Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	create_v	good_a	workmanship_n	4,350	5	11.8942	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19743	A godlie and fruitfull treatise of faith and workes. Wherein is confuted a certaine opinion of merit by workes, which an aduersary to the gospell of Christ Iesu, held in the conference, had in the Tower of London	H. D., fl. 1583.; Dod, Henry, attributed name. aut	1583 (1583)	STC 6168; ESTC S114042	37,853	104

flesh and that if they be led by the spirite they are not vnder the lawe and so sheweth them what be the works of the flesh as adultery fornication vncleanesse wantonnesse idolatrie witchcraft hatred debate emulations wrath contentions seditions heresies enuie murthers dronkennes gluttonie and such like And so from these forbidden vices he goeth to the fruites of the spirite which are loue ioy peace long suffering gentlenes goodnes faith meekenesse temperancie against such saieth Paule there is no law Now maister Papist yee hearing al this from Saint Paule dare yee yet say that hee meaneth not the morall lawe when hee saieth By the workes of the lawe no flesh shalbe saued nor iustified in Gods sight but of the ceremoniall lawe And he saith in the third Chapter to Titus yet more plainely thus For we our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuers pleasures liuing in maliciousnes and enuie hatefull and hating one another But when the fulnesse and loue of God our Sauiour towarde man appeared not by the woorkes of righteousnesse which we had done but according to his mercie hee saued vs by the washing of the new birth and the renuing of the holie Ghost which he shewed on vs abundantly through Iesus Christ our Sauiour That wee being iustified by his grace should bee made heires according to the hope of eternal life Now you iustified men behold here your downefall your breaknecke such a chokemorsel for you as if S. Paul had written no more but euen this peece of scripture alone it had bene sufficient to haue ouerthrowne your whole castle of comedowne of iustifying by the works of the law grace I beseech you sirs marke these words of Saint Paule how hee termeth them the workes of righteousnesse No doubt but these workes of righteousnesse which Saint Paule writes of here which were done by him others of the godly sort were wrought by grace receiued from God the Father And yet for all that wee are not iustified nor saued by them saith he but according to the free mercie of God he saued vs in Christ Iesus our Sauiour And you cannot denie but these be workes of the morall lawe And let it be that these good works done by S. Paule were the workes of Christ as the aduersarie before hath saide such workes be yet you see he saith Not by these workes of righteousnesse were they saued So that take it howe you will S. Paule cutteth good workes off from iustifying before God and that saluation commeth not thereby but by grace saith S. Paule for by grace saith hee you are saued through Faith that not of your selues It is the gift of God least any man shoulde boast himselfe for wee are his workemanship created in Christ Iesus vnto good workes which God hath ordeined that wee should walke in them Heere you see the cause of our saluation which is grace through Faith in Christ and not workes Saluation is the free gift of GOD to them that beleeue in Christ Iesus it is not of vs not of our morall works And he stops you from boasting of your selues and doth beate you cleane from the pride of your hearts that you should not once thinke that there coulde be ã€ˆâ—Šã€‰ good woorkes wrought by you that could merit saluation or iustifie you before God And with all he telleth you that they whiche are electe are Gods workemanship created in Christ Iesus vnto good workes of his free mercy and grace and not by nature are wee so created Wee are created vnto good workes which God hath ordeined that we should walke in them as the elect vessels of God not thereby to merit saluation but to signifie vnto the worlde that we be the elect of God who being possest with Faith shew forth the fruits of faith which are our good works to the example of others that they may folow in wel doing And will you here what S. Paule saith of himselfe whose words are these Doubtlesse I think all thinges but losse for the excelleÌ„t knowledge sake of Christ Iesus my Lord. For whoÌ„ I haue couÌ„ted al things losse do iudge them to be dung that I might win Christ and might be found in him not hauing mine owne righteousnes the righteousnesse of the lawe but that righteousnes which is through the Faith of Christ the righteousnes which is of God through Faith Here he saith that hee might win Christ and bee founde in him that is to saie as one ingrafted in Christ by Faith laying aside his owne righteousnes which is of the law which is all his good workes whereof hee was full in the most perfect sort No Papist in the worlde like him no not the Pope himselfe as pure as they make him Of this