Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	heathen_a	let_v	publican_n	2,742	5	10.9981	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15342	A treatie of iustification. Founde emong the writinges of Cardinal Pole of blessed memorie, remaining in the custodie of M. Henrie Pyning, chamberlaine and general receiuer to the said cardinal, late deceased in Louaine. Item, certaine translations touching the said matter of iustification, the titles whereof, see in the page folowing	Pole, Reginald, 1500-1558.; Copley, Thomas, Sir, 1534-1584, suggested trans.	1569 (1569)	STC 20088; ESTC S102468	222,799	366

touching the questioÌ„ of our Iustification Which he decideth thus farr to wit whether faith without good woorkes may saue a Christian man or no. The occasion of S. Augustines Treatie of saith and vvorkes Where vnto he was moued by a corrupte opinion of some menne in his time For whereas whole countries then were not yet fully conuerted to Christe and therefore diuers of al ages as they were brought to the faith came yearly to be christened some were of opinion that as manie as would beleeue the right faith though they liued vngodly yet might be receiued to Baptisme and be saued through faith and the Sacramentes without good workes Against whome he wrote this godly and learned Booke entituled De Fide operibus of faith and woorkes prouing therein at large that faith without good life can saue no manne And bicause the value and estimation of good workes hath been and yet is called in question to wit what accompte God maketh of them and whether any reward be geuen vnto them especially of life euerlasting and whether they be necessarie and able to healpe vs to attaine the same I haue also chosen certaine Arbitrators touching the especial and chiefe workes commended by Christe as Praier Fasting and Almes dedes And those suche men that in their handes thou mayste without daunger put thine opinion and iudgement For Praier I haue chosen S. Chrysostome for Fasting S. Basil and S. Leo for almose deedes S. Cyprian and S. Leo againe The first and second Confessors but so liuing for certaine yeares that they daily looked to be Martyrs The third also a Confessor but such as in his life by a Generall Councell of 630. Bishops was called S. Leo and since his death hath ben so taken of the Churche Concil Chalcedo Sess 3. and hath also for his most excellent learning bene surnamed Leo the Greate The fowrth a flower of the worlde in his life for vertue and learning and in his death a moste constante and vndoubted Martyr S. Cyprian and S. Augustine liued in Africa S. Basil in Asia S. Leo in Europa S. Chrysostome parte of his life in Asia parte in Europa And so by these doo we heare as it were speaking in them the voice of the whole Catholike Church 1. Tim. 3. which is the piller and staie of truthe against the whiche no man well aduised will frame him selfe a singular opinion For vnto the Churche is the holy Ghost the teacher of al trueth promised Ioan. 15. 16. which promise no priuate man hath Their Antiquitie is suche that the latest and lowest of them al liued within 400. yeres after Christe Peruse and way without affection gentle Reader the Treaties of these holy Fathers I might require thee also to stand to their decision bicause there is no exception to be taken against them But that I leaue to Gods gracious working and thine owne good will bicause I take not vppon me to be Iudge of the cause but a motioner toward peace Only this muche I saie of them that whereas Iudges should be voide of hatred freendshippe enmitie and pittie Salust de bel Catil these men are suche For as S. Augustine saieth of them and of others like Nullas nobiscum Aug. contra Iulia. Lib. 2. vel vobiscum amicitias attenderunt vel inimicitias exercuerunt Neque nobis neque vobis irati sunt neque nos neque vos miserati sunt Quod in Ecclesia inuenerunt tenuerunt Quod didicerunt docuerunt quod Ã patribus acceperunt hoc filijs tradiderunt They neither regarded friendshippe nor were at enmitie with vs or you they were neither angry with vs nor you nor tooke compassion of vs or of you Looke what they founde in the Church that they held suche as they learned they taught what they receiued of their Fathers that deliuered they to their children Take therefore Christen Reader if thou be a childe of the Churche these thy Fathers lessons Aske thy Fathers saieth the holy Scripture and they will shew thee Deut. 32. enquire of thy Elders and they will tell thee These be thy Fathers these be thy Elders These are suche of whom Christe saied he that heareth you heareth me Lucae 10. he that dispiseth you dispiseth me These are the high Pastours of Christes Church of whom Christ saied Matth. 18. he that heareth not the Churche let him be to thee as an Heathen and Publicane These are the lightes of the Church of whom Christe saied You are the light of the worlde Matth. 