Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	sin_n	time_n	5,862	5	3.8981	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12685	The su[m] of diuinitie drawn out of the holy scripture very necessary, not only for curates [et] yong studentes in diuinitie: but also for al christen men and women what soeuer age they be of. Drawn out of Latine into Englyshe by Robert Hutten.; Margarita theologica. English.	Spangenberg, Johann.; Hutton, Robert, d. 1568.; Turner, William, d. 1568.	1548 (1548)	STC 23004; ESTC S126460	78,484	290

ought to vse our selfe toward our neighbour â˜ž Resite the ten commaundementes THou shalt haue no straing gods before me Thou shalte not take the name of God thy Lorde in vayne RemeÌ„ber that thou sanctyfye the sabboth daie Honour thy father and mother that thou maye haue longe lyfe vpon the earth Thou shalte not kyl Thou shalt not coÌ„mitte adultry Thou shalt not steale Thou shalt not speake false wytnes against thy neighbour Thou shalt not desire thy neyghbours house Thou shalte not desire hys wyfe his seruauÌ„t his haÌ„dmaid his oxe his asse or any other thing of hys Â¶ What do the preceptes commauÌ„de vs The firste commaundeth the inwarde worshippe of God that is to saye the true and perfecte feare the true and perfecte fayth and the perfect loue of god The seconde commaundeth the outwarde worshyppe the vse of the name of god that is to say inuocacion thankes gyuynge preachinge of the word of god and coÌ„fessioÌ„ these be sacrifices of prayse The thyrde commaundeth preaching of the word to be holyly obserued and ceremonies whiche be gyuen by god to be kepte for the minister sake that we giue some tyme to hearynge the worde and exercising by ceremonies The fourth coÌ„mauÌ„deth obedieÌ„ce towarde parentes officers and thys precept conteineth excellent vertues that is to saye diligence in obeyng doinge our vocacioÌ„ modestnes pitie toward our pareÌ„tes the coÌ„moÌ„ welth such like vertues The fyfte commaundeth to hurte no man it forbydeth desire of vengeaunce hatred enuy and suche lyke affections and it conteyneth many vertues that is to say iustice mekenes constaunce pacience and clemency Â¶ The syxte alloweth mariage and commaundeth to absteyne frome whorhuntynge It conteyneth these vertues chastitye temperaunce continence sobriety and such lyke The seuenth defeÌ„deth propriety of goods and commaundeth to absteine froÌ„ other mens goods It conteyneth sparynge liberality diligence and such lyke The eyght defendeth iudgementes and requireth the truch of couenauÌ„tes and testymonyes The nynth and tenthe dooe gyue declaration vnto all the other preceptes that not onely externall factes are forbydden but also euel affections desires and that the coÌ„science is euer accused â˜ž What be the iudiciall or polytyke lawes of Moyses â˜ž Whyche commaunde of the rites of mariages of successions of punishynge of offenders and such other polityke thynges Those perteyn not vnto christen men vnlesse ther be some of them naturall as when mariage of aliance and kinfsolke is forbidden For reuerence of bloud oughte to be obserued amonge all people and at all tymes For the Cananites were destroied for vnlaufull lustes bycause they maryed theyr kynswomen â˜ž Whiche be ceremoniall lawe Â¶ Which commaund of the teÌ„ple rites of sacrifices which rites and customes dooe separate the Iues from the Gentiles Christen men be delyuered from these lawes Yet God wyll thys that wee vse at certayne tymes the ceremonyes whyche be commaunded vs of God and come togither vnto the preachynge of the worde for nothynge is more necessarye then the preachinge of the worde of God Â¶ What is the effecte of goddes lawe and howe many offices be thereof Â¶ Thre the firste the lawe doth constreine and plucke downe all menne wyth a certayne perfecte forme of liuynge Therefore saith Paulle The law is geuen for the vniust And agayne The lawe is a scholemaister vnto Christe For thys forme of good lyfe ordeyned and officers the doctryne of the lawe punishmente for mannes wretchednes etc. The seconde declareth syn accuseth affraieth condeÌ„neth our conscience whereupon Paule saieth By the lawe is knowledge of sinne Also the lawe worketh wrath Item By the lawe is sin excelleÌ„tly giltye