Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	grace_n	justify_v	work_n	3,127	5	6.4559	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B07186	Sions svveets, or, The spouses spikenard; and mysticall myrrhe / by Thomas Barnes, preacher of Gods vvord at St Margretts in New-fifth-street. London..	Barnes, Thomas, Minister of St. Margaret's, New Fish Street, London.	1624 (1624)	STC 1477.5; ESTC S124289	64,452	85

Position of theirs That wee are prepared by faith to some meritorious act of loue which act of loue doth informe faith and so dignifie it that then the person that hath it deserueth acceptance at Gods handes And this Assertion they are very stiffe in * Obiect alledging for it the Apostles wordes To him that beleeueth on him that iustifieth the vngodly is his faith accounted for righteousnesse Å¿ Rom. 4.5 Answ that is say they God accounts that faith which he findes in a sinner so worthy thy that it doth deserue an habite of righteousnesse by which the sinner may be iustified But as the Proverbe is An ill glosse corrupteth the Text. For this Exposition holdes neither with the analogie of faith nor with the scope of the place Not with the analogie of faith for it is directly against the Scripture that a man may be a wicked man and yet haue some thing in him worthy of iustification Not with the scope of the place For there the Apostles ayme is being in disputation about iustification to show that there is an Antithesis or contradiction betwixt the righteousnesse of Christ and the righteousnesse of a man out of Christ and not to show that faith informed by charitie doth by condignitie merit the iustifying of the sinner in the sight of God 3. By maintaining iustification by Workes Thirdly how peremptorily doe they stand for justification by Workes abusing for their purpose many places of Scripture as Obiect 1 First that of Iames t Iam. 2.24 Answ Yee see then how that by workes a man is iustified and not by faith alone when as as it is well knowne the drift of the Apostle is there to show that good workes declare a man to be iust before men and doe not make a man iust in the sight of God Obiect 2 Secondly they bring in that of the Psalmist u Psal 18.20.24 Answ The Lord rewarded me according to my righteousnesse and according to the cleannesse of my handes hath he recompenced mee But alas to little purpose For the Prophet in that place as some obserue doth not speake of iustification but * Certum est Dauidem hoc Psalmo nihil aliud canere de Deo quaÌ„ quÃ²d per illum liberatus fit ab hostibus c. Muscul ad loc onely of the deliverance that God gaue him out of the hands of his enemies which deliuerance also he doth not attribute to the merit of his owne righteousnesse For that he disclaimes vers 19. saying He deliuered me because he had a FAVOVR vnto me but onely he acknowledgeth that that deliverance was a testimony of his integritie how naught and vniust soeuer his enemies falsely accounted and accused him to be Many of the like places doe they thus abuse abuse I say and whither I speake right or no I appeale not onely to St Paul whose drift is in the fiue first Chapters of the Epistle to the Romanes to ouerthrow iustification by Workes but also to one of their owne x Aquin Super Gal. c. 3. Lec 4. Opera non sunt causa quod aliquis sit iustus apud Deum c. Doctors whose very wordes are these Workes are not the cause that any man is righteous before God but rather they are the fruits and declarations of righteousnesse And indeed how can we be iustified by workes when as by the confession of the Papists y Caiet in epist ad Roman c. 3. fol. 10. themselues the righteousnesse of Workes cannot blot out sinnes but leaues a man in the same Thus while the Papists doe partly curse those that hold justification by the free mercy of God and partly ascribe it to the dignitie of Faith and partly to the merit of good Workes doe they not rob Christ of that praise which his great kindnesse in iustifying a poore sinner doth deserue Dealing with this bundle of spirituall Myrrhe as some z Petrus de la Primaud Franc. Acad. part 3. c. 69. report the Arabian followers of Mahomet to deale with that corporall Myrrhe which they bring to Alexandria to sell vsing a thousand deceits to sophisticate it and gull Christians with it that buy it So they I say adulterate this precious Doctrine with their owne deceipts and deuices and would thrust it for good ware and sound vpon the common sort But I pray God they may neuer haue any vent for such deceitfull Myrrhe and counterfeit righteousnesse amongst vs. I am sure the Church entertaines no such stuffe here but speakes all to the commendation of her Beloued admitting of no Myrrhe no righteousnesse but his owne to prayse him and to commend by But to leaue them as confuted let vs come to our selues Vse 2 I would to God there were not some Popish Protestants amongst our selues who must haue some perfume in Natures garden to smell on some naturall or