Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	scripture_n	sense_n	true_a	4,624	5	5.7921	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02739	A plaine and profitable exposition, of the parable of the sower and the seede wherein is plainly set forth, the difference of hearers, both good and bad. To which is added a learned answer to the Papists, in diuers points of controuersie betweene vs and them, the heads whereof are set downe in the pages following.; Difference of hearers: or an exposition of the parable of the sower	Harrison, William, d. 1625.	1625 (1625)	STC 12870.5; ESTC S113021	177,915	420

same words doth in his owne name expound it of the same faith and distinguisheth it from the other faith saying Faith is here taken not for that vertue whereby wee are called belieuers as it is taken of Paul when hee saith there are three vertues Faith Hope Charitie which faith all Christians haue and then the Apostles had But it is taken for the faith of miracles which Paul putteth 1. Cor. 12. among the diuision of Graces which the holy Ghost imparteth to diuers men diuersly euen as he will And this kinde of faith is no hing else but a Confidence of obtaining or working miracâ—es when it is needfull or profitable by calling vpon the Name of God Caietane doth put as great difference betwixt them writing vpon those words 1. Cor. 12. Alteri fides in eodem spiritu saith thus There is no speech heere concerning the faith of things to be belieued but concerning the faith of thinges to be done For that is common to all Christians but this agreeth onely to some certaine persons Pighius also writeth that the faith which is Fiducia an Assurance or Confidence is in the whole kinde diuerse from that Catholike faith where vnto the power of miracles was adioyned For the one doth properly respect the truth of God for the obiect the other respecteth the goodnes of God as made ours after a manner by mutuall loue That goeth before the loue of God and is separable from it so as the Apostle affirmed that he might haue all faith of that kinde though hee had not loue But this doth follow loue and is a bud of it That may be euen in the workers of iniquitie who at the day of iudgement shall heare Christ say to them I neuer knew you But this belongeth onely to iust and holymen who haue already sanctified or Dedicated their soules to God through the obedience of Charitie So many wayes doth hee distinguish them and so farre was he from making them one and the same kinde of faith or making the one to be a degree of the other Consider then I pray you how the Rhemistes and Bellarmine are singular in this their conforming of a miraculous faith with a iustifying faith hauing not only the scriptures but also all sorts of writers gainsaying them And therefore it may well be supposed that rather a desire to contradict vs then any consent of theyr owne Church or any sound reason to warraÌ„t them hath moued them to make that confusion of two distinct gifts And will you giue credite to such spitefull and partiall writers SECT X. Of Hystoricall Faith THe first kind of ordinary faith which is common both to the Elect and reprobate I called an historicall or dogmaticall faith yet I knowe there be many who neither can abide the name and tytle of historicall faith nor yet will acknowledge any difference betwixt the thing signified thereby and a iustifying faith but make them both one Touching the name Gregory Martine said that historicall and speciall faith are hereticall tearmes newly deuised Cardinall Bellarmine saith that Catholikes do not vse the name of historicall faith least they should seeme to thinke that the deedes of the Saints which are recorded in scripture are not beleeued but for the authoritie of the historie writers And that there is but one faith which is neither to be called historicall nor miraculous but a Catholike faith Yet the thing feared by the Cardinall to arise vppon the vse of the Name is but a vaine pretence If he and his fellowes had feared the like daunger in the vse of other Names they would neuer haue allowed the name of Transubstantiation lest any should thinke that they holde a reall Conuersion of the substance of the Bread and Wine into the substance of Christs bodie for so much doth the proper signification of the word import when as the name of hystoricall faith importeth no such thing as he feareth The onely reason why hee and his fellowes contemne the tytle is because we sometime vse it Such is their hatred to vs that they are vnwilling to vse anie Terme of ours though it bee neuer so fitting and proper But first let them knowe that we may lawfully vse terms and tytles to expresse our meaning if the thing meant thereby may be prooued by the Scripture though the Terme it selfe bee not expressely found in the Scripture The ancient Fathers gaue to CHRIST the name and Tytle of omousios consubstantiall to expresse the equalitie of his Godhead with the Father The Arians misliked it because they found it not in the Scriptures Yet the Fathers one after another defended it and vsed it still because though the Name it selfe were not there yet the thing signified thereby was found there Euen as the Arians themselues gaue to the Father the tytles of Unbegotten Incomprehensible Incircumscriptible Incorporall and such like which words were not found in the Scripture yet were the things meant thereby The Cardinall relateth this