5. Acto 13. whose predecessours saied also of them selues that they were placed to be a light to Nations to woorke saluation euen to the vttermost of the earth Of whome also an other saied He that knoweth God harkeneth vnto vs. 1. Ioan. 4. He that is not of God harkeneth not vnto vs. In this we trie the Spirite of Truthe and the Sprite of Errour If thou wilt then be lead by Truthe and not seduced by Errour harken to these holy and learned Fathers all Bishoppes and chiefe Pastours in the Churche of Christe in that time and age whiche the Aduersaries them selues accompte for the purest Let these hardely be thy Arbitrers in decision of these present controuersies They lacked no learning to know the Truthe They wanted no vprightnesse to write as they knewe They can not be partiall They knewe neither parties They liued taught and flourished in the time of Truth by the Aduersaries owne Confession To speake farder in the commendation of these most holy and learned Fathers it were but a vanitie There nedeth no candle when the day light shineth Where good wine is there nedeth no garland to hange out These Fathers commends them selues All the Christian worlde reuerenceth them and crediteth them as holy Fathers as most learned Doctours as singular lightes of the Churche of Christe bothe Greke and Latin. To whom this publike testimony of all Christendome suffiseth not to him nothing will suffise Reade therefore Christian Reader Vse and peruse And reading these remember that thou readest not any writer of late yeares any priuate learned man any particular Iudgement or doctrine But that thou readest in these the doctrine of the primitiue Churche Auncient and generally approued Fathers briefely the publike Testimony and common voice of all Christendom And that not certaine of their sayinges culled out from the whole but their whole and full Treaties word for word as they wrote them laied before thee Last of all not any suche writinges as they wrote by waie of controuersy as against an Aduersary but partly a settled and deliberated doctrine such as S. Augustines Treatie is partly Homelies and sermons made and pronounced to the whole people suche as all the rest are in whiche kinde of exercise the Pastour of Goddes people will be most aduised what he speaketh and muche more what he writeth To make an ende Thou hast hitherto hearde learned men prouing and debating matters now in controuersy

euil out of him selfe yet that which is afore saied hath no doubt or ambiguitie where he forbiddeth vs not to accompanie those brethren which are noted of any of those vices afore named That is to saie be infamouse and notoriouse offenders in any of them Howe and after what manner sinners are to be rebuked and corrected THE III. CHAPTER BVT with what minde and with what charitie this merciful seueritie should be vsed he shewed not only in that place where he saith that his soule may be saued in the day of our Lorde Iesu Christ but also very euidently in an other place where he saieth 2. Thess 3. If any doe not harken vnto our worde note him by your Epistle and do not companie with him that he may be a shamed not yet esteeming him as an enemy but rebuking him as a brother And our Lorde him selfe being a singular example of patience whereby euen emong his twelue Apostles he suffred and endured a Diuel euen til his passion who also saieth Ioan. 6. suffer both to growe vp vnto the haruest least while you goe about to gather the cockle Math. 13. yee also roote vp the corne therewith and fore shewed that those nettes drawen in a similitude of the Churche vnto the shore that is vnto the ende of the worlde should haue in them both good and euill fisshes with suche like wherein either openly or by similitude he spake of the commixtion and entermeddlie of the good and the euil did not yet thinke therefore the Discipline of the Churche to be omitted but rather admonished it should be vsed where he said Math. 18. Take heade to your selues if thy brother sinne against thee goe and rebuke him secretly betwene him and thee if he heare thee thow haste gained thy brother but if he heare thee not then take with thee one or twoo that in the mouth of two or three witnesses all your talke may rest that if he do not heare them then tel the Church but if he wil neither harken vnto the Church then let him be vnto thee as an heatheÌ„ and publican And immediatly he addeth a most greuous terror of that seueritie Math. 7. saying in the same place what so euer you lose in earth shal be losed also in heauen and what so euer you binde in earth shal be bound also in heauen He also forbiddeth that which is holy to be geuen to dogges Neither is the Apostle 1. Tim. 5. when he saith rebuke the offenders before all that the rest may be affraid coÌ„trary therfore vnto our lord where he saieth rebuke thy brother betwene him and thee For both is to be done euen as the diuersitie of their weakenes whome we meane not to destroy but to correct and amend doth require and one is to be cured in one sort and an other in an other sorte euen in the same sort there is a manner and order also of tolerating and bearing of euil persons in the Churche And there is againe a like consideration to be had in chastising and rebuking in not admitting or absolute excluding and remouing from the Communion and fellowship of the Church Of