morall plant of their owne to put into this Bundle to mingle with Christs righteousnesse to iustifie them in the sight of God Some good desires deedes devotions which they much brag off and stand vpon for which God is forsooth bound to accept them and to like of them To whom I may say truely as Elihu in another case to Iob Behold in THIS thou art not iust a Iob 33.12 It may be thou art of a gentle nature of a curteous behauiour somewhat disposed to liberalitie out of a vaine-glorious humour canst not away with the company of the prodigall must God of necessitie iustifie thee like of thee for these things Yes that he must and doth too I would be sorry els I am sure he would not like of me if I should swill and curse and steale and quarrell c. that 's true for he cannot away with these grosse euills the committers of them are abominable vnto him Yet notwithstanding to conclude that thy morall vertues can iustifie thee before him is little differing from plaine Popery And I tell thee in standing vpon this thou doest Papist-like rob Christ of his glory and deny him that prayse which the members of the Church doe here giue him as his due in this Text. They say not here A bundle of Myrrhe is my Well-beloued and my Spikenard vnto me but my Well-beloued alone They acknowledge all in the matter of justification to come from Christ Iesus issuing and springing from the fountaine of his free loue They know that the best righteousnesse in themselues is as the Prophet speaketh as an vncleane thing and filthy rags b Isa 64.6 and that in the best actions they doe if their imperfections be not couered in Christ and sweetned with the Myrrhe of his righteousnesse there is more cause of damnation to be found in them then saluation It is by grace that wee are iustified not by Workes The very faithfull themselues please God no otherwise then in Christ Neither their loue nor faith nor good fruites can for the dignitie of the same deserue absolution before

of God to the infecting of the children of men A good man can scarce in any corner auoyde the smell of their impious and vnrighteous fruits of their lies slaunders blasphemies ribaldries and other idle speeches but shall be compelled to sent them in euery place as strong as noysome as Brimstone to force sighes from his heart and teares from his eyes And how odiously their VNBELIEFE doth affect the KINGS smell their distrust in Gods providence their discontentednesse in prosperitie their impatience in adversitie senselesnesse of and vtter carelesnesse for the comforts of the Spirit doe euidently and woefully declare And yet these people forsooth esteeme themselues to be the Bride of Christ But to consider how they are deceiued it pitties my heart What know they not see they not that Christ his Bride is not while her husband sits at Table without her perfume to please him and affect the virgins that be her fellowes Now alas these vaine-boasters are as emptie of this perfume as the foolish Virgins lampes were of oyle They haue nothing but the oyntments of Harlots in their Boxes their soules I meane and about their bodies And dare they challenge Christ for their Spouse As though he will linke himselfe with such No no. Let them with Barnabas get to be full of faith i Act. 11.24 and with Dorcas to be full of good Workes k Act. 9.36 that God and man may smell the sauour of their Spikenard and then they may be beleeved when they affirme themselues to belong to Christ but while then they doe but flatter themselues and deceiue others Doct. 5 LAstly Obserue that Christians may sometimes lawfully speake of their owne faith and good workes The Church had Spikenard and here shee speakes of it and of the sweet smell it cast forth How oft doth Dauid speake of his faith and his good fruits in the Booke of the Psalmes sometimes reporting how he trusted in God l Psal 64. sometimes how he prayed vnto him m Psal 3.4.34.4 sometimes how he confessed his sinnes vnto him n Psal 32.5 sometimes how he loued him o Psal 116.1 sometimes how he delighted in the Saints p Psal 16.3 sometimes how he pittied his very enemies q Psal 35.14 sometimes he speakes of his vpright walking r Psal 18.23 sometimes of his holy talking Å¿ Psal 39.1 sometimes of his zeale for Gods glory t Ps 119.139 c. Thus also did Iob u Iob 29. c. 31. Ezekiah x Isa 38.3 Paul y 2 Tim. 4.7 and others of the Worthies ' whom the Scripture recordeth And good cause why Reason 1 For first God receiues much honour when wee speake of the graces which he bestoweth vpon vs. Hence it is that wee shall finde Dauid which reported so much of his owne graces euer and anon professing his resolution to sound forth the Lords prayses Reason 2 Secondly sometimes the wicked will rayse slaunders of the godly as though they were a great deale worse then they are and therefore to cleere themselues from those reproches and so to vindicate the Gospell from disgrace they may yea and they must make profession of their integritie and