Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	command_v	servant_n	unprofitable_a	1,244	5	10.6349	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17261	Truth and falshood, or, A comparison betweene the truth now taught in England, and the doctrine of the Romish church: with a briefe confutation of that popish doctrine. Hereunto is added an answere to such reasons as the popish recusants alledge, why they will not come to our churches. By Francis Bunny, sometime fellow of Magdalen College in Oxford	Bunny, Francis, 1543-1617.	1595 (1595)	STC 4102; ESTC S112834	245,334	363

time are not worthy of the glory which shall be shewed vnto vs. And if all we can suffer here haue no comparison with that glorie what infinite goodnesse can wee imagin our works may haue And whereas the Scriptures in this matter of iustification do take all the glorie from our workes Rom. 3.26 27.28 and giue it vnto God they so part stakes betweene God and their good workes that their workes being holpeÌ„ but in part that is but a little by grace doe woorthily deserue eternall life So it seemeth that they will not be much beholding to God for their saluation as the indifferent Reader may soone perceiue Who if they continue in this their blasphemie Aug. in Psal 31. praefat and bragge thus of their merites they shal without question fall from grace And if they will needs seek to establish their owne righteousnesse Rom. 10.3 they can not be partakers of Gods righteousnesse And if they will not haue it by faith without the workes of the lawe Rom. 3.28 they can neuer haue it Yet to say our owne workes cannot saue vs Act. Monum Fox lib. c. 1117. hath bin counted heresie Now that our aduersaries are in this point so stiffe vpon so small a ground it being so necessary a point of religion that without true knowledge thereof they cannot be saued I cannot but maruell For besides that which before I haue said of the imperfection of our works which is confessed by themselues for Andradius confesseth that the Iesuits of Colen say that it cannot be Orthod explic lib. 5. that we can loue God perfectly and sufficiently in this life besides that imperfection I say which is in any thing that we can do which cannot answere for that perfect righteousnes which God iustly may require of vs there are sundry other great reasons to induce vs to detest that doctrine as a thing most daÌ„gerous for christians to giue eare vnto Luc. 17.9 Our sauiour Christ when he hath by the parable of the seruant taught vs that it is our duetie to do that which he commaundeth vs he addeth this So likewise yee 10. when you haue done all those things that are commanded you say we are vnprofitable seruauntes wee haue done that was our dutie to doe If then it be our dutie to keepe Gods commaundements yea and that not once but that so long as wee liue In luc li. 8. wee must doe it as Saint Ambrose saieth In luc ca. 17. and if as Theophilact saith that wee are bounde to keepe all Gods commaundements I would faine learne of some of our aduersaries howe the doing of that thing which wee alwaies ought to doe can satisfie Gods wrath for neglect of such dueties as we haue not done and such sinnes as wee haue committed contrary to Gods lawe for if now I keepe the commaundement it is my duety nowe and alwayes to doe it Can this then bee any recompence to satisfy God for such times as I haue omitted my duetie It cannot be it hath no likelihoode of trueth Nay if he worke not saieth Theophilact hee is woorthy of many stripes Luc. 17. and if he worke let him content himselfe that he is not beaten Therefore let him not seeke for reward or honor for it Therfore seeing euery worke that wee do is a sacrifice that then must be offered a duty that then must be performed and that also very short I warrant you of that wee should performe if it were well sifted how can we say that such a worke can merite eternall life Or if that worke can but serue that duety that then is required what recompence shall wee make for all other our sinnes For it is a question amongst themselues whether Christ by his death did take away any sinnes but only originall sinne For Ambrose Catharinus an archbishop In his booke de Incruento sacrif and a great man at the Councell of Trent doeth plainely write that Christ died onely for originall sinne As for actuall sinnes they must be taken away by masses and such helps saith he Now if we had no other hope but such paltry popish deuises to take away our sinnes wherein we continually offend we were the most miserable of all creatures But to returne to the wordes of our sauiour Christ Out of them we may reason thus If our most perfect obedience be but duety it is not merit but it is but duety therefore no merit This whole argument is necessarily to be gathered out of the words themselues as you see the forenamed fathers doe testifie Which place also is very strong against their most blasphemous doctrine of their workes of supererrogation For if all wee can doe Against workes of Supererrogation Cap. 20. bee scarce our owne dutie then can it not serue