at large with many testimonies And acknowledgeth that in expressing the mysterie of the Trinitie they vse many names and words which although they be not found in scripture yet their seedes and equiualents are there found And the Rhemists graunt that wee may not measure the newnesse or oldenesse of wordes and tearmes of speaking in Religion by holy Scriptures onely as though all those or onely those were newe and to be reiected that are not expresly found in holie Writte but we must esteeme them by the agreeablenesse or disagreeablenesse they haue to the true sense of Scripture Now wee meane nothing by this Hystoricall Faith but that firme assent which men doe giue to the thinges written in Scripture Not onely to the hystories of Acts done but likewise to all doctrines of faith manners there taught And therefore we also call it a Dogmaticall Faith a faith whereby wee beleeue all the Doctrines of the Scriptures to bee true By which tytle the Cardinall confesseth Cyrill and Chrysostome haue called this faith And hee himselfe calleth that a Dogmaticall Faith which hee saith wee call an Hystoricall Faith And the faith which we meane by the Hystoricall Faith wee prooue out of Scriptures as may be seene in my former Sermons Yea the Papists will not deny but that there is such a faith taught in the Scriptures Yea this is the onely faith which they require Yea Bellarmine though he scarce dare vse the name yet he acknowledgeth that by our Historicall faith wee meane that faith which they call An assent which they giue to the narration of things past not for the authoritie of men but of God himselfe who hath reuealed them And that faith he proueth by Scripture If then they agree with vs about the thing why doe they wrangle with vs about the name It is a folish thing saith Bellarmine to striue about the name when men are agreed of the thing Moreouer not onely the old Doctors

me ye workers of iniquitie This was extraordinarie giuen to some fewe at the first preaching of the Gospell but hath ceased long agoe The ordinary kindes of faith which may be found in the reprobate are two in number The one is called an hystoricall the other a temporarie faith The one I say is called an hystoricall faith or a dogmaticall because it is a bare knowledge and acknowledgment of the historie of the scriptures and of the things written therein concerning God his workes his promises and concerning Christ his merites and benefites without any apprehension of the things knowne and acknowledged This is the faith whereby men beleeue Moses and his writings This is the faith which Paul would needes fasten on Agrippa to beleeue the Prophets This is not fides qua cridimus in deum sed qua credimus deo id est credere vera esse quae loquitur It is not the faith whereby we belieue in God but the faith whereby we belieue God that is whereby we belieue all things to be true which he speaketh And so differeth very much from a iustifying faith This faith is found in the vnregenerate They may belieue all things to be true which are written though they little regard them yea this faith is in the deuells for they belieue and tremble as Iames teacheth And therefore those Atheists those prophane and obstinate scoffers against religion which will not belieue the scriptures nor acknowledge the truth of the things therein reuealed are worse then the diuels And if they be worse then diuells of hell they must needes be farre from entring into heauen The other kind of common faith is termed a temporary faith which is a certaine ape of iustifying faith yet is not the same for although it goe some degrees beyond an historicall faith yet it comes short of a iustifying faith not onely in regard of sinceritie and manner of apprehension but also in regard of the efficacie in internall and externall actes and in regard of the time of continuance This is called a temporary faith not onely for distinction sake to put a difference betwixt it and other kinds but also because it continueth but for a time as appeareth by this place For this is the faith here spoken of And although some Papists laugh at the very name which we giue it as if it were a new coyned tearme yet you see it is grounded on this text And they might also haue seene it taught by others if either they had read the writings of the ancient or their malice against vs had not blinded their eyes Augustine giues the tytle and Bernard doth not onely giue it the like tytle in calling it sides ficta and comparing it to earthen vessells that are easily broken but likewise distinguisheth it froÌ„ the dead faith which is without good workes and from the tryed faith which endureth to the end And also describeth it at large by the very words of this my text This faith was in those Iewes who by the sight of Christs miracles at Ierusalem beleeued in him They are said to beleeue in his name and so doubt were perswaded did acknowledge that he was the Messiah to come yet Iesus did commit himselfe vnto them because he know them all and what was in them If he had seene a sound and permanent faith in them no doubt he would haue trusted them but because he saw their faith was neither sound nor constant he would not trust them he foresaw that for all their present profession they might forsake him afterward as the Capernaites did The faith also was in Simon Magus who though before he had bene a notorious sorcerer yet hearing Philip preach did