Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	threaten_v	4,607	5	10.0030	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08830	The benefite that Christians receiue by Iesus Christ crucifyed. Translated out of French into English, by A.G. 1573; Dal beneficio di Christo. English	Benedetto, da Mantova, fl. 1534-1541.; Flaminio, Marco Antonio, 1498-1550.; Golding, Arthur, 1536-1606, attributed name.; Paleario, Aonio, 1503-1570, attributed name.	1573 (1573)	STC 19114; ESTC S120980	53,945	119

fountaine of all the vyces iniqâ—ities that we commit wherfrom if we wil be deliuered returne again to our first innocencie to recouer the image of god first of all it staÌ„deth vs on hand to know our own wretchednes For like as no man will euer sÃ©eke to the Phisicion except he know himselfe to be diseased or acknowledge the excellencie of the Phisicion and how much he is bownd vnto him except he know his own disease to be pestilent and deadly euen so no man acknowledgeth Iesus Christ the onely Phisicion of our soules except he first know his own soule to be diseased neyther can he perceiue y excellencie of him nor how much he is bound vnto him except he first enter in to the knowledge of his owne outrageouse sinnes of the incurable infirmitie which we haue receiued through y infection of our first fathers The second Chapter Â¶ Hovv the Lawe was giuen by God to the end that we knowing our sinne and hauing not any hope of ability to make our selues righteouse by our own works should haue recourse to gods mercie vnto the ryghtuousenesse of fayth OUR God therfore mynding of his infinite goodnesse mercâ—e to send his only Sonne to sette frÃ©e y wretched children of Adam knowing that first of all it behoued him to make theÌ„ vnderstand their own miserie chose Abraham in whose sÃ©ed he promised to blisse al nacions accepted his ofspring for his peculiar people vnto whoÌ„ after their departure out of Aegypt deliuerance from the bondage of Pharao he by the meanes of Moyses gaue the Lawe which forbiddeth all iusting and commaundeth vs to loue GOD with all our hart with all our soule and with al our strength in such wise as our whole trust be reposed in him we redy to leaue our life for his sake to suffer all torments in our members and to be bereâ—t of all our goods dignities honours for the loue of our god choosing to dye rather than to do any thing that may mislike him be it neuer so little and doing al things in that behalfe with a merie hart and with all forewardnes and cherefulnes Moreouer the Lawe coÌ„maundeth vs to loue our neighbour as our selfe mening hy the Neyghbour all maner of men as well frends as foes it willeth vs to do to euery man as we wold be done vnto and to loue other menns caces as our owne And so by looking in this holye Lawe as in a clÃ©ere lookingglasse man doth out of hand espye his own great imperfectioÌ„ vnablenes to obey gods commauÌ„dements and to reÌ„der him the honour and loue which he ought to yÃ©eld to his maker The first office of the Lawe then is to make sinne knowen as sainct Paule affirmeth And in another place he saith I had not knowen what sinne is but by the Lawe The second office of the Lawe is to make sinne increace forasmuch as we being quyte gâ—ne from the obeying of God and become boÌ„dslaues to the diuell being full of wicked works and inordinate affectioÌ„s cannot abyde that god shold forbid vs to lust which increaseth so much the more as it is the more prohibited by reason wherof S. Paule sayth that sinne was dead but the Lawe came and raysed it vp againe and so it became out of measure great The third office of the Lawe is to shew the wrath and iudgment of God who threatneth death and euerlasting punishmeâ—t to such as kÃ©epe not the Lawe throughout in all points For the holy Scripture saith Cursed is he y performeth not throughly al the things that are written in the booke of the Lawe And therfore sainct Paule saith y the Law is a ministerie and that it bringeth foorth wrath The Lawe then hauing discouered sinne and increaced it and shewed foorth the wrath indignation of God who threatneth death executeth his fourth office