Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	good_a	work_n	3,396	5	5.9172	4	true

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

without workes writeth thus Saint Paule sayeth that vnto him which beleueth in Iesus Christ that is to wit to the Gentile his fayth is imputed for rightuonsnes as it was vnto Abraham In what wise then thinke the Iewes to become rightuous by the woorkes of the Lawe and yit to be rightuous as Abraham was sÃ©eing that Abraham became not rightuouse by the dÃ©edes of the Lawe but onely by fayth Then is not the Lawe nÃ©edefull forasmuch as the sinner becommeth rightuouse before God through onely fayth according to gods graciouse purpose as Dauid sayeth The Apostle coufirmeth that which he hath sayde by the Prophetes example saying Blissed is the man whome God accepteth for rightuouse without workes wherby Dauid mÃ©eneth that those men are very happy whom GOD hath determined to accept for rightuouse before him by onely fayth without any paynes taking or obseruatioÌ„ of the Law on their behalfe Thus sheweth he the blissednesse of the time wherein Christe was borne in so much as the Lord himself saith Many rightuouse men and Prophetes haue coueted to sÃ©e the thinges that you sÃ©e and to heare the thinges that you heare and haue not heard them The selfesame thing sayeth Sainct Ambrose in expounding the first chapter of the first Epistle to the Corinthians affirming openly that whosoeuer belÃ©eueth in Iesus Christe is become rightuous without workes and without any desert receiueth forgiuenes of his sinnes by faith alone Also he affirmeth the same thing in an epistle which he writeth to Ireneus saying let no man boast of his owne workes for no maÌ„ becoÌ„meth rightuous by his own works but he y hath righteousnes hath it of frÃ©e giftâ— forsomuch as he is made rightuouse by Iesus Christ. Then is it fayth that deliuereth by Christes blud for happie is he whose sin is forgiuen and pardoned And S. Bernard in his thrÃ©escore and seuentÃ©enth Sermon vppon the Ballet of Ballets coÌ„firmeth y same saying that our own merites beare no sway at all in making vs rightuouse which thyng mâ—st be attributed wholly vnto grace which maketh vs rightuouse frÃ©ely and lykewyse dischargeth vs from the bondage of sin And he addeth that Iesus Christ marieth y soule and cupleth it vnto himselfe by fayth without that anie desert of our workes oughte or can come betwene But bicause I will not be to long I wil make an ende of mine allegations when I haue vttered one verie notable and good saying of Sainct Ambrosis in his booke intituled of Iacob concerning the blessid life The saide holie man saith y like as Iacob hauing not on his owne behalfe deserued the birth right shrowded himself vnder the apparel of his brother clothed himself with his garment which yelded a verie swÃ©ete sent and in that wise presented himself to his father to receiue y blissing vnder another mans person to his own behoof euen so is it requisite for vs to clothe our selues with the rightuousenesse of Iesus Christ by faith and to shrowd our selues vnder the diuine purenes of our eldest brother if we wil be receyued for rightuouse afore god And certeinly this is true For if we appÃ©ere before God vnclothed of the rightuousenes of Iesus Christ but of all dout we shal be iudged worthy of euerlasting damnation But contrariwise if God sÃ©e vs appareled with the rightuousenes