Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	blood_n	forgiveness_n	redemption_n	4,894	5	9.1847	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

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

But it concerneth the true Christians who though they fight manfully agaynst the fleshe the worlde and the diuill doe notwithstanding fall darly and are constreyned to say Lord forgiue vs our offeÌ„ces Theis are they to whom we speake to comfort them and to hold them vp that they fall not into despayre as though the blud of christ washed vs not from all sin and that he were not our aduocate and the attonementmaker for his members And therfore when we be prouoked to dowt of the forgiuenesse of our sinnes that our own conscience beginneth to trubble vs Then must we furnish our selues with trew fayth and out of hand haue recourse to y preciowse blud of Iesus Christ shed for vs vppon the alter of the Crosse and distributed to his Apostles at his last supper vnder the veyle of a most holie Sacrament which was ordeyned by Christ to the end y we should celebrate the remembrance of his death that by the same visible Sacrament our trubbled consciences myght be assured of our attonement with god The blissed Iesus christ made his last wil when he said This is my bodie which is giuen for yow and this is my blud of the new Testament which is shed for manie to the forgiuenes of their sinnes We knowe that a Testament sayeth Sainct Paule although it be but a mans Testament yet neuertheles if it be allowed no man despyzeth it or addeth anie thing to it and that no testament is of force till the testator be dead but hathe full poure after the parties decease Then did Iesus Christ make his Testament wherin he promisethe forgiuenesse of sinnes and the grace and good fauour of himselfe and his father togither with mercie and euerlasting lyfe And to the intent that the sayd Testamente should be of full force he hathe confirmed it with his owne preciowse blud and with his owne death By reason wherof sainct Paule sayeth that Iesus Christe is the mediator of the new TestameÌ„t that by his dying for the redemption of those transgressions which were in the former testament they that are called might receyue the promis of the eternall inheritance For whersoeuer is a Testament there must also be the death of the Testator for the Testament is confirmed by the deathe of the partie insomuch as it is of no valu so long as the maker of it is aliue Wherfore we be verye certein and assured by the death of Iesus Christ that his Testament is auaylable wherby all our misdÃ©eds are pardoned and we made heyres of eternall life And for a token and faythful pledge hereof in sted of a Seale he hathe left vs this diuine Sacrament which not onely giueth our sowles assured hope of their euerlasting Saluation but also warrantâ—th vnto vs the immortalitie of our flesh forasmuch as it is euen now quickned by that immortall flesh of his and in a certein maner becoÌ„meth parttaker of the immortalitie therof and he that is parttaker of that diuine flesh by faith shall not perish for euer But vnto him that receyueth it withowt the sayd fayth it turneth to a daungerouse poyson becawse that like as when bodily sustenance fyndeth the stomacke incumbred with euill humors it corrupteth likewyse and woorketh greate anoyance euen so if this spirituall fÃ©ede lyght into a sinfull sowle that is full of malice and misbelef it casteth it headlong into some greater ruine not through it owne default but bycause that to the vncleane and vnbeleuer al things are vncleane notwithstanding that the things be sanctified by the Lordes blissing For as sayeth Sainct Paule he that eateth of that bread and drinketh of that cup vnworthely is giltie of the bodie and blud of the Lord and he eateth and drinketh his owne damnation bycause he maketh no difference of the Lordes bodie For he maketh no difference of the Lords bodie which presumeth to the Lords supper without fayth charitie And forasmuch as he beleueth not that bodie to be his lyfe and the clenzer of al his sinnes he maketh Iesus Christe a lyer and treadeth the sonne of God vnder foote estemeth the blud of the Testament wherby he was faÌ„ctified but as a comon or worldly thing doeth greate wrong to the spirit of grace and he shal be punished verye sore at Gods hand for this his vnbÃ©elef and wicked hipocrisie For wheras he reposeth not y trust of his iustificatioÌ„ in the passioÌ„ of our lord sauiour Iesus christ yit neuerthelesse he receyueth this moste holie Sacrament maketh protestation that he putteth not his trust in anie other thing Wherby he accuseth himself and is a witnesse of his owne iniquitie and condemneth himself to euerlasting death by refuzing the lyfe which god promiseth him in that holie SacrameÌ„t And in this poynt when the Christian fÃ©eleth that his enemies are lyke to ouercome him the is to wit when he beginneth to dout whether he haue receiued forgiuenes of his sinns by Iesus Christ that he shal not be able to withstand the diuel and his teÌ„ptatioÌ„s that the accusation of his owne dowtfull conscience comes to presse him so as he beginneth to feare least helfyre shold swallow him vp and death hold him in his euerlasting bands by reason of Gods wrath I saye when the good christian fÃ©eleth himself in such agonie Let him get him to this holie Sacrament with a good hart and stowt courage and receiue it deuoutly saying in his hart and answering his enemies thus I coÌ„fesse I haue deserued a thousand hells euerlasting death by reason of the great sinnes which I haue committed But this heauenly sacrament which I receyue at this present assureth me of the forguiuenes of all my misdoings of myne attonement with god For if I haue an eye to my works ther is no dowt but I acknowledge my self a sinner and condemne myne owne selfe in suche wise as my conscience should neuer be quiet if I should think that my sinnes are pardoned me for my workes sake But when I looke to the promises and couenantes of God who promiseth me forgiuenes of my sinnes by the blud of Iesus Christ I am as sure that I haue obteyned it and that I haue his fauour as I am sure that he which hath made the promises and couenants cannot lye nor deceiue and through this stedfast fayth I become ryghtuouse by Christes rightuousenes wher through I am saued and my conscience quieted Hath he not giuen his most innocent bodie into the handes of sinners for our sinnes Hath he not shed his blud to wash away my iniquities Why theÌ„ doost thou vex thy self O my soule put thy trust in the Lord who beareth thÃ©e so great loue that to deliuer thÃ©e from eternal death it hath pleased him that his only sonne should suffer death and passion who hath taken vppon himselfe our pouertie to giue vs his riches layd our weakenesse vppon himself to stablish vs in

