Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13169	The examination and confutation of a certaine scurrilous treatise entituled, The suruey of the newe religion, published by Matthew Kellison, in disgrace of true religion professed in the Church of England	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23464; ESTC S117977	107,346	141

by those against whom S. Iohn S. Iames S. Peter and S. Iude writeth as Augustine testifieth and then by Simon Magus and Eunomius and lastly by Luther and Caluin But heerein hee resembleth the Iewes Luke 11. that attribute the miracles of Christ to the power of Belzebub For this Doctrine of iustification by faith without workes is the Doctrine not of Satan as this Satanicall Masse-priest affirmeth but of the holy Ghost We conclude saith the Apostle Rom. 3. that a man is justified by fayth without the works of the Law Neither doth he vnderstand the works of the ceremoniall Law or works done by force of free-will For then he would not haue excluded all the workes of the Law nor denyed that Abraham was iustified by workes Furthermore he would only haue concluded that man is not iustified by the ceremoniall Law or by workes done by the force of free-will without grace S. Augustine also lib. de fid et oper c. 14. teacheth vs that man is first iustified and then doth good workes His wordes speaking of good works are these sequuntur iustificatum non praecedunt iustificandum They follow him that is justified and goe not before in him that is to be iustified As for those Christians that turned the grace of God into wantonnesse as Saint Iude sayth and the rest against whome the Apostles wrote they did altogether contemne good workes a matter much condemne and farre from vs. Simon Magus likewise Eunomius gaue themselues ouer to a dissolute life and Eunomius promising saluation to his followers beleeuing only speaketh not of the true fayth of Christ but of his owne wicked and Hereticall fayth But Luther and Caluin neither speake against good workes nor conteÌ„ne them nor allow of their opinions that contemne good workes but only exclude them from being the cause of iustification or concurring in the act of iustification before Gods tribunall seate Otherwise they exhorte all Christians to good works and highly prayse them as the fruites of our iustification and very acceptable in Gods sight And this Doctrine they deuised not of their owne brayne but receiued it from the Apostles and the ancient Fathers of the Church Cum dicit apostolus saith Saint Augustine de fid et operib C. 14. arbitrari se iustificari hominem per â—â—dem sine operibus legis non hoc agit vt praecepta contemnaÌ„tur sed vt sciat se quisque per fidem iustificari etiam si legis opera non praecesserint When the Apostle sayth that hee beleeueth man to be justified by fayth without the works of the Law he entendeth not that the commaundements should be despised but would that euery man should knowe that hee is justified by fayth albeit the workes of the Lawe goe not before Against vs therefore neither the words of Iude nor of other apostles make any thing But against our aduersaries if S. Augustine bee Iudge they ayme directly arbitrantur saith he Lib. de fid et operib c. 15. per quasdam poenas ignis eos posse purgari ad salutem percipiendam merito fundamenti Hee saith the certaine in his time errooniously beleeued that such as liue lewdly may be saued through fire holding the foundation And against such hee disputeth and applyeth the Apostles wordes Secondly our aduersarie telleth vs that Luther and Caluin teach that good-works are mortall sinnes and that faith according to Caluins opinion is sinne But that is rather a lewd sinfull tricke to impute that to any which hee neuer wrote nor thought Nay it appeareth manifestlie that they teach contrarie Thirdly hee asketh a question where we reade in Scriptures that only faith justifieth But this question we haue alredy answeared And now we say further that this is found in all places where either the Law and works are excluded from causing iustification or else we are said to be iustified freely and by grace or else are taught that the iust doth liue by fayth The Apostle Gal. 2. sayth if justice be by the Law that Chirst dyed in vaine And Gal. 5. volentes iustificari per legem Ã gratia exciderunt While they sought for justice by the Law they fell from Christ Neither is our aduersaries exception of any moment where hee sayth that the workes of the ceremoniall Law and of the Gentiles are only excluded by the words of the Apostle For he doth not onely speake of the Gentiles but of Abraham