Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	wrought_v	5,634	5	9.6527	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

abroade of Christe to preache and woorke miracles vsed by the same ceremonie to heale many that were sick But now wheÌ„ the gifte of healyng continueth not in the Churche it were a verie ridiculous thyng to vse that Ceremonie And as for your extreme vnction by no meanes can be accompted that vsage of the Apostles for you anoint none almost but suche as are past hope of recouerie so farre you are froÌ„ restoring any to healthe by your beggerly ceremonie The Papiste Eight in the Primitiue churche we dooe reade in the nintinth chapiter of the actes of the Apostles how vpon a certain plague there made vpon seuen bretheren the sonnes of one Sceba by a man that was possessed with the Diuelle many of the people whiche did beleue in Iesus Christe theruppon came and made vpen confession of their sinnes and made declaration of their priuate actes and dedes whiche the reformatour of this our Englishe Churche will none of by the deniall of Sacramente of penance and all the partes therof The Aunswere It is straunge to see vnto how narrow shiftes you are driuen to make vp a number of argumentes Haue you nothing but open confession to proue your priuate and auriculer confessioÌ„s God be thanked ther are many also in our churche that make open confession and declaration of their former life led in blindenes and superstition of their falling in time of persecutioÌ„ and other like offences but what is this to your popishe Sacramente of auricular coÌ„fession or what likelihode hath it with the same Firste the faithfull bringyng forthe certeine examples of their actions acknowledge how they were seduced by the deuill before they embraced the faith the popes law compelleth men to reherse all their deedes wordes and thoughtes These men made their coÌ„fession once the popes law requireth eche man to confesse euery yere once at least these came forth to this confession of their owne accorde the pope compelleth all men vppon necessitie of saluation Againe the text saieth that many came but not all the popes lawe excepteth none these Ephesians made open confessioÌ„ before al the church as you your selfe acknowledge the pope commaundeth euery man to whisper his confession into a prÃ©estes eare Let al men iudge what agrement this their confession hath with your auricular confession And wheras you saie we deny the Sacrament of penaunce and all the partes therof The truth is we preache repentance as we are commaunded by the woorde of God but no Sacrament of penance dooe wee finde in the Scripture what you meane by the partes of penance I cannot well tell but if it be those three that bee commonly sette forthe in writers of your dunsical diuinitie contrition of harte confession of mouth and satisfactioÌ„ of worke you shall here what wÃ©e thinke of theim Thei are suche as a verie limme of the Deuill maie performe and yet goe to the Deuill when he hath dooen Example in Iudas Iscarioth who hadde contrition of harte as the Scripture teacheth when he was sorie for his facte And he made confession of mouthe to the priestes when he saied I haue synned in betraiyng of innocente bloode Finally he made satisfaction of woorke when he restored the thirtie siluerlynges whiche he receiued for his treason And when he had so dooen wente and hanged hym self in despaire You see that Iudas lacked none of youre three partes of penaunce but he lacked faithe without the whiche all contrition confession and outward satisfaction is nothyng auailable And therefore you teach a verie wholsome kinde of penaunce in whiche faithe in the bloode of Christe is no parte at all Neither is it necessarely required thereto by your owne doctrine For Sacramentes you teach giue grace ex opere operato that is of the woorke wroughte so a manne dooeth not withstande the receiuyng of them whiche you call ponere obicem And therefore penaunce beyng one of your Sacramentes and absolution of sinnes maie be receiued without faithe in the merites of christ Therfore kepe your penaunce for your frendes we can not skill of suche Sacramentes The Papiste Ninth the order and maner of the Primitiue churche was to celebrate the Sacramente of christes bodie after supper as it apeareth both by the example geuen therof by our sauiour Christe and by the testimonies of the Apostle sainct Paule which they doe not obserue nor followe The aunswere You are not able to proue that any suche order was established in the primitiue Churche that the Sacrament of the bodie and bloode of Christe should bÃ©e receiued after Supper Although it was by our Sauiour institited after his laste Supper Not appoinctyng any tyme in whiche it ought of necessitie to bee receiued no more then the Sacrament of Baptisme is bounde either to Mornyng or Euenyng daie or night or to any tyme of the daie in whiche it was firste ordeined And whereas you alledge the aucthoritie of saincte Paule for your purpose you doe hym greate wronge for he reproueth the Corinthians for confoundyng drunken and