which is to put a man in feare who there vppoÌ„ falleth into sorowfulnes would fayre satisfie the Law but forasmuch as he sÃ©eth clerely that he is not able he wexeth angry against God and wold with all his hart that ther wer no god bicause he feareth to be sore chastized punished by him according as sainct Paule saith that the wisedome of the flesh is the enemie of God bicause it neyther is nor can be subiect to the Lawe of God. The fifth office of the Lawe which is the principal ende and the most excellent and necessarie office of it is to constraine a man to goo vnto Iesus Christ in lyke wyse as the Hebrues being dismayed were constrained to appeale vnto Moyses saying Let not the Lord speake vnto vs least we dye but speake thou vnto vs we will obey thÃ©e in al things And the Lord answered verely they haue spokeÌ„ exceding well Yea they were not praysed for any other thing than for theÌ„yr desyring of a Mediator betwixt GOD and them which was Moyses who represented Iesus Christ that should be the aduocate Mediator betwene God and man In respect whereof God sayd vnto Moyses I will rayse vp a Prophet among theyr brethren like vnto thÃ©e I will put my word in his mouth he shall speake vnto them all the thinges that I shall commaund him and I will punish all those that wyll not obey my word which he shal speake in my name The third Chapter Â¶ How the forgiuenesse of our sinnes our iustification our saluation depend vppon Iesus Christ. WHen as our God then had sent the said great Prophet which he had promised vs who is his onely sonne to the end that he shold set vs frÃ©e froÌ„ the curse of the Law and reconâ—yle vs vnto our God that he shold make our will fit for good woorkes healing our frÃ©e will and repayring in vs the foresaid image of god which we had lost through the fault of our first parentes forasmuch as we knowe that vnder heauen there is nonâ— other name giueÌ„ vnto men wherby we may be saued but the name of Iesus Christ Let vs ronne vnto him with the feete of lyuely fayth cast our selues betweÌ„ his armes sith he allureth vs so graciousâ—i crying come vnto mÃ©e all you that labour and are heauy loden and I wyll refresh you What comfort or what ioy in this lyfe can be comparable to this his saying there when as a man feling himselfe oppressed with the intollerable wayght of his sinnes vndersâ—andeth so swÃ©ete and amyable words of the Sonne of God who promiseth so graciously to refresh rid him of his great peyns But al the matter lyeth in acknowledging our owne weaknesse miserie in good earnest For he shall neuer knowe what is swÃ©ete who hathe not tasted of the sowre And therfore Iesus Christ sayth If any man thirst let him come to me and drink as if he had ment to say if a man know not himselfe to be a sinner nor

thirst after rightuousenesse he cannot taste of the swÃ©etnesse of Iesus Christ how swÃ©ete it is to talke of him to thinke of him and to follow his most holy lyfe But when we once throughlye knowe our owne infirmitie by meane of the Lawe let vs herken to sainct Iohn Baptist who poynteth vs to the souerein Phisicion with his fingar saying Beholde y Lamb of God which taketh away y sinnes of the world For he it is that deliuereth vs from the heauie yoke of the law abrogating and disanulling the curses and sharp threatnings of the same healing all our infirmities reforming our frÃ©e will returning vs to our auncient innocencie and repayringe in vs the image of our God insomuch that according to sainct Paules saying lyke as by Adam we be all dead so by Iesus Christ we are all quickened And it is not to be belÃ©eued y the sinne of Adam which we haue by inheritance from him should be of more force then the ryghtuousnes of Christe the which also we inherit by fayth It sÃ©emeth that mâ—n hath great cause to complayn that without any reason why he is conceiued borne in sinne and in the wickednesse of his parents by meanes of whom death reigneth ouer all men But now is all our sorow taken awaye inasmuch as by a lyke meane without anye occasioÌ„ giuen on our behalf rightuousenesse euerlasting lyfe are come by Iesus Christ and by him death is sâ—ayne