Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	son_n	write_v	7,330	5	6.5418	4	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

without alteration of minde not mutable his knowledge certeine not ignorant of any thing All thinges past and to come are still present before him Neither is it with God as with men to be of one mind to day and of an other mind tomorow but God is still faithfull One and the selfe same from the beginning to the ende I say without alteration from his first decree in his secret counsell TheÌ„ all this being thus vndoubtedly true it cannot be saide that man can by himselfe otherwise or by any other meanes merit and worke out his owne saluation then hath beene alreadie wrought through the mercy and loue of God in and by Christ our Sauiour the onely ful worker of the same by suffering his most greeuous passion and death For how can it bee saide in any respect that man by his good workes can merit his owne saluation seeing before he was it was made sure to the elect in God his secrete counsell and decreed to stande firme without alteration being aduisedly purposed by God in Christ Before the foundation of the world So that without all contradiction and doubting all the good workes that hath bene wrought by mankind can not be said to merit their saluation The Iesuites in their last disputation in the Tower held those to be the works of Christ that man woorketh for that Christ worketh them in man and being the workes of Christ that are wrought in man they merit saide hee saluation But this caÌ„not be true For electioÌ„ being decreed before euer man was and in that election mans saluation made sure and certeine by that decree through Christ his passion death and for his sake onely for that he would giue his life for the same in the appointed time How then can it bee saide without great absurditie and derogation of the maiestie of Christ Iesu his passion and death That mans good workes can merit or deserue that which many thousand yeares before hee wrought any good workes was made sure and certeine vnto him for and by Christ as is aforesaide Surely it is more then extreame doltishnes once to thinke it As for example A prodigall seruant that had consumed his maisters goods and thereby hee greatly indebted to his maister yet his maister in mercy loue not only forgaue him his debt but made him heire to all his landes Now if after that his maister had thus forgiuen his debt and made him heire to all his lands to the end the seruant should be a faithfull friend to him and loue him with all his hart the seruant would yet say I will so please my maister I will worke and doe so much good in his sight that I wil deserue that hee shall not onely forgiue me the debt which I owe him and the euill life which I led towardes him but also make me heire to all his lands Were not this to bee iudged a verie foolishe speach and the speaker a right paterne of an insolent foole To say he would merit or deserue that which before was made sure to him of meere mercie and loue Wisdome would rather haue exspected this kinde of speach from him my maister hath done much for me he hath not onely forgiuen mee the debt which I ought him and am neuer able to pay it but also he hath made mee heire to all his landes I will therefore by the helpe of God according to my bounden dutie extend my whole indeuour to the vttermost of my power to doe him the best seruice I can all the daies of my life and shall thinke all that I am able to doe to be nothing in respect of that more then fatherly kindnesse which hee hath done for mee This had beene rightly spoken and this must bee our speech which are the elect of God For we were elected before the foundation of the world that we by the working of the holie Ghost should be holie and blamelesse and not elected for that God sawe wee would bee holie and blamelesse to merit our owne saluation for that is contrarie to the meaning of the holy Ghost vttered by Saint Paule in the first to the Ephesians And so Gods election and decree vncerteine which is most certeine if our saluation should rest vpon our owne well or ill doing which cannot be For Gods election being once decreed which as Paule saith was before the foundation of the world it standeth sure for euer and resteth not vpon our well doing yet if wee leade not a godlie Christian life we showe our selues to be damned creatures and not of the number elected in whom the holie spirit of God worketh And here we see that God the father by his mercy and loue is the first efficient cause of our saluatioÌ„ The sonne of God the seconde efficient cause The passion and death of Christ Iesu the materiall cause and Faith the instrumentall cause For Faith apprehendeth and so cannot works and thereby we take hold on Christ his passion and death and man beleeuing Christ to be the sonne of God God and man and that hee died for his sinnes he thereby is certeinly assured that he is the elect of God the father bought and redeemed by Christ the meritor redeemer and Sauiour and written in the booke of life before the foundation of the worlde Faith now being the instrument wherewith we take hold on Christ assureth vs that wee are elected And good works proceeding from iustifieng faith declareth to the world that wee be the elect of God and we please God by doing of good workes but we merit not saluation thereby neither hath good workes any part in the merit of our saluation but onely Christ Iesu For when wee haue done all the good that euer wee are able to doe yet are we but vnprofitable seruants And how then can wee merit our owne saluatioÌ„ The best works that euer were without Faith pleaseth not GOD For without Faith it is impossible to please God Yea if it had not beene appointed that Christ shuld haue died in the world all the good workes that euer Christ did himself in the world without his death could neuer haue merited heauen for vs which if they could Christ would neuer haue died neither should hee haue needed But if Christes good works besides his death were not able to merite our saluatioÌ„ much lesse our good works which are as a stained cloth polluted Therefore only Christ by his passion death and not the woorkes of the lawe and of grace neither doth Faith merit saluatioÌ„ because it is the proper office of Christ onelie to merit the same much lesse then our good workes yet if we be voide of good workes and haue not Faith chiefly to beleeue that Christ is the sonne of God God and man and that he died for our sinnes then may wee be sure that as long as we remaine in that state wee be none of those whome God hath elected but are of the reprobate

