Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19361	A theological dialogue Wherin the Epistle of S. Paul the Apostle to the Romanes is expounded. Gathered and set together out of the readings of Antonie Corranus of Siuille, professor of Diuinitie.; Dialogus theologicus. English	Corro, Antonio del, 1527-1591.	1575 (1575)	STC 5786; ESTC S116682	133,197	376

helper But none can be helped but he which doth somewhat The Manichies bereeued man of all dooing and made him as a stocke or a stone Secondly I make that in the regenerated there remayneth infirmitie For asmuche as sin dwelleth in vs and the fleshe fyghteth againste the spirite in the regenerated euen to the ende of our lyfe the regenerated performe not their purposes altogyther withoute incomberance These thinges are confirmed by the Apostle in the seuenth to the Romanes and in the fift to the Galathians And therfore that freedome of oure wyll is weake by reason of the dregges of the olde Adam and of the corruption that is bred and borne with man and remayneth in vs euen to the ende of our lyfe Notwithstanding for asmuch as the strength of the fleshe and the remnants of the old man are not so effectuall as vtterly to quenche the working of Gods Spirite therefore the faithfull are saide to be free but yet so as they acknowledge their owne weakenesse and boast not at all of the freedome of their will For the faithfull must euer beare in minde this saying which Saint Austin harpeth vpon so muche out of the Apostle Mar. 11. what hast thou which thou hast not receyued and if thou haue receyued it why bostest thou as though thou haddest not receyued Moreouer the thing that I had determined doth not foorthwith come to passe For the fallings out of things are in gods hand And thervppon S. Paule prayeth the Lord to prosper his iourney Rom. 1. Therefore euen in that respect mans freewill is weake Neuerthelesse no man denieth but that bothe the regenerated and the vnregenerated haue freewill in outwarde things For man hath this propertie common to him with all other liuing things to whome he is not inferiour namely to will some things and to nill other some So can he speake or holde his peace and goe abrode or tarie at home howbeit that euen in this behalfe an eye must always be had to Gods power whiche caused that Balaam coulde not attayne to the mark that he shot at nor Zecharie speake as he woulde haue done when he came out of the Temple In this case I condemne the Manichees which denie that mans freewill when he was good was the beginning of euill vnto him Also I condemne the Pelagians which say that an euill man hath sufficient free will to do a good commaundement For they be disproued by the holy scripture which sayth vnto the one sort God made man righteous and vnto the other if the sonne make you free then are you free in deede Of the true iustification of the righteous By the worde Iustifie the Apostle in his discourse of iustification Rom. 8. betokeneth the forgiuing of sinnes the acquiting of men from gilt and punishment the receyuing of them into fauour and the pronouncing of them to be righteous For the Apostle sayth to the Romanes It is God that iustifieth who shal then condemne There Iustifying is matched agaynst Condemning Act. 13. And in the Acts of the Apostles the Apostle sayth By Christe the releasing of your sinnes is preached vnto you and of all the thinges from which you could not be iustified by the Lawe of Moyses by him is euery one that beleeueth iustified For in the Lawe and the Prophets also we reade in this wise Deu. 25. If variance rise betweene man and man and they come to iudgement let the iudges iudge them and let them iustify the ryghtuos and condemne the vngodly And in the fift of Esay it is sayde woo be to them that iustify the vngodly for rewardes Nowe it is most certeyne that by nature all of vs are sinners and vngodly and cast and conuicted of wickednesse and condemned to die before Gods iudgement seate and that we be iustifyed that is to say released or set free from sin and death by God the iudge onely for Christes sake and not for anye desert or respect of oure owne For what is more manifest than this saying of Saint Paules Rom. 3. All men haue sinned and are destitute of Gods glorie but are iustified freely through his grace by the redemption that is in Christe Iesus For Christ toke vppon him the sins of the worlde and toke them away and satisfied Gods Iustice God therfore only for Christes passion and resurrections sake