that was the Father of the faithfull denyeth that he was iustified by works The prophet Dauid also Psal 32. pronouÌ„ceth him blessed to whome God imputeth no sin Which sheweth that it is not the ceremoniall Law but the whole Lawe whose transgressions are imputed to vs. And the Apostle generally excludeth all workes for which a reward is due from iustification Ei qui operatur merces non imputatur secundum gratiam He addeth also how fayth may be sayd to justifie But he might haue remembred that here he is no teacher but an aduersary We do therfore rather expect arguments then documents from him His exposition of faith iustifying as a disposition or as a worke is farre from truth and from the meaning of the Apostle who excluding our workes placeth our true iustification before God in Gods mercy and Christs iustice made ours by fayth To conclude this point seeing none are saued but such as are iustifyed and none are iustifyed by workes of the law but such as performe the whole law it is manifest that before God which is so iust and holy and leaueth no sin vnpunished no sinner is iustified by the workes of the law If it were otherwise then would it folow that Mary Magdalen and other great sinners transgressing the law were iustified by the law Fourthly he saith It is an absurd heresie to say that faith caÌ„not be without workes But if he speake of a true liuely and iustifiing faith he is rather an absurd heretike if he say that the same may be without good works The apostle saith that faith worketh by charity and that the iust doth liue by faith But liuely faith is actiue S. Augustine also lib. de fid et oper c. 16. dooth testifie that true faith cannot bee voide of workes fides Christi saith he fides gratiae Christianae id est ea fides quae per dilectionem operatur posita in fundamento nâ—minem perire permittit So it appereth it deserueth not the name of Christian faith that worketh not by charitie In this place also this K. accuseth the Lutherans Caluinistes as he calleth them for their euill life But this is onely an ordinarie phrase of his rayling stile For not those that exclude workes from causing our iustification before God but such as albeit they pretend faith and works yet neither haue true faith nor good workes are guiltie of this accusation If we please to parralell those whome hee calleth Lutherans and Caluinistes with the Popes Cardinals Masse-priestes and their adherentes I doubt not but they will

no more Further repentance bringeth with it newnesse of life and a care to auoide sinne afterward and not as K. surmiseth a boldnesse in sinning The fift Chapter conteineth nothing almost but vaine repetitions and odious calumniations against Maister Luther and Caluin and other Godly meÌ„ First he saith that they condemne the iust mans good deedes as mortal sinnes But this hath bin declared to bee a mortall or rather capitall slaunder For althogh they hold that euen in the workes of good men there are imperfections and that many actes to vs seeming good are euill yet they no where say that the iust mans good deedes are mortall sinnes in the wordes by K. alleadged partially there is no such matter Secondly hee chargeth them to teach that the faithfull mans euil deedes are good and honest But therein hee dealeth vnfathfully and dishonestly For they doe not diminish mens sinnes but commend Gods great mercy that imputeth them not albeit they be very great and heynous Thirdly hÃ©e affirmeth that Caluin teacheth that originall sinne hath blotted out the image of God in man But if all the vntruthes of this slauderous Suruey were blotted out the rest would scarce serue to stoppe one Vinegar bottle Caluin saith that the image of God in man is not lost by his fall but onely blemished and defaced The same man where he speaketh of the workes of Infidels saith not that all of them are sinnes but that they sinned all in their morrall actions And this he prooueth out of Augustine lib. 4. contr Iulianum Finally none of vs teaching that our will is vnable to performe any good worke tending to the attaining of eternall life dooth eyther teach contrarie to scriptures or ouerthrowe Artes or extinguish reason or make all sinnes equal albeit this K. in his brablement dooth charge vs therewith In the sixt Chapter he runneth beside himselfe and entreth into a tedious declaration concerning free-will and diuers odious repetitions of the same matters But what will you say is this to the purpose Forsooth no more then if hee should tell you what commaund he had in time past ouer the Hogsheades in my Lord Vauxes Sellar For we do not deny free-will in