faith What was it which moued Paul to speake so of his honestie as he did Wee haue renounced the hidden things of dishonestie not walking in craftinesse nor handling the Word of God deceitfully 2 Cor. 4.2 But this that as it seemes in the former Chapter certaine false Apostles had slaundered him to be a vaine-glorious fellow Which imputation to free himselfe from he spake so of his owne sinceritie as he did Reason 3 Thirdly there are many occasions giuen vnto Christians to haue hard conceits of their brethren partly by reason of some infirmities they see in them partly by reason of some troubles that fall vpon them And therefore it is lawfull and sometimes needfull for them to speake of the good things that God hath wrought in them If you aske wherefore Paul speakes to Timothy of his keeping the faith and fighting a good fight a 2 Tim 4.7 b Polan Synt. Lib. 9. c. 8. Pag. 597. One answereth it because the present trouble which he was in by the meanes of Nero might occasion Timothy his Scholler and others which had beene his hearers to question the foundnesse of his faith and honestie which was so rewarded wiâ—h affliction and which faith of his was not like to procure such temporall deliuerances at the hands of God as formerly it had done So then partly that Beleeuers may honour their God partly free themselues from euill reproches cast vpon them by the wicked and partly prevent vncharitable conceits of themselues in their godly brethren they may lawfully speake of their owne Spikenard of that Faith and those good Workes which the Lord hath besweetned both their hearts and their lines withall Vse 1 The consideration of this giues me iust occasion 1. to finde fault with those Christians which will euer be talking of their infirmities that they haue no grace no faith no goodnesse at all in them And yet their consciences can tell them that such and such things the Lord hath inwardly ingrafted in them such and such fruits the Lord hath enabled them outwardly to bring forth in their liues They know that at such and such a Sermon the Lord so and so affected their hearts at such a time gaue them victory ouer such a temptation at such a time enabled them so and so to pray yea so and so answered their prayers to testifie the acceptablenes of the same At other times so and so accheered them with the assurance of his loue so and so enliued them in the performance of such and such duties yet because forsooth it is not alwayes alike with them and the Deuill tells them they are dissemblers they cry out I am an hypocrite a naughtie packe a wicked creature nothing but euill lodgeth in me no whit of goodnesse dwell in mee I haue no faith I haue no zeale I haue no soundnesse no honestie c. Is this to honour God with and for the good things he hath done for thee wrought in thee Nay rather is it not to dishonour him in that thou doest not take notice of his graces which he hath giuen thee This is enough to expose the Gospell to disgrace amongst the enemies of the truth This is enough to make Christians themselues thinke more hardly of thee then there is cause For when as thou art so peremptory in it that thou art an hypocrite a varlet a wretch What will the world say of thee and such as make profession with thee Even THIS See see what arrant hypocrites these Gospellers are their owne consciences accuse them their owne mouths condemne them there is neuer an one of them ALL good Thou art much too blame then whosoeuer thou art that art so readie to take part with the Deuill against thy selfe when yet the Lord in mercy hath

iustification The first of these points hath two parts Doct. That Christ in loue iustifieth his people 1. That Christians are iustified by Christ Iesus alone 2. That it is from his meere loue * 1. Part of the Doct. proued That Iesus is the iustifier of the Church is as euident as can be as from hence where the Church calleth him Her bundle of Myrrhe So out of the writings of the Prophets My righteous seruant shall iustifie many c Isa 53.11 Their righteousnesse is of ME saith the Lord d Isa 54.17 Is it not the Angell Christ that takes away from Iosuah the type of the Church his filthy garments that causeth his iniquitie to passe from him and clotheth him with change of rayment Euen with his owne righteousnesse as Zachary sheweth e Zach. 3.3.4 It is plaine also out of the writings of the Apostle By the obedience of ONE meaning Christ shall MANY meaning the Church be made righteous f Rom. 5.19 He made him sinne for vs who knew no sinne that we might be made the righteousnesse of God in him g 2 Cor. 5.21 If while we seeke to be iustified by Christ we our selues are also found sinners h Gal. 2.17 c. And still the Scripture runnes vpon this that by Christ we are reconciled vnto God cleansed from sinne redeemed out of the handes of our enemies He therefore is our Iustifier and none other not excluding the Father A caueat or the holy Ghost who haue a stroke in this Worke as well