is mercifull to oure sins and layeth them not to oure charge but imputeth Christs ryghtuousnesse vnto vs as oure owne so as henceforth we be not onely clensed and purged from oure sinnes or made holie but also rewarded withe Christes ryghtuousnesse 2. Cor. 5. Rom. 4. and so consequently set free from sin death or condemnation and finally made ryghtuous and heires of the endlesse lyfe Therefore to speak properly only God iustifieth vs and onely for Christes sake doth he iustifie vs not imputing our owne sins vnto vs but imputing vnto vs Christs rightuousnesse Rom. 3. And bycause we receiue this iustification not by any workes but by trust in Gods mercy and in Christ therfore I teache and beleeue with the Apostle that the sinner is iustifyed by onely fayth in Christ and not by the law or by any workes For the Apostle sayth Rom. 4. I am of opinion that a man is iustified by fayth without the deedes of the law Againe if Abraham were iustifyed by workes he hathe whereof to boast but not before God Gen. 15. For what sayeth the scripture Abraham beleeued God and it was reckened vnto him for rightuousnesse Now vnto him that worketh not but beleueth in him that iustifieth the vngodly his faith is imputed to him for rightuousnesse And againe you be saued by grace through fayth that not of yourselues but it is gods gift Not by works least any man shoulde glory Ephe. 2. For asmuche then as fayth receyueth Christ our righteousnesse and imputeth all things to Gods free fauour in Christ therfore is iustification fathered vpon fayth howebeit for Christes sake and not bicause it is our worke for it is the gifte of God But that we receyue Christ by fayth the Lorde himselfe sheweth by many words in the sixth of Iohn where he putteth eating for beleeuing and beleeuing for eating For like as we receiue foode by eating so doo wee participate of Christe by beleeuing Therefore I deuide not the benefite of Iustification partly to Gods grace or to Christ and partly to our selues or to our owne charitie and works or to our owne deseruing But I attribute it wholly to Gods free fauor in Christ by fayth Besides this our loue and works could not please God if they were done of vs beeing yet vnrighteous and therefore it behoueth vs to be first iustified before we can loue or doo good works But we be iustified as I sayde afore by fayth in Christe through the onely grace of God who imputeth Christes ryghtuousnesse to vs and not our owne sinnes and consequently imputeth oure beleeuing in Christ vnto

soeuer you yeelde youre selues as seruants to obey his seruaÌ„ts you are Ioh. 8.34 2 Pe. 1.19 whither you obey sin that leadeth you vnto death or obedience innocency rightuousnesse vvhich lead you vnto lyfe R. If men were cleare of hearing they would receiue imbrace this your most certeÌ„ strong saying For what is more against resoÌ„ thaÌ„ to seke to match ioyne togither things that are most repugnaÌ„t as for exaÌ„ples light darkenes fredome bondage sin grace and that do they surely inteÌ„d as oft as they feare not to bynd theÌ„selues to sin vnder pretence of grace liberty Yet must you not thinke all meÌ„ to be of this mould For ther are many in this our church of Rome which hauing shaken of the yoke of sin by the benefite of regeneration go forward with all their hart vnto vertue and godlinesse P. And I truely do gyue continuall thankes vnto God and euer shall that wheras you were the bondslaues of sin now you being set free by Gods meere goodnesse and made his children haue hartely obeied the order of his doctrine that is to wit of the Gospel which is deliuered to you to bring you life Now therefore you being set fre from sin do serue the rightuousnes and innocency wheruÌ„to god hath called you therfore you must not in any wise yeld to sin R. Certesse a greate number of vs are notably well minded vnto holines such is the singular grace working of Gods spirite in our harts and we hope that he will continually help our infirmityes P. In good sooth to the intent I may haue respect of your frayltie I will deale with you after the maner of men Therfore like as you haue yelded your members the witts of your mynde your powers and your strength as instruments to vnclennesse and levvdnesse to doo levvdly so as you became euery daye woorse than other through the reigning of levvdnesse in you so now yeld you your members if not more lustily yet at leastvvise not more lasyly as instrumentes vnto innocency as instruments to vvorke holinesse and becoÌ„me you