bâ—e handled as seruaâ—â—â—â—â— and hild in awe vntill they come to taste and feele how sweete and pleasant the Lord is and vntill such time as fayth worke his effectes in them that they haue so much childly loue as may suffize to keepe maintaine theÌ„ in honestie of christeÌ„ conuersation and in folowing the example of our lord Iesus Christ. And wheÌ„ the selfsame scripture exhorteth y christiaÌ„s to y true fear it meaneth not that they should feare the iudgement and wrath of god as though it were presently ready to condemne them for as I haue said already by the record which the holy ghost giueth to thier spirit they knowe that God hath chosen them and called them of his owne mere mercy and not for their desertes By reason whereof they doubt not at al but that by the selfsame goodnes mercie he will mainteine theÌ„ in the happy state wherin he hath placed them And after suche maner the scripture exhorteth them not too flauish feare but to childly feare that is too wit that like good children they should bÃ©e loth to offend against the christen Religion or to commit any thing against the deutie honestie of Gods true children and likewise to grÃ©eue the holy ghost that dwelleth in theÌ„ to the ende that knowing the corruptednesse of our nature we shouâ—â— always be hÃ©edfull and diligent and neuer haue any tâ—ust in our selues for in our flesh and in our mynds do the appetites and affections continually dwell which as deadly enemies of y soule lay a thousand snares and baytes for vs incessantly labouring to make vs proud ambitiouse lecherous and couetouse This is the feare whereunto the whole scripture exhorteth the Christians that haue once fasted howe swÃ©et the Lord is and which bestowe all their indeuer in followinge Christes footesteps who cast not froÌ„ theÌ„ this holy fear bycause they labour to put off the old man And the good christians must neuer berÃ©eâ—â— themselues quyte and cleane of this childlie feare which is the singular friend of christeÌ„ charitie like as the slauish feare is suche an enemie vnto it as they can by no meanes dwell togither And by the foresayd things a man may plainely perceiue that the good Christian ought neuer to doubt of the forgiuenesse of his sinnes nor of Gods fauour Neuerthelesse for the better satisfying of the Reader I purpose to set downe here vnder certaine authorities of y holy Doctors which confirme this foresayd truth Sainct Hilary in his fifth Canon vppon Matthewe sayth it is Gods will that wÃ©e should hope without any douting of his vnknowen will. For if the belÃ©efe be doubtfull there can bÃ©e no rightuousenesse obteyned by belÃ©euinge And thus wÃ©e sÃ©e that according to Sainct Hilarie a man obteyneth not forgiuenesse of his sinnes at Gods hand except he belÃ©eue vndoubtedly to obteyne it And good right it is that it should be so For he that douteth is like a waue of the Sea which is tossed turmoyled with the wynd And therfore let not such a one think to obteyne any thing at gods hande But let vs here sainct Austin who in his Manuel counseleâ—h vs to driue away the sayd foolish imagination which intendeth to dispossesse vs of the foresayd good and sage assurednes Let such foolish imagination sayeth he murmur as much as it listeth saying who art thou how great is that glorie by what desertes hopest thou to obteyne it I answer assuredly I know in whome I haue belÃ©eued and I know that he