Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	apprehend_v	faith_n	justify_v	5,487	5	8.9539	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12273	The harmonie of the lawe and the gospel Wherin is plainly shewed, that howsoeuer they differ in time and some other circumstances, yet in substance they are one & the same. And by waie of application, the pretended antiquitie of Poperie is discouered, and found to be a meere nouelty: deliuered in a sermon at Pauls-crosse, the 9. of Aug. 1607. by George Cresvvell, minister of Gods word.	Creswell, George.	1607 (1607)	STC 6038; ESTC S117450	22,951	66

auncient seeing it hath not alwaies beene in the Church neither hath it beene instituted and receiued at one time but being brought in by little and little was augmented with newe additions dayly So to that to the Masse neither lesse nor more hath happened then to a pilgrimes scrippe or to an old cloake of a begger that beggeth from doore to doore vpon such a Cloake the elder that it is the more patches doe they set vpon it so that in time nothing is seene but heere a little peece there another of the cloath whereof it was first made And this clothe is so vsed so wasted so discoloured and so without being that it no way appeareth to be that which it was In this cloake are not seene but patches of cloth corrupt and rotten very ill placed and worse sowed together so that it causeth loathing to those that haue bin delicately brought vp Such another cloake is the Popish Masse The cloath whereof it was made was the Supper of the Lord which men not celebrating according to the institution of Christ waxed olde lost it colour being nothing worth Then commeth one and casteth a peece vnto it afterwarde comes another and casteth vnto it c. So that now it is not the Supper of the Lord but the masse of the Pope now it is not the robe of an honourable man but the cloak of a shamelesse begger In conclusion their Masse is their Helen for whom they trouble the whole world What wee haue spoken of all the aforesaid popish trumperies the like may also bee saide of the Inuocation of Saints Inuocation of Saints which they can prooue by no testimonie nor example of the scripture For by the scripture wee are taught to inuocate one God through the onely Mediator Christ Iesus neither hath any one of the Saints either of the olde or newe Testament being aliue prayed vnto any of the Saints in heaueÌ„ Now the Leyturgie which Durandus makes to be twofolde to wit the maior the minor is also confessed to be instituted by men the one by Mamertus vnder the raigne of Zeno in the yeare of Christ foure hundred foure-score and ten the other by Gregorie the great in the yeare of Christ fiue hundred fourescore and tenne The hymne of Salue regina was made by Hermannus Contractus and Gregorie the ninth commaunded it to bee sung to the prayse of the Virgin at certaine houres of the day in the yeare of Christ 1241. The verie same may bee spoken of the whole worshippe of the Saints which how great soeuer it is yet it is nothing but onely the inuention of superstitious men But if wee should come vnto other points of their popish religion as of monkish orders choyse of meates single life of their Priests fire of Purgatorie prayer for the dead satisfactions popish pardons and multitudes of such matters it would then appeare that they were all the inuentions of man and had their beginning when the pure doctrine of the trueth was for the most part extinguished by the corruptions traditions of men In conclusion then if the lawe which was 400 and 30 yeares after the promise was not able to disannull the couenant that was confirmed before of God in respect of Christ to make the promise of none effect much lesse the Popes supremacie the worshipping of Images the sacrifice of the Masse the inuocatioÌ„ of Saints or any popish superstition whatsoeuer shall be able to corrupt abrogate or disannull it but that the promise should bee performed to the seede of Abraham that is to the faithfull in all ages That then which wee our selues must hold concerning faith onely iustifying the sole sauiour Christ Iesus is all grounded vpon the eternall couenant of God which in the beginning was made with our first parents Secondly renued with Abraham Thirdly set forth by the Prophets Fourthly confirmed and fulfilled in the death of the Sonne And lastly divulged by the ministrie of the Apostles through the whole world This faith was kept by all those that pleased and serued God before the comming of Christ in the flesh the martyrs sealing the same with their bloud Who theÌ„ caÌ„ deny but that the Papists doe wickedly shamefully slaÌ„der