euery day cleaner froÌ„ all vncleanes And thervvithall remeÌ„ber that at suche tyme as you serued sin you vvere strauÌ„gers outlavves to rightuousnes But I besech you vvhat fruite reaped you of the thinges vvhereof you be novv ashamed Surely the ende of them is death R. Euery mans owne fault reproueth himselfe As for myne owne parte you will not beleeue howe ill I am ashamed as oft as my former wretched and lewd lyfe coÌ„meth to my mind For what shall I tel you how that euen from my verie cradle as sone as I had any wit and discretion according to mine own natural corruptioÌ„ naughtines the wylines of the old serpent which called for the lesson that he had once taught AdaÌ„ by by trusting to the abilitie of mine owne wit I thought my selfe wiser than al the world tooke my selfe almost as a God in all my dooings so as I can not sufficiently maruel that Gods mercifulnesse was so great as to voutsafe to beare with me so patiently when I followed my sinne so long time and so wilfully P. Now then seeing you be both loosed from the bonds of sinne and made the seruaunts of God you shall reape the fruit of your holinesse and euerlasting life abideth for you in the ende For as death is the wages of sinne euen so is euerlasting life I say not a wages or hire for the excelleÌ„cie therof is such that we can not compare it yet must we not therefore couet it or care for it the lesse but rather the more inasmuch as it is the more excellent lieth in the power of gods soueraigne bounteousnesse but the free gift of God through Iesus Christ our Lorde and not in any wise for our deserts R. I easily agree with you in this case friend Paule But I do not well vnderstande what you meane by saying that we be loosed from the lawe For in as muche as Gods lawe is holy and righteous and as a certen light whereby to walke in the true way of saluation and was appointed to the Israelites by god for the necessarie vses of the leading a good life so as they mighte beholde the will of the Creator in it as in a cleare glasse how is it possible that the man which is borne anewe shoulde be loosed from that law and that he should thencefoorth liue as without law Or by what meanes can the law seeing it is of god bring foorth euill deedes P. I will make the whole matter playne in as fewe wordes as I can Chap. 7. and in the example of my selfe shew the offices of the law so you coÌ„sider the three states of man namely vnregenerated regenerating and regenerated Nowe that the whole matter might be vnderstoode the better I borowed a similitude from the lawe of wedlocke For these are my words Know ye not brethren I speake of suche as haue skill of the law that the wife is bounde by the lawe of wedlock so long as hir husband liueth Cor. 7.33 For the maried woman is bouÌ„d to the man by the Lawe so long as she liueth but if the husbande bee dead shee is loose from the Lawe of the man Therefore I thinke she is to be counted an adultresse if she couple hir selfe with an other man while the husbande is aliue to whom alone she had bound the honest vse of hir body by the law of mariage But if the husbande dye I thinke hir to be lose from the law of mariage so as she is no adultresse thoughe shee couple hirselfe with another R. These things will neuer be denied nother of the Gentiles which are inlightened but by the light of nature nor of the Iewes which haue the law written P. You iudge right Euen after the same maner you hauing obteyned the righteousnesse of Christ are dead in respect of the lawe by the body of Christ on the other side the lawes power of condemning is dead in respect of you so as now you be at libertie to couple your selues to another namely vnto Christ the sacrifice of propiciation for our sinnes who afterwarde was raysed again from the dead Nother haue you now any more to do with the law both bicause you be no more subiect to the curse of it and also most of all bicause that being nowe possessed led by the spirite of god you be not driuen by the comaundements of the law but led by the guiding of the spirite Therefore as nowe wee haue to deale with grace to bring forth the fruites of holy workes vnto God which hath made vs righteous freely through Christ R. The law of wedlock I know very well and what benefite free iustification bringeth I now vnderstande the better by you But yet I do not throughly perceyue what maner of one this mariage of the law with man is P. I wil vtter the meaning of

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