beleeue and was baptized and continued with Philip as a professour of the Gospell and wondered when he saw the great miracles which were wrought yet when he would afterward haue bought the gifts of the holy Ghost for money and haue made a marchandise of them Peter told him that he had neither part nor fellowship in that busines that his heart was not right in the sight of God that he was in the gall of bitternes and in the bond of iniquitie And after that if we may giue credit to humane writings and Ecclesiasticall hystories hee became a sorcerer againe and an open enemie to Peter and the rest of the Apostles and in a fearefull manner died at Rome This faith was in Iudas one of the twelue he vnderstood the misterie of the Gospell professed himselfe an Apostle of Christ preached the Gospell as well as other Apostles and for a long time was of honest behauiour yet Christ called him a diuell and the childe of perdition Afterward he betrayed his Maister for money and then hanged himselfe through desperation This faith was also in those who fell into the vnrecouerable sinne against the holy Ghost for they were enlightened had a taste of the heauenly gift were partakers of the holy Ghost and tasted of the good word of God and of the powers of the world to come And yet they so fel away as they could not be renewed by repentance did crucifie againe the sonne of God and made a mocke of him And this faith haue many others who heare the word acknowledge the truth of it hope to be saued by it make prosession of it liue in outward obedience and receiue the Sacraments and yet in time of persecution proue Apostataes But that you may the better discerne the nature of this faith I will note the seuerall degrees of it for thereby you may clearely see how farre it doth agree with an historicall a iustifying faith and how farre it doth differ from them both There be sixe degrees of it 1. The first degree is illumination and knowledge These beleeuers haue a knowledge of Gods word especially in the chiefest poynts of Gods will and worship in the fundamentall points of mans redemption and in the most necessary points of mans duetie Iudas could not haue beene a Preacher of the Gospell vnlesse he had knowne these things Christ would not haue sent him to teach these things to others if him selfe had beene ignorant of them Those which fell away to the fearefull sinne against the holy Ghost were before enlightned Vnlesse men know the truth they cannot beleeue it How shall they beleeue except they haue heard And herein this faith agreeth both with an historicall and a iustifying faith Christ sayd of the Apostles They haue knowne surely that I came out from thee and haue beleeued that thou hast sent me Knowledge is the first step and degree to each kinde of faith And therefore those who be ignorant of the principles of Religion come so farre short of a true sauing and iustifying faith that as yet they haue not attayned to an hystoricall or temporary faith 2. The second degree is an assent to the truth of the Gospell They are infallibly perswaded that the whole

aâ—â€¦oe by that ancient Father Augustine and thereby proued neuer to fayle By this faith we are iustifyed as the Apostle plainely and often teacheth and our aduersaries cannot denie though they hold that we are not iustifyed by it alone Now if we be iustified we shall also be glorified Yea whosoeuer thus beleeueth shall not be confounded The Saintes doe keepe this faith in the hottest persecution that can befall them And therefore in describing the cruell tyrannie and grieuous persecution vnder the greate beaste which opened his mouth to blaspheme GOD and his Tabernacle and them that dwell in heauen and made warre against the Saints led many into captiuitie and killed many with the sword The holy Ghost breaketh forth into these speeches Here is the patience and the faith of the Saints because the Saints doe not loose but keepe and expresse their patience and faith in such afflictions Neyther can Sathan by his tentations depriue them of faith as appeareth in the example of Peter Sathan desâ—red to winnow him as wheate yet for his comfort Christ told him that hee had prayed for him that his faith might not fayle Christs prayer was not in vaine Hee at another time acknowledged to his Father that he heard him alwaies And therefore though Peter did afterwardes fall most grieuously in denying his Maister and that with an oathe and with cursing himselfe yet did hee not loose his faith It remayned in his heart though hee did not professe it with his mouth Neyther could this be a singular prerogatiue to Peter for Christ hath as well prayed for others as for him not onely for all the Apostles but likewise for all those that should beleeue in him through their word And therefore in the midst of all afflictions and tentations they shall be kept constant in faith Hee who gaue them faith will make them to continue their faith as he who made them good will make them continue in goodnes He is so faithfull that he will not suffer them to be tempted aboue that which they be able to beare but will giue them the issue with the tentation Their faith may be assaulted but not destroyed weakened but not wasted ecclâ—psed but not extinguished hidde and couered as the Sunne vnder a cloude and fire raked vnder the ashes but not abolished The act of it may be lost for a time but not the habite for if their faith may