such as vnderstand the Scriptures amisse THE IIII. CHAPTER BVT men do erre in that they keepe not measure and when they haue begonne easely to be inclined to one syde they do not regard other testimonies of diuine auctoritie wherby they might be called backe from that mind and stay in that truth and moderation which is tempered of both and that not in this thing alone whereof now the question is but also in many other thinges For some beholding the testimonies of the diuine Scriptures witnessing vnto vs one God only to be serued and worshipped haue thought the same which is the sonne to be also the Father and the holy Ghoste Others againe being as it were sycke of the contrary disease while they attended those thinges whereby the Trinitie is declared and could not conceiue in their braine how there should be but one God sith the Father is not the Sonne nor the sonne the father nor yet the holy Ghost either the father or the sonne thought hereupon that diuersitie also of substances was to be affirmed and mainteyned Some beholding in the Scriptures the prayse of holy Virginitie haue coÌ„demned mariage Some againe folowing those testimonies wherby chast mariages are commended haue made wedlock equal in worthines with Virginitie Some when thei did reade It is good my brethern not to eate flesh Rom. 4. or to drincke wine haue thought some other lyke creatures of God and some meates in their fantasie to be vncleane Other some reading that euery creature of God is good and nothing to be cast awaye or refused whiche is receiued with thankesgeuing haue fallen into glottony and dronckennes not being able to escape one vice but that they fel on the contrary side to a greater Euen so in this matter which we haue now in hand some hauing an eye to the preceptes of seueritie and straightnes whereby we are admonished to rebuke the vnquiet not to geue that is holy vnto dogges to repute the despiser of the Churche as an heathen to pul away from the knot and vnitie of the body that meÌ„ber which causeth scanlder or offence do so trowble the peace of the Church that thei go about before the time to separat the cockle and so blinded by this error do rather separate them selues from the vnitie of Christe And suche is our cause againste the schisme of Donatus And this not with them that knewe Cecilianus who is charged not with true but with sclaunderous crimes nor with them that stande stubbornely and impudently in charging him styll but with them to whome we saye Put the case they were euil men for whose sakes your selues be not in the Churche yet ought you by bearing with them whom ye could not amend or put away from you haue remained notwithstanding your selues in the Churche But againe some perilously aduenturing on the other syde when they see the mingling of good and euil in the Churche shewed or foretolde and haue learned the preceptes of patience which doo make vs so strong that although there seeme to be cockle in the Churche yet should not our faith or charitie thereby be hindred or at lest for that cockle whiche we see in the Churche we should not therefore our selues depart from the Churche do thinke that both the Church and Discipline is to be newe instituted geeuing vnto the Prelates and rulers thereof a certayne moste peruers securitie as though to them appertayned only to tell vs whereof we should beware or what we should doo but not to care what in deede any man doth That for euil mens sake we should not depart from the Churche and after what manner the euil should be either corrected or suffered in the Churche THE V. CHAPTER BVT we thinke it to apperteine vnto sound doctrine by bothe these testimonies and allegations of

Scripture declareth to haue ben turned from sinne to iustice but also are expressed in the wordes of S. Paule 2. Cor. 7. who speaking of the Corinthians repentance saieth Lo euen this godly sorowe how great a care it worketh in you yea a defence yea an indignation and displeasure yea a feare yea a desier yea an emulation yea a reuengement The grace of God working in them made them to beleeue S. Paules wordes and so to see their sinne wherein they shewed faith they conceiued thereof not onely a feare but also a desier to be acquited whiche was not without hope They were carefull to auoide like occasions they had an indignation against them selues and were ready to reuenge in them selues their owne sinne wherein they shewed theire loue towarde God and the reuerent feare they had to offende him To applie the same by mo examples The Niniuites through grace beleued the preaching of Ionas and vpon feare which they conceiued Ion. 3. they proclaimed a generall faste they were not without hope of Gods mercie saying who can tell whether God wil be turned and forgeue Luc. 15. The wastefull sonne had such a reuerente loue toward his father that he was ready to suffer more penance for his misbehauor then his father would lay vpon him saying Iam non sum dignus vocari filius tuus fac me sicut vnum de mercenarijs tuis I am no longer worthy to be called thy sonne make me as one of thy hired seruantes Luc. 7. I doubte not but that