Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	meaning_n	speak_v	unrighteous_a	16	3	15.7293	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17643	A commentarie vpon the Epistle of Saint Paul to the Romanes, written in Latine by M. Iohn Caluin, and newely translated into Englishe by Christopher Rosdell preacher. Whereunto is added a necessarie table for the better and more readie finding out of certayne principall matters conteyned in this worke; Commentarius in Epistolam Pauli ad Romanos. English	Calvin, Jean, 1509-1564.; Rosdell, Christopher, b. 1553 or 4.	1583 (1583)	STC 4399; ESTC S107213	360,940	450

is a speciall Maxime of Christian Phylosophie The later is taken out of the Psalmes where Dauid confesseth Psal 116.11 there neyther commeth anye certainetye from manne neyther is there anye in him This place is notable and conteyneth verye necessarye consolation for suche is the peruersitie of menne in refusing or contemning the worde of GOD that the certainty thereof shoulde often come into questioÌ„ except it came to our remembrance that the trueth of God dependeth not vppon mans veritye But howe agreeth this with that was sayde immediatelye before namelye that the faith of men whiche may receyue the promise Obiection is required that the promise of GOD might bee effectuall For fayth is contrarye vnto lyinge It seemeth to bee an harde question yet it is easily resolued to witte that the Lorde by the lyes of men whiche otherwise are hynderaunces vnto his trueth will yet fynde vnto him selfe a waye where there is no waye that hee may ouercome Answeare by correcting in his elect that incredulitie is graffed in our nature and by subiecting into his obedience suche as doe seeme to bee vnruly Finally nowe the disputation is of the corruption of nature and nor of the grace of God which is the remedy of the said corruption That thou mightest be iustified The meaning is it is so farre off that the truth of God should be destroyed by our lie and vnfaithfulnesse Psal 51. â— that thereby it is made more apparant and manifest As Dauid testifieth saying that therefore because hee was a sinner God was alwaye a iust and righteous iudge what soeuer he decreed against him and that he shoulde ouercome all the reproches of the wicked which would murmure against his righteousnesse By sayings are meant iudgementes By the sayinges of God Dauid vnderstandeth iudgementes which he bringeth foorth against vs. For whereas they commonly expound it of the promises that is too muche wrested Therefore this particle that is not only finall neither noteth a consequence farre fetched but is of as much value as an illation Inferring or bringing in to this sence I haue sinned against thee therefore thou maist by right punish me And that Paul hath alleadged the place of Dauid in his proper and naturall sence the obiection added a little after doth proue how shall the righteousnesse of God abyde perfect if our iniquity sette it foorth For in vayne as I haue partly shewed a little before and out of season should Paule stay the readers vpon this doubt except Dauid did vnderstand that God by his wonderfull prouidence doeth get prayse vnto his righteousnesse Though the iniquities of men by their owne nature serue to the dishonour of God subuersion of his truth Yet by his wonderfull prouidence he getteth vnto himselfe glorie thence and therby establisheth his trueth euen out of the iniquities of men The second member after the Hebrew is thus and thou in iudging pure which speech importeth nothing else then that God is woorthy of prayse in all his iudgements howsoeuer the wicked exclayme and odiously goe about by their complayninges to ouerwhelme his glory But Paule followed the Greeke translation which serued better for the present purpose For we know the Apostles in recyting the wordes of the Scripture to be more franke free or bold because they counted it sufficient if they applyed them vnto the matter Wherefore they stoode not so muche vppon the wordes Vnto the presente place therefore this shal be the application if all the sinnes of mortall men must serue to the setting forth of the glorie of the Lord he is specially glorified by his truth it followeth that the vanitie of men serueth rather to the establishing then subuerting of his truth And albeit this worde Crinesthai may bee taken as well actiuely as passiuely yet I doubt not but the Grecians haue translated it passiuelye besides the meaning of the Prophet 5 Now if our vnrighteousnesse commend the righteousnesse of God what shall wee say is God vnrighteous whiche addeth wrath I speake as a man 6 Let it not bee so For nowe shall GOD iudge the worlde 7 For if the veritie of God hath more abouÌ„ded through my lye vnto his glory why am I yet condemned as a sinner 8 And not rather as wee are blamed and as some affirme that wee say let vs doe euill that good may come whose damnation is iust 5 Now if our vnrighteousnesse Although this is a digression from the principall cause yet was it necessarie the Apostle shoulde adde it This obiection is answered in the latter end of the 6. verie least hee shoulde seeme to haue giuen vnto the wicked that occasion of speaking euill which he knew to be voluntarilye sought for of them For seeing they were readie to take euery