of his sonne Christ then wil he surely take vs for rightuouse holie and worthy of eternall lyfe And verely it is a great rashnesse in such as pretend to attein to rightuousenes by the keping of gods commaundemeÌ„ts which are al comprehended in louing God with all our harte with all our soule and wyth al our strength our Neybour as our self But who is so arrogaÌ„t or so mad as to presume y he is able to performe those commaundements to the ful Or who sÃ©eth not that gods lawe requyreth perfect loue and condemneth all vnperfectnes Let euery man consider well his owne workes which partly shall sÃ©eme good vnto him and he shall fynd that they ought rather to be called transgressions of that most holie Lawe according also as they be altogither vnclean and vnperfect so that he must be fayne to vtter this saying of Dauids Enter not into iudgment with thy seruant O Lord for no man liuing shal be found ryghtuouse in thy sight And SalomoÌ„ sayth who is he that may say my hart is cleane And Iob cryeth out â—hat man is he that can be vndefyled and what man borne of woman can shew himselfe rightuouse Behold he found no stedfastnes among his saincts yea the heauens are not cleane in his syght How much more abhominable and filthy is man who drinketh iniquitie as it were water And sainct Iohn sayeth if we say we be without sinne we deceiue our selues And specially our sauiour Iesus Christ teacheth vs to say as often as we pray Forgiue vs all our trespasses as vve forgiue them that trespasse against vs â–ª And hereby may well be gathered the folie of those y make merchaÌ„dyse of their works presuming to saue by them not onely themselues but also their neibours as though our Lord Iesus Christ had not sayd vnto them When ye haue done all y euer is coÌ„maunded you say ye we be vnprofitable seruaÌ„ts we haue done but as we ought to doe Ye sÃ©e y although wÃ©e had performed gods law to y full yit neuertheles we shold esteme call our selues vnprofitable seruaÌ„ts Now then seing that men are so farre of from this full performaÌ„ce who is he that dareth be so bold as to glorifie himselfe that he hath added so great an ouerplus of deseruings aboue y ful measure as he may haue to deale abrode vnto others But to returne to our purpose I would that the proude sinner which beareth himself in hand that he maketh himself rightuouse before God by doing some works which are allowable to y world wold consider that al y works which procede out of an vncleane and soule hart are also vncleane filthie and coÌ„sequently cannot be acceptable vnto God nor haue any power to make the partie rightuouse Therfore we must first of all clenze y â— â—art if we mind that our works should please god The clenzing of the harte procedeth of faith as the holy gost affirmeth by the mouth of S. Peter Then must we not say that the vnrightuouse person and the sinner becommeth rightuouse good and acceptable vnto god by his owne workes but we muste of necessitie conclude that fayth clenzeth our hartes and maketh vs good ryghtuouse and acceptable before GOD and furthermore cawseth our workes to please hym notwithstaÌ„ding that they be altogither vnprofitable and vnperfit For inasmuch as we be become y childreÌ„ of god through faith he considereth our workes not as a seuere and rigorouse iudge but as a most merciful Father hauing pitie of our fraylenes regarding vs as y meÌ„bers of his eldest sonne whose perfection

