Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	bind_v	law_n	regenerate_a	1,198	5	14.1454	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

prayer A twofold spirit except it assured vs of free remission And to the end he might that rather set out that matter he setteth down a twofold spirite one he calleth the spirite of bondage which we may coÌ„ceiue by the lawâ— the other of adoptioÌ„ which is by the gospel He saith that was giuen in olde time vnto feare Heb. 12.18 and this at this day vnto assuraunce By such comparison of contraries the certaintie of our saluation is as thou seest made more manifest The authour of the Epistle to the Hebrewes when hee saith wee are not come vnto the mount Sinai where all thinges were so terrible that the people being ouerthrowen as it were with the present sentence of death did pray they might not bee spoken vnto yea Moses him selfe confessed hee was afrayde but we are come vnto Sion the hill of the Lorde and his citie the celestiall Hierusalem where is the mediatour of the newe Testament Iesus By the aduerbe agayne wee gather that the law is heere compared with the Gospell because the sonne of God by his comming brought vnto vs this inestimable benefite that the seruile condition of the lawe should no more binde vs. Yet thou mayest not gather hereby eyther that none had the spirite of adoption before the comming of Christ or that who so receiued the lawe were seruauntes and not sonnes For he doth rather compare the ministerie of the lawe with the dispensation of the Gospell then persons with persons In deede I confesse that the faithfull are admonished here howe muche more liberally God hath nowe dealte with them then hee did in olde time with the fathers vnder the olde Testament yet hee respecteth the externall dispensation in respecte whereof onely wee excell because howesoeuer the sayth of Abraham Moses and Dauid was more excellent then ours yet for as muche as God in a maner kept them vnder a schoolemistresse they were not yet come vnto that libertie which is opened vnto vs. And also it is to bee noted that I haue purposely because of false Apostles put an antithesis or contrarietie betweene the litterall disciples of the lawe and the faithfull whome Christ the heauenly maister doeth not onely speake vnto with sounde of mouth but also inwardely doeth teache effectually by his spirite And although the couenaunt of grace is conteined in the lawe yet he remoueth it thence because opposing the Gospell hee considereth nothing but that which was proper to the lawe namely to bidde and forbidde and by the denouncing of death to bridle sinners and so hee giueth vnto the lawe What was proper to the lawe that qualitie whereby it differeth from the Gospell Or if any had rather hee propoundeth the bare lawe as God therein couenanteth with vs in respect of workes Thus therfore we are to thinke of the persons amongst the people of the Iewes wheÌ„ the law was published also after it was published the godly were illuminated with the same spirit of faith therfore the hope of eternall inheritance whereof the spirite is a pledge seale was sealed in their heart Here onely is the difference that the spirite is powred out more aboundantly plentifully in the kingdome of Christ But if thou hast regarde vnto the dispensation of doctrine saluation shall seeme to haue been then for a suertie first manifested when Christ was exhibited in the flesh with such obscuritie were all thinges couered vnder the old Testament in comparison of that light is vnder the Gospell Furthermore if the lawe be considered in it selfe it can do nothing but binde men that are subiect to miserable seruitude with the horrour of death because it promiseth no good thing but with condition and it denounceth death against all transgressours Wherefore as vnder the lawe there was the spirite of bondage which pressed the conscience with feare so vnder the Gospell there is the spirite of adoption whiche cheereth our soules with the testimonie of our saluation And obserue that feare is ioyned to bondage because it can not otherwise be but the law should with wonderful disquietnes vexe and torment our soules so long as it exerciseth his power How feare is ioyned with bondage Wherefore there is no other remedie for the quieting of them then whiles God forgiuing our offences doeth fauour vs as a father his children By whome wee crye Abba Hee hath therefore changed the person that hee might expresse the state of all the godly as though hee sayde yee haue receiued the spirite whereby you as well as wee and the residue of all the faithfull doe crye And the figure mimesis