Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	call_v	lord_n	sinner_n	2,337	5	7.5568	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13857	The profe and declaration of thys proposition: fayth only iustifieth: gathered [and] set forth by Richarde Tracy; Profe and declaration of thys proposition: fayth only justifieth.	Tracy, Richard, d. 1569.	1543 (1543)	STC 24164; ESTC S104938	17,685	66

vs that we shulde grouÌ„de stablyshe make sure our saluatioÌ„ vpon goddes promises whych be euer certeyn sure So that in all temptations of desperation we may constaÌ„tly surely trust to that sure promyse made by god to vs. The scripture therfore geueth all the power of iustifycation only holly to god whych by hys prophete Esay sayth Ezaie xliii I am he I am he onelye whyche for myne owne selfe sake do awaye thyne offence forget thy synnes so that I wyl neuer thynke vpon them Also the prophet O see sayeth Oâ—ee xiii O Israel thyne iniquitie hath destroyed the but in me onely is thy helpe Therfore the christen mans iustice wherby he is accepted before God to be iuste ryghtwyse is not a ciuill iustice earthly iustice but an heueÌ„ly iustice not an actiue iustice consystynge in workes whyche we yelde and gyue to god but a passiue iustice whych we receaue of mercy onely froÌ„ god For god seeth in vs no goodnes nor any other thyng wherby he is moued to fauour vs but onlye our wretched mysery wherby he is moued wyth hys godly benignitie and pytie to haue mercy on vs. wherfore our iustice is not wtin vs nor of vs but Christ is oure iustice Christ iesê° of God is made vnto vs wisdome and also rightuousnes satisfiing redemcion that accordynge as it is written he that reioyceth shulde reioyce in the lorde being wtout vs he is frelye wtout our deseruing gyuen to vs by God It is nothyng of our worthynes or deseruynge that Christes iustice is called our iustice but of Christes onely infinite mercy that he estemeth rekeneth hys iustice to be ours So that we synners couered clothed with christes iustice i. Cor. i. do appere in the syght of god iuste ryghteous so of god for Christes sake be accepted as iust ryghteous Alas then what vnkynde frowarde styffenecked people be we which wyl not moste mekely lowly and thankefully accept receyue and take Christes iustice holynes and redemption lyberaly frely most mercyfully offred geuen vnto vs of god wherby we without cause of our parte deserued shuld be estemed reputed and accepted before him notwithstaÌ„ding our weaknes synfulnes to be therof forgeuen estemed as iust holy in hys syght for Christes sake only what vnthaÌ„kfulnes vnkindnes is this to coÌ„tempne goddes most mercyful aboundauÌ„t lyberal gyftes offered gyuen to vs what arrogancy and presumption is thys to attribute gyue to our weake synful workes that helpe coÌ„forte fauoure remedye whych we onely by all equitie haue cause be bouÌ„de to sech desyre loke for froÌ„ god for christes passioÌ„ deathes sake the pryce of our synne only cause of our acceptauÌ„ce to fauour Thys vnworthy estimatioÌ„ of workes geuyng to theÌ„ that which god promised to gyue vs frely is no lesse then to iudge esteme God vntrue in all hys promyses whyche is to confesse hym in worde and to deny hym in deede an vtter falsifyeng denyal of al the scriptures What vnwyse yea mad meÌ„ be we whiche wyl stablishe grouÌ„d our saluatioÌ„ vpon our vnperfyt incoÌ„stant transitorie workes rather theÌ„ vpon goddes mercy to vs frelye promysed whych promyse is euer coÌ„stant sure infallibly true What quietnes can that conscience haue which hangeth hys helth and lyfe euerlastynge vpon instable and vnperfyt workes of man whyche perysh and vanishe awaye lyke the shadowes Wherfore the ioye and comfort of all Chrysten hertes is that Chryste is become our iustice holynes and redemption whych we apprehende receaue and accepte to be ours by the lyberall gyfte of god thorough faythe in hys promyses onlye and by no other meanes Note well the true vnderstaÌ„dyng meanyng that faithe only iustifieth And therfore we saye that faythe onlye iustifiethe whan we speake vnder thys fourme by faythe we be iustified or by fayth we be frelye iustified or that fayth onlye iustifieth For al these sentences be of one lyke force vertue or meanynge We do not meane thereby that faythe so alone iustifieth that these wordes alone and frelye exclude other good workes or godlye vertues that they be not ioyned wyth fayth which neuer is without both good workes vertuouse but we by these wordes frelye and only do vtterlye exclude