rightuousenes doth supply all our vnclennes imperfection which are not laied to our charge forsomuch as thei be couered vnder the purâ—nes and innoceÌ„cie of Iesus Christ and come not to iudgement before god And hereuppon it commeth to passe that all our workes which procede of trew faith notwithstanding that they be wholly sinfull and corrupt of themselues shall neuertheles be praysed allowed by Iesus Christ in the generall iudgement bicause they be the fruites and testimonies of our fayth wherby we be saued For insomuch as we haue loued y brethren of Iesus Christ we shal shewe euidently y we haue also bin faithful and brethreÌ„ of Christ and therefore by fayth we shal be put in full possession of the euerlasting kingdome which our souerein Lord god hath prepared for vs before the creating of the world not for our merits sakes but through his mercie wherby he hath chozen vs called vs to the grace of his gospel and made vs ryghtuouse to the intent to glorifie vs euerlastingly with his only begotteÌ„ sonne Iesus Christ who is the holines and rightuousenes of vs but not of them which wyll not confesse that faith is sufficieÌ„t of it selfe to make a man rightuouse and acceptable to y Lord God who through his fatherly goodnes and louingkindnes offereth giueth vs Iesus Christ with his rightuousenes without any desert of our owne workes What thing can worke or cause a man to deserne so great a gift treasure as Iesus Christ is This treasure is giuen only through the grace fauour mercifulnes of god and only faith is the thing that receiueth such a gift as to make vs inioy the forgiuenes of our sinnes And therfore when S. Paule other doctors say that onâ—ly â—ayth maketh men ryghtuouse without workes they mene that it maketh vs to inioy the generall forgiuenes of our sinnes toâ— receiue Iesus Christe who as saieth sainct Paule dwelleth in our hartes by fayth ouercomming and pacifying the trubbles of our consciâ—Ì„ces satisfieth gods iustice for our sinnes Furthermor it appeaseth gods wrath iustlimoued ageinst vs quencheth the fyre of hell wherin our natural corruption did throw vs headlong chÃ©erfully destroieth ouerthroweth y Diuel togither with al his power and tiranny Which thinges all the works that all the men in y world can lay togither are not able to deserue nor to bring to passe That glory and that prerogatiue is reserued alonly to the sonne of God that is to wit to the blissed Iesus Christ who hath power aboue all the powers that are in Heauen in Earth and in Hell and giueth himself his merits to al such as distrusting in theÌ„selues do set their whole hope of being saued in him and in his merits And therefore let no maÌ„ begwyle himselfe when hÃ©e hereth it sayd that only faith iustifieth without works and think as falâ—e christians doe who drawe al thinges to liue fleshly that the trew faith coÌ„sisteth in beleuing the bare storie of Iesus Christ after the same maner as men beleue y storie of Caesar or of Alexander Such maner of belÃ©ef is but an historicall belÃ©ef grouÌ„ded merely vppon the report of men and vppon their writinges lighly imprinted in our conceyt by a certeint custome is like to the faith of the Turkes who for the lyke reasons beleue y fables of their Alcorane And suche a fayth is but an imagination of man which neuer reneweth the hart of maÌ„nor warmeth it with the loue of God neyther do any good works insew or any chauÌ„ge of life which faith should bring forth And therfore they falâ—â—y hold opinion ageinst the holy scripture and ageinst the holy Doctors of the church that only faith maketh not meÌ„ rightuouse but y they must also haue works Unto whom I answer that this historicall and fond beleef and all the works that insew thereof are not only vnable to make a man rightuouse but also do cast the parties headlong to the bottom of hel like vnto those that haue none oile in their Lampes y is to say no liuely faith in their harts The fayth that maketh men rightuouse is a work of God in vs wherby our old man is crucified and wÃ©e being transformed in Iesus Christ become new creatures and the derebeloued childreÌ„ of god This heauenly fayth is it that graffeth vs into the death and resurrection of Iesus Christ and consequently mortifieth our flesh with the effectes and lustes therof For when we by the operation of fayth do know our selues to be dead with Iesus Christ we are at a full point with our selues and with the world and are throughly resolued how it is mÃ©et that they which are dead with Iesus Christe should mortifie their earthlyâ— members that is to wit the sinfull affectioÌ„s of their mynd and the lustes of the flesh and forasmuch as we know we be raysed again which Christ we bend our selues to the leading of a spirituall and holie lyfe like vnto that which we shall liue in heauen after the last resurrection This holie faith making vs to inoy the generall pardon that is published by the gospel bringeth vs into the kingdome of our good god and pacifyeth our consciences mainteyning vs in continewal ioy and holie and spiritual swÃ©etnes This selfe same faith knitteth vs vnto god and maketh him to dwell in our harts and clotheth our sowle with himself so as thenseforth the holie Ghost moueth vs to doo the same thinges wherunto he moued Iesus Christ whyle he was in this world was conuersant among men that is to wit vnto lowlines mekenes obedientnes vnto God louingnes and other perfections wherthrough we recouer the image of god For this selfesame causes Iesus Christ did rightly attribute blissednes vnto this inspyred fayth which blissednes cannot be without good works holines of lyfe And how can it be that a christian shold not become holie seing y Iesus Christ is become his holines through fayth Therfore by fayth we be iustified and saued and therfore S. Paule doth in a maner alwaies call those Saincts whom we call now christians who if they haue not Christes spirit are none of Christes and consequently no christians at all But if they haue the spirit of Iesus Christ to rule and gouerne them we must not dowt but that although they know well y they be made rightuouse thorough fayth onely yit for all that they will become neuer the more slouthfull to do good workes For Christes spirit is the spirit of loue and loue cannot be ydle nor cease from the dooing of good workes But if we will say the truth a man can do no good workes except he first know himselfe to be become ryghtuouse by fayth for before he knoweth that his doing of good workes is rather to make himselfe ryghtuouse than for the loue and glorie of God and so he defyleth al his works with selfeloue for the loue of himself for his

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

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