Law of God examined TRuth it self hath no such cause to wage Law with you here as elswhere most of those things which you have here set forth especially concerning the moral law being legal just and true though herein you

some vertues more then to others The Pharisees though inclined to pride and covetousness were not so propense to sensuality and uncleaness as some of the Publicans were Luke 18.11 12. and consequently they did not so much abhor sobriety temperance and chastity as the others did nor did the other so much aversate sincerity liberality and humility as the Pharisees did Secondly You may take notice that all faln men are not alike intensively depraved sinners do gradually sinks into sin by custome and continuance therein so the Lord saith Ezek. 16.46 47. That Jerusalem had more deeply corrupted her self then her elder sister Samaria or her younger sister Sodom and by consequence she was more averse to good then either of them both And our Saviour affirms that Corazin and Bethsadia were more averse from repentance and amendment then Tyre and Sidon Luk. 10.13 And though it fares thus with the divel and his Angels yea and with all those men who through pride malice and desperation are incorporated into him yet we hope that the case or state for the present is not so evil or desperate with any other as you here would make it with lapsed men For to be utterly averse from all good is a most forlorn and deplorable condition and their very incorrigible state of whom the Lord complaines Jer. 13.23 Can the Ethiopian change his skin or the Leopaâ—d his spots then may ye also do good who are accustomed to do evil Now for your ground improperly and impertinently applyed That because man since his fall is dead in trespass and sins Eph. 2.2 5. he cannot therefore by his own strength convert himself or at all prepare himself thereunto To this we say It is neither a lively nor a forcible kind of arguing for it must be considered to what kind of life men by their fall become dead not to their natural life surely for the Apostle speaking of her that liveth in pleasures saith that she is dead whilst she liveth 1 Tim. 5.6 Here then as he chargeth her with a spiritual death so he grants her a natural life still remaining It is then to the former light of Christ or life of righteousness that we are dead by our fall as it is written Act. 8.33 That the life of Christ is taken from the earth and Isa 58.8 That he was cut off from the land of the living Agreeably hereunto the Apostle tels the Ephesians that in their unbelief they were at thee time without Christ Eph 2.12 and consequently without power to do good till we receive that again by grace But what is that to the willing and nilling faculty which is a natural and essentiall property to the soul Must that be dead in the man also and he become a meer passive block or a dead trunk as you would have him we have proved before that even the faln man can both will and act some kinds of righteousness at leastwise towards man witness that young man in the Gospel before spoken of But here to disintangle you and others we will first breifly â—istinguish concerning the use and exercise of that faculty and then secondly shew some causes why men do not ordinarily choose the good and nil the evil even then when it is in their power so to do For the first of these we must distinguish between freedome of will and coaction the latter of which may befal man but not the will of man Secondly betwixt a will that willeth or nilleth with full consent and a mixt will wherein the one party is predominant Phil. 1.23 For I am in a strait between two desiring to depart and to be with Christ which is best of all Thirdly Betwixt an indifferency of will or aequilibriuâ— to good or bad and a will enclined more to that which is good then to the evil This we take to have been the state of will in or first parents if not of all men yet before they fall Fourthly Betwixt a will more enclined to the evil then to the good and a will inflexible The former of these may be found after our fall gradually in men according to their inchoated or more perfect habits in evil The latter of these is found in no man till he be wholly incorporated in the pride and malice or desperation of the divel That the will of man after the fall is not wholly inflexible till such a diabolical incorporation we prove by these few instances instead of many First Pharoah that proud and obstinate Tyrant although at the first he was most averse to obey Gods voice and let Israel go yet he was brought to it by degrees untill he fully consented by Gods Judgements upon him and his people together with their perswasions Secondly Those six hundred thousand Israelites brought out of Egypt who harkening to their unbelieving spies or searchers of the good land refused to go up fight against their enemies afterwards being made sensible of Gods displeasure against them did of their own accord go up and fight against the Amalekites in the mountain even then when Moses forbad them and threatned them with capital danger Numb 14. A most evident example of the vertibility of mans will Judas himself though he would not be warned by our Saviours discovery of his treason aforehand nor by his threatning of the ensuing danger Mar. 14.18 19 20 21. Yet afterwards his will turned and he brought the money again which had corrupted him truely confessing his great wickedness Wisdome it self or Christs declareth Prov. 1.20 30. though many will not turn to him at his calling or reproof yet when it is too late the door of mercy being shut against them in the time of their great calamity this will turn to him and seek him early that is diligently So that mans will is never finally obstinate till it be wholly indevilled But from these last instances we should be warned to seek the Lord while he will be found Isa 55.6 Where the Psalmist concluds thus Psal 32.6 For this shall every one that is godly pray unto thee in the time when thou maist be found Surely in the great waterfloods of Gods destroying calamities they that is the wicked shall not come nigh him But to go on in our distinctions we must in the fifth place distinguish betwixt freewill and power voluntatem arbitrium for the one may be had where the other is wanting Rom. 7.18 Lastly Between a free will or agency and some strong inclination of nature to this or that object both which may stand together As first in God who is strongly inclined to the good and Sathan who propends wholly to the evil yet doth act freely without compulsion though not without some necessity or strong influence of nature Now in the second place the causes why the faln man doth not will the good which he might are these among others The first is the ignorance of that good ignoti nulla cupido Thus the ignorance of things promised hinders

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