vs who tax vs with nouelty because they would vnder a lying title of antiquitie thrust vpon the common sort their popish superstitions which indeed are newe and altogether vnknowen vnto Antiquitie But it is more then time for vs to come to our Apostle who being about to confirme that which before hee had spoken sayth for if the enheritance be of the law it is no more by promise but God gaue the inheritaÌ„ce to AbrahaÌ„ by promise In which words the Apostle opposeth the law the promise one against another as things coÌ„trarie and diuided which cannot stand tother in the cause and action of our Iustification For the lawe requireth workes saying Qui fecerit ista praecepta viuet in eis Lev. 18. 5 hee that shall doe these commaundements shall liue in them but the promise requires that wee should beleeue neither is it apprehended by any other meanes then by faith Therefore as merite and grace cannot stand together no more can the lawe and the promise To sette forth the sense of the words we wil frame this argument If wee deserue the inheritance of life by the workes of the lawe then it is not obtained freely nor by faith onely But God gaue the inheritance vnto Abraham by promise Therefore this inheritance comes vnto vs not by merite but by the free promise of God The Apostle coÌ„firmes this argument by the word of giuing whereby is vnderstood a free gift and euerie gift excludes all merit of euery worke whatsoeuer on our part Againe the Apostle fitly vseth the example of Abraham because hee did not sustaine a priuate but a publike person in whom God was willing to propose to the whole world an example of all that were to bee saued together with an assured common meanes of saluation to all the elect The Apostle handling this example in the Romanes after the same saith thus Rom. 4. 23. 24 Now it was not writteÌ„ for him onely that it was imputed to him for righteousnesse but also for vs to whom it shal be imputed for righteousnes which beleeue in him that raysed vp Iesus our Lord from the dead which was the very cause that those promises that were made vnto Abraham are extended vnto the seede of Abraham that is vnto all the posteritie of Gods children For vnlesse it were so there would bee no profit of that sacred and holy historie But at this instant the Apostle doth thus strongly vrge this example of Abraham that he might presse and beate to the ground the hautinesse of the confidence of the Iewes who whereas they boasted themselues to bee the children of Abraham yet would they not enter into the inheritaunce promised by the faith that Abraham did The Apostle therefore teacheth

them that whilst they vrged the righteousnesse of the lawe they did as much as in them lay frustrate and make voyde the couenaÌ„t and promise of God in which all their dignitie did consist As this was an errour in the Iewes so is it no lesse in the Papists who would be accounted the onely worshippers of the Saints and the maintainers of their glorie For whilest that they enuiously contend against vs for the same they doe euert and confound their doctrine and doe very farre vary from the example of faith and life wherein the Saints went before vs. But if they will maintaine the cause of the Saints why doe they not heare the Apostles who knewe no other thing but Iesus Christ and him crucified 1. Cor. 2. 2 Act. 4. 12 affirming no name to bee giuen vnto men vnder heauen wherein wee must bee saued but onely the name of Iesus Why doe they not obey the Virging Ioh. 2. 5. Marie speaking of CHRIST and saying Whatsoeuer hee sayeth vnto you doe it Hee himselfe commaundes Mat 1. 28 Ioh. 14. 6. all that doe labour and are heauie loaden to come vnto him testifying himselfe onely to be the way whereby we must come vnto the Father All this truely considered then I conclude thus that our iustification and saluation is by the Apostles so ascribed vnto the free mercie of GOD performed to vs-warde in Christ that from thence is excluded the whole lawe with all the merit of our owne workes But our aduersaries will obiect and say If the lawe doe not iustifie and that we must not hope for saluation by the law why hath God giuen a lawe Againe if faith onely iustifie and Why the law was giuen that our auntient fathers were iustified and saued by faith what necessitie was there that there should be a law giuen to posterities afterward For what hinderance was there but that wee as well as they might be saued without a lawe Againe if we be now saued without a law forsaking the lawe vpon necessitie must come vnto Christ then vainely hath God giuen and deliuered a lawe afterwarde For thus the naturall and carnall man if hee