as the Sonne As for that other branch of the poynt The 2. part of the Doct. proued that his loue is the ground of this grace the title Well-beloued which the church here giueth him will well carrie it and els-where the holy Ghost confirmes it By MERCY and truth is iniquitie purged i Pro. 16.6 saith the Wiseman Being iustified freely by his GRACE through the redemption that is in Iesus Christ k Rom. 3.24 That being iustified by his GRACE wee should be made heires according to the hope of eternall life saith the Apostle Did not Christ alone satisfie the wrath of the Father The Reason of both the parts of the Doct. together did He not tread the Wine-presse l Isa 63.3 alone What earthly man holpe him in his Actiue obedience to performe a perfect complete and entire seruice to euery iot that the Law requireth What mortall wight nay what creature in heauen or earth ayded him in his Passiue obedience had the whole wrath of the Father due to the sinne of man in full measure poured forth vpon him Speaketh the Prophet of any els but Christ when he saith Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was vpon him And would he euer haue vndergone this endured this had it not beene for loue Doubtlesse He would not Very well therefore doth the Church here to acknowledge her Well beloued to be this Bundle of Myrrhe and to giue to him * Obiection Answ and his loue alone the honour of her iustification when as He alone payd the price to purchase it and when as both the passion and compassion is his owne * Fide sola If any shall Obiect that wee are iustified by Faith or by Faith alone therefore not wholly not onely by Christ It must be answered that this is to be vnderstood in another sence Wee are iustified by faith as by an instrumentall cause by Christ as an efficient and fundamentall For no more is faith the primary cause of my iustification then my hand is the cause of the supply of my wants by a piece of money which the mercy of another furnisheth mee with That proposition * Parae ad Heb. p. 460 Solafide excluduntur vero noÌ„ causae superiores gratia Dei meritum Christi sed c. Wee are iustified by faith ALONE a speech much vsed by Orthodoxall Writers doth not exclude the causes of Iustification without our selues but it doth include onely but m Quotie dicitur Solafides iustificat ostenditur solamfideÌ„ esse vnicum argumentum vnicam facultatem quÃ¢ recipitur iustitia Christi Selnec Tract 3. de fid Sacram. Thes 1. one facultie in our selues by which alone wee doe apprehend that righteousnesse of Christ which the Lord doth impute vnto vs for our Iustification Whereupon saith one By faith alone are not excluded superior causes as the grace of God the merit of Christ but middle causes which are coyned by hypocrites as the strength of free will workes merits c. So that by faith wee are instrumentally iustified by the obedience of Christ formally as n Tom 5 in epist ad Eph p. 83. col 2. Zanchius sheweth For in Iustification o Bucer in iustificatione fides nihil dat sed tantum accipit quod accipit eo ipso iustificamur Faith giues nothing but onely receiueth and what it receiueth being Christ and his righteousnesse by that very same thing are we iustified So that it may very well be affirmed that faith iustifieth alone and yet be a truth too which I am in hand withall that by Christ alone wee are iustified Vse 1 And for currant might this Doctrine goe through all Christendome Against the Papists were it not for Antichrist and his Babylonish followers of whom when I thought there came to mind a wise speech of a graue p Tertull. Apol. p. 815. Nisi homini Deus plaeuerit deus non erit homo iam Deo propitiÃ¹s esse debebit The Papists deny Christ to be our alone iustifier three wayes 1. By their blasphemous Canons Father to allude to God should be God if man would let him God now belike must stand to mans curtesie for his superioritie So may I say of the Papists Iesus should be Iesus if they would let him the ALONE iustifier of his people if THEY would permit him and belike He must stand to THEIR caruing for the honour of this Worke For they are very bold to rob him of his glory which he deserues and his Bride here giues him and him alone for this grace Neither let any say I doe them wrong For first of all doth not the Councell of Trent q In Decret de iustif Can. 10. absolutely lay downe this If any shall affirme that men are iustified by the righteousnesse of Christ formally let him be accursed And immediately after r Canon XI Si quis dixerit homines iustificari vel sola imputatione iustitiae Christi c. 2. By attributing of iustification to the dignitie of faith If any man shall say that men are iustified either by the imputation of Christs righteousnesse alone or that the grace whereby we are iustified is onely the fauour of God let him be Anathema Secondly doe they not ascribe Iustification to the dignitie of faith What meanes els that

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