for others to satisfie for their sinnes And yet is this doctrine defended by them as by Nichol Burne in his booke yea and by master Bellarmine who is so little ashamed thereof that as it were a doctrine that must needes be graunted vnto him he endeuoureth thereby to prooue that we may keepe Gods lawe A man saieth he may doe more than God commaundeth De iustificat lib. 4. cap. 13 therefore much more may hee fulfill the law Now if you will knowe the mystery of this great abhomination it is this as they tel vs. Whereas some men say they haue beene so godly that they haue done mo good workes than they needed these are as it were the treasure of the church which the Pope may at his pleasure bestow And so he doth for the pardons and indulgences haue their vertue from these workes So that if there bee no such workes then the Pope like a false merchant hath deceiued the world for many yeeres as still he doeth For his pardons Agnus Dei his grana benedicta and such baggage haue no vertue but from their workes of supererrogation And here I can but wonder at the whorish forehead of the church of Rome in this thing Shee can in no wise abide the imputation of Christes righteousnesse for our iustification shee may not heare of it All Popish Writers write against it And yet their doctrine of merites especially of the workes of supererrogation what is it but the imputation of other mens merites as they think to satisfie for vs and for our iustification Shal Christes righteousnesse imputed to vs be absurd to teach and to teach the imputation of mans workes a sound doctrine We may see by this that in the church of Rome that doctrine is best that is most gainefull For the Pope can gaine but little worldly wealth by preaching the imputation of Christes righteousnesse vnto vs But by this doctrine of the workes of supererrogation hee gaineth much For because it is the treasure of the church whosoeuer will haue thereof must pay well for it to the church that is to the pope But howe doth master Bellarmine proue that we

can doe more than wee neede Because that Christ bid one that said he had kept all the commandements Mat. 19.22 Sell all he had and giue it to the poore I will not presse master Bellarmine here with the iudgement of the fathers who finde this to be a commaundement and therfore not more than neede Confess li. 13. cap. 19. And saint Augustine seeth it to be a law against couetousnes But who so euer will consider of the place maie easilie see that our sauiour Christ did purpose by this commaundement to let him see his owne ignorance of his estate and that he knew not his owne wants Not meaning that it should be a commandement of that he was not by Gods lawe bound to performe but rather a rule whereby he might trie how far he was from keeping the second table of the commaundements and therfore that he might euen condemne himselfe to be much shorter of keeping the first table As for his proofe out of Chrysostome Hom. 8. de poenitentia Manie doe more than they are commanded it is true that Chrysostome saieth so but it is also true that he speaketh of such things as are not simply of themselues good works but indifferent of themselues But the vse or abuse of them doth make them good workes or euill His examples that hee bringeth are of virginitie that it is not commaunded but this master Bellarmine omitteth of purpose because it maketh agaynst their doctrine of vowes neither is it commaunded saieth hee that men should not possesse any thing Yea I knowe that the Scribes and Pharisees did many things that God neuer commaunded as also the Iewes in the time of Esay Esa 1.12 to whom it was sayde Who required these things at your handes And this is also an answere to that which out of Augustine he alledgeth What biddest thou De verbis Apost ser 18. That wee should not bee adultresses Commaundest thou that In louing thee we doe more than thou commaundest For hee also speaketh of keeping virginitie But master Bellarmines antecedent is thus to bee vnderstoode that wee doe mo good workes than God commaundeth or else his argument is to bee denied For we see by experience that the Papists doe an infinite number of things that God neuer commaunded For which as they haue no warrant of God so shall they haue no praise of him And they may doe a thousand such workes and bee neuer a whit nearer keeping Gods lawe but much further off rather For the more that men satisfie themselues with their owne works Mat. 15 23 the lesse care they haue to keepe Gods commaundements as our sauiour Christ teacheth vs. And maister Bellarmines antecedent beeing thus vnderstoode as I haue saide that wee may doe more good workes than God hath commaunded is false For in that it is not a good worke if it bee besides Gods worde And this is all that hee sayeth in that place for the woorkes of Supererrogation Thus we see this rich doctrine hath a poore proofe But if there were nothing to conuince the wickednesse of that doctrine but this one thing that they will seeme to mende that rule of perfection that God hath made and take vpon them to