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 Math. 7. ver 21. Not euerie one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my Fathers will which is in heauen Iohn 6. verse 40 And this is the will of him that sent me that uery one that seeth the Sonne and beleeueth on him may haue euerlasting life and I will raise him at the last day LONDON Printed for Gregory Seton and are to be sold at his shop vnder Aldersgate 1583. To the Right honorable and his very good Lord Ambrose Earle of Warwicke Baron Lisley maister of her Maiesties ordenance knight of the most honorable or der of the Garter and one of her highnes priuy Councell H. D. wisheth all prosperitie in this life with increase of honour and in the life to come eternall felicitie in the heauenly hierarchie by Iesus Christ. AT what time Right honorable I had finished these my slender labours containing such holesome doctrine I trust as may semeneces sary for the time Certein of good iudgement hauing per used the same made some perswasion to suffer the impression thereof which at the firste considering my own weakenes the slender handling of so weightie a matter the pretence in the beginning for my priuate exercise I disassented to their desire But being somewhat pressed to do some good to the Church how litle soeuer and to cast forth some publike stone to the repairing of the building leauing the successe to almightye God I was in the ende contented to yeeld and imboldened to commit this litle treatise to the printe The first and onely occasion of the writing wherof was an argument which an aduersary of the truth held in the coÌ„fereÌ„ce had in the Tower of London the force whereof seemed to me so weake as that I thought my simple skill might easely confute the same wherefore committing that argument to memory I applied my endeuour to the confutation therof And although arte the eloquent order forme of the learned herin be wanting yet I doubt not but done according to the truth Yet iudge I this my labour litle worth and smally or nothing able to preuaile against the cauils and slaunders of the aduersary vnlesse your honorable L. were patrone thereof to whom I do dedicate both my good hart and worke also not as to teach your L. ought contained in this treatise whose honor aboundes both in Zeale and knowledge of this doctrine but by your authoritie to get it the more fauourable intertainement with others when they shall behold this simple discourse shrowded vnder the protection of your honorable good L. Thus being bold in all humilitie to prostrate this litle booke before your honour obseruing the examples of others in like oblations for the better defence thereof I pray to the Lord Iesus long to preserue you in much honour and felicitie Amen Your honors most humble to commaund H. D. To the vnlearned Papists VNto you I write yee vnlearned Papists whom the Pope and his Prelates haue so blinded and dulled your sences that you haue eares and heare not eyes and see not a hart and yet cannot vnderstand the trueth nor finde the waie of your saluation For blind ignorance who among you is called the mother of deuotion though most vntruely hath so lulled you a sleepe in popish dreames that you can neither heare see nor vnderstand the word of life but hath shut vp the same from you so as you cannot learne Christ truly nor obey your Prince faithfullie but doth nussell you vp in old wiues fables and legions of lies as they thinke most meetest for your study fearing that if they shuld suffer you to read the word of truth the blinde way which they haue ledde you in all this while would bee by you so espied as their great hypocrisie and false doctrine could no longer lie hid but would be knowne to their great shame and vtter condemnation The Lord hath opened the eies of a number of his people which haue bene led in the waie of your blindnesse and the Lord in mercie may also open your eies and wil if you will not too obstinatlie withstande his offered grace The Lord calleth you if you wil hear him He bids you search the scriptures for therin you shal find life and wisedome which is Christ. But your Antichrist forbiddeth you to reade them because he would haue you still blind and know no other Christ as a leader to heauen but him Forsake not him that is life to followe him that leadeth to death whose doctrine draweth to dispaire taking awaie al confidence by the merites of Christ and leaueth you in perpetuall blindnesse and confidence of your workes And therfore awake out of these Popish dreames flie from that whore of Rome who hath made you drunken with the cuppe of hir fornication Imbrace Christ Iesus the onlie Sauiour and onelie rest vpon him for your saluation Doe as much good as you can and fulfill the lawe to the vttermost of your power that God maie be glorified therby but repose no trust of saluation nor merite therein Leaue that onelie to Christ vnto whom it doth apperteine for he onlie hath obteined it by shedding his moste precious bloud without the helpe of our woorkes For if those woorkes might saue vs theÌ„ Christ died in vaine for what need is there of his death when our works maie saue vs. But forasmuch as this is most vntrue and that there was nothing in the world whatsoeuer that was able to redeeme the soule of man the commandement of God being once broken by Adam but Christ. Therefore the most precious bodie of Christ was made the alone and onelie sacrifice for to redeeme vs. Wherefore staie no longer forsake all vaine helpes from the Pope and flie to Christ onelie and there rest yee And so farewell H. D. ã€ˆâ—Šã€‰ the Christian Reader a preface premonitorie I Nede not good Christian Reader to stand vpon either the commendation of the Author of this booke or the worke it selfe for Vino vendibili hadera suspensa nihil est opus both the one and the other such is the exellencie of them both may fusticiently commend themselues Onely this I am to request at thy hands good Reader that what faultes or escapes soeuer thou shalt meete withall in this booke as there be some I beseech thee impute them not to the negligence of the Author who is greatly agreeued at them but to the ouersight of the printer through whom they were coÌ„mitted Wherefore gentle Reader I beseech thee read this booke being I assure thee a learned worke cum iuditio not praeiuditio with the spirite of modesty not of contumacie knowing that as the Apostle saith charitie couereth the multitude of faultes enuieth no man speaketh ill of no man but

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

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