prophane bankettes with the holie Sacrament of the Lordes Supper i. Cor. xj And as for the tyme place and other like circumstances perteinyng to the ministration of the Sacramentes thei are in the discretioÌ„ of the churche to appoinct as thei maie beste serue for order comelinesse and edification But ouer the substaunce of the Sacramentes the Churche hath no power as to take the cuppe from the laie people whiche none but the churche of Antichrist would presume to doe The Papiste Tenth in the Primitiue Churche it was decreed by a solemne law holden by the Apostles of Christe at Hierusalem that the christen men men shoulde absteine Ã sanguine suffocato from blood and all suffocate thinges whiche our reformatours performe not nor will admit any fasting from meates and drinkes at all by the whiche testimonies and proues gathered out of the diuine scriptures howe plaine a matter it is that they purpose not in their reformation to reduce vs to the Primitiue Churche of Christe when therewith besides they haue no agreaunce they doe all thinges cleane to the contrary like as ye haue partlie hearde by profes made therfore out of the diuine scriptures and shal heareafter more at large by the writinges and testimonies of the moste best learned and grauest fathers that euer were in Christes Churche The aunswere The Apostles in that Counsaile made not a perpetuall lawe to binde any mannes conscience but onely a temporall decree to auoide offence of the weake Iewes who were accustomed to abstaine from suche thinges and this decree as occasion serued was broken and altered But where you saie wee can admitte no fastyng from meates and drinkes at all You shall vnderstande that we compte it no fastyng to abstaine from one kinde of meate and to fille your beallie with an other kinde as to refraine fleshe and to glutte your stomack with fishe Or as the Maniches abstained from liuyng creatures and riotted in fruictes spices and delicate

theim whoÌ„ he hath so called he hath iustified and whom soeuer he hath iustified he will glorifie eternally Roma viij And in this iustification whereby God receiueth vs into his fauour and pardonyng our sinnes imputeth rightousnes vnto vs there is no degrees for wheÌ„ he doeth iustifie vs he maketh vs his children and so his children that wee are his heires and heires by adoption annexed with Christe his onely begotten soonne by nature Roma viij Wherefore althoughe faithe and good woorkes the one beyng the instrument to receiue the other beyng the fruites to shewe our iustificatioÌ„ maie ought to increase daiely in vs that are iustified Yet our iustification before GOD is not thereby increased who imputeth righteousnesse vnto vs for Christes sake alone and not for our owne worthines Wherby it is euidente how vnlike youre thirde kinde of iustification is to the iustification of God who iustifieth not the righteous but the vngodlie manne that beleueth in hym And as for the testimonie that you alledge out of the Apocalipse although it maie haue a true meanyng that he which is iuste maie bee made more iuste and he that is holie maie bee made more holie whiche is of the increase of vertues and not of iustification yet the beste interpretation accordyng to the Greke phrase is rather of continuance then increase and so it is beste translated he that is righteous lette hym be righteous still and he that is holie let hym be holie still Wherfore you se vpoÌ„ how weake a foundation youre thirde kinde of iustification dooeth leane namely vpon a corrupte translation But admitte it bee so as you dooe take it there is greate difference betwene a iuste manne and a manne iustified For a iuste manne is he that is indued with the vertue of iustice whiche maie increase or diminishe in hym But a iustified manne is he whose synnes are forgiuen hym and he accoumpted rightous not for his owne worthinesse but for Christes sake therefore although the vertue of iustice which is a qualitie in hym may increase yet because in Goddes sight there is no respecte of his worthines his iustification can not increase therby For what can he be more then the soonne of GOD and inheritour with Christ of the kyngdome of heauen If you saie he maie haue greater reward that hath greater vertues I will not contende againste you so that this bee remeÌ„bred that his vertues are rewarded not as his merites but as Gods giftes for his promise sake So that a iuste or righteous man is he that exerciseth hymself in the kepyng of Goddes commaundementes so neare as God shall giue hym grace and the infirmitie of mannes corrupt nature will admitte But a iustified manne is he that hauyng no iustice or righteousnesse in hym before is accepted of God for iust his iniquities being pardoned and his sinnes couered And for them that be simple an example will make the matter plaine There are twoo menne standyng before a prince the one that hath not transgressed the princes lawes whiche maie be called a iuste manne The other that hath greuously offended and is pardoned of the prince whiche maie well bee termed a iustified manne But this difference there