whereof sainct Paule maketh a verie goodly discourse which I purpose to set downe here folowing Wherefore sayth he lyke as by one man sinne entred into the world and death by sin euen so death went ouer al meÌ„ â—orasmuch as all men haue sinned For vntill the Lawe sinne was in the worlde but sin was not regarded as long as ther was no law Neuerthelater death reigned froÌ„ AdaÌ„ vnto Moses euen ouer theÌ„ also y sinned not after y like maner of y traÌ„sgressioÌ„ of Adam who was a figur of him y was to come But yit the gift is not so as is the offence For if through the offence of one manie be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neyther is the gift so as that which entred in by one the sinned For the fault came of one offence vnto condemnation but the gifte is of many offeÌ„ces to iustification For if by the offence of one death reigned through one much more shall they which receiue the aboÌ„dance of grace and of the gift of rightuousnes reigne in life through one that is Iesus Christ. Likewise then as by the offence of one the fault came on all men to condemnation so by y ryghtuousenes of one the benefyte abounded toward all men to the iustification of life For as by one mans disobedience many wer made sinners so by the obedieÌ„ce of one shall many also be made righteous Moreouer the law entred ther vppon that the offence shold abouÌ„d neuertheles where sinne abouÌ„ded ther grace abounded much more that as sinne had reigned vnto death so might grace also reigne by rightuousenes vnto eternal lyfe through Iesus Christ our lord By theis words of saint Paule we manifeâ—tlye perceiue the thing to be trew which we haue said heretofore that is to wit that the lawe was giuen to make sinne knoweÌ„ which sinne we do also know no to be of greater force thaÌ„ Chrisâ—es rightuousenes wherthrough we be iustifyed before god For euen as Iesus Christ is stroÌ„ger than Adam was so is his ryghtuousenes more mightie than the sinne of Adam And if the sinne of Adam was sufficient ynough to make al men sinners children of wrath without ani misdÃ©ed of our own much more shall Christes ryghtuousnes be of greater force to make vs all rightuouse and the children of grace without any of our owne good workes which cannot be good vnlesse that before we do them we our selues be made good as Awstin also affirmeth Hereby a maÌ„ may know in what an errour they bÃ©e who by reason of some great offence despayre of gods good wil imagining that he is not willing to forgiue couer and pardon all sinne hauing alredie punished and chastized al our sinnes and iniquities in his owne onely begotten and dÃ©erebeloued sonne and consequently graunted a generall pardon to all mankinde which euery bodye inioyeth that beleueth the Gospell that is to say which belÃ©eueth the happie tydings that the Apostles haue published through the whole worlde saying We besÃ©eche you for Iesus Christes sake be yÃ©e reconâ—yled vnto God for he that neuer knew sinne was made a sacrifyze for our sinne that we might become rightuouse in him The Prophet Esay foresÃ©eing this great goodnes of God writeth these heaueÌ„ly words which do so well peynt out the passioÌ„ of our Lord Iesus Christ and the cause ther of as it is not to be found better descrybed euen in the writings of the Apostles Who sayth he will beleue our report to whom is the arme of the Lord reueled But hÃ©e shall grow vp before him as a braunche and as a roote out of a drye gdound he hath neyther forme nor beautie when we shall sÃ©e him ther shal be no forme that we should desire him He is despized and reiected of men he is a man full of sorowes and hath experience of infirmities wÃ©e hidd as it were our faces from him he was despized we estemed him not Surely he hathe borne our infirmities and caried our sorowes yit we did iudge him as plaged and smitten of god and humbled but he was wounded for our traÌ„sgressions he was broken for our iniquities The chasismeÌ„t of our peace was vppoÌ„ him and with his stripes we are healed All we like shÃ©epe haue gone astraie we haue turned euery one to his owne waye and the Lord hath layde vppon him the iniquitie of vs