all thinges as did the Manachees who held that sinne proceeded not from our will but from the substance of the euill soule and therfore are iustly refuted by Saint Augustine in his Booke de duab anim c. 11. neither did Luther deny free-will simply but only in thinges that concerne the attaining of the Kingdome of heauen Furthermore neither doth Luther teach that free-wil goeth necessarily that way which either the spirit spurreth it or the Diuell vrgeth it as this lewd Sycophant ridden and spurred on by no good spirit shamefully lyeth nor doth Caluin affirme that Gods prouidence and predestination taketh away free-will as hee desperatly and imprudently chargeth him neither do we either teach that man sinneth vnwillingly or deny that he hath his will free in naturall ciuill matters What theÌ„ is it that pincheth this thick-skind fellow Forsooth because we say that the naturall man neither discerneth the thinges that are of God nor by his free-will is able to performe them This is it which the semipelagian Papistes mislike and against which Doctrine Kellison marshalleth all his forces if such weake stuffe at the least may bee termed forces And first he endeuoreth to prooue free-will But if by this word he vnderstand only an abilitie wil to doe wickedly then we deny not but maÌ„ hath free-will If by free-wil he vnderstand that will and power in spiritual matters and concerning eternal life which the conuenticle of Trent and other Romish teachers doe meane then he may do well to take a larger terme to prooue his Doctrine That conuenticle sess 6. c. 1. et 5. speaking of free-will in matters concerning eternall life saith it is only attenuated and weakned and not extinguished or lost by the fall of Adam Gabriel Biel Lib. 2. d. 27. 4. teacheth that a man by force of free-will may remoue the barre of Gods grace that is mortall sinne because hee may cease from the consent and act of sinning yea hate sinne and frame his will not to commit sinne Homo existens in peccato mortali saith he potest remouere obicem hoe est peccatum mortale quia potest cessare Ã consensu et actu peccandi imÃ² odisse peccatum et velle non peccare Commonly they hold that man in his naturall faculties was left sound after the fall that the will by the force of nature is able to dispose it selfe to receiue grace that the same is able by the force of nature to auoyde euery mortall sinne and to fulfill the Law of God as touching the substance of the act But the Scriptures teach vs that the vnregenerate man is dead and sould vnder sinne 1. Cor. 2. Wee read that the naturall man vnderstandeth not the thinges that are of God and that they are foolishnesse vnto him And 2. Cor. 3. that all our sufficiencie is of God Si ad aliquid idonei sumus id ex deo est saith the Apostle Secondly he saith if man haue no free-will that then all vice may goe for currant But if hee meane free-will and the power therof according to the Doctrine of the Papistes then his conclusion wil not passe for currant nor will his vize-ship prooue more vicious holding with vs according to the Doctrine of the Scriptures and Fathers then he now is esteemed defending the decretales of Popes and Copper Doctrine of Schoole-men The seauenth Chapter of his 7. Booke containeth an inuectiue against vs as if we taught that all Gods commaundements are simply impossible But heerein it seemeth that wilfully heâ— mistaketh our Doctrine that hee might the better vent his swelling eloquence to his gaping and witlesse Diciples For we neither hold that the Law is simply in it selfe impossible nor teach that it is impossible simply for the regenerat man to performe the Law of God in part But we say that the vnregenerate cannot performe any Law of God in such sort as hee should and that the regenerate caÌ„not so perfectly performe the whole law as he ought And this we know is the doctrine of the holye Apostles Fathers of the Church Saint Peter Act. 15. saith the Law was a yoake which neither the Disciples of Christ nor their Fathers were able to beare Quid tentatis deum saith he vt imponatur iugum super ceruices discipuloruÌ„ quod neque patres nostri neque nos portare potuimus Saint Paul Rom. 7. speaking of himselfe saith the Law was spirituall and he carnall sold vnder sinne And Rom. 8. the affection of flesh is death and enmitie against God and is neither subject to the Law of God nor can bee Saint Ambrose in Galat. 3. saith that the commaundementes of God are so great that it is impossible to keepe them Tanta sunt maÌ„data vt impossibile sit seruari ea Likewise lib.

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