Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	lord_n	love_v	20,974	5	6.4258	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19466	A confutacion of that treatise, which one Iohn Standish made agaynst the protestacion of D. Barnes in the yeare. M.D.XL. Wherin, the holy scriptures (peruerted and wrested in his sayd treatise) are restored to their owne true vnderstonding agayne by Myles Couerdale.	Coverdale, Miles, 1488-1568.	1541 (1541)	STC 5888; ESTC S109263	97,433	206

to eate ergo it is nothing worth were not this a wise consequent The smyth will tell you a better tayle Peraduenture ye will excuse youre selfe and saie This consequent is not myne but Barnes wordes I answere Yes verely they be your owne wordes for ye saie planely afterward in your treatise Yf Christ had deliuered us from all payn satisfactory et ce we shuld nether mourne ner be penitent for our offence committed agaynst god nether nede we to mortifye our flesh This your fleshly and damnable reason this your heresye this foule stinckyng opinion this pestilent erroure and spirituall poyson Dyd Barnes utterly abhorre and condemned it by S. Pauls owne wordes in the xlix leafe of his boke So that the more I loke vpon youre wordes the mote I wonder at your shamelesse slaundring of the trueth But as touchinge this I shall haue more occasion to talke with you afterward Now to put you to youre probacion How are ye able iustly to proue that pennaunce is voyde and superfluous where faith is preached onely to iustifie the true faith of Christ is it that we speak of Is it not occupied then and worketh thorow godly loue and charite They then that duely receaue this faith do not receaue it to lyue worse or as euell afterward as they did afore god gaue it them For though we be saued by grace thorow faith and that not of our selues though it be the gift of god I saie not of workes Yet are we his workmanshippe created in Christ Iesu vnto good workes to the which god ordeyned us before that we shulde walke in theÌ„ Nether hath oure sauioure geueÌ„ us anie libertie to receaue it in vayne but teacheth us to forsake al vngodlynesse and wordly lustes and to lyue discretely iustly and godly in this worlde Therfore who so despiseth to lyue vertuously and to do good workes despiseth not man but god The same faith that onely iustifieth setteth forth this doctrine therfore doth it not destroye good workes and pennaunce Take you hede theÌ„ and beware what ye saie another iâ— me I might pointe you also to S. Ambrose who treatinge of the calling of the heithen and declaringe the true origenal of oure saluacioÌ„ alledgeth the place afore rehearced of the ij to the Ephesians and sheweth that faith goeth as it were with childe beynge replenished with all good thoughtes and dedes and in due season bringeth them forth And. S. Augustine saieth these wordes Yf faith be the foundacioÌ„ of pennaunce without the which ther is nothing that can be good then is pennaunce ernestly to be required which as it is euydent is grounded in faith For a good tre can not bring forth euell frutes Matth. xij PennauÌ„ce therfore which proceadeth not of faith is not profitable et ce These are S. Augustines wordes Faith then destroieth nether pennaunce ner good workes but is the wombe that beareth them both and of whom they both proceade Touchinge the article of forgeuenesse where ye saie that it is contrary to the ordre of oure Sauiours prayer that we must be forgeuen of god afore we can forgeue are ye not ashamed thus to proceade forth in blasphemies agaynst the manifest worde of god yee and clearly agaynst your owne wordes Do ye not coÌ„fesse youre selfe that first god of his mercy onely geueth us grace with out which we can do nothinge that is good Is it not a good thing one man to forgeue another Do ye not grauÌ„t also that god first loued us yee euen whan he was not loued of us Why then shame ye not to wryte that it is agaynst the ordre of oure lordes prayer to be forgeuen of god afore we can forgeue Is the loue of oure sauioure agaynst the ordre of his prayer Or dyd he not forgeue us whan he loued us first Can he loue and not forgeue Thynke ye god to be of the nature of those which forgeue and loue not or that shew tokens and countenauÌ„ce of loue in outward appearaunce and forgeue not in their hertes A shame is it for you to take vpon you the office of a teacher of a reader of a preacher and to handle such a waightie matter as this is so slenderly so frowardly so crokedly so farre out of