all he was oppressed he was afflicted yit dyd he not open his mouth He is brought as a shÃ©epe to the slaughter and as a shÃ©epe before the shearer is dumme so he openeth not his mouth O great vnkindnes O thing abhominable that we which professe our selues Christians and here that the sonne of God hath taken al our sinnes vppoÌ„ him washed them out with his preciouse blud suffering himselfe to bÃ©e fastened to the crosse for our sakes should neuertheles make as though we would iustifie our selues purchace forgiuenes of our sinnes by our our owne workes as who would say that the deserts ryghtuousenes and bludshed of Iesus Christ were not ynough to do it vnlesse we came to put to our workes ryghtuousnes which are altogither defiled and spotted with selfeloue seflyking selfeprofit and a thousande other vanities for which we haue nÃ©ede to craue pardon at GODS hande rather than reward Neyther do we thinke of the threatnings which saint Paule vseth to the Galathians who hauing bin deceiued by falseprechers beleued not

that the iustification by fayth was sufficient of it selfe but went about stil to be made rightuous by the law Unto whom S. Paule saieth Iesus Christe shall nothing profyt you that iustifie your selues by the Lawe for you be falne from grace bicause that we thorough the spirit of fayth wayte for the hope of rightuousnesse Now if the sÃ©eking of rightuousnesse forgiuenes of sinnes by the kÃ©eping of the lawe which God gaue vppon mount Sinai with so great glorie and maiestie be the denying of Christ and of his grace what shal we say to those that will nÃ©edes iustifie themselues afore God by their owne lawes and obseruaÌ„ces I would wish that such folkes should a little compare the one with the other and afterward giue iudgment themselues God myndeth not to doe that honour nor to giue that glorie to his owne lawe and yit they will haue him to giue it to mennes lawes ordinances But that honour is giuen onely to his onely begotten sonne who alone by y sacrifice of his death and passion hath made full amends for all our sinnes past present and to come as sainct Paule and sainct Iohn declare Wherfore as ofteÌ„ as we apply this satisfactioÌ„ of Iesus Christs vnto our soules by fayth out of all dout we obteyne forgiuenes of our sinnes and become good rightuouse before God through his ryghtuousnes And therefore after that sainct Paule hathe said that as touching the ryghtuousenes of y lawe he had liued vnblameable he addeth yit whatsoeuer I haue gayned by it I haue accounted it in al respects to be but losse for the loue of christ And specially I esteme al things to be losse for the excelleÌ„t knowledge of Iesus Christ my Lord for whome I haue counted all thinges to be losse dÃ©eme them but as dung so I may win Christ bÃ©e fouÌ„d in him not hauing myne owne rightuousenesse which is of the lawe but the righteousnesse which is by the fayth of Iesus Christ which rightuousnes is giuen of god I mene the rightuousnes of faith that I may come to the knowledge of Iesus Christ. O most notable wordes which all Christians ought to haue ingrauen in their hartes praying God to make them to tast it perfectly Lo how S. Paule sheweth plainly that whosoeuer knoweth Christ aright estÃ©emeth all the works of the law to bÃ©e hurtful for so much as they make vs to swarue from our trust in Iesus Christ to whom euery man ought to impute his saluation to trust only vnto him alone And to inforce this sentence the more he addeth further that he estÃ©emeth all things but as dung so he may gayne Christ and be fouÌ„d incorporated in him declaring thereby that whosoeuer trusteth in his own workes and pretendeth to iustifie him selfe by them getteth not Iesus Christ nother is ingreffed into him â–ª And forasmuch as the whole mistery of our faith consisteth in the truth hereof â—o the end we might the better vnderstand what he ment to say he addeth and repeteth oftentimes y he had nothing to doo with al the outward iustification al the rightuousnes that is grouÌ„ded vppon the keping of the law but that he wold cloth him selfe with y rightuousnes which God giueth by faith to al theÌ„ y beleue