Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	act_n	faith_n	justify_v	11,290	5	9.0946	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10052	Prælium & præmium. The Christians warre and rewarde A sermon preached before the Kings maiestie at VVhitehall the 3. of May. 1608. By Daniell Price Master of Arts of Exeter Colledge, and chapleyn in ordinarie to the prince	Price, Daniel, 1581-1631.	1608 (1608)	STC 20298; ESTC S113692	18,212	36

hath caused the Romaine faction to traduce vs for a solyfidian profession as if we did pluck vp good works as weeds and cast them out of dores which how much contrarie to our profession it is anie indicious ingenuous maie vnderstaÌ„d So we that hold this against meÌ„ Angels that a true effectual liuely faith doth onlie iustifie so that we remoue not works from faith but works from iustifying We grant works to bee vta regni non causa regnandi Aug. Aquin. Hil. Origen as Austine speaketh and to be required necessitate praesentiae non necessitate efficientiae for as Hilary in his Comment vpon Math. teacheth Fides sola iustificat and S. Austen on the 4. of the Rom. fides sola mundat and as Origen on the same Chapter fides sola sufficit But then they replie out of S. Iames yee see saith the Apostle that of works a man is iustified and not of faith onlie Yea but saith S. Paule we conclude that a man is iustified by faith without the worke of the Lawe To reconcile both which places I saie that as we are iustified by faith without the works of the Law so by the works of the Law must our faith be iustified So that there is one righteousnesse imputed another righteousnesse excercised there is a iustice of iustification and a iustice of testification the one acquiteth before God the other approueth before men Paule speaketh of the former of these two Iames of the later The one establishing a real Christian iustifying faith Aquin. the other confuting a false fained divelish faith Aquinas in this one distinction ending this Christus iustificat effectiue fides iustificat apprehensiue opera iustificant declaratiue our works by faith faith by Christ doth iustifie vs. Our workes maie claime a part in our faith but not in our iustifying for in that great act of CaÌ„celing the handwriting acquiting the conscience pacifying Gods anger and presenting vs blamelesse before Gods holy eies faith is wholie and solely imploied and our works not claiming anie part therein I speake not this to stoppe the blessed fountaine of good works I know that he that hath proclaimed of Mary Magdalen wheresoeuer this Gospel shal be preached mention shal be made of this woman he hath also promised that hee that shall giue to one of the lest the verie least gifte a Cup of cold water in his name shal not want their reward And therefore if any haue beene to busie in this kinde I say to such why cause ye the people to staie from their workes get ye to your burdens laie vpon the people the number of workes which they did in the beginning diminish nothing thereof for they be idle let them worke and worke continue in working that when Christ commeth to iudgment he maie finde them working and saie good servants and faithful yee haue beene faithfull in a little I will make you rulers over much enter into your masters ioy Let the vse of this doctrine mooue you al to consecrate your external and internal Vse inward outwarde actions vnto God that ye maie shew forth the vertue of him that hath called you if yee haue onlie outwarde sanctity ye deceiue others if only inward you deceiue your selues if neither inward nor outward ye deceiue God But be ye not deceiued God is not mocked S. Peter proueth that if temperance patience godlinesse brotherly kindnesse and loue be in you you shall neither be idle nor vnfruitfull in the knowledge of Christ 2. Pet. 1.8 Amor Dei saith Gregorie otiosus non est operatur magna si est si operari renuerit amor non est where the loue of God is it is not idle and where it is idle it is not Be earnest zealous religious and be ye so religiouslie zealous that you maie continue to the end for Nemini palma datur priusquam cursus conficiatur therefore God required not a working only but a coÌ„tinuing perseuering keeping to the end For the end of that shal be rewarded O beloued shal not wee continue Tantum boni in bono quantum mali in malo shall the drunkard continue so long as his longues last the adulterer so long as his loines last the glutton while his skin the prowd man while his purse the wicked man while his life and shal not we continue To the ende that you maie continue to the ende Remember