here vsed of the Apostle is very significante Mimesis which is when one taketh on him the person of another for in the person of the faithfull hee pronounceth the name of father The doubling of the name by diuers woordes contayneth an amplification For Paule giueth to vnderstande that the mercie of God is nowe so published through the whole worlde that he is indifferently prayed vnto in all tongues as Augustine noteth Therefore his meaning was to expresse the consent amongst all nations Whereuppon it followeth that nowe there is no difference betweene Iewe and Gentile seeing they are knit together amongst them selues The Prophete Esay speaketh otherwise saying that the tongue of Chanaan shoulde bee common vnto all yet all one sence Esai 19.18 because he respecteth not the externall fourme of speeche but the consent of heart in woorshipping God and the same and simple studie in professing his true and pure woorshippe The woorde crie is put to expresse the constancie as if hee sayde wee pray not doubtingly What is ment by crying vnto God but boldely wee lift vp our voyce vnto heauen In deede the faythfull vnder the lawe did call God father but not with such sure confidence seeing the vayle did driue them farre from the sanctuarie but nowe when an entraunce is opened vnto vs by the blood of Christ wee may familiarly and as it were with full mouth glorie that wee are the sonnes of God from whence this crye proceedeth Finally by this the prophesie of Osee is fulfilled I will say vnto them you are my people and they shall answer agayne thou art our God Ose 2.23 For the more cleare the promise is so muche more boldenesse is there in prayer 16 For the spirite Hee doeth not simplie say the spirite of GOD is a witnesse to our spirite but hee vseth a compounde verbe which may bee translated to witnesse togeather if contestation were not somewhat els with the latines But Paul meaneth that the spirit of God doth giue vnto vs such testimonie that by the direction and gouernance thereof our spirite is assured the adoption of God is firme For our minde of it selfe except the testimonie of the spirite went before coulde not bring vnto vs this confidence Moreouer here is an exposition of the former sentence For whiles the spirite testifieth that we are the sonnes of God it

testameÌ„t is made manifest where besides the forgetting of sin the holy spirite is promised In the 7. Chapter he entreth into a most necessary disputatioÌ„ of the vse of the lawe whiche hee had lightly by the waye touched before giuing a reason why wee are loosed from the law because that by it self it had no power but vnto condemnation And least this should turne to the reproch of the law he doth mightily cleare the lawe from all reproches For he sheweth that through our fault it came to passe that the lawe which was giuen for life was made the matter of death Declaring also howe sinne is encreased by it From hence hee passeth to the description of the fight between the spirite and the flesh which fight the children of God feele in themselues so long as they are shut within the prison of this mortall body for they beare the reliques of concupiscence wherby they are continually drawen partly from the obedience of the law The eight chapter is full of consolations least the consciences of the faythfull being feared with that disobedience which he reprooued before or rather imperfect obedience should be ouerthrowne But least that the wicked should take occasioÌ„ herby to flatter theÌ„selues first he sheweth that this benefit doth not appertein vnto any but vnto the regenerate in whoÌ„ the spirit of God liueth is of force Therefore he vnfoldeth two things the first that all those which are graffed into the Lord Christ by his spirit are freed froÌ„ the danger feare of condemnation howsoeuer they are yet laden with sinnes Secondly that they which yet remain in the flesh without the spirit of sanctification are not partakers of this so great a benefit theÌ„ afterward he declareth howe great the certainetie of our trust is seeing the spirit of God by his testimony doth driue away all douting and wauering Moreouer by an anticipation or preuenting he sheweth that the assurance of eternall life caÌ„not be interrupted or disturbed through the preseÌ„t miseries whereunto for the time of this mortall life we are subiect but rather by such exercises our saluation is furthered vnto the excellencie whereof if all the present miseries bee compared they are nothing This thing he confirmeth by the example of Christ Who as he is the first begotten obteining the principalitie in the house of God so he is the first paterne