that all our sinnes are fully chastized punished in Iesus Christ that Iesus Christ as S. Paule saieth is made our wisdome rightuousnes holines redemption to the end as it is written y he which will glorie should glorie in the lord not in his own workes Uery true it is that in the holy scriptures ther are some texts to be found which being misvnderstode sÃ©eme to gaynsay this holy doctrine of S. Paules to attribute iustification remission of sinnes vnto works to charitie But those authorities haue alredy bin wel expounded by somme who haue shewed playnly y such as haue vnderstode theÌ„ in the sence aforesaid vnderstode them not aright Wherfore my dÃ©erebeloued brethren let vs not folow the fond opinion of y bewitched GalathiaÌ„s but rather let vs folow y truth which s. Paul teacheth vs let vs giue the whol glorie of our iustification vnto Gods mercy to y merits of his sonne who by his own bludshed hath set vs frÃ©e froÌ„ y souereintie of the law from y tyrannie of sin death hath brought vs into y kingdom of god to giue vs life and endlesse felicitie I say yet further y he hath deliuered vs from y dominion of the lawe insomuch as he hath giuen vs his holy spirit who teacheth vs all truth and that he hath satisfied the lawe to the full giuen the same satisfaction vnto al his members that is to wit to all true Christians so as they may safely appÃ©ere at Gods throne bicause they be clothed with the rightuousnesse of hys Christ and by him deliuered from the curse of the lawe Then cannot y lawe any more accuse vs or condemne vs nor moue our affections or appetites nor increase sin in vs And therefore Sainct Paule saieth that the Obligacion which was against vs is cancelled by Iesus Christ discharged vppon the trÃ©e of the crosse insomuch as he hath set vs frâ—e from the subiection of the lawe and coÌ„sequently from the tyrannie of sin death which can no more hereafter hold vs oppressed bicause it is ouercome by Iesus christ in his resurrectioÌ„ so coÌ„sequently by vs which are his members in such maner y wÃ©e may say with Saincte Paule and with the Prophet Osee Death is quytâ— vanquished destroyed O Death wher is thy ã€ˆâ—Šã€‰ O Hel wher is thy victorie The sting of Death is â—in and the strength of sin is the lawe But God bÃ©e praysed who hath graunted vs vicâ—orie by our Lord Iesus Christ. He is the blesâ—ed sÃ©ede that hathe crusshed the head of y veâ—emous Serpent that is to wit of the Diuell insomuch that all those which belÃ©eue in Ieâ—us Christ reposing their whole trust in his grace doo ouercome sin death the Diuel and Hell as Christ hath done HÃ©e is that blessed sÃ©ede of Abraham in the which god hath promised blissednesse to all NacioÌ„s It behoued euery particuler person to fight with the sayd horrible Serpent and too deliuer hym selfe from that curse But that enterprise was so great that all the force of the whole world knitte together was not able too go through with it Wherfore our God y father of mercie being moued with compassion of our miseries hath giueÌ„ vs his only begotteÌ„ sonne who hath deliuered vs from y veniâ— of the Serpent is him selfe become our blissednesse rightuousnes condicionally y we accept the same renouÌ„cing al our own otward iustifications Then my dÃ©ere brÃ©ethren let vs imbrace the rightuousnesse of our Lorde Iesus Christ and lette vs make it ours by means of fayth let vs assure our selues that we bÃ©e rightuouse not for our

his strength become mortal to make vs immortall come downe vnto the earth to aduaunce vs vp to heauen and become the sonne of man with vs to make vs the children of God with himself Who is he then that shal accuse vs God is he that iustifieth vs who shall condemne vs Iesus Christ is dead for vs yea rizen agein for vs and he sitteth at the right hand of God making intercession for vs Let vs then O my Sowle leaue of these teares and sighes Â¶ THE. C. III. PSALME 1 MY soule praise thou the LORD and all that is within me praise his holie Name 2 My soule praise thou the Lord and forget not all his benefites 3 Which forgiueth al thine iniquitie and healeth all thine infirmities 4 Which redemeth thy life from the