doe abuse any thing and therefore be accused is alwayes accustomed to condemne the same and cast it away as a matter hurtfull and vnprofitable Neither doth hee make any other vse of good and necessarie things then drunken men doe of their wine For if thou accuse a drunken man for the immoderate and excessiue abuse of wine hee presently will make answere and say If it be not lawfull for me to drinke why hath God giuen wine vnto vs why doe wee receiue so plentifull a vintage from him as if there were no other vse of wine but for their drunkennesse Note The same doe our aduersaries in thinges belonging to Religion For reprooue them that doe binde Christs corporall presence to the sacrament and they will presently make answere and say If Christ be not corporally preseÌ„t to what purpose were sacraments giuen wherefore hath God spoken after such a manner Might hee not haue spoken more simplie and plainely that we should haue taken his words otherwise shall we now reproue God of a lye or affirme him to be a deceiuer such a one as is willing to beguile with magnificall words Againe they doe the like that binde saluation to the merite of their workes For accuse them of error presently they will affirme that wee altogether denie and tread vnder foote good workes because they knowe no other ende nor vse thereof but that which they haue inueÌ„ted in their owne brainesicke humour Like vnto all these was the confidence of the Iewes of such as by them were deceiued in the time of the Apostle from whom were often heard these words Hath not GOD giuen vs a lawe Then what is the vse of the lawe if faith onely iustifie and if the lawe bee nothing auaileable to saluation wherefore as sayeth my text then serueth the lawe Is it not altogether vnprofitable and superfluous To this question and so to all the rest that are ioyned to it the Apostle in fewe words making answere saith It was added for transgression till the seede came vnto the which the promise was made Heere the Apostle expoundeth that which before he had spoken Namely that the couenant of God was not able to bee frustrated by the lawe that followed 400. and 30 yeares after for hee sayth that the lawe was added vnto the promise or couenant Now that which is added vnto a thing is added not to abolish it but to confirme it And therefore the Apostle writing to the Romanes affirmeth that the lawe entred for this purpose that Rom. 7. 7 the fault of our sinne might bee apparent vnto vs and that we better knowing the horror thereof might flee vnto the promise of the free mercie of God made vnto vs in Christ Againe when hee saieth that the lawe was added vnto the promise hee manifestly thereby teacheth vs that in the action of our saluation the chiefest part thereof is due to the free promise or couenant of GOD vnto which the lawe was added not to abolish or take it away but to be seruiceable vnto it more to confirme it And thus the Apostle doth reproue the ignoraunce of the Iewes who did not distinguish betweene the lawe and the promise and therefore attributed vnto the lawe that which indeede was due and belonging vnto the promise of God Note Heere then obserue that this confusion is the occasion of all errors in the matter or cause of our eternall saluation For wee are all by nature sinners subiect to condemnation but God pitying vs in his eternall decree appointed Christ Iesus to be our Sauiour in whome hee hath elected vs before the world was made or created promised him vnto our first parents after that to Abraham and other Fathers that thereby hee might shew vs that saluation comes vnto men from the free mercie of God Afterwarde hee gaue a lawe not because the promise and couenant was defectiue or imperfect or that hee would abolish the same but onely to admonish them of their dutie who already were heires of these promises and of free saluation But as the Iewes in times past not obseruing the order of God supposed that this inheritance came from and by the lawe altogether neglecting the promise Note So in like sort doe the Papistes who doe impute saluation vnto the merit of their owne workes which is all one as if a sonne shuld auouch himselfe to bee his fathers heire by the merite and desert of Obedience and should denie himselfe to bee an heire borne The same error is committed by many in the Sacraments The chiefest points of the Sacrament of Baptisme are Baptisme these The grace of Adoption Washing away of our sinnes Regeneration and Renouation of the whole man The duetie of the commer is this faith is required of the baptized and they are admonished of their duetie

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