righteousnesse woulde not S. Paule presume but laide it aside esteeming it no better then losse yea and all thinges to bee but dung for the excellencie of the knowledge of Christ Iesu his Lord and onely depended vpon the righteousnesse which is through the Faith of Christ. But to cut the Papists off from cauelling vpon this place that S. Paul should meane his righteousnes before grace and not his righteousnes after grace it is most euident plaine that he meaneth as wel his righteousnesse after grace as that before grace And although these wordes in the 7. vers vz. But the things that were vantage vnto me the same I counted losse for Christes sake May be taken to be spoken of his righteousnesse before grace as the Papists would haue it yet that which foloweth after maketh it manifest plain that he meaneth aswel his righteousnesse after grace as that afore grace For proofe wherof S. Paul saith in the 8. ver folowing Yea doubtles I thinke all things but losse for the excellent knowledge of Christ Iesus my lord Note here that he saith eueÌ„ in his apostleship wheÌ„ he was a iust man and a righteous person that he thinketh all thinges but lost c. Hee meaneth not onely that righteousnes before grace but that after grace Note this worde all things for it is worthie the noting and is of great importance for when hee saieth all things it is a generall worde whereby hee excepteth nothing neither his workes done after grace neither his righteousnesse before grace neither anie thing els whatsoeuer he accounts all but losse and of no value for the excellent knowledge sake of Christ Iesus his lord We see here that S. Paule maketh no account of any thing but only of the excellent knowledge of Christ Iesus which knowledge of Christ consisteth onely in beleeuing that by his death passioÌ„ we are redeemed from euerlasting death to eternal saluation And that there was no hope in S. Paule which hee could finde in himselfe whereby to receiue comfort of himselfe Behold how he complaineth of himselfe accuseth himselfe for that by himselfe he is led captiue vnto the law of sin and so with

Papistes and Iesuites mainteine that the works of the lawe doe iustifie vs before God and merite saluation when there is no good workes wrought by the children of men froÌ„ Adam to the last person created that were of force to iustify before God if he wey our works wrought by grace in the ballance of his righteous iudgement what saith Dauid The Lord looked down from heauen vpon the children of men to see if there were any that would vnderstand seeke God all are gone out of the way they are all corrupt there is none that doth good no not one Here you see the sentence vpon all flesh there is none that doth good c. Saint Paul hath the like saying which he repeteth out of the same 14. and 53. Psalme There is none righteous saith he no not one there is none that vnderstandeth there is none that seeke after God they are all gone out of the vvaye They are all become vnprofitable there is not one that doeth good no not one The Prophet and the Apostle you see are of one minde and speaking by one spirite affirmeth no goodnesse to be in the children of men not one good and none that doth good And yet these Papistes wil maintaine that the children of men bee iustified by the workes of the Lawe and grace which is cleane contrary to the word of God and to them that are the mouth of God speaking by the holy Ghost The holy Prophet and the blessed Apostle say that none doeth good the Papistes and the Iesuites geue them the lie and teach cleane contrarie For say they our priests friers monkes Iesuits such like do not only work so much good as wil serue their own turne to bring theÌ„to heaueÌ„ but haue also works of supererrogation to help others out of purgatory to heauen But by your leaue sir it must cost your purse first for no peny no pater noster with theÌ„ But O you foolish papists who hath bewitched you that you should not obey the trueth Before we proceed further let it be vnderstode that in the popish church be ii sorts of works The first sort is such as both we they do allow to be good works being wrought by faith els they are not good neither please God For vvithout Faith it is impossible to please God and they be those our sauiour Christ speketh of in the gospel when he saith For I was hungry and ye gaue me meat c. That is to say when you saw your poore brother hungry you gaue him meat thirsty you gaue him drink a stranger you toke him in naked you clothed him sick you visited him in prison you came to him these indeed be good works which true Christians doe delight in and they please God But the second sort of works the papistes tearme them also good workes but in deede they be the deuils works as erecting of idols and images offering to idols and images going on pilgrimage maintaining of lightes before Images geuing ornameÌ„ts iuels to deck images crouching and kneeling to the cros and to images geuing money to pray for the soules departed