that God in his Arithmetique requireth MultiplicatioÌ„ not Substraction in his iournies progreds not regredi in his Philosophie motum velociorem in fine quam in principio Mistake me not I saie he requireth motum velociorem not violentiorem for I know violent motions be vnnatural and yet there haue beene latelie so many violent motions in our Church that had not the diuine gubernation of our primuÌ„ movens restrained the heat of inferiour Spheres our Church had beene on fire the Clerolaicall presbiterie had brought among vs a Cyclopical anarchy But I need not to bring these in publicke Theophilact vpon Luke obserueth that Lady Philautia Lady selfe loue was maried to the Pharisie in the Gospel Theoph. in Luk. The Pharisie I am sure is dead shee was then left a widdow The Anabaptists Brownists Barronists and Humorists are in competition yet for her The Presbiterie is corriual with them they much torture themselues in the suit we are not much troubled with them and I hope we shal be lesse I come not hither to trample them if there be anie thing good in them I honor it the exorbitancie I pitty I would they would remeÌ„ber that as knowledge without zeale is not religion so zeale without knowledge is not discretion They would not then be so violent and virulent Our motions beloued they must not bee violent as these but natural it must bee a perpetual motion to the end we maie stretch out our selues but not out stretch our selues runne but not ouerrunne wee must continue in a ciuil sober sanctified course runing our race fighting our fight til wee haue finished our course we shal be sure to finde help in running comfort in coÌ„tinuing ioye in obtaineing a reward in triumphing though al the world bee against vs yet wee shal bee as Mount Syon that shal not bee remoued as Socrates whoe neuer changed countenance or as the Cypresse tree which neuer changeth colour Troubles maie assault the godly but neuer insult ouer them they shall haue a refection in their affliction and Consolation after desolation post praelium praemium and so J come froÌ„ praelium to praemium my second part I will giue him power ouer nations were there not greater reward for delightinging in the Lord then the delight of that delight the ioie of that ioie â— Pars. the plesure of that pleasure it were sufficient dilectionis nulla maior expetenda est remuneratio quam ipsa dilectio saieth leo But behold the bountifulnesse mercy liberalitie munificens of our good god hee inciteth and

this Christian euerie true Christian must thus arme watch stand run wrestle resist striue fight and ouercome The vse of the doctrine is to encite al the seruaÌ„ts of the Lord to be Martialists to be souldiers in this wicked world Our life is militia Vse we haue an oath sacramentuÌ„ militiae we haue an armour Armaturam militiae we haue a place locum militiae we haue a combat luctam militiae we haue a reward coronam militiae our daÌ„gers diuerse our conflicts mightie our adversaries many Cic. pro Arch Poet. Nihil horuÌ„ ora vultus mouerunt within vs guilty consciences oppressing vs before vs trapps for our destruction to ensnare vs behind vs memorie of sinns past to torture vs ouer our heads the wrath of God to terrifie vs vnder our feet the dungeon of damnation to entrappe vs the flesh insulting the world triumphing the deuil tempting sinne slinging Nihil horum ora vultusque mouerunt Wel my beloued at the length Arise arme your selues fight the Lords battels Alexander the yonge Prince did more earnestly desire to learn because Arist the Prince of Philosophers taught him And the souldiers did more streniously fight because that the renowned Alexander did lead them Beloued your Arist is Alexander your Alexander is Christ hee doth teach you to fight and doth fight to teach you In him yee are Conquerours by him yee are more then Conquerours Neuer did any Conquerour so victoriously if you fight as ye haue him for an example The Philistin with his speare the Israelite with his slinge the Indian with his darre the Persian with his bow the Schithian with his launce the Mirmadon with his strength was neuer able to be so powerfull in conflict as thou mayst bee And as the conflict is victorious so the victorie is as glorious neuer had Moses such a victorie ouer the Caananits Ioshua ouer 31. kingly Captaines Israel ouer the Philistins Dauid ouer the Amalekits Alex. ouer the BarbariaÌ„s Themistocles ouer the Persians Aemilius ouer the Macedonians Marcellus ouer the SithiaÌ„s or Scipio ouer the Carthaginians as thou maist thy selfe obtaine by thy Christ O theÌ„ who would not in a