Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	know_v	worship_v	2,551	5	9.5681	5	true

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

sinnes committed by them Tertullian expressing the same custome saith further that they made also a confession of their former sinnes Ingressuros baptismum c. Tertullia De Bapti Suche as wil come to Baptisme must by often petitions fastinges kneelinges and watching and with confession of all their former sinnes vse praier S. Augustine declaring the order of his time saith De fide oper ca. 6. that such as intended to take baptisme certeine daies before gaue their names in writing and were purged and cleansed by abstinence fasting exorcismes forbearing the companie of their laweful wiues And by these doo we vnderstande that suche as were christened being of perfect age were not only instructed in faith but also taught to doo penance to faste to praie to promise that they would liue according to Christ his teaching to feare God to loue him and to hope in him al which thinges were conteined in their instruction and doctrine of Baptisme whereof S. Paule maketh mention Hebr. 6. And being in this wise prepared they receiued that Sacrament and therewith their Iustificacion If any would not professe amendemente of life but continewe in damnable vice or in any vngodlie kinde of liuing beleued they neuer so wel they were not admitted to be christened as S. Augustine saieth Meretrices c. Common harlottes and stage plaiers De fide oper ca. 18 and other what so euer occupiers of common lewde doinges vnlesse they vndoe and breake suche bandes be not suffered to come to the Sacramentes of Christ But this the Reader maie see at large in the booke it selfe of S. Augustine intituled of faith and workes which is translated into englishe and sette furthe herewith The cheefe argumente whereof is to declare that it suffiseth not him that wil be baptised and iustified to beleue vnlesse he haue faith that worketh by charitie and vnlesse his life be agreable to that holy Sacrament Cap. 2â— Cap. 15. Cap 16. For where any of bothe faileth saith he there neither ought nor can any promise be made of life euerlasting And thus haue we seene how they receiued their Iustificacion who came to be christened and iustified when they were of perfecte age That our Iustification and the vertues whereby we receiue it be the giftes of God and come of grace THE IX CHAP. Of Grace BVT as a sinner is brought to the state of iustice by faith through feare of God hope loue penance and the Sacrament of Baptisme so is it trewely to be said and faithfully to be acknowleged that it is the free grace of God that worketh al these vertues in him without the whiche he is not able of him selfe to atteine not only to the state of iustice but not so muche as to right faith and loue of God or any other gifte perteining to his saluation CÃ¹m sine gratia Dei. Concil Arausica Cap. 19. c. For seeing that mannes nature was not able to keepe saluation whiche it receiued without the grace of God how can it be able to repaire that it hath loste without the grace of God As many then as are made members of Christe by the Sacrament of Baptisme or falling afterward be restored by penance are moued and stirred therevnto not by their owne desertes but by the free mercie and grace of God whose gifte both trew penance and also Iustification is And therefore although it be said to sinners Acto 2. Zacha. 1. Exposi Episto ad Ro. incho Agite poenitentiam doo penance And Conuertimini ad me Turne yee to me Yet as S. Augustine saith Poenitentiae meritum gratia praecedit quÃ²d neminem peccati sui paeniteret nisi admonitione aliqua vocationis Dei. Grace goeth before the merite of penance For no man would repent him of his sinne were it not by some admonition of Gods calling The wastefull sonne said Surgam ibo ad patrem meum I will rise and go to my Father Aug. Epistola 106. Quam cogitationem bonam quando haberet nisi ipsam illi in occulto pater misericordissimus inspirasset Whiche good thought when should he haue had vnlesse his most merciful Father had inspired it into him As many as sinne seuer them selues and straie from God and sure we are it can not be false that trewth said Nemo venit ad me nisi fuerit ei datum Ã patre meo Ioan. 6. no man coÌ„meth to me vnlesse it be geueÌ„ him of my Father What thing so euer man thinketh heareth or seeth whereby he is moued to good that motion commeth of God. Visorum suasionibus agit Deus God worketh in vs De spiri Lit. Cap 34. 2. Cor. 3. saith S. Austine by persuasion of suche thinges as we see not only to will but also to beleue he worketh it either outwardely by exhortacions of the gospel or inwardly For that no man can chuse what shal come into his mind The Churches sound doctrine of Gods grace De spirit Lit. Cap. 7. but it is in his owne wil to consent or disagree Without this helpe of grace no man is able so much as to thinke any thing that maie please God. As this commendacion of grace is plainely sette forth in the Scriptures so hath it ben in all ages faithfully tought by the Church Bicause as S. Augustine saith Hac cogitatio sancta c. This holy thinking keepeth the children of men vnder the defence of Goddes winges this thought bringeth no pride The Church commendeth good workes but it setteth grace before them Concil Arausi cap. 8. saying Debetur merces c. Rewarde is due to good workes if they be done but grace that is not due goeth before that they maie be done It teacheth that mannes Iustificacion is the effecte of grace Per ipsam gratiam iustificatur De spiri et lit c. 10. c. By grace man is iustified freely that is to saie no merites of his workes going before Otherwise grace is not grace It teacheth that no man dothe good workes before he haue receiued grace thereby to deserue Gods grace but that God geueth his grace first whereby man doth good workes afterwarde whiche thing S. Augustine declareth by two apte similitudes Non vt ferueat Li. 1. ad Simplicia Quaest. 2. calefacit ignis The fier doth not heate to be made hote it selfe but bicause it is hote Neither doth the whele runne well thereby to be made rounde but bicause it is rounde Euen so no man worketh well that he maie thereby receiue grace but bicause he hath receiued it For how can he liue iustely that is not iustified but grace doth iustifie that a iustified man maie liue iustely And further to shewe how necessary Gods helpe and grace is to euerie man and at all times the Church teacheth that God doth not giue his grace onely once and then leaue man to him selfe Aug. Epistola 106. de CoÌ„cil Palest but assisteth