is to be noted in this example that before God none can bee iuste or righteous but he that is firste iustified neither can any manne be so iuste but that he offendeth in many thynges and hath neede of greate mercie Thus it is cleare how impertineÌ„tly the increase of faithe and good woorkes with tertes of Scripture belongyng thereto are of you drawne to iustification before god Wherefore by our affirmation that onely faithe iustifieth we neither denie the exercise and commoditie of christes Sacramentes nor yet the studie and practise of all good woorkes commaunded of God but rather established them when we teache that the Sacramentes are seales and confirmation of this faithe and good workes are the fruites of the same firste to the glorie of God secondly for the example af others and thirdly for assuraunce of our election to vs warde and increase of our rewarde before god And as for that whiche you alledge out of saincte Augustine whiche of all other writers is moste cleare of our iudgemente for election iustification and sainctification maketh nothyng in the worlde againste vs. For wee dooe not teache as I haue often saied that a bare faithe alone whiche is voide of good woorkes is sufficiente for our saluation but that a true liuely and fruitefull faithe onely dooeth iustifie vs before God that GOD maie haue all the glory of our saluation in Christ And that sanctification or good woorkes of necessitie must followe a iustified man whereby God maie bee glorified his neighbour profited and himself rewarded not of merite due to his woorkes but of mercie accordyng to Goddes promise And that whiche sainct Iames speaketh of faieth that it dooeth not iustifie alone he meaneth as he himselfe expoundeth of a deade faithe whiche is voide of good woorkes of an historicall faith that there is one god c. whiche the diuell beleueth not of a liuely faithe whiche worketh by charitie nor of a iustifiyng faithe whiche embraceth the mercie of God set forthe in his promises So that this saiyng of sainct Iames a man is not iustified by faithe onlie is all one with this a deade faith or an historicall faieth doth not iustifie whiche we doe alwaies affirme And whereas he speaketh of iustification by woorkes hee meaneth of argumentes proues and certeine signes to the worlde of iustification before God as it is manifest by his examples For Abraham was iustified before God by faith without respect of his workes as sainct Paule doth testifie when he beleued the promise and that the scripture saied his faithe was imputed to hym for rightousnes whiche was long before he offered his soonne Isaake but this his obedience was a triall and manifest testimonie of his iustification by faithe to all the worlde whereuppon as saincte Iames concludeth it was euident to al men how this scripture was fulfilled Abraham beleued God and it was imputed to hym for righteousnes Likewise the harlot Rahab as witnesseth the Apostle to the Hebrues the. 11. was iustified by faith when she beleued the worde of God concernyng the destruction of her Countrie and all them that did not ioigne theimselues to the people of god but she shewed the fruict of this faith when she enterteined and dismissed the spies that came to her house So that by this distinction of faithe and iustification sainct Iames agrÃ©eth with S. Paule whiche without it can neuer by reconciled For that confusion of faithe and workes which the papistes make to concurre in iustification can neuer make theim agree for sainct Paule doth flattly exclude workes from that office Wee determine saieth he that a man is iustified by faithe without the workes of the lawe Rom. 3. But this is the iudgement of both the Apostles that a liuely faithe alone doth iustifie The one

man which onely hope O Kyng thou hast geuen to miserable sinners From hym dissenteth not Basilius Magnus de humilitate hom 51. Haec enim est perfecta ac integra gloriatio in deo quando neque ob iusticiam suam quis se iactat sed nouit quidem seipsum verae iusticiae indigum esse sola autem fide in Christum iustificatum esse This is a perfecte and full reioysyng in GOD when a manne doeth not boast hymselfe of his owne rightousnes but knoweth hymselfe to be voide of true rightousnes and to bee iustified by faithe onely in christ The Papistes now adaies saieth it is greate pryde and presumption whiche Basile acknowledgeth to be true humilitie Saincte Ambrose in many places sheweth hymself to bÃ©e of the same minde as in his exhortation Ad virgines speaking of the dowrie that Christ requireth of vs to ioigne with hym in marriage Sola est fides vtrique indiscreta sexui census virorum dos virginum It is faithe onely whiche is indifferente to bothe sexes the substance of men the dowrie of virgines Also in the same worke Nam vnde mihi tantum meriti est cui indulgentia pro corona est For wheÌ„ce should I haue so greate merite when mercie is my croune And againe Non ex operibus sed ex fide vnusquisque iustificatur Ã domino Not by workes but by faith is euery one iustified of the lorde And in his Epistle 82. Ad Vercellenses Sola vos comitabitur fides Erit sanÃ¨ etiaÌ„ iustitia comes si fides praeuia sit Onely faithe shall beare you compaignie And righteousnes also shal be your companion if faithe goeth before Also in Lucam lib. 2. Capit. 