mainteining of idle mas priests friers monkes nuns Iesuites and such like geuing money for pardons and to be released out of purgatorie to geeue money for popish ornaments to sing and say masse with to geue yerely pentioÌ„s to such as sing say masse for soules departed saying Aue Marias on our beades by number trusting in holy bread and holie water cristning of bels and other infinite matters beside too long to stande vpon But of these no more because they are not worthie to beare the name of good worke but the deuils workes But for the first sort of good works before rehersed which are conteined in the second table of the law of Moises which yet standeth in force and is called the moral law which consisteth in manners teaching vs to loue our neighbors as our selues to doe good to them Let it bee examined what is to be gathered out of the worde of God touching the same the works therof such as think to be iustified by those workes of the lawe wrought by grace Saint Paul saith As many as are of the works of the law are vnder the curse for it is writteÌ„ cursed is euery maÌ„ that coÌ„ tinueth not in al things which are writteÌ„ in the booke of the law to do theÌ„ that no man is iustified by the law in the sight of god it is euideÌ„t For the iust shall liue by faith the law is not of faith but the maÌ„ that shall do those things shall liue in theÌ„ Here you see Saint Paules sentence against all you papists that will hang vpon the good works or the deedes of the lawe wrought by grace You see by his wordes that you are vnder the curse as many as be of the workes of the Law if you doe them not in their perfection but that you or any els of the children of men be not able to doe that which the law commandeth it is euident For saint Paul saith it is euident that no man is iustified by the law in Gods sight therfore none of the children of men do fulfill the law which if they did then they should liue by the law then not doing the law they must die by the lawe if they will stand to the law But the iust shall liue by faith to wit the iust by imputatioÌ„ for no man is iust in the sight of God al are wic ked and al are gone out of the way al are become vnprofitable there is none that doeth good no not one Here we see what we are and in what state wee stande before the Lorde not able of our selues to doe the workes of the Lawe and yet will those aduersaries to Gods trueth say that they doe merite their saluation by fulfilling of the Lawe which is cleane contrarye to that which is said by the Apostle who againe saith in the third to the Romans That by the workes of the lawe there shall no flesh be iustified in Gods sight The holie Ghost foreseeing that this generation of vipers should start vp to deface the glorie of Christ in the saluation of mankind by mainteining this grosse error of iustification by the workes of the lawe hath plentifully set down in Gods booke most excellent matter words of great force to ouerthrowe this deuilish opinion In the same third Chapter after that the Apostle had laide abroad the wicked state of man complaining That there is none righteous no not one and that the righteousnes of God commeth by Faith in Christ Iesus without the lawe vnto all and vpon all that beleeue And so lapping vs vp altogither in one bundle saith There is no difference For all haue sinned and haue need of the glorie of God but are iustified freely by grace through the redemption that is in Christ Iesus whome God hath set foorth to

an outcry and with a pittifull lamentation saith O wretched man that I am who shall deliuer me from the bodie of this death Where is now Saint Paules righteousnes wherein he is to repose as the Papist say his hope of merit by his righteous works He crieth out on it accounting and iudging all things as afore to bee but dung in respect of the excellent knovvledge of Christ. Thus you see S. Paul beholdeth nothing but Christ onely and laieth all his righteousnesse aside hauing no hope at all therby to merit heauen Then if S. Pauls righteousnes bee laide aside as not meritorious to purchase heaueÌ„ vvhat shal become of al your popish righteousnes but eueÌ„ be laid aside as S. Paule hath laid his nay rather coÌ„mit it to the dunghill as not vvorthie to bee compared vvith S. Pauls righteousnesse But methinks I heare one demand a question the same that vvas demanded in the 3. to the Gala. vvhich is this VVherefore theÌ„ serueth the lawe if wheÌ„ we haue done the works of the law we shall not merit by them nor be iustified by theÌ„ S. Paule maketh the answer It was added saith he because of the transgressions till the seede came vnto the which the promise was made c. Is the law theÌ„ against the promise of God God forbid for if there had ben a lawe giuen which could haue giuen life surely righteousnes shuld haue bin by the law But the scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to all that beleeue but before Faith came wee were kept vnder the law and shut vp vnto the faith