Item the pricke of death is sinne but the myghte of synne is the law The thyrd teacheth what workes be acceptable before god and commaundeth certayne workes wherein we maye exercise obedience toward god For althoughe we be fre frome the law in so muche as belongeth to iustification yet as concernynge our obedience the lawe remayneth For it is necessary that we being iustified by God obey him â˜ž Maye a man by hys owne power fulfyll the law of God or no Â¶ Nothynge lesse For the lawe of god is not satysfyed wyth our external workes as the papistes teach nor yet by the inward endeuour of oure wyll wtout fayth and the holye goost But Christ is the ende of the lawe that is to saye wythout Christ the lawe auaileth nothinge â˜ž May a man be iustifyed by the lawe Â¶ No for Paule wythdraweth iustification frome the lawe in thys corrupted nature For no-man satiffyeth the lawe wyth the powre of nature Therefore they whyche be not reconcyled wyth fayeth althoughe they fulfyl certayne workes of the lawe yet can thei not please god for thei be euer accused of the lawe and they remayne in doubt and desperatioÌ„ â§ Wherefore then be Moyses lawes gyueÌ„ seinge they iustify not â˜ž Therefore be they gyuen that the Israelytes should be knowen froÌ„ Gentyles vnto the preaching of Christe For god woulde segregate and deuid thys people from other nations that ther shoulde be a certayne kynde of people â–ª wherein Christe shoulde be borne and wherein the promises should be kepte and that ther should be certayne testimonies of the word of God therefore was thys people ledde out of Egypte wyth so many greate and wonderfull miracles Although then the Israelytes dyd not deserue remyssion of sinnes before god for kepynge of these lawes yet god dyd subiecte them vnto these lawes as vnto a schole maister as Paulle sayeth But they dyd obteyne remission of synnes by the truste of the mercy of god promised vnto them for Christes sake whyche was to come whome the gospell declareth nowe to be come Â¶ Of the Gospel Â¶ What is the Gospel IT is the preachynge of repentaunce and remission of sinnes and iustification whiche naturall reason can not perceyue but it is godly declared wherein god promyseth that he wyll forgyue synnes for Christe hys sonnes sake and pronownceth vs iustifyed that is to saye acceptable and gyueth vs the holye gooste and euerlastinge lyfe If we beleue onely that these do vndoubtedlye chaunce vnto vs for Christes sake â˜ž What difference is betwene the law and the Gospell Â¶ The lawe requireth perfecte obedience the true feare of God true beleue it affrayeth oure hertes and consciences it forgyueth not synnes for nothinge it pronownceth vs not rightuousse vnlesse we fulfyll the lawe And allthough it hath promises yet they require the condicion of the lawe fulfilled that is to saye He that doeth these shal lyue in them Item do thys and thou shalt lyue But the Gospel is the preachinge of repentaunce conteyning the promises of the benifites of Christe It comforteth the hertes which be affraied it forgiueth sinne for nothinge and pronounceth vs iustifyed although we do not fulfil the law Â¶ Of promissions â˜ž Howe manye promissions of the holye scripture be ther TWo some be added vnto the law and haue the condicion of the lawe that is to saye they

the worde of grace whyche is preached and confyrmed wyth gostely testimonyes he committeth syn agaynst the holy gost â˜ž Is not euerye fal after the trueth be once knowen synne whiche can not be forgyuen Â¶ No. For ther be many examples and wytnesses which teach that suche fallynges be forgyuen And euerye persecution of the Gospell is not to be iudged synne vnforgyueable Because Manasses Pauli and other persecuted the worde of god yet purchassed they forgeuenes Wherefore boeth the sentences are to be holden Fyrste that all synnes be forgyuen them whyche beleue because the promysse is vniuersall accordyng vnto thys he hath coÌ„cluded all vnder synne that he myght be merciful vnto all Also i. Iohn .i. He is a sacrifice not only for oure synnes but for the synnes of the whole world Secondarelye thys is also to be holden that ther is a synne whyche can not be forgiuen or a synne vnto death But who committeth that the cannot be forgiueÌ„ it is not oure deutye to iudge it is sufficieÌ„t to iudge of the whych foloweth that ther is no such sin in theÌ„ which come to repeÌ„tauÌ„ce faithe And vnforgiuable sin perteineth only vnto theÌ„ whyche continewe vnto the veri end in infidelity do no repeÌ„tauÌ„ce for thei which do repeÌ„t haue no vnforgiuable sinnes â˜ž What is the effecte of repentaunce The effects fruits of repeÌ„tauÌ„ce be together newenes of lyfe and maners For in theÌ„ which be receiued into grace the rightuousnes of good coÌ„scieÌ„ce must folow whereof IhoÌ„ sayth do the worthi workes of repeÌ„tauÌ„ce of the necessitie of this newe obedieÌ„ce haue we entreted Â¶ Of faith â˜ž What is fayth Faith is not onli a knoledg of the historie of christ but it is the vnfained trust of the hert which ê¯seÌ„teth vnto the promis of the gospel but specially it signifieth the trust of merci promised for christ For altough there be many kyndes of promises diuers purposes wher about fayth is occupyed like as the busines pereles of diuerse meÌ„ be as the busines of Moises of Dauid of Paul be diuers yet this is the pricipal purpos of faith which i al busines is euer the first most speciall that is to say trust of merci wherw t the hert iugeth that it hath remissioÌ„ of siÌ„nes pleaseth god for christ Thys faith must go before giue light in euery inuocacioÌ„ the hert lifted vp ther with desireth loketh for the help of god in al maner of teÌ„tatioÌ„s Againe wtout this fayeth or trust of mercye ther is no inuocatioÌ„ nor no ieoperdies can be ouer come For vnles their be such faith in the hert the mind is oppres led w e doutiÌ„g indignatioÌ„ agaiÌ„st god in the sore striuiÌ„ges of the coÌ„cieÌ„ce â˜ž Howe standeth this faith in our herte The holy gost moueth our herts bi the gospel which teacheth the sin is forgeuen vs for christ which was made an offering for vs. So theÌ„ standeth this when we heare this promisse and behold Christe our mediator we beleue for hys sake that we be forgyuen and acceptable before god and to be heard nor we sufferre not thys truste to be shaken of vs. Thys fayeth is the self reuiueing of herte and ouercommeth feares of sinne and death it bryngeth a sure comfort it vpholdeth in al periles it axeth obtaineth things of God â§ Proue the faith signifieth truste of mercy â˜ž In thys tyme also certayne learned men do contende thys worde Fayeth to sygnifye onely the knoweledge of the historye or professioÌ„ of the Articles which may be also in the vngodlye and they denye truste of mercye to be signisyed by thys worde Fides Therefore stronge argumentes must be holde that Fides in thys proposition signifyeth truste of mercy .i. Paule confirmeth the promise and fayth whiche taketh the promesse Rome iiii when he sayth therefore by faith without deseruynge that the promes maye be sure for he meaneth that the promes is of none effecte vnlesse it be taken wyth fayeth Therefore seinge fayth is compared vnto the promesse as to a thinge about whiche fayeth doth exercise hys office it is necessarye Paule to speake of such a fayeth whiche is a conseniynge wherewith we consente and agree vnto to the promis But thys fayeth agreing vnto the promisse is the very truste of mercye not onely the knoweledge of the hostorye For so Galla. iii. saith he that the promisse by fayth maye be gyuen vnto them whyche beleue c. ii Rome v. speaketh he of Abrahamme He doubted not wyth distruste but he was confyrmed in fayth here speaketh he playnelye of faith whych resisteth douting despaire and recouereth the promis For he speaketh manifestly of the trust of the promis He dyd not doubte of the promyse of God by mystruste .iii. Paul speaketh of such a fayth which is not an idle knowledge of the history but which worketh for remissioÌ„ of sinnes he attributeth vnto it liuely causes the is to say that it coÌ„forteth our hertes in feares maketh our coÌ„sciences quiet and ouercoÌ„meth syn death Rom. iiii We iustifyed by faith be pacified IteÌ„ Eph. i. By whoÌ„ we haue truste enterauÌ„ce by iayth Therefore it is necessari that fayth be taken for the trust which coÌ„forteth lifteth vp oure hertes Also Christ whiche saieth vnto the sinfull womaÌ„ thi faieth hath made the safe speaketh surely of such a faith whiche beleueth