frame so wyde from the ordre of Christes sincere and true doctrine Red ye neuer the parable of forgeuenesse that oure sauioure telleth in the eightenth of Matthew Which parable like as it setteth forth oure dutye and teacheth us euery one to forgeue oure brethrens trespaces from oure hert rotes proueth it not likewise that the lorde first pitieth us dischargeth us and forgeueth us oure greate dette Is not loue and gentlenesse that one Christen man oweth to another a frute of the holy goost Is it not a worke of faith then and of the holy goost yee a frute of that pennaunce which proceadeth of them both one man to forgeue another Doth not our lorde himselfe saye A new coÌ„maundement I geue you to loue one another that eueÌ„ as I haue loued you ye also maie loue one another etc. Be ye curteous saieth S. Paul one to another mercifull and forgeue one another euen as god hath forgeueÌ„ you in Christ Item Now therfore as the electe of god holy and beloued put on tender mercy kindnesse humblenesse of mynde mekenesse long sufferinge forbearing one another yf any man haue a quarell agaynst another Euen as Christ hath forgeuen you so do ye also Be these scriptures now against the ordre of oure lordes praier The wordes wherof yf we rehearce in ordre as he taught them then afore we aske anie peticion we first confesse that almightie god is oure father and we his children which we can not be excepte he hath graunted us forgeuenesse for Christes sake Agayne ther is no prayer good and acceptable without faith for how shal they call vpon him saieth S. Paul in whoÌ„ they haue not beleued They therfore that truly saie their Pater noster are faithfull beleuers to whom eternall life is promised by Christes owne mouth and haue their sinnes forgeueÌ„ them of god Do ye not considre that they to whoÌ„ oure lorde taught this praier were his Apostles and true Christen men which like as they them selues first haue forgeuenesse of god they shulde neuer els be Christen men so vse they to forgeue other acording to the doctrine of scripture For the Apostle saieth Be ye the folowers therfore of god as deare childreÌ„ and walke in loue eueÌ„ as Christ loued us et ce And what Christen man beyng in his right witte dyd euer denye but that yf we which haue forgeuenesse of god will not forgeue oure trespacers he shall withdrawe his forgeuenesse from us But you not regardinge the ordre that god hath taken in the saluacioÌ„ of his people turne the roote of the tre vpwarde draw the threde thorow afore the nedle set the cart

and acceptable sacrifice to god which is your reasonable seruinge of god And fashion not your selues like vnto this worlde but be chaunged thorow the renewinge of your minde These are S. Pauls wordes which as ye partly hide from the vnlerned so cut ye them very short lest I feare yf we heard out S. Pauls minde we shulde vnderstond him the better S. Pauls doctrine is that we must mortifie oure bodies but to what intent To make any such satisfaction as ye wolde proue Naie so saieth not the texte but to the intent that we maie serue god as we shuld serue him to forsake vanite and to be altred froÌ„ an euel minde to a good Euen so like wise saieth the other text which I must English for you in the sixte to the Romaines Like as ye haue in times past geuen ouer youre membres to serue sinne from one wickednesse to another so must ye now geue ouer youre membres to serue righteousnesse that ye maie be holy That ye maie be holy saieth he and speaketh of no such satisfaction as ye inuente Standish Yf I do not thus satisfie then I shall haue the rewarde and paine belonging to sinne et cet Couerdale To the intent that ye maye spie the better in what case ye stand by your awne wordes I praie god ye maie loke to your selfe by times as a Christen man shulde I will make you an argument or two out of the scripture To deliuer from eternall death is to satisfie for the paine due vnto sinne But Christ onely deliuereth froÌ„ eternall death Ergo Christ onely satisfieth for the payne due vnto sinne The maior is manifeste by S. Paul whom ye youre selfe alledge saienge The rewarde of sinne is death euen eternall death by youre owne confession The minor is proued by the Prophet and by the Apostle Of these two premisses gather you the conclusion Another argument By what one so euer we are deliuered from the wrath of god both past and for to come by the same is made sufficient satisfactioÌ„ for the paine due vnto oure synne But Christ onely deliuereth us from the