whereunto we ought all of vs to be conformed And therfore as vnto a thing most safe and sure hee addeth a notable triumphe wherein he triumpheth couragiously against the power and engines of Satan And for as much as many were greatly mooued when they sawe the Iewes which were the principall keepers and heires of the couenat to dispise Christ for thereby they gathered that eyther the couenant was translated from the posteritie of Abraham whiche contemned the keeping of the couenant or els this was not the promised Sauiour whiche prouided not better for the people of the Iewes he beginneth to meet with this obiection in the entraÌ„ce into the nienth chapter Hauing therefore first of all testified his goodwill towardes his countreymen the Iewes that they might not think hee spake any thing of malice and also hauing mentioned those ornaments whereby they excelled others he descendeth easily to the taking away of that offence which did arise of their cecitie or blindnes And deuideth the sonnes of Abraham into two sortes that he might declare how that all those which are borne of him according to the fleshe are not to bee reckoned in his seed to participate the grace of the couenant And on the contrary those which are not borne of his seed to be counted for sonnes if they be ingraffed by faith Wherof he proposeth an example in Iacob and Esau Therefore he calleth vs here vnto the election of God vpon the which this whole matter must necessarily consist and depend Againe seeing this election leaneth only vpon the mercie of God in vayne is the cause thereof sought for in the worthines of men Reprobation is contrary which notwithstanding it is most iust yet is there no cause aboue the will of God About the end of the chapter hee declareth by the testimonies of the Prophetes both the calling of the Gentiles and also the reprobation of the Iewes In the tenth chapter hauing begunne agayne with the testification of his good will towards the Iewes he sheweth that the vaine trust of workes was the cause of their ruine And least they shoulde pretende excuse by the lawe hee preuenteth that declaring howe by the lawe wee are also led as it were by the hande vnto the righteousnesse of faith Adding that this righteousnesse through the bountifulnesse of God is indifferently offered vnto all nations but yet to be apprehended of those onely whom God hath lightened with his speciall grace And whereas moe Gentiles then Iewes are partakers of that blessing he sheweth that that also was forespoken of by Moses and Esai The one whereof prophesied playnely of the calling of the Gentiles and the other of the hardening of the Iewes Here yet remayned a questioÌ„ whither the couenant of god put not some difference between the seede of Abraham other nations Whiles he goeth about to satisfie this question first he admonisheth that the worke of God is not to be bouÌ„d vnto the sight of the eye seeing many times the elect passe our vnderstanding Euen as in olde tyme Elias was deceiued who thought that religion was vtterly perished among the Israelites when as yet there were seuen thousande aliue Secondly that we are not to be troubled with the multitude of vnbeleeuers whiche wee see abhorre the Gospel At the length hee affirmeth that the couenant of God abideth yea euen in the posteritie of Abraham according to the fleshe but yet in those whom God according to his free election hath predestinated Then he conuerteth his talk vnto the Gentiles least they growing too proude through their adoption shoulde lift vp themselues against the Iewes as reprobates when in the meane time they excell theÌ„ in nothing but in the fauourable acceptation of the Lorde which ought rather to bee vnto them a cause of humilitie And the same also is not vtterly departed from the seede of Abraham for the Iewes at the length by the fayth of the Gentiles shall bee prouoked vnto emulation that so GOD may gather vnto him all his Israel The three Chapters following conteyne preceptes or instructions touching manners but they are diuersly distinguished The twelfth Chapter conteyneth generall preceptes concerning a christian life The thirteenth chapter for the most part is spent in establishing the authoritie of Magistrats Whereby wee may make a most certayn collection that there were then some vnquiet persons which thought christian libertie coulde not stande vnlesse the ciuill power were ouerthrowne But least Paul shoulde seeme to impose any thing vpon the Church besides the dueties of charitie hee sheweth that this obedience is also conteyned vnder charitie After this hee

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