knowledgeth that hir sinnes be remitted according to the worde of Christe Thy synnes be forgiuen the So also in suche lyke places when he speaketh after the same sort vnto the woman of Cananie and to hir which was affected with the flux of bloud he vnderstaÌ„deth the trust which did loke for helpe vpoÌ„ him nor it was no idle knowledg of the history iiii Peter in the Actes saith our hertes to be purified with fayth to haue remission of synnes and quietnes of conscience But it is manifest that our hertes be not clensed with the bare knowledge whyche is also in the vngodli Therfor it is necessari that fayth signifieth here trust which receiueth merci remissioÌ„ of sins v In the seÌ„teÌ„ces of prayer it is manifest this word fayth to signifye nothing els but a trust which beleueth with fauoure as Iacob i If any maÌ„ nede wysâ—om let him axe it in fayeth doubtinge nothyng So sayth Christe also what so euer ye praienge do axe beleue â˜ž So also in the old testament for ye shall receiue it c. this word fides and Credere signifie truste of mercy as Abraham beleued God c. Also Iosaphat .ii. Paralip xx Beleue in god â˜ž What is the meaning of thys senteÌ„ce the ryghtuouse shal lyue by hys fayth It attributeth vnto faith two thinges that is to say iustification lyuelines that is deliueraÌ„ce from sin death It teacheth that by fayth we be iust or accepted vnto god that by faith we be reuiued and quikned that is that we receiue coÌ„forth wherbi

ceremonies of the whiche thynges in all ages infinite disputations and coÌ„tentions haue bene How many degrees of christeÌ„ libertie be there â€ Four The fyrst that remission of synnes and reputing of iustice is gyuen not for the lawe but for nothynge by Christe This is the must speciall and principal degree perteyning nothinge vnto ciuile life but only vnto the striuing of the conscience in the iudgemente of God wherein thys comforte is necessarie Of thys degree sayeth Christe Iohn viii If the sonne shall deliuer you ye shal be free in deede â˜ž The seconde is gyuyng of the holy goste whereby the beleuers be iustified and gouerned and defended against the tyranny of the deuyl Here of speaketh Paule .ii. Corhinthi iii. Where the spirite of the Lorde is there is libertie â˜ž The thirde That the Gospell delyuereth vs from the ceremonies Iudiciall lawes of Moyses Thys decree perteyneth in a maner vnto outwarde lyfe but it hath the cause of these whiche be aboue sayed Â¶ For the Gospell doeth not require Leuiticall ceremonies because it teacheth vs to purchaise remission of sinnes freely and pronounceth vs iustified by mercie for Christes sake not for any seruice or our workes The fourth teacheth what is to be iudged of ecclesiastical ceremonyes whyche the byshoppes or other men haue instituted For because in thys lyfe certayne rites places and tymes be necessarye the gospell permytteth customes to be made in the churche wythout vprore and contention Therefore be certayne dayes appoynted that the people maye knowe when they ought to come together to heare the word of god These tradicions be tollerable yet iustificatioÌ„ is notto be sought in them â˜ž Vnto what thynge is thys doctrine of Christen libertye profitable â˜ž Vnto manye thynges For if this doctrine be not in the church there insue many discoÌ„modites Fyrst the iustification of faith is blynded and blotted out that is to saye when the benifyte of Christe is attrybuted vnto tradicions that is when men esteme them selues to deserue remission of synnes be pronounced ryghtuousse for such rites customes by the whiche persuasions consciences dooe fall into desperation and they lose the true knowledg of fayth and of Christ The seconde the vnlerned fainynge suche outwarde obseruations and rites to be true worshipping and and seruice of God and true perfection when perfection is neuer the lesse feare faith loue and the workes of our vocation The thyrde the concorde of churches is confounded as it is of the easter The fourth If consciences esteme those rites to be necessarye they caÌ„ neuer rest For who euer hath obserued al mens tradicioÌ„s whereof suche summes so manye bokes haue ben written that they can not wel be numbred â˜ž But thou saiest obedience is necessarye althoughe the powers