graue crowneth thÃ©e with mercie compassion 5 Which satisfieth thy mouth with good things thy youth is renued like y Egles 6 The Lord executeth righteousenes and iudgement to al that are oppressed 7 He made his waies knowen vnto Moses his workes vnto the children of Israel 8 The Lord is ful of compassion and mercie slow to angre and of great kindnes 9 He will not alwaye chide nether kepe his angre for euer 10 He hath not dealt with vs after our sinz nor rewarded vs accordiÌ„g to our iniquities 11 For as high as the heauen is aboue the earth so great is his mercie towarde them that feare him 12 As farre as the East is from the West so far hath he remoued our sinnes from vs. 13 As a father hath coÌ„passioÌ„ on his childreÌ„ so hath y Lord compassioÌ„ on theÌ„ y fear him 14 For he knoweth whereof we be made he remembreth that we are but dust 15 The dayes of man are as grasse as a floure of the field so florisheth he 16 For the winde goeth ouer it it is gone and the place therof shal know it no more 17 But y louing kindenes of y Lord endureth for euer euer vpon theÌ„ that fear him his righteousenes vpon childrens children 18 Unto theÌ„ that kepe his ceuenaÌ„t think vpon his commandements to do them 19 The Lorde hath prepared his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that exrel in strength that do his commandement in obeying the voice of his word 21 Praise the Lord all ye his hostes ye his seruants that do his pleasure 22 Praise the Lord all ye his workes in al places of his dominion my soule praise thou the Lord. So hath he had mercie on vs in giuing vs his only sonne With this faith with theis thanksgiuings with theis or such other like thoughts must we receiue the sacrameÌ„t of the bodie blud of our Lord Iesus christ After this maner is al fearfulnes driuen out of the soule of y christiaÌ„ charitie is incresed faith streÌ„gthened y conscience quieted the tung neuer ceasseth to prayse God and to yÃ©elde him infinite thanks for so great a benefyte This is the vertue efficacie and onely trust of our sowle This is the Rocke wher vppoÌ„ if the conscience be bwilded it feareth nother tempest nor the gates of hell nor gods wrath nor the Lawe nor sinne nor death nor the diuels nor any other thing And forasmuch as the substance of the Lords Supper and table consisteth in this diuine Sacrament When the christian is at it he must hold his eyes fastened continewally vppon the passion of our graciouse Sauiour beholding him on the one syde vppon the crosse loden with all our sinnes and GOD on the othersyde punishing chastizing and whipping his owne only begotteÌ„ and derbeloued sonne in stede of vs O happie is that man that shetteth his eyes from all other syghts and will nother hÃ©ere nor sÃ©e any other thing than Iesus Christ crucifyed in whome are layd vp bestowed all the treasures of Gods wisdome deuine knowledge Blessed say I is he that fedeth his mind with so heauenly a foode maketh himselfe drunken in the loue of God with so swÃ©ete and singular a liquor But before I make an end of this matter I will first aduertise the christian that Sainct Austin hath ordinarily bin woont to terme this holy sacrament the bond of charitie and the misterie of vnitie And he saieth that whosoeuer receiueth the misterie of vnitie and regardeth not the bond of peace receiueth not the Sacrament to his owne behoof but as a witnesse ageinst himself Therfore we must vnderstand that the Lord hath ordeyned this holy Sacrament not only to make vs sure of the forgiuenes of our sins but also to inflame vs to peace vnitie brotherly charitie For in this Sacrament the lord doth after such a maner make vs partakers of his body as he becoÌ„meth al one thing with vs and we with him By reason wher of forasmuch as he hath but one bodie wherof he maketh vs partakers it is mÃ©ete that we also should by such partaking become all one body togither amoÌ„g our selues And this vnion is represented by the bread of the SacrameÌ„t which as it is made of many grayns mingled and kneaded togither in such wyse as one of them cannot be discerned from another So also must we be ioyned togither after such a