fayle and they perish why did the Apostle say that after they beleeued they were sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased by Christ And how is it true that they are kept by the power of God through faith vnto saluation And if iustifying faith may not be lost then it is certaine that if any fall away and vtterly loose their faith they neuer had it Diuers of Christs Disciples did seeme to beleeue in him yet afterward forsooke him and thereupon he said to them there are some of you that beleeue not And the Euangelist addeth a reason for Iesus knewe from the beginning which they were that beleeued not and who should betray him As if there were some of his Disciples that beleeued and some beleeued not namely those that tooke offence at his doctrine and forsooke him as also Iudas the traitour Euen while they followed Christ they wanted this faith Doth not S. Iohn say of reuolters they went out from vs because they were not of vs for if they had bene of vs they should haue continued with vs. Who then doe fall away from the Church but only those who indeed were neuer of the Church were in it but not of it And who are they that liue in the Church and be not of it but those that want a true iustifying faith for by it we are made members of Christ and incorporated into his mysticall body the Church But as for the faith spoken of in this my text it may be lost yea it is of such a nature that seldome it is kept to the end of a mans life Inward tentation by the diuell or outward persecution by men may rob the owners of it It is like to corne growing in the house top which may flourish for a while in the spring time but in heate and drought of summer will wither away And herein consisteth a maine difference betwixt iustifying and temporary faith the one is perpetuall the other for a time And no maruaile thogh it continue not long seeing it is built on temporary causes namely these three 1. It ariseth from curiositie for these beleeuers will heare and learne receiue and professe the Gospell for the newnes of it As the Iewes reioyced for a â—â€¦me in Iohns light especially for the noueltie of it And as the Athenians would heare Paul preach and would know the meaning of his doctrine because as they said he brought certaine straÌ„ge things to their eares And they gaue theÌ„selues to nothing but to tell and heare some newes Bernard noted diuers sorts of persoÌ„s who desired knowledge of heauenly matters seueral ends for which they desired it And the first was of theÌ„ who desired knowledge onely for this end that they might know and this is fowle curiositie Now you know that a wonder lasteth not loÌ„g They who haue curious heads and itching eares after noueltie will not long like the same thing but as the Israelites at the first liked their Manna because it was a strange kind of meate but afterward loathed it wheÌ„ they had bene a while fed with it So these men at the first hearing of the Gospell for the strangenes of the doctrine may admire it receiue it with ioy and professe the faith thereof and yet afterward waxe wearie of it 2. It often ariseth from pride and vaineglory Because others doe condemne the enemies of the Gospell but doe like and loue honour and commend those that beleeue it professe it liue accordingly they to get credit honour among men will professe the faith of Christ submit themselues to his holy Gospel EueÌ„ as the Pharisies did fast and pray and giue almes to be seene and praised of men These persons as Bernard said desire knowledge that themselues may be knowne and this is foolish vanitie which men cannot escape the girding taunt of the scoffing Satyricke Scire tum nihil est nisi te scire hoc sciat alter It doth thee nought auayle to knowe vnles thy knowledge others knowe Those that embrace and professe religion for this end cannot continue constant If the time should come that true Christians should be reuiled and euill spoken of should be made as the filth of the world and the ofscouring of all things as the Apostles were these men would renounce their faith 3. It often proceedeth from couetousnes for the getting and keeping of wealth and riches that they may clime vp to high

Yet vnto this faith assent of reason and the minde that it may be called a perfect faith there ought also to be adioyned a certaine sure and firme trust of the heart whereby the belieuing soule doth so stay vpon trust to the worde and truth of God that without all doubting whatsoeuer it is he hath it as sure as if he held it in his handes And hee further addeth that this is the Faith and not that assent of reason which the Lord euery where required of them whome hee vouchsafed to heale Of that he spake when he saide Daughter be of comfort thy Faith hath made thee whole And this is the same Faith which maketh prayer effectuall which Christ and Iames require in them that pray Didacus Stella hauing distinguished of faith that there is one to belieue whatsoeuer is to be belieued called a Theological vertue another is a Considence by which we belieue that the Lorde will giue whatsoeuer we aske He saith that without this faith 1. this Confidence our sinnes cannot be forgiuen For although a man belieue all thinges contained in holy Scriptures to be true and all things which the Church belieueth yet if he shuld not trust and most certainly belieue that they shall be forgiuen him they should neuer be forgiuen him And saint Iames