all opinion truste coÌ„fidence to our merites vertues dignitie good disposition or worthynes that they in no wyse be estemed thought or iudged to be cause meane motion or help or to be partlye cause meane motion or help to our iustification whyche only and holye we yelde and gyue to God to hys sonne Iesu Christ our Lord which only is our hole and sufficieÌ„t iustice satisfaction and peacemaker for synne wythout anye respecte to any good motion or godlye disposition before by god seen in vs. And therefore who soeuer iudgeth or thynketh good workes vertuouse or godlye disposition to be anye cause or helpe or anye parte of cause whereby God is moued or styred to iustifie vs the same obscureth and wythdraweth the glorye of God and robbeth Chryste of the honoure by hym onelye deserued and to hym only due Who caused hys prophete Danyell to saye Daniel .i To the o Lord al rightuosnesse beloÌ„geth to vs perteynethe nothynge Note well what true iustification is and what we be after iustification but shame whan God hathe freelye of hys onlye mercye and fauour iustifyed vs yet we remayne synners For the whych we must dayly pray wyth the sayntes to god for pardoÌ„ and forgyuenes For iustificacyon takethe not awaye synne so that it remayneth not in vs but iustification is properlye fre pardon and remissyon of synnes a couerynge of our synnes a not rekening layeng them to our charge onlye through the mercy that we obteyne by faith in Chrystes bloode as the prophete sayth Psalm .xxxi. blessed be they whose synnes be forgyuen whose offences be couered And blessed is that man to whome god imputeth not hys synnes For god was in christe and made agreament betwen the worlde and him self imputed noâ— theyr sinnes vnto them .ii. Cor. v. whyche remissyon couerynge and not imputynge of synne were in vayne yf there were no synne in vs. For other our good workes and godlye dispositions do satisfye the lawe or they do not satisfye the lawe If they satisfye the lawe we haue no nede than of Chrystes iustice to be imputed to vs. For yf ryghteousnes come of the lawe thaÌ„ is Chryste deade in vayne Galat. iâ— saythe paule To suche therfore wythout dout Chryste is dead in vayne And yf we do not satisfie the lawe than be we synfull Iames i. Curses is euerye man that coÌ„tinueth not in al thinges whiche are written in the booke to fulfyl them Galath iii. and moue not god to iustifie vs. For yf we offende in one iote of the law we than transgresse the hole lawe so sayth S.

whiche onely iustifieth to any man bicause of any vertue or vertuouse disposition whiche he before seeth in man for they thinke that God whiche euer hathe seene all thynges presentely dyd see before in Peter Paule Dauyd Maria Magdalene and such other theyr repentynge hartes And also theyr godly dispositions wherwith they woulde mekelye obedientlye and wyllynglye consente to goddes spirituall motions and grace offred to them vsynge and exercisyng the gyftes and talentes by god gyuen to them accordynglye Whiche dysposition and vertuous workynge accordynge to theyr callyng before they were presently by god seen in them dyd prouoke and moue God thynke they to iustifye them To all men of this straunge opinion I answere that saynt Iames sayth Erre not my deare brethern euery good gifte and euery parfect gyfte is from aboue and commeth downe from the father of lyght Is euery good thynge come downe from the father of light what haue they then that they haue not receyued i. Corint iiii If they haue receyued theym why reioyce they as they had not receyued them what wyse man prayseth a stone for his swyfte flyeng in the ayre whiche is caste with vyolence whose nature is to lye styll yf it be not remoued Lyke prayse is to be giuen vnto vs for our good dispositions and well workyng whiche onely is wrought in vs agynst our nature by the myght and grace of God who worketh onely in vs bothe the good wylle Philip. iiii and to perfourme the same without whome we can doe nothyng that good is Iohn xv And for my parte I knowe noo scriptures whiche do encourage anye man to thynke that theyr good workes or godlye disposition to do good by god before seene in theym shulde moue god to iustifie them or to endewe them with his grace and fauour And than thus to deuyne Rom. xi who gaue hiÌ„ first that he shulde recompence hym agayne searche or iudge the causes mouing god to geue his godly gyftes with out his woorde the same teachyng prouyng and testifienge is rather of curiositie and of vayne opinion than of any godlye