wrath of god both past and for to come Ergo he onely satisfieth for the paine due vnto our sinne The Maior is manifest for the payne due vnto sinne is the wrath and indignacion of god The Minor is euident by the Apostle first that we are deliuered onely by Christ froÌ„ the wrath of god past for he hath made the peace betwene his heauenly father and us and by him is the father reconciled Secondly that we are deliuered by him from the wrath to come it is cleare Rom. v. and j. Tessa j. By these two premisses maie you gather the conclusion Now to youre wordes To satisfie for the payne due vnto sinne is the onely office of Christ But ye take vpon you to satisfie for the payne due vnto sinne Ergo ye take vpon you the office of Christ The Maior is proued by the scriptures alledged afore in the two first argumentes The minor is gathered of your owne playne wordes Of these two foloweth the conclusion Then thus Ye saie that yf ye do not thus satisfie ye shall haue eternall death But so ye can not do for it is the onely office of Christ Ergo ye shall haue eternall death Beholde now what a daungerous case ye be in by your awne wordes Alas man that euer ye shulde be so blind as to sit thus in iudgment and to geue sentence agaynst youre owne soule that Christ hath shed his bloude for yf ye coÌ„forme your selfe to be partaker therof Who wolde not note me to be fiue mile fro my right witte yf I shulde make such an argument and saie thus Yf I be not Christ the sonne of god I shall haue eternall death and damnacion But so it is that I am not Christ Ergo et cete Yf I shulde thus beleue and affirme this Maior wolde not ye abhorre me Turne therfore turne for gods sake in to youre owne conscience and rebuke it ernestly betwene god and you for suffring either your hand to write or youre mouth to speake anie such inconuenience Standish And now of this satisfaction finally to conclude yf there were nede of no satisfaction after by repentaunce we be come in to the fauoure agayne with god why then did Christ saie Luke vij to them that loue much many sinnes are forgeueÌ„ and to them that loue litle fewer sinnes are forgeuen Couerdale Youre opinion vpon that place of the gospell doth utterly destroie the parable of the lender and two detters yee and SimoÌ„s answere which oure sauioure Christ aloweth For Simon saieth that to whom most is forgeuen the same loueth most And againe our sauioure sayeth Vnto whom lesse is forgeuen the same loueth lesse By the which two sentences euery man maie easely perceaue that the text speaketh of no such satisfactioÌ„ as ye ymagin But I haue spied you now at the last O very cruell enemies to gods holy worde how falsely haue ye peruerted and turned oure sauiours wordes to mainteine youre heresie withall Can not Christes wordes stand in the gospell for you as he spake them and as the Euangelist wrote theÌ„ but ye must teach him how he shulde saie Doth he saie in that place To them that loue much many sinnes are forgeueÌ„ and to them that loue litle fewer sinnes are forgeuen Naie verely these are his wordes Many synnes are forgeuen her for she hath loued much But vnto whom lesse is forgeuen the same loueth lesse Will ye still then take vpon you to controlle the holy goost Well beware that this your iugling come not to light Beware I saie that the breth of god blow not downe youre house for a rotten foundacion can not stand long Take hede by times and saie ye be warned Standish This sayenge can not be concernynge culpam et cet Couerdale Oure sauiour speaketh of sinnes and of forgeuing the sinnes And yet are ye not ashamed to affirme that his saieng can not be concerning the faulte but concerning the punishment Can not Christ speake a thinge and meane the same Can he not be true in his wordes O blaphemers of the sonne of god Yee and of that blessed woman Mary Magdalene which must nedes be yet in hir olde faultes and a sinner still yf he meant not as he saide yf his saienge were not concerning the fault whan he spake these wordes Many sinnes are forgeuen her et cet Standishe Wherby we se that post remissam culpam et cetera Couerdale Ye haue here to fore called this satisfactioÌ„ the workes of pennaunce and now saie ye but in latyn that there remaineth somtyme a dutye of punishment to be pourged or reconciled with a worthy satisfaction Which yf it be a worke of pennaunce what time can ye assigne me in the which I am not bouÌ„d to be exercised in some frute therof

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