occasion that might make to the diffamation of the Gospell they had in the testimonie of Dauid whiche they might catche to the framing of their false detraction If God seeke nothing els at the handes of men then to be glorified of them Wherefore doth hee punishe them when they offend seeing by their offence they glorifie him Vndoubtedly hee is angrie without cause if hee take occasion at that to bee angry whereby hee is glorified Neither is it to bee doubted but this surmised accusation was vulgare and very common Paule speaketh not here his owne persuasion but taketh on him the person of the wicked as shall straightwayes bee saide againe Therefore Paule might not passe it ouer obscurely And least any shoulde thinke hee speaketh heere according to the perswasion or censure of his owne minde heâ— first sheweth howe he taketh on him the person of the wicked And withal hee nippeth or sharply reproueth mans reason whose propertie he noteth to bee alwayes to chat and prate against the wisedome of God For he saith not I speake as the wicked but I speake as a man And it is certainely so seeing all the mysteries of God are strange or absurde vnto the fleshe it is so bolde that it doubteth not to rise vp against theÌ„ and which of them it cannot conceiue those it wantonly pursueth Whereby wee are admonished if we will become capable of the misteries of God first of all we must labour that our owne sense or sensuall iudgement beeing laide aparte wee may yeelde and giue our selues wholy ouer into the obedience of the worde This woorde wrath which is vsed for iudgement here hath respect vnto the punishment as if he had saide is god vnrighteous in punishing iniquities which set forth his righteousnesse 6 Let it not bee so In staunching this blasphemie hee aunswereth not directly vnto the obiection But firste beginneth at the abhorring thereof least Christian religion shoulde seeme to bring so great absurdities with it And that is some what more then if hee had simply refuted it For hee giueth to vnderstande thereby that this wicked saying is worthie to be abhorred and not to bee hearde Straightwayes hee addeth but as they

this obiection also Truely it was apparant that that was a foolishe glory which the Iewes had therein Notwithstanding this doubt yet remained to what ende circumcision was instituted of the Lord except it were notably profitable for some thing Therefore by the way of exception or subiection he demaundeth wherein the Iewe excelleth the Gentile And by another interrogation he addeth the reason of the question when hee saith What profit is there of circumcision Ephe. 2.4 For that did distinguishe the Iewes from the vulgare sort of men as Paule calleth the ceremonies the partition wal which separated the one from the other 2 Much euery way that is much altogether much throughly or vtterly Here he beginneth to giue vnto the Sacramente his praise yet hee will not graunt vnto the Iewes that they shoulde be proud therefore In what respect the Iewes excelled others For when he saith they were marked with the seale of circumcision that they might bee reckoned the sonnes of God he doth not acknowledge them to haue excelled others by any merie of theirs or dignitie of their owne but by the benefites of God If the men therefore be considered hee sheweth they are like vnto others but if the benefites of god be considered he declareth that therein they haue whereby they excell other people First because the Oracles of God were committed vnto them Many thinke it to bee the figure Anapodotum Anapodotum is a fault in speaking or writing when that followeth not whiche might answere that went before as heere is first and there followeth not second because he propoundeth more then he expoundeth afterwarde Yet this word first seemeth vnto me not to be a note of order but simplie to signifie specially or chiefly in this sense if there had been no more but this that they had the oracles of God committed vnto them it ought to be sufficient vnto their dignitie And it is worthie the noting that the profite of circumcision is not placed in the bare signe but is to be esteemed by the word Here verily Paule demaundeth what the Sacrament did profite the Iewes He answereth because God committed vnto them the treasure of his celestiall wisedome Whereupon it followeth that the worde being taken away there remaineth no more prerogatiue By oracles he meaneth the couenant which first was reuealed to Abraham and his posteritie afterwarde was confirmed and interpreted by the lawe and the prophetes And the oracles of God were committed vnto them that they might conserue them with them so long as it pleased the Lord to conteine his glory amongest them afterward in the time of dispensation they shoulde publish them throughout the whole worlde To what end the oracles of God were committed to the Iewes First they were keepers of the oracles of god SecoÌ„dly they were stewardes or disposers And if this benefite bee so greatly to be esteemed whiles the Lorde doth vouchsafe to make any people partaker of his worde wee can neuer sufficiently detest our ingratitude which receiue the same so negligently carelesly that I say not contumeliously 3 What if some were incredulous shall their incredulitie make the faith of God void 