prescribe more perfect rules than God hath set downe it argueth in them too prophane sawcinesse But thus much by the way of this kind of worke For my purpose is not to make of it any seueral discourse because that if it bee prooued that wee cannot iustifie our selues by our workes De iustif lib. 5. ca. 5. it will followe that wee can much lesse helpe others Nowe master Bellarmine finding this weapon too sharpe this place to strong agaynst their merits would faine wrest it out of our hands And first he telleth vs that saint Ambrose willeth vs to knowe what wee are of our selues Wee must knowe the grace but not bee ignorant of our nature saieth saint Ambrose It is true he writeth so and that vpon iust occasion For the very beginning of that sentence is Peferre not thy self because thou art called a sonne and then followeth thou must confesse the grace and not forget thy nature As if he should say thinke no wrong that thou art called an vnprofitable seruant seeing thou art called a sonne Thou art a sonne by grace because God hath chosen thee but if a man looke on thy worke it is not woorth praysing But what is this to answere the argument Nothing at all Maister Bellarmine perchance thinketh that if he bring in the fathers as witnesses they will speake as hee woulde haue them Yet not Ambrose onely but also Augustine and Chrysostome Li. 8. in Luc. de verbis Apost ser de humilitate 18. in Oziam in the places by him cited and Theophilact vpon these wordes doe teach that Christ would not haue vs proude of our good workes that it is our dutie alwayes to worke and as Ambrose saieth We owe him our seruice therefore let vs not boast of our worke But as Theophilact sayth If anie thing bee giuen vs let vs be glad of it hee that giueth it oweth vs nothing But the seruant oweth to his master the keeping of all that he commandeth So all this still strengtheneth my argument that all that we can do it is but our duetie and therefore no merite And although in respect of our election we may iustly reioyce that wee are Gods deare children yet when we looke vpon our selues wee must needes confesse vs to bee vnprofitable and vnperfect Secondly the repugnancie betweene grace and merite set downe by saint Paul Merit and grace ouerthrowe one another Rom. 11.6 is a strong argument against iustification by workes If it be of grace it is no more of workes or else were grace no more grace or if it bee of workes it is no more grace or else were worke no more worke Wherein we see how plainly the Apostle opposeth the one against the other that we cannot be said to bee iustistied by grace if we may attribute anie part of our iustification to workes Neither will their common answer serue that saint Paul speaketh of the first mercie that God sheweth vs as that we are called to be Christian men or women by grace without our workes but that hereby hee excludeth not the workes that afterwardes we do from merite For seeing our aduersaries must needs confesse that after our first calling yea and continually so long as we liue we must acknowledge that but by grace wee cannot bee saued this grace which themselues dare not but confesse taketh away merit so that if grace bee free and without workes in our first iustification it can neuer stand with workes in the rest of our life The mistrust of their workes For still must this bee true if it bee of grace it is not then of workes if of workes then not of grace Thirdly the great mistrust which I see themselues doe put in this their doctrine

Take heede I pray O yee Magistrates that that reproach may not iustly bee laide vppon vs that was spoken against the Iewes who were called Gods people before vs. Esa 1.23 Thy Princes are rebellious and companions of theeues euerie one loueth giftes and followeth after rewardes they iudge not the fatherlesee neither doeth the widdowes cause come before them For By swearing and lying and killing Hos 4.2 and stealing and whoring they breake out and bloud toucheth bloud But it is most certaine that sinne breaketh out in euery corner in great aboundance by sea by lande yea and if it bee not maintained by some yet is it too much spared and too little punished almost by al men that haue authority If such disorders may stil be permitted that is if offendours may stil goe vnpunished and they that beare with and wincke at such thinges maie stil beare authority can we looke for any other thing than that God shoulde saie vnto vs as hee saide in his wrath vnto his owne people whome hee loued as dearely as vs Arise depart out of this land this is not your rest Mich. 2.10 Because it is polluted it shall destroy you euen with a sore destruction For God in Leuiticus Leuit. 