perswasion or holsome doctrine For god by his prophete Esaye sayth Esay lii Rom x. I am found of them that sought me not haue appeared to them that axed not after me And agaynst Israell he sayeth All daye long I haue stretched out my handes vnto a people that beleueth not but speaketh agaynst me By this texte appearethe but small prouocation or good disposition mouyng god to gyue his godly gyftes And other knoweledge than by this his woorde haue we none For whoe hath knowen the mynde of the lorde Rom xi or who was his counsellour or who hathe gyuen to hym fyrste that he myght be recompensed agayne for of hym and thorough hym and by hym be all the thynges to hym be glorye c. Where they thynke that god for the good disposition and godly vertues before seen in man doth iustifye man Verilye they be to moche forgetfull of the corruption and poison of our nature whych is become so weake simple that in it can not be perceaued fouÌ„de any such good dispositioÌ„ godly vertues to moue God to iustifye vs. Math. vii For euell trees can not brynge forth any such good frutes Also the prophete sayeth Psalm cxliii enter not into iudgemeÌ„t wyth thy seruaunt o Lorde for in thy syghte no man lyuynge shal be iustifyed Psalm .cxxix. Also yf thou wylt be extreme to marke what is done amys o Lorde who maye abyde it Rom. iii. for wythout dout all haue synned and are destitute of the glorye of God Where is then they reioycyng excluded by what law Galath iii. of vertuous good dysposition or good dedes Naye sayeth Paule but by the lawe of fayth Wherfore there is nother thoughte wyll nor worke in vs yf we coÌ„syder and ponder their goodnes in nature where of we caÌ„ take any occasioÌ„ to reioyce but rather haue cause to lamente to say with Iob Ioh. ix I feare all my workes bycause they be euyll Gene. viii Also the scripture sayeth the imagination of mans harte is euell eueÌ„ from hys youthe Item all mannes imaginatioÌ„s of the thoughtes of hys harte are only euell euery daye Gene. vi It were therfore necessary fyrst to proue our workes good also a godly dyspositioÌ„ in vs to do good whervnto all the scripture wytnesseth the coÌ„trary before that we can proue that our good workes godly dysposition before sene in vs by God do prouoke and moue God to iustifye vs and to gyue vs hys grace and fauoure Yea although there were a godlye dysposition in vs yet that shulde not moue God nor prouoke him to iustify vs for Abraham was not iustifyed bycause he offered his sonne and was also obedient to sley hym but bycause he beleued sayeth the scripture Also Paule sayeth Rom. xi Israel hath not obtayned the thynge whyche he sought for noo but yet the election hath obtayned it And by what meanes sayeth Paule eueÌ„ throughe the election of grace Ibidem TheÌ„ is it not by the deseruynge of workes of vertuose or of good dysposition for theÌ„ were grace and fauour no grace fauoure Therfore hath God wrapped all nations in vnbelefe that he myght haue mercye on all And the scripture wytnesseth more ouer that god sayd to Moyses xodâ— xxxiii I wyl shewe mercy to whom I shewe mercy I wyll haue compassion on whoÌ„ I haue compassion So sayeth Paule lyeth it not in a mannes wyll Rom. ix or runnynge but in the mercy of God Rom. v. In this God setteth out his loue towardes vs sayeth Paule seynge that whyle we were yet synners Christ dyed for vs. Alas what good dysposition vertue or good worke was in vs beyng synners to moue or to styrre god to iustifye vs or to shewe vs any grace Ierem. xxxii or fauour surely none But the very true cause was onely hys eternall loue where wyth he loued vs. Wherfore he lyberallye and frelye dyd drawe vs moued onelye wyth hys mercye towarde vs as saynt Iames sayeth Iames .i. Of hys owne frewyll begat he vs wyth the worde of lyfe Yf our regeneration came by the free wyl of god theÌ„ was he not moued bi our good dysposition vertue nor good workes before sene by God of vs. And therfore Paule wyllyng our helth and saluation to be certen sure teacheth vs that our iustification hangeth nother of the workes of the lawe nor of our good dysposition vertuose or good workes but only on fayth that it may come of fauour and grace and that the promyse myght be sure for so AbrahaÌ„ was made stronge in the fayth gaue honour to god Rom. iiii stedfastly beleuyng that he which had made the promys was able also to make it good And therfore was it rekned to him for rightwysnes This was not wrytreÌ„ only for AbrahaÌ„ but also for

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