4 Let it not bee so but let God bee true and euery man a lyer as it is written that thou mayest bee iustified in thy sayinges and ouercome when thou art iudged 3 For what if some c. As before whiles hee respected the Iewes glorying in the bare signe that hee did not graunt vnto them so much as a sparke of glory so nowe whiles hee considereth the nature of the signe hee testifieth that the vertue therof is not abolished no not through their vanitie Because therfore hee seemed aboue to import that if there were any grace in the signe of circumcision it were all perished through the vnthankefulnes of the Iewes Nowe againe by the way of exception or subiection hee demaundeth what is to be thought thereof And here is a kinde of silence or concealing because hee expresseth lesse then hee woulde haue to bee vnderstood for he might truely haue saide that a great part of the people had cast from theÌ„ the couenant of the Lorde but because that had beene marueilous bitter in the eares of the Iewes that hee might mittigate the roughnesse thereof hee only nameth some Shall their incredulitie c. Catargein properly is to make voide and of none effect which signification is moste apt for this present sentence For Paule entreateth not onely whether the incredulitie of men can let the veritie of God that it shoulde not remaine firme and stable in it selfe but whether it can hinder the effect and accomplishemente thereof amongest men The meaning therefore is seeing the most of the Iewes were couenant breakers whether through their vnfaithfulnesse the couenant of God be so abrogated that it shoulde shewe foorth no fruite amongest them hee answereth that it cannot come to passe through the prauitie of men that the veritie or truth of God shoulde not haue his constancie Therefore howesoeuer the greatest part hath broken the couenant and troade it vnder foote yet notwithstanding it reteineth his efficacie There were alway some amoÌ„g the people of the Iewes in whom the couenant of God was effectual and exerciseth his force though not in euery one yet at the leaste in the same nation And efficacie or force is this that the grace and blessing of the Lorde might bee of strengthe amongest them vnto eternall saluation And that cannot bee but where the promise is receiued by faith for so the mutuall couenaunt is confirmed on both sides Therefore hee signifieth that there were alway some in that nation who abyding in the faith of the promise did not fall from that prerogatiue But let God be true Howsoeuer others thinke I take it to be an argument from the necessary sequele of the contrarye whereby Paule dissolueth the former obiection For if these two stande together yea doe necessarily agree that God is true and man a lyar it followeth that the truth of God is not letted through the lye of men For except hee did nowe oppose one of these principles against the other in vayne and to no purpose is hee straightwayes so serious in refuting this inconuenience namely how God may be righteous if he set foorth his righteousnesse by our vnrighteousnesse Wherefore the meaning is playne that the faith of God is so farre from being destroyed or ouerthrowen by the vnfaithfulnesse and default of men that it appeareth more cleere or excellent He calleth God true How God is true not onely because he is readye to stande faithfully vnto his promises but also because whatsoeuer he saith in worde he fulfilleth the same indeede for he so speaketh that his commaundement is straight brought into acte On the contrary manne is called a Lyar not onely because hee oftentimes breaketh his promise but because by nature hee coueteth leasing How man is a lyar and fleeth the trueth The former member

call it an indirect refutation for hee doeth not absolutely take away the obloquie but only answereth that that is absurd which is obiected Furthermore he taketh an argument from the office of God whereby he proueth that to be impossible God shall iudge this worlde Therefore he cannot bee vniust which argument is not taken as a man woulde say from the bare power of God But from his actuall power which shineth in the whole course and order of his workes as if it were saide thus the office of God is to iudge the world that is by his righteousnesse to compose and bring into good order whatsoeuer is disordered in the same Therefore hee can doe nothing vniustly and he seemeth to allude vnto the place of Moses Gen. 18.25 where whiles Abraham prayeth God that hee woulde not vtterly destroy Sodome it is not meete quoth he that thou which shalt iudge the earth shouldest destroy the iuste with the vniust Neither is that thy part neither can it bee saide of thee Iob. 34.17 In Iob there is the like saying shall he that hateth iudgement gouerne For in that there are often founde wicked Iudges amongest men that is either because they vse their authoritie against lawe and right or els because they are vnaduisedly lifte vp thither or els because they degenerate from themselues In God there is no such matter Seeing therefore hee is a Iudge by nature hee must needes bee iust because he cannot denie himselfe Paule therefore reasoneth from that is impossible prouing GOD to whome it is proper or rather essentiall to gouerne the world righteously to be wrongfully