saith Let him aske in faith nothing doubting To the like purpose doth he afterward distinguish of faith describe the later kinde saying Faith is taken two wayes One way for the habite of belieuing according to which we doe assent to the trueths of the Scripture And this is the Faith without which it is impossible to please God And this is one of the three Theologicall vertues 1. Cor. 13. And by this faith a belieuer differeth from an Infidell There is another faith which is called a Confidence whereby a man asketh of God confidently hoping and belieuing most certainly that he shall obtaine of the Lord that which he asketh Which faith is needefull for him that prayeth otherwise hee shall neuer obtaine any thing If this be the faith required of them that pray aright it is the faith of all Gods Saints and of them which are iustified for they pray often and are heard And if this man write truely then those who teach and haue no other faith then an assent to the truth of things reuealed can neuer obtaine pardon of their sinnes nor haue their petitions graunted Tollet taught and that out of Euthymius that Faith in many places of scripture is takeÌ„ Not for the assent of the minde but for the assuraÌ„ce of the will Iansenius also writeth the same Therfore most rightly as appeareth it may be saide that by the name of Faith in the Gospells wheÌ„ saluation or the obtaining of those things which wee desire is ascribed vnto it both these are comprehended both that firme assent in things to be belieued concerning God and Christ and also a Confidence conceyued from his goodnesse c. For these two doe so cleaue together that neyther can there be any Confidence without Credulitie neyther can Credulitie without Confidence obtayne any thing of God And to the same effect afterward thus These two to wit Credulity and Confidence seeme to be included together in the name Faith when it is set downe that the Lord saâ—d According to your Faith be it vnto you That the meaning may be As ye belieue that I can heale you and for this doe trust that I will heale you So be it vnto you If then by the testimonie of these Authors Faith bee often so taken in the Scriptures And if this be the only Faith whereby we obtaine such things at the handes of God Why should wee be condemned as Hereticks for teaching such a faith Ought not we to haue such a faith in Christ for the saluation of our soules that those men had in him for the curing of their bodyes Though Stapleton denie this speciall Considence yet hee acknowledgeth that for one and the same faith Christ gaue them both outward inward health Paulus Burgensis saith that Abraham by the Faith which was imputed to him for Righteousnes did not onely belieue that he should be the Father of many Nations but rather that he his seed should obtaine euerlasting life in heauen In Genes 15. Addit 2. The Diuines of Colone taught that through the faith of the word of God working in vs true Contrition and Repentance and other works of preuenting grace we are iustified as by a certaine cause preparing and disposing vs. But through the Faith whereby without doubting we doe firmely trust our sinnes are forgiuen vs through Christ wee are iustified as by a cause receiuing it And also adde further that the Righteousnes of Christ is the cause of our Iustification not as it is out of vs in him but as and when the same is imputed vnto vs for Righteousnes yet so that it be apprehended by faith Cassander who was so highly esteemed for learning and wisedome that two Romane Emperors Ferdinand and Maximilian 2. sent to him for his aduise howe to compound the controuersies in religion approueth their opinion saith that Booke was greatly commended of all the Learnedst diuines through Italy France as a Booke that excellently relateth the summe of the Ancients opinion touching religion out of whose writings the booke is as it were confirmed And with great approbation citeth these words out of it Wee confesse it to be true that it is altogether required for the iustifying of a man that a man doe certainly belieue not onely generally that for Christ sinnes be forgiuen to them that be truely penitent but also that they be forgiuen to the man himselfe for Christ by faith Hee also alledgeth out of the Ratisbone booke these words We call a liuely faith a motion of the holy Ghost whereby they who truely repent are lifted vp to God and doe truely apprehend mercie promised in Christ that now they truely perceiue that they haue through the free goodnes of God receiued remission of sinnes and reconciliation for the merits of Christ and doe crye Abba Fâ—ther And therevpon hee inferreth that rightly agreeably to the scriptures it is saide that this is the nature of a Iustifying Faith that it perceiue that feeling of Gods fauour which the holy Ghost worketh in vs. And further addeth that to obtaine Iustification Such a Faith is required whereby a man after the example of Abraham doth not doubt of the promise of God through distrust but aboue hope belieueth vnder hope that God will impute to him that belieueth in him who raised Iesus from the dead this Faith to his iustification and will not impute his sinnes to him An example whereof as he saith we haue in the cure of corporall diseases which beareth an image of the inward cure For there Christ required a Faith whereby a man did belieue that Christ

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