the Reader can apply the rule in like manner to the example of Marie Magdalene in which woman there shineth as it were a glasse and mirrour of trewe penance But as it is trewe that no man is iustified without penance so is it not one manner of penance that is required of him that coÌ„meth to be christened and of him that after his christendome committeth mortall and deadly sinne Of him that is of perfect age and to be christened Ambro. in cap. 11. ad Rom. no straight or painefull penance is required for as S. Ambrose saith Gratia Dei in Baptismate non quaerit gemitum aut planctum aut opus aliquod nisi solam ex corde professionem The grace of God in Baptisme requireth not sighing or mourning or any woorke but onely a profession from the harte Bicause the partie not hauing enioied any benefite of Christ his grace whervnto he was not yet called his sinne and vnkindenes is the lesse Heb. 6. But suche as haue benne once broughte to the lighte and haue tasted the heauenlie gifte and benne made partakers of the holie Ghoste Tit. 2. beeing called to adorne and sette foorth the doctrine of our Sauiour in all thinges if they be vngodly 2. Cor. 6. firste they be vnkinde to God whose grace they receiue in vaine Ephes 4. Secondlye they doe wronge to the holy Ghoste whome they greue Thirdly as the Prophet said vnto Dauid 2. Reg. 12. Esai 52. Rom. 2. Blasphemare fecisti inimicos nomen domini Thou hast made the enimies blaspheme the name of the Lorde So may it be said vnto them Nomen Dei per vos blasphematur inter gentes By your meanes the name of God is blasphemed emong the Heathen For these and other causes a greater penaunce is and euer hath ben required of such offenders in the Churche And that according to the iuste rule of Christe who saith Omnicui multum datum est multum quaeretur ab eo Luc. 12. cui commendauerunt multum pius petent ab eo To whom so euer much is geauen muche shal be required of him and to whom they haue committed much they wil aske the more of him After this rule saith Theodoretus Theodor. Epito Diuino Decreto c. de poeniten Sunt ergo medicabilia etiam quae post baptismum fiunt vulnera Euen such woundes as are made after Baptisme be curable Marie curable not by forgeuenes geuen by faith onely as once it was but by many teares weaping and wailing fasting praying and labour measured after the quantitie of the sinne committed for such as be not so disposed we haue not learned to admitte nor receiue In which wordes we see the difference of penance appointed by the Church to both sortes of men Suche as came to be christened were cured saith he by onely beleuing In cap. 11. ad Rom. which S. Ambrose calleth a profession only from the heart without either good workes going before or painful penance for sinne past of them that were christened before and then fel into great sinne there was required weeping wailing fasting praier and other labour according to the quantitie of the sinne which vnlesse they would doe they were not receiued into the Churche Serm. 31. de verb. Dom. Of such penitentes S. Augustine saith Quia agunt poenitentiam in sordibus agunt si tamen intelligunt veraciter agunt They that doe penance do it vgly and mournfully if they haue vnderstanding and doe it truly Whereby we learne that such as for great sinne doe light penance or none neither haue vnderstanding of their owne estate nor doe penance truely For as S. Cyprian saith Dominus longa coÌ„tinua satisfactione placandus est Lib. 1. epistola 8. Our Lorde must be pacified by long and continual satisfaction And in another place he saith Orare oportet impensius rogare c. iustis operibus incumbere Cyprian de lapsis quibus peccata purgantur elecmosinus frequenter insistere quibus Ã morte animae liberantur Such must praie earnestly and aske they must applie iuste workes wherby sinnes are purged they must often times geue almes whereby sowles are deliuered from death And a litle after PoeniteÌ„ti operanti roganti potest clementer ignoscere Tob. 4. God can mercifully pardon him that doth penaÌ„ce him that worketh him that prayeth This streight and paineful penaunce the Church learned to enioyne for great sinne coÌ„mitted after Baptisme by the example of S. Paule who deliuered the Corinthian that had abused his fathers wife to the Diuel 1. Cor. 5. the body to be punisshed and pinched that the sowle might be saued And bicause that he saith that he did it in the name of Christe and by the holy Ghost that spake in him we knowe 1. Cor. 7. that streight penance practised in the Church is not the inuention of men but the teaching of the holy Ghost And where he saith he woulde haue his body pinched and punished we knowe what penance God iudgeth due vnto great sinne Wherevpon Pacianus alleaging these wordes of S. Paul said vnto such as were in penaÌ„ce Quid dicitis poenitentes Vbi est vestrae carnis interitus What saie you that be penitents Pacia de Poeniten confess Where is the pinching of your bodie And albeit this penance seme to the flesh heauie and streight yet doth faith with the feare and loue of

Selected quad for the lemma: church_n

Text snippets containing the quad