charged with vnrighteousnesse And although this doctrine of Paule bee extended vnto the generall regiment of God yet I denie not but it hath speciall respecte vnto the laste iudgement because then at the length shall the sounde renewing of the right order appeare If thou doest desire a directe refutation Apply this aunfwere vnto the oâ—â—ectioÌ„ in the beginning of the 5. verse whereby suche blasphemous speeches may bee quenched vnderstande it thus that this commeth not to passe throughe the nature of vnrighteousnesse that the righteousnesse of GOD shoulde appeare the more thereby But our wickednesse is so ouercome of the goodnesse of God that it is rather conuerted into another ende then it doth tende vnto 7 For if the truth of God by my lie c. I doubt not but this obiectioÌ„ also is pronounced in the person of the wicked For it is an exposition of that went before and shoulde haue beene ioyned but that the Apostle beeing mooued with the heynousnesse or vncomelinesse of the thing did breake of his speech in the middest The meaning is if by our lye the trueth of GOD bee made more cleare and after a sorte established whence also more glory redoundeth vnto him it is not meete that hee shoulde bee punished for a sinner who is the minister of the glory of God 8 And not rather as c. This a defectiue speeche wherein there must somewhat bee vnderstoode it shall bee perfect if thou doest resolue it thus and why is it not rather saide as wee are blamed that euill must be done that good may come The Apostle verily vouchsafeth not to answere this vngodly cauillation which neuerthelesse it shall be lawful by good reason to represse For thus much only it pretendeth if God be glorified by our iniquitie and nothing better beseemeth a man to doe in his life Obiection then to procure the glory of God then to his glory wee muste sinne Answere But this may easilye bee answered that euill by it selfe can bringe foorth nothing but euill Whereas therefore the glorye of God is made cleare by our sinne that is not the worke of man but of God who as a wonderfull workeman knoweth to subdue our wickednesse and to conueigh it to another ende that besides that ende it is appointed vnto of vs hee conuerteth it to increase his glory GOD hath prescribed vnto vs a manner howe hee will bee glorified of vs namely pietie which consisteth in the obedience of his worde Hee that passeth these boundes doeth not goe about to honour God but rather to dishonour him In that it falleth out otherwise that is to bee ascribed vnto the prouidence of God and not vnto the wickednesse of man which letteth nothing but the Maiestie of God may bee vtterly ouerthrowne much lesse letteth it that the same shoulde not bee violated As wee are blamed Seeing Paule intreated so reuerently of the secrete iudgements of God it is marueilous that the enemies fel to suche waywardnesse Let the seruaÌ„ts of God deale as circumspectly as may be in the mysteries of god yet will the wicked speake euill to calumniate him but there was neuer yet so great religion and sobrietie in the seruants of GOD whiche coulde bridle impure and poysonable tongues It is not therefore a newe example that the aduersaries at this daye doe charge vs with false accusations and make our doctrine odious whiche both wee our selues knowe and all both angels and faithfull men witnesse with vs that it is the pure Gospell of Christe Nothing can bee imagined more monstrous then that wee reade heere to haue beene laide to the charge of Paule and all to the ende his preaching might be made odious or contemptible to the ignorant Let vs therefore beare it that the wicked by malicious detractions doe depraue the truth which wee preach and let vs not therefore cease to defende the simple confession thereof seeing it hath in it selfe sufficient vertue to ouercome and vanquish their lyes Neuerthelesse by the example of the Apostle let vs as muche as in vs lyeth resiste theyr malicious subtilities leaste vngracious and naughtie Wretches shoulde freely blaspheme the Creator VVhose iudgement is iuste some take this actiuelie onelye that Paul should agree vnto them that that was absurd which they obiected least the doctrine of the Gospell shoulde bee thoughte to bee ioyned with such strange and absurd thinges But I like better of the Passiue signification For it were not meet simply to agree vnto so great lewdnesse which meriteth rather to bee sharply reproued which thing Paule seemeth vnto mee to doe Their peruersitie therfore is two wayes daÌ„nable First in that this impietie coulde come into their minde euen vnto the consenting thereto Secondly that in slaundering the Gospell they durst take their malicious detraction hence 9 What then are wee more excellent no in no wise for wee haue alredy alleadged or promised to proue that all both Iewes and gentiles are vnder sinne 9 What then From his digression he returneth vnto his purpose For least the Iewes perhaps should take it that they were spoiled of their right when he reckoned these title of dignitie whereby they aduanced themselues aboue the Gentiles now at the length he vnfoldeth the question whether they excel the gentiles or no in any thing And albeit this answere in shewe may seeme to be

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