spiritual ambitioÌ„ desier so to triuÌ„ph so to Celebrat his Trophies But yet if any wil desire this let him remember the tenour of his knights seruice is the Crosse and as the Romans coulde not come to the temple of honour but by the Temple of vertue so hee by noe meanes can come to the Crowne but by the Crosse Hee must come to fight before hee fight to ouercome He must ouercome the world the deuil the flesh in the world he must ouercome himselfe a little world in himselfe he must ouercome his tongue a world of wickednes himselfe a little world in the great worlde his tongue a great worlde in that little world a world of wickednesse Iames 3.6 If he can ouercome the world and himselfe he shal be able to ouercome tribulation anguish persecution famine nakednesse perill sword life death angels principalities powers things present or things to come height or depth or any other creature especially if he be able to ouercome to hold fast til C. come For the promise is made to him that ouercometh and keepeth my workes to the end and so J end this point come to shew that wee must ouercome to the end Not the hearers but the the doers of the lawe are iustified Rom. 2.13 2. Obs 1. part Not the doers for a time but the continuers beyond time the faithful vnto the death Reu. 2.10 Many herd C who vnderstood him not so the vulgar Iewes many vnderstood him who beleued him not so the Scribes Pharises many beleeued him who profest him not so the Hypocrite many professed him for a time but after fel away so the Apostats This answereth al Iewes-Scribes Pharisais Hypocrits Apostates hee that keepeth my workes to the end Not heareth but keepeth not words but workes not for a time but to the ende hee that keepeth my woorkes to the end to him and to none but to him It was a brutish speach of Brutus Liuy Te colui virtus vt rem ast tu nomen inane es that Pietie Honestie Religion bee but names for Christ here makes a sufficient explication of his will in these words Hee that keepeth my workes vnto the ende giueth the name and nature the words and workes affections and actions al that is to be performed The in vndation of hipocrisie hath almost drowned the world how many good woordes in the world how sewe good workes how many bee like Christians yet noe Christians like Professours yet no Professors of whom the obseruatioÌ„ of Guicciardine maie be true Caesar Borgia and his father Pope Alexander the 6 had a prouerb fastened on them by the Italians of that time Guicc lib. 5. that the one of theÌ„ neuer thought as he spake and the other neuer spake as hee thought Many are like to Panarches aenigma to the Poets Hermaphrodites Athaen Dipnosoph to the Grammarians Participles to Banacles which are fish and noe fish foule and noe foule many are outward not inward Christians extra mittendo non intramittendo by profession not by practise by sight not by faith God requireth the externe and interne soule bodie hart and face words and works hee requireth that his seruaunt shoulde not onlie keepe the waies of the Lord Gen. 18.19 and the couenants of the Lorde 1. Kings 11.11 and the commandements of the Lorde Neh. 1.5 and the Sabaoths of the Lord Levit. 26.2 and the ceremonies of the Lord 1. Kings 2.3 and the iudgements of the Lord Esec 18.19 the statuts of the Lord Ps 119.5 and the words of the Lord Rev. 22.7 but here the works of the Lord which Hugo expresseth to be mandata the precepts or as he expresseth himselfe the practise of the precepts of the Lord. In which words to keepe my works hee ioineth faith works togither to keepe credendo my works faciendo to keep by beleeuing to expresse by practising For the Gospel is not a doctrine of libertie Epicurisme or sensualitie but a Gospel of exact action perfection not a gospel of beleeuing only but of liuing not of Theorie onlie but of practique consisting not in hearing but doing not in affecting but an effecting faith So that hence J obserue this doctrine that true Christianitie must be manifested in a liuely effectual Doct. powerful practise otherwise our faith is no faith our faith must differ from the only knowing faith of the Deuils for that is Historical from the bragging faith of the Iewes for that is Pharisaicall from the bare faith of Hypocrits for that is vneffectuall from the fained faith of the Apostates for that is but Temporall from the false faith of the Papists for that is phantasticall A doctrine verie needful in these our times where in works are changed into words walking into talking hands into tongues harts into eares which

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