Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_v	tribute_n	3,178	5	10.8957	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68942	The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.; Paraphrases in Novum Testamentum. Vol. 2. English. 1549	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.; Old, John, fl. 1545-1555.; Allen, Edmund, 1519?-1559.	1549 (1549)	STC 2854.7; ESTC S107068	904,930	765

muste thoughe it begun through no faulte of youres In anye case take heede that ye neither moue nor prouoke them therunto refusyng to do suche thynges as they seme by theyr authoritie to requyre and maye of vs be done without the displeasure of god Euery common weale is mayntayned with an order nor maye the same vnder the pretence of religion be disquieted There be in men beastly lustes and desyres with other like enormities in whome we maye not agre vnto other and agayne some thynges ther be wherin we must for quietnes of the common weale as the tyme serueth euen consente and beare with â—anims leste by your example some become vnruly whome it were expedient to be kepte vnder with feare Of suche thynges thre differences are there One is of suche as are in all poyntes godlye whiche as thynges peculiarly belonging to Christ we muste in all tymes and places prefer and sette before other An other kynde is there of suche mattiers as vtterly appertayne to this worlde as vngraciouse desyres and syn These must ye in any condicion shonne and beware of The thyrd kynde is of suche as of theyr owne natures are neither good nor bad and yet for a good order to be had in a commen weale and mayntenaunce of concorde are necessarie to be kepte I woulde not haue suche lawes through you troubled albeit they haue of ryghteousnes but a coloure or shadowe so yâ— they be not quite contrary to the iustice of Christe Persecucion muste we suffer and be subiecte to worldly dominion thoughe it be somewhat vnlawful leste when they persecute and vexe you men thynke iudge they do it for iuste and lawful causes when ye only among other set at nought and refuse the commen lawes receyued by all men whom as Christ made not so them reproued he not but as one ignoraunt went vndoubtedly aboute other matiers The commen lawes therfore muste euery