Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	impute_v	5,476	5	10.4768	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

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

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

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