do abuse the right For â˜ž Christ sayth vpon the chayre of Moyses sitte the Scribes and Phariseis c. â˜ž What soeuer they shal commaund you do it In thynges whiche perteyne vnto goddes lawe the conscience muste necessarily obeye the Pastours accordynge vnto thys he whiche heareth you heareth me But in Ecclesiastical traditions it ought so to obey that it auoyde offensions and that iustification be not sought in theÌ„ nor the opinion of necessitie be added therto But wheÌ„ vngodly thinges be commauÌ„ded or taught theÌ„ is the rule of the Apostles to be folowed God muste rather be obeyed then men â˜ž But what saye ye of the ceremonies whiche be instituted of Christe Â¶ They muste be obserued because they haue the commaundement of God And yet the libertie of the gospel teacheth that we be not iustified with ceremonies wythout fayth also that necessitie doth excuse vs if we haue impediment whereby we can not vse them as if by some chaunce a certeyne maÌ„ coulde not obteyne baptisme yet if he shoulde beleue stedfastly in Christe he shoulde be saued wythout the ceremony Â¶ Of Councels â˜ž Be councels taught in the Gospel by Christe or no SOme haue feyned councelles to be in the Gospell of not reueÌ„ging of pouertie of virginitie of chastitie Then after sayd they that those workes were perfectnes But these opinioÌ„s be full of errours superstition For the lawe of God is one which conteyneth nothyng but preceptes and Christes longe sermon Mathew v. is nothynge els then the enterpretyng of the awe For Christes purpose is to declare the perfecte obedience that is required in the lawe Wherefore when he forbiddeth hatred concupiscence desiâ—e of vengeaunce he bryngeth in no newe counceles but he expoundeth the verye lawe of God and doeth teache the preceptes He threateneth also euerlasteing punishmente He whiche is angrye sayeth he wyth hys brother he is accused of iudgemet Also who so euer seeth a woman for to desire hir he hath committed adultrye alredy in hys herte Â¶ Of Reuenging â˜ž What commaundeth he of reuengynge HE forbyddeth priuate reuengynge that is desire of reuengynge and that whiche is without the authority of the officers he doeth not inhibite comon reuengynge which is exercised by the officers For the Gospell doeth not abolyshe rulars or magistrates But rather confirme them Rome xiii Therfore thys sediouse opinion which teacheth that ther is a counsel of reuenging is to be reiected And we must wysely make difference betwene open and priuate reuengynge for the Lorde sayeth giue me the vengeaunce I shal recompence â˜ž But what of this seÌ„tence is it lawful to resiste force wyth force â§ The Gospell doth not resiste thys sayeing For to resiste force wyth force belongeth vnto the lawe of nature if it be rightly vnderstanded for it must be applied vnto the coÌ„mon reuengyng that is vnto the office of the rulers So the rulers do resiste force by force wheÌ„ they driue awaye theft and robbery with harnais sweard For wherefore shoulde rulars be necessarye if we should priuately euery one exercise reuenginge Of Pouertie â˜ž What commauÌ„deth it of pouertye THe Gospell doeth neyther commmaund nor yet couÌ„sel any man to forsake hys goodes or conferre vse all thynges communely but rather alloweth politike ordeynynges and diuision or proprietie of goodes But the Gospell commaundeth to helpe them whiche be pore and needy leberally and it promiseth great rewardes boeth bodely and gostli for such liberality as Christ sayeth Geue and it shal be gyuen vnto you And â–ª ii Corhint ix He which soweth scarsli he shal reape scarsly c. Solomon Prouerbes .v. doeth excellently set furth and describe a great part of house rulynge drynke sayth he water out of thyne owne fountaynes and thy fountaynes shall be deriued the ryuers shall runne into the streetes Be thou alone the mayster of theÌ„ none other wyth the. Solomon wyll that euerie one giue vnto the needful of the fruites of his farme holde but so that he keepe styll his farme holde lest he be brought vnto beggerry So Paule commaundeth to gyue so that we make not oure selfe pore and that slogardes shall not misuse our liberalitie To be shorte many testimonies do coÌ„firme

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