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

to thy children suche a Father as Tobie was Geeue vnto thy chyldren profitable An example and holesome preceptes suche as he gaue vnto his sonne Geeue in charge vnto thy chyldren as he charged his sonne Tob. 14. saying And nowe my Sonne I geeue thee in charge serue God in truth and doo before him that whiche pleaseth him The preceptes of Toby to his sonne Tob. 4. and charge thy children that they doo iustice and geue almes and be mindeful of God and blesse his name at all tymes And agayne My most deerly belooued sonne haue God in thy mind all the dayes of thy life and transgresse not his Commaundementes Doo iustice all the dayes of thy lyfe and walke not in the waye of iniquitie For if thou deale in truth respecte shall be had vnto thy woorkes Of thy substance doo almes deedes and turne not awaye thy face from any poore man. So shall it come to passe that the face of God shall not be turned from thee Geaue Almes my sonne according to that thou haste If thou haue plentye of substance geeue the more largely thereof if thou haue scarse and but a litle yet geeue parte euen of that litle And feare not when thou geeuest Almes for thou layest vppe to thy selfe a good rewarde againste the daye of necessitie Tob. 12. For Almes deliuereth from deathe and suffereth not to goe vnto hell A good woorke is geeuing of Allmes vnto all them whiche doo it in the sighte of the Highe God. What a pageaunt or game is that deerly belooued bretheren the setting foorth whereof is honoured with the presente behoulding of God him selfe If at suche largesse and liberalitie as the Gentilles bestowed vppon shewes it seemed a greate and a gloriouse matter to haue presente the Proconsules or Generalles of Armies and greate coste and charge was bestowed by suche menne to please greate personnages howe muche more noble and greater is the glorie of our charge where wee haue God and Christe the behoulder thereof Howe muche more plentifull ought the preparation heere to be and howe muche more bowntifull the coste where all the vertues of heauen assemble all the Angelles meete to the sight and beholding thereof Where to the defraver of the charge not a triumphant chariot or Consulship is asked but eternall lyfe is geeuen nor the vayne and temporall fauoure of the common people is sought The frute of Almes deedes but the perpetuall rewarde of the heauenly kingdome is receyued And that these dull barren and pinching peny fathers woorking nothing towardes the frute of their saluation may be the more ashamed of them selues that the shame of their reproche and vilenesse may stryke the deaper into their filthy consciences let eche man set before his eyes the diuell with his garde that is to saye let him imagine the diuel with his traiterous people and children of death to leape foorth in presence and euen there Christe him selfe being presente and iudging to callenge with prowde comparison Christes people A liuely Representation and to prouoke and require that an accompte and rekoning of both sortes may be taken saying in this wise I for these that thou seest heere with me haue neither receyued buffets nor endured scourging nor suffered the Crosse nor shed my bloud nor redeemed this my familie with the price of any Crosse and passion No neither doo I promise them the kingdome of heauen or restoring them to immortalitie call them home agayne to Paradyse and