2. Nihil in hoc censu verearis terribile nihil immite nihil triste sola vnumquemque fides signat Feare nothyng in this taxyng that should bee terrible nothyng cruell nothyng sadde or heauie onely faithe doeth marke euery manne But these places you will saie are somewhat darcke You shall haue therefore them that are plaine enough Vpon the Epistle to the Romaines Chapit iij. vpon these wordes Iustificati gratis per gratiam ipsius that is Beyng iustified freely by his fauoure he writeth thus Iustificati sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt dono dei Thei are iustified freely because without any woorkyng or requitynge thei are iustified by faithe alone by the gifte of god And vpon the iiij Chapiter Quomodo ergo Iudaei per opera legis iustificari se putant iustificatione Abrahae cum videant Abraham non ex operibus legis sed sola fide iustificatum Non ergo opus est lex quando impius per solam fidem iustificatur apud deum secundum propositum gratiae dei Sic decretum dicit Ã deo vt cessante lege solaÌ„ fidem gratia dei posceret ad salutem That is How dooe the Iewes thinke that thei maie bee iustified through the woorkes of the lawe by the iustification of Abraham when thei see that Abraham was not iustified by the woorkes of the lawe but by faithe alone Therefore the lawe is not necessarie seeyng the vngodly manne is iustified before GOD by faithe onely accordyng to the purpose of the grace of God for so he saith it is decreed of God that the lawe ceasyng the grace of God requireth faithe alone to saluation And in the same Chapiter Beatos dicit de quibê° hoc sanxit deus vt sine labore et aliqua obseruatione sola fide iustificentur apud deum He saieth thei are blessed of whom GOD hath decreed this thyng that without labour and any obseruation thei should bee iustified before God by faithe alone And againe Manifeste beati sunt quibus sine labore vel opere aliquo remittuntur iniquitates peccata teguntur Nulla ab his requisita poenitentiae opera nisi tantum vt credent It is manifeste that thei are happie to whoÌ„ their iniquities are forgiuen and their synnes hidde without any laboure or woorke of theirs and no workes of repentaunce required of them but onely that thei should beleue And in the. 10. chapiter Nullum opus dicit legis sed solam fidem dandam in causa Christi He saieth that no woorke of the lawe but onely faithe muste bee giuen in the cause of Christe And in the eleuenth chapiter Et quoniam versutia aduersarij cumulari peccata coeperunt vt per interdictum magis reus homo constitueretur deus clementia bonita tis suae semper homini procurans vt quod sine lege erat peccatum in lege non possit deleri hoc decreuit vt solam fidem poneret per quam omnia peccata abolerentur vt quia nulla spes per legem omnibus hominibus erat dei misericordia saluarentur And because through the subtiltie of the aduersarie synnes beganne to bee increased so that through the forbiddyng a manne was made more giltie God prouidyng alwaie for manne by the mercie of his goodnes so that that whiche was synne without the lawe and by the lawe could not bee putte awaie he decreed this to prepare onely faithe by whiche all synnes should be taken awaie that because there was no hope to all men by the lawe thei might bee saued by the mercie of god And vpon the j. Cor. Cha. j. Datam dicit gratiaÌ„ Ã deo in Christo Iesu quia gratia sie data est in Christo Iesu quia hoc constitutum est Ã deo vt qui credit in Christum saluus sit sine opere solae fide gratis accipiens remissionem peccatorum He saieth that grace is giuen from God in Iesus Christe because grace is so giuen in Christe Iesus for that it is so appoincted of God that he whiche beleueth in Christe shall bee saued without workes receiuyng forgiuenesse of his synnes freely by faithe alone And vpon the ij Cor. Chap. iij. speaking of the lawe of the Gospell Haec lex dat libertatem solam fidem poscens This lawe giueth libertie requiryng faithe alone And in the Preface before the Epistle to the Galathians Si ergo haec dicta intelligerent Ã lege recederent scientes Ã praedicatione Ioannis Baptistae legem iam cessare vt sola fides sufficiat ad salutem abbreuiata ex lege If therefore thei did vnderstande these saiynges thei would depart from the lawe knowyng that since the preachyng of IhoÌ„ the Baptiste the lawe is now ceased and faithe alone sufficeth whiche is an abbridgemente of the lawe Also vpon the third Chapiter of the Epistle to the GalathiaÌ„s Sed aliud aduersum improuida praesumptione defendunt putantes iustificationem sine operibus legis prouenire non posse cum sciant Abraham qui forma eius rei est sine operibus legis per solam fidem iustificatum But thei maintaine an other contrary thyng by vnskilfull presumption thinkyng that iustification can not bee obteined without the workes of the lawe whereas thei knowe

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