of his great loue hath made me his sonne I know he is trew of his promis and able to performe his word for he can do what he will. And when I thinke vppon the Lords death the multitude of my sinnes cannot dismay mee for in his death doe I put all my trust His death is my whole desert it is my refuge it is my saluation my life and resurrection the mercie of the Lord is my desert I am not poore of desert so long as the lord of mercie fayleth me not And sith the mercies of the Lord are manie manie also are my deseruings The more y he is of power to saue the more am I sure to be saued The same sainct Austin talking with GOD in another place sayeth that he had despayred by reason of his greate sinnes and infinite negligences if the woord of god had not becommne flesh And anon after he sayth theis words All my hope all the assurance of my trust is settled in his preciouse blud which was shed for vs and for our saluatioÌ„ In him my poore hart taketh breth and putting my whole trust in him I longe to come vnto thÃ©e O father not hauing myne owne ryghtuousenes but y ryghtuousenes of thy sonne Iesus christ In theis two places sainct Austin sheweth playnly that the christiaÌ„ must not be afrayd but assure himselfe of ryghtuousenes by grownding himselfe not vppon his own works but vppoÌ„ the preciouse blud of Iesus Christ which clenzeth vs from all our sinnes and maketh our peace with god Sainct Barnard in his first sermoÌ„ vppon the Annunciation sayeth most euidently that it is not ynough to beleue that a man can haue forgiuenes of his sinnes but by gods mercie nor any one good desyre or abilitie to doe so much as one good worke except God giue it him no nor that a man cannot deserue eternall lyfe by his workes but if GOD giue him the gift so to beleeue But besydes all theis thinges sayeth Sainct Bernard which ought rather to be counted a certayne entrance and foundation of our faith it is nÃ©edfull that thou belÃ©eue also that thy sins are forgiuen thÃ©e for the loue of Iesus christ SÃ©e how this holy man confesseth that it is not ynough to belÃ©eue generally the forgiuenesse of sinnes but he must also belÃ©eue particularly that his owne sinnes are forgiuen him by Iesus Christ and the reason is ready at hand namely that forasmuch as God hath promised thÃ©e to accept thÃ©e for rightuouse through the merites of Iesus Christ if thou belÃ©eue not that thou art become rightuouse through him thou makest GOD a lyer and consequently thou makest thy selfe vnworthie of his grace and liberalitie But thou wilt say to me I belÃ©eue well the forgiuenesse of sinnes and I know that god is true but I am afrayd that I am not worshie to haue so great a gift I aunswer that the forgiuenesse of thy sinnes shall not bÃ©e a gift or frÃ©e grace but a wages if God should giue it thÃ©e for the worthines of thy works But I replie vppon thÃ©e that God accepteth thÃ©e for rightuouse and layeth not thy sin too thy charge bicause of Christs merits which are giuen vnto thÃ©e and become thyne by fayth Therefore following the councell of Sainct Bernard beleue thou not only the forgiuenesse of sinnes in generall but also apply the same belÃ©efe to thine own particular person by beleuing without any dout y all

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

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

Selected quad for the lemma: sin_n

Text snippets containing the quad