sorte and so vnited togither into one agrement of mynd as no diuision may crÃ©epe in And this dooth sainct Paule shewe vs when he saieth Is not the cup of blissing which we blisse the communion of the blud of Iesus Christ is not the bread y we break the communion of the bodie of Iesus christe whereas we be manie yit are we but one bread and one bodie forsomuch as we be all parttakers of one bread By theis things we vnderstand that when we receiue this most holy communion we must consider that we are all of vs ingreffed into Christe and are all becomme members of one selfesame bodie y is to wit of Iâ—sus Christ in such wyse as we cannot offend defame or dâ—spyse any of our brethren but we must therwithall offend defame and despyse our sayde head Iesus Christ neyther can we be at variance with any of our brethren but in lykewise we must be at odds with him Also we cannot loue him except we loue him in our brethren Looke how much care we haue of our owne bodie so much must we haue of our christen brethren who are the members of our bodie And like as no part of our bodie fÃ©eleth anye grÃ©efe which spreddeth not it selfe into all the other parts so ought we to determine with our selues that our brother fÃ©eleth not any inconuenience which should not moue vs to compassion With such maner of thoughts must we prepare our selues to this holie Sacrament quickening vp our sprites with a ferueÌ„t loue to our neibour ward For what greater spurre can we haue to prick vs to loue one another thaÌ„ to sÃ©e y Iesus christ by giuing himself

lyght of our trust which hath great recompence reward But thys so holy and diuine affiance is gendred in our harts by the working of the holie ghost who is coÌ„municated vnto vs by fayth which neuer goeth without the loue of god And hereof it commeth that wÃ©e bÃ©e prouoked to dooe good works with a certeine liuelines and effectuall cherefulnes wherby we gather such a strength and inclinacion to doo theÌ„ as wÃ©e be throughly redie and foreward to doo and suffer all intollerable things for the loue and glorie of our moste graciouse and mercyfull father who hath inryched vs wyth so abundaunt grace through Iesus Christ and of his enemies made vs hys moste dÃ©ere children This treue fayth is no sooner gyuen a man but he is by and by indewed and imprinted with a certeine violent loue of good works to yÃ©eld right swÃ©et and amiable frutes both vnto God and likewise to his Neybour as a verie good frutefull trÃ©e And it is no more possible that he should bÃ©e otherwise than it is possible that a fagot should be set on fyre not cast light immediatly This is the holye fayth without the which it is vnpossible that anie man should please God and wherby all the holie men as well of the old TestameÌ„t as of the new haue bin saued according as Sainct Paule witnesseth of Abraham concerning whome the Scripture sayeth that Abraham belâ—â—ued GOD and it was reckened too him for rightuousenesse And therfore hÃ©e sayth a little before We belÃ©eue that a man is iustified by fayth without the dÃ©edes of the Lawe And in another place he saith Sothen in that time shall the remnant be saued according to the election of grace and if they be saued by grace then is it not by workes for then were grace no grace And to the Galathians he sayeth it is a manifest matter that no man becommeth rightuouse before God by the Lawe bicause the rightuouse liueth by faith And the lawe consisteth not in beleefe but he that performeth the thinges that the Lawe commaundeth shall liue by that performance And further hÃ©e sayeth that a man cannot become rightuouse by the dÃ©edes of the law but onely by belÃ©euing in Iesus Christ. Agein a little after he sayeth that if a man can become rightuouse by the Lawe Iesus Christ dyed in vayne Moreouer to the Romaines making comparison betwene the rightuousnesse of the Lawe and the rightuousnesse of the Gospell he sayeth that the one consisâ—eth in the dooing of workes and the other in beleuing For if thou confesse our Lord Iesus Christ with thy mouth and beleue in thy hart that God hath raysed him vp from death thou shalt be saued For the belÃ©ef of