which should afterward bee reuealed wherfore the lawe was a schoolemaister to bring vs to Christ that wee might be made righteous by Faith Now heere you see wherfore the law serueth it is as a glasse for vs wherin to behold our sins for our sins were the cause that the lawe was added And the lawe shewing vs our sinnes we finding no helpe therby but damnation because no man can fulfil the law in such sort as it can giue life Therfore it teacheth vs like a good schoolmaster to whoÌ„ we shall resort for life pointing vs as with a finger vnto Christ Iesu. For the scripture hath coÌ„cluded all vnder sin man all his works no hope in our selues nor in our workes but to runne to Gods promise by Faith in Christ Iesus And this is our last refuge and the verie vpshot of our game wherby the kingdoÌ„ of heauen saluation is woon for euer And to make an end of this little worke I will ioine 3. verses of Te Deum which the Papists sing daily in their Churches but in the lattin tongue so as neither the singers nor the hearers can vnderstaÌ„d the same But blessed bee our God that hath planted amongst vs such teachers who hath giuen vnto vs which are vnlearned the same in our naturall tongue so as we may vnderstand the same to our comfort and find therin that you Papists do teach vs false doctrine when you teach vs that by the workes of grace saluation is merited wherby you make Christ no redeemer nor Sauiour but the meanes whereby we receiue grace and by which grace we doe good workes by which works saie you but falsly wee merit saluation But you shall heare vvhat Te deum teacheth you to say to Christ thus it teacheth VVhen thou tookest vpon thee to deliuer man thou diddest not abhor the virgins wombe when thou haddest ouercome the sharpnesse of death thou didst open the kingdome of heauen to all beleeuers we therfore praie thee helpe thy seruants whome thou hast redeemed with thy most precious bloud In the 1. verse of the three vvee say to Christ WheÌ„ thou tookest vpon thee to deliuer man c. So that Christ tooke vpon him to deliuer man from the iustice of God from death hell and damnation before he vvas coÌ„ceiued in the vvombe of the blessed virgine and before any of you Papists vvere created vvhich vvill bee iustified by your works And deliuered you from the pain of hell if any of you bee deliuered before you did anie good vvorkes And it is not to be saide that he vvoulde deliuer those vvhome he knevve not he knevv them vvhom he vvould deliuer that before the creation of the vvorld And vnto this I am sure you agree but the difference is in this as aforesaide that you Papistes will say that Christ tooke vpon him to deliuer man because hee knew before that they would doe good works to merite to bee deliuered from perpetuall death to eternall life But we by Saint Paul doe maintaine the contrarie as before is sufficiently proued But if it were as you say then should it haue bin said thus When thou with the helpe of our good workes tookest vpon thee to deliuer man c. But it is not so said but when thou tookest vpon thee to deliuer man c. And therfore Christ alone toke vpon him the deliuerance of man without mans works but if the workes of grace merite saluation theÌ„ no doubt but the works of grace doe set open the king dome of heauen to all good workers by grace and then what neede haue wee of Christ But because this is false therfore wee say to Christ in the seconde verse when thou hadst ouercome the sharpnes of death Thou not thou and the workes of grace but thou diddest set open the kingdome of heauen to whom I praye you to whom to all good workers by grace no but to all beleeuers that beleue in the passion and death of Christ Iesus In the third verse we pray our blessed sauiour to helpe his seruantes whoÌ„ what that hath merited heauen by the workes of grace surely that is forgotten No no but those whom thou haste redeemed with thy precious bloud here is not with thy precious bloud and the workes of grace but with thy precious bloud alone without the workes of grace And to confirme all this most true and vnreprouable doctrine of iustification by faith onely in the passion and death of our sauiour Christ Iesus And to stop the mouthes of all the aduersaries of Gods truth from caueling any more against the same Let vs heare the words of the Lord Iesus himselfe which he spake vnto his Apostles saying VVho is yet also of you hauing a seruant plowing or feeding cattell would say vnto him by and by when he were come from the field goe and sit downe at the table and would not rather say to him dresse wherewith I may sup gird thy selfe and serue me til I haue eaten and dronken afterward eate thou drinke thou Doth he thanke that seruant because he did that which was commaunded vnto him I trow not So likewise ye when ye haue done all those things which are commaunded you say we are vnprofitable seruants we haue done that which was our duety to doe Note here the most

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