yet see howe sumptuouse games and pageantes howe great Treasures what rare thinges long and moste chargeably sought they prouide for mee Yea laying to pleadge ingaging or selling outright all their goods and possessions to sette foorth to the vttermost these games and pageants Yea and if the pageants frame not handsomly to their honesty they are with wordes of reproch and hissing often tymes driuen out of the stage yea and sometime almost stoned to death with the furie of the people Nowe Christ let me see such fetters foorth of sightes and shewes of thy side Shew me these riche men flowing in abouÌ„dance of welth whether though thy selfe fittest aloft in thy Churche and lookest on them they make vnto thee any suche chargeable presentes by engaging or selling their goodes Naie rather by chaunging for the better the possession of them translating them into heauenly treasures In these vaine and worldly shewes before men That vvhich S. Cyprian speaketh heere of plaies and pageants may be applied to banquetinges excesse in apparall and such other not novv common euerie vvhere nobody is fedde none clothed none susteined with comforte of meate and drinke Al the charge betweene the madnesse of the setter foorth and the foly of the beholder through a prodigall and foolish vanitie of disceiuing pleasures is loste and commeth to naught Yet emong thine thou arte thy selfe clothed and fedde in thy poore and needy and thou promisest eternall lyfe to suche as woorke All this notwithstanding thy people being thus honoured by thee with Diuine rewardes and heauenly giftes are scarse to be compared in number with myne that haue at my hande for all their coste no rewarde but damnation What shall we aunswere herevnto deerely beloued brethren By what meanes may we defende the mindes of the ryche menne ouerwhelmed with suche a sacrilegiouse barrennesse and as it were palpable darkenesse By what excuse may we purge our selues whoe are fewer in number then the Diuelles seruauntes who doe not repaie vnto Christ for the price of his Passion and bloude no not so muche as small trifles Christe hath geauen vnto vs commaundementes a revvard to such as vvorke and punnishment to the idle he hath instructed his seruauntes what they haue to doe he promiseth rewarde to suche as woorke and threatneth punnishment to the vnfruitfull He hath vttered his sentence and tolde vs before what iudgement he wil geue What excuse can there be to the negligent What defense to the barren and nigarde but that to the seruaunt who doth not that which he is coÌ„maunded our Lord wil do that whiche he threatneth Mat. 25. saying When the Sonne of man shal come in his glory and al his Angels with him then shal he sit in the throne of his glory and all Nations shall be gathered together before him and he shal diuide them one from an other as the shepheard diuideth the shepe from the gotes and shal place the sheep on his right hand but the gotes on the left then shal the king say vnto them which shal be on his right hand Come ye blessed of my Father receiue the kingdome which hath ben prepared for you from the beginning of the world for I haue ben hungry and you gaue me to eate I haue ben thirsty and you gaue me drinke I haue ben harborles and you led me in naked and you clothed me sick and you visited me I haue ben in prison and you came vnto me Then shal the iust answere

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