the hart maketh a man rightuouse and the confession of the mouth maketh him safe Lo how this good teacher Sainct Paule sheweth euidently that faith maketh a man rightuouse without any workes And not only Sainct Paule but also the holy Doctors that came after him haue confirmed and allowed this most holy trueth of Iustification by fayth among whome Sainct Augustin is the chiefe who in his booke of fayth and workes and in his booke of the Spirit and the Letter and in his booke of fourescore and thrÃ©e questions and in his booke which he did write to Boniface and in his treatise vpon the xxxj Psalme and in many other places defendeth this article shewing that we become rightuous by faith without any help of good works howbeit that good works are the effects of rightuousnesse and not the cause of it And he sheweth that y wordes of S. â—ames being soundly vnderstood are nothing contrary to this article Whith thing Origen doth also affirme in his fourth booke vpon the Epistle to the Romanes saying y S. Paules meaning is that fayth only is sufficiente to make men rightuouse insomuch that a man becommeth rightuouse only by belÃ©euing although he haue not doone anye good work at all For so it is that the thÃ©efe became rightuouse without the workes of the lawe forasmuch as the Lord sought not what good workes he had done in time past nor wayted vntill he had done any after he had belÃ©eued but hauing accepted him for rightuouse vpon his only confession tooke him for hys companion euen when he should enter into Paradyse Likewise that so renowmed woman in the gospel of Sainct Luke while she was yit at the fÃ©ete of Iesus Christ herd it sayd vnto hir thy sins are forgiuen thÃ©e And a little after he saieth vnto hir thy faith hath saued thÃ©e goo thy way in peace Afterward Origen sayth In many places of the Gospel a man may sÃ©e how our Lord Iesus Christ hath spoken in such wise as he sheweth that fayth is the cause of the saluation of the beleuers TheÌ„ is a maÌ„ made rightuouse by faith and the workes of the lawe further him nothing at all On the contrarie where faith is not which faith maketh the belÃ©euer rightuouse although a man doo the workes which the law coÌ„maundeth yit notwithstanding forasmuch as they be not builded vppon the fouÌ„dation of faith albeit y to outward appearance they sÃ©eme good yit can they not iustifie him that doeth them bicause he wanteth fayth which is the marke of theÌ„ that are become rightuouse before god And who is he that caÌ„ boast himselfe to be rightuouse wheÌ„ he hereth God say by his Prophet â—say that all our rightuousnesse is as a defiled cloth of a menstruouse woman Then can wÃ©e not iustly glorie in our selues but in y only faith of the crosse of Iesus Christ. S. Basill in hys Homilie of humilitie sayeth y the Christian ought to hold himself for rightuouse through belÃ©efe in Iesus Christ and his wordes are theis The Apostle sayeth that he which glorieth should glorie in the Lord in that God hath made Iesus Christ to be our wisedome rightuousenes holinesse and redemption to the end y he which would glorie should glorye in the Lord bicause that the perfect and sound glorying is to glorye in the lord For in so doing a man presumeth not vppon his owne rightuousenes but acknowledgeth his want of the true rightuousenes and that he is made rightuouse only by belÃ©euyng in Iesus Christ. And Sainct Paule gloryeth of the despyzyng of hys owne rightuousenesse and of his sÃ©eking of Christes rightuousnes by fayth which commeth of god Sainct Hilary in his ninth Canon vppon the exposition of Sainct Matthew sayeth these words The Scribes considering Iesus Christe but only as maÌ„ were troubled that a maÌ„ should forgiue sinnes and pardon that thing which the Lawe could not doe bicause that onely fayth iustifieth Sainct Ambrose in expounding these wordes of Sainct Paule vnto him that beleeueth in him vvhich iustifieth the vngodly his fay the is accounted for rightuousnesse according to the purpose of Gods grace like as Dauid also sayeth that the man is blissed whom God accompteth rightuouse

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