18.25 pronounceth that a lande is so defiled with sinne that it must vomit out her inhabitantes Haue we not then iust cause to feare God heauy wrath seeing that idolatry and superstition blasphemies murders whoredomes robbings and stealings doe so abounde in many places of this lande and yet so litle reformation yea so much forbearing of such had persons yea of such as are most notorious offendours so much speaking and writing for them so much pitying them vpon their tears so much repriuing them after their iudgement that they might haue time and meanes to procure their pardon as though wee feared nothing more than that the weedes should be weeded out least they shoulde hurt the herbes or the tares plucked vp that they choke not vp the corne This our wel liking of sinne this forbearing of so bad men is it that I more feare and will indeede sooner bring this land to desolation than al the cruell practises of professed enemies or faithles friends This I say if wee repent not shal make vs weake our enemies strong this shal more hastely bring vpon vs and against vs the Spaniard more strengthen his hand than al that he can deuise beare he neuer so cruel a hatred against vs. So that whosoeuer or whatsoeuer they be that wil not now when by their authority they may nay wheÌ„ they ought to procure peace safety vnto the oppressed by punishing offendours shal one day if with speed they amend it not Luc. 19.42 Esa 48.22 see that al things that belong to their peace shal be hidden from their eies For there is no peace to the wicked If any man thinke that I note any particular persons herein they are deceiued I rather touch all For I see such horrible vices abounde almost in euery place and such disobedience against God and man and so little punishment especially of such as can procure the friendship of some great men although their offences be great that I say with the Prophet Wickednes saith to the wicked man euen in my hart that there is no feare of God before his eies So that almost the continuall breach of all good lawes by them that haue any delight to sinne doth proclaime it in the eares of men more shrill then the sounde of a trumpet that many of our Magistrates are farre shorte of that duty that they shoulde performe Which as we feele in these north partes to be the vndoing of many a poore man in particular yea almost the ruinating of the country so I heare the south parts are not in much better case But whosoeuer is boldest to sinne findeth many friendes to sue for his pardon Which if it be true let vs assure our selues that our generall contempt of religion and iustice and that after so many warnings and so plaine giuen by Gods messengers against this shal bring vpon vs and our land a general plague Neither let vs flatter our selues in our owne strength or our allyes or that our enemies are weake or otherwise occupied If we prouoke the Lord he shal neuer want whips to whip vs withal And thus much by way of digression vpon occasion of good Iehosaphats great care that hee had to examine and see that they beare office vnder him did deale zealously for the truth and iustly and truely with his people A godly care a good but a rare example Which point although Iehosaphats example gaue me good occasion to enter into yet the necessity of these times doth the rather force mee to handle the same Yea this is so necessarilie belonging to the matter that I am in hande withall that neither godlie lawes and decrees can easily bee deuised published neither being made can at all be executed vnlesse this be chiefly regarded But to returne to my matter againe When Ahaz the king of Iudah had polluted the land with idolatries of sundry sortes after him commeth Ezechiah his sonne 2. Chron. 29. who opened the doores of the temple that Ahaz had shut vp hee called for the Priestes and commaunded them to sanctifie themselues teaching them their duetie hee gathered the Princes together to the house of the Lorde hee commaunded the Priestes to offer and hee and the Princes commaunded the Leuites to praise the Lorde appointing how namely with the wordes of Dauid yea 2. Chro. 30. â— hee also by Postes sent to all Iudah and Israel 2. Chron. 3â— that they shoulde come to keepe the Passeouer And Iosiah his diligence to serue the Lorde by commaunding to reforme such thinges as were amisse is notable in his storie In which example of Iosiah it is woorthie the marking howe hee gathered togither all the Elders of Iudah and Ierusalem and the people also and made them goe vp with him vnto the Lordes house And Ezechiah and hee as in the storie of Ezechiah is noted commanded them to come to celebrate the Passeouer And in Ezechiah his dayes it is to their eternall praise set downe that they had not one Recusant 2. Chro. 31. â— but God gaue them one heart to doe the commanment of the king If Princes might then make lawes to bring their people to the church and constraine them to be partakers of their rites and seruice why may not princes now doe the like Nay if it were then the duetie of the Rulers amongst Gods people to be carefull to make such lawes howe can our Rulers excuse themselues if they be found slacke heerin For as before I haue shewed I seeke not by these examples to shewe what Princes may do but what they can not but doe vnlesse they will runne in danger of Gods displeasure But 2. Chr. 34 1â— to proceede in the storie of Iosiah when Hilkiah the

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