Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	life_n	write_v	2,944	5	5.7098	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17646	A commentarie of M. I. Caluine vpon the Epistle to the Galathians: and translated into English by R.V.; Commentarii in quatuor Pauli epistolas. English. Selections	Calvin, Jean, 1509-1564.; Vaux, Robert.	1581 (1581)	STC 4401; ESTC S107212	129,486	170

they know all benefites to be sanctified by the promises of God they acknowledge him in them to be a father So it commeth to passe that they bee alwayes directed to the hope of eternall life because they begin from the foundation that is from the faith of their adoption Abraham then was not iustified because hee beleeued God touching the multiplication of his seede onely but because he embraced the grace of God vsing the Mediator promised in whom all the promises of God are Yea and Amen 2. Cor. 1.20 as also in another place Paule teacheth the same 7 Know ye therefore or Ye knowe for the greeke worde agreeth to both waies but because one sence remaineth it skilleth not much whether waye you reade it but that the olde translation which I haue followed hath more pith To be short he sayth that they are of faith which renouncing the confidence of their workes rest in the onely promise of God If any man aske who is our Authour that wee so expounde it forsoth euen Paule himselfe for thus he writeth to the Romaynes To him that worketh it is not giuen freely but a rewarde is rendred Rom. 4.4 and whereas nothing is due to him that hath no worke saith is to him imputed for righteousnesse Therefore to be Of faith is to place their righteousnesse and confidence of saluation in the mercy of God He inforceth out of the former sentence that suche are the Children of Abraham for if Abraham be iustified by faith whosoeuer will be his children muste in like maner stand faste and stay themselues in faithe He passed ouer that which was easilye vnderstanded namely that there is no place for any in the Church who is not the childe of Abraham 8 The scriptures because he did foresee That whiche before he had spoken indefinitely nowe by name hee stretcheth to the Gentils for the calling of the Gentils was a thing both new and vnaccustomed Therefore it was doubted of the maner how they should be called Circumcision and the obseruing of the Law seemed requisite or else that they should be shut out from the partaking of the couenaunt But Paule on the contrary parte teacheth that they attaine or come to the blessing by faith and that by fayth they are of Abrahams housholde Howe proueth he that because it is sayd In thee shall al nations c. these wordes without doubt hath this meaning Like as Abraham so must all be blessed for he is a common example nay rather a rule and he got the blessing by fayth faith is than the way whereby all get it There is therefore a great emphasis or force in the worde Faithfull for it is as much as if he should say Not with Abraham circumcised or endowed with the workes of the law or an Hebrew or staying himselfe vpon his owne worthinesse but with Abraham that obtayned the blessing by fayth only for no qualitie of the person is here accounted off but faith only The word blessing is diuersly taken in the scriptures but in this place it is taken for the adoption into the heritage of eternall life 10 For whosoeuer are of the workes of the Law are vnder the curse for it is written Cursed is euery man that doeth not thorowlye abide in all thinges that are written in the booke of the Law that hee maye doe them 18 And that no man is iustified before God in the Law it is manifest because the iust shall liue by faith 12 But the law is not of faiâ—h but The man that shall do these thinges shall liue in them 13 Christ hath redeemed vs from the curse of the law being made for vs a curse for it is written cursed is euerye one that hath hanged on a tree 14 That the blessing of Abraham mighte come vpon the Gentils by Christ Iesus whereby we maye receaue the promise of the Spirite by faith 10 Whosoeuer are vnder the workes It is an argument or reason of contraries for out of one fountaine doth not spring hote colde The Law doth shut in all men vnder the curse in vayne than out of it is blessing sought He calleth them that are vnder the workes of the Law those that doe place their confidence of saluation in them for these maners of speaking oughte alwayes to be referred to the state of the question for we know that he disputeth or reasoneth here of the cause of righteousnesse They therefore that will be iustified by the workes of the law he pronounceth them all to be vnder the curse but how doth he proue it It is the sentence of the lawe That all they whiche transgresse any part of the law are accursed Deu. 17.16 Now let vs see whether there be any one man that satisfieth the law but it is euident that there is not one found neyther can be found therefore all small and greate are in this place condemned Here want the Minor and Conclusion of the agreement for this were the whole Syllogismus Maior Whosoeuer shal faile in any part of the law is accursed Minor But all are holden guilty in this poynt Conclusion Therefore all ar cursed Furthermore this argument of Paule would not stande if our strength would serue to fulfill the law for straight waye in the Minor there would be giuen an instance Therfore either Paul doth reason foolishly or else it is impossible for men to fulfil the law by and by the aduersary would catch hold say I graunt That all transgressors are accursed but what than there shall be found those that obserue the law for men haue free choyse of good and euill But Paule doth put in this place out of controuersie that which the Papistes at these days doe account as an accursed opinion namelye that men shoulde bee destitute of strength to obserue the law And so boldly he concludeth that al are accursed because it is commaunded vnto al to keepe the lawfully and wholly that is to say because abilitie fayleth them in this corruption of nature Hereof wee gather in as muche as the law accurseth it doth it accidentlye but that accidentall is perpetuall and cannot bee seperated from vs for the corruption and faultinesse of our nature doth seperate vs from the blessing that the Law setteth forth vnto vs and therefore the curse only remayneth 11 And that no man is iustified in the Law Agayne hee reasoneth by comparing of contraries after this sorte If we be righteous by fayth than is it not by the law but we are righteous by fayth and therefore not by the Law He proueth the Minor by the testimony of Habacuc the which he also alleageth 1. Rom. 17. Hee proueth the Maior by the diuers or contrarye meane of iustification For the law doth then iustifie when as a man doth fulfill whatsoeuer it commaundeth but Faith doeth iustifie them which being destitute of the merites of workes do rest vpon Christ only These two cannot come together at once To be iustified by our owne deserte

once already both conceiued and borne now the seconde tyme must they be borne after their backsliding He maketh the matter somewhat lesse hatefull when he sayth Vntil Christ be shaped for he doth not doe awaye the former byrth but hee sayth they must be nourished againe in the wombe as vntimelye and vnshapen children Finallye Christ to be shaped in vs and wee to be shaped in Christ is all one for we are borne that we maye be new creatures in him and he in like maner is borne in vs that wee maye liue the life of him Because therefore that the true image of Christe was deformed or mishapen by superstitions brought in of the false apostles Paul laboreth about the garnishing thereof that it maye shine purely without impediments This do also the ministers of the Gospell while they feede with milke while they feede with strong meat to be short they ought to be occupied thereabout throughout the whole course of their preaching but Paule here compareth himselfe to one in trauayle because the Galathians were not as yet perfectlye borne And this is a notable place concearning the efficacie of the ministerie It is proper indeede vnto God spiritually to beget and to bring forth but because hee vseth the minister and preaching as instrumentes therevnto he ascribeth vnto them that which is his because that with the indeuour of man he ioyneth the force of his spirite We must always holde fast that distinction that when the minister is opposed or set agaynst God he is nothing and he can doe nothing but is an vnprofitable instrument but because the holy Ghost worketh effectuallye by him the praise and title of the deed is also passed ouer vnto him But truely than is not declared of what force the Minister is by himselfe and apart from God but what God doth worke by him Therefore if Ministers meane to bee any thing let them studye to shape Christ and not themselues Here as though hee were deade with sorrowe hee fayleth in the middeste of his talke 20 I would now be present This is a very greuous maner of faulte finding when the father complaineth that he is in suche a perplexitie through the fault of his children that he is destitute of counsaile and knoweth not which way to turne himselfe and he wisheth that he had libertie to speake with them because we can determin while we are present about any busines the better what is expedient for we do frame our speech as he that heareth vs is affected according as he sheweth himself either tractable or else resisteth stubbornely although his mind was to expresse somewhat more by the Chaunging of his voyce namely that he was ready wilingly to put on diuerse shapes to faine also a newe tongue so that the reason wherefore he shoulde so doe might appeare which thing muste be diligently obserued of Pastors leaste they be geuen to much to please themselues or their owne witts but let them fashion themselues euer to the capacitie of the people as farre forth as the matter shal require onelye so farre as religion will suffer leaste they turne aside from the righte waye to please men 21 Tell me you that be minded to be vnder the Lawe doe you not heare the Lawe 22 For it is written that Abraham had two sones the one by a bondmayde the other by a freewoman 23 But he that was of the bondwoman was begotten after the fleshe but he that was of the freewoman by promise 24 Which thinges are spoken Allegoricallie As by an Allegorie for there are two couenaunts one from the mount Sina which begetteth into bondage the same is Agar 25 For Agar Sina is a mount in Arabia and representeth that which now is Ierusalem for it is in bondage with her children 26 But Ierusalem which is aboue is free which is the mother of vs all 21 Tell me Hauing put in exhortatioÌ„s to moue affections he addeth to a proper florish of his former doctrin It would not be in deede a sufficient profe of it selfe but seing that he hath sufficiently contended with arguments this kinde of confirmation is not to be misliked To be vnder the lawe in this place signifieth to goe vnder the yoke of the lawe on this condition that God may deale with you according to the couenaunt of the law and that you in like maner binde your selfe to kepe the Law for otherwise all the faithfull are vnder the law but hee treateth here in this place of the Law with the appurtenances thereof as already is sayde 22 It is written that Abraham There is no man so madde that being put to choyse will take bondage and leaue libertie But here the Apostle teacheth that they be seruauntes or bonde that be vnder the Law whosoeuer they be they are in wretched case than who of their owne accorde desire to bee in this state when God is willing to set them free He painteth out the picture hereof in two sonnes of Abraham whereof the one being borne of a bondwoman is in the same state that his mother the other borne of a free woman is free and enioyeth the heritage Afterwarde he applieth the whole historie to his purpose and setteth it out elegantly First for as much as the contrary parte armed themselues with the authority of the law hee setteth the law flat against them and it is a thing vsed to meane by the name of the law the fiue bookes of Moses Secondly because the story which he citeth seemeth to belong nothing to the purpose he transposeth it to an Angelicall exposition But because hee writeth these thinges to haue an Allegorical meaning Origen and many other more with him snatche occasion hereby to wrest the Scripture this way and that way from the naturall sence for thus they gathered that the literall sence was to lowe and to base that therefore vnder the barke of the letter there laye hidden greater misteries which otherwise could not be got out but by deuising allegories And that preuayled easilye for the world hath preferred alwayes and will preferre speculations which haue an outward shewe or skill before firme doctrine by such liking mens boldnesse hath increased more more so that in handling of the scriptures it was not only permitted to dally without check but also it was very highly praised for soothlye they thought for many yeres no man to haue wit but he that could durst finely transfigure the most holy word of God To transfigure is to change into another shape Without doubt this was the inuention of sathaÌ„ to abase the authoritie of the scriptures to take away the true vse froÌ„ the reading therof which prophanation God hath reuenged with iust iudgemeÌ„t in that he hath suffred the puritie of vnderstanding to bee ouerwhelmed with the bastard counterfeit gloses The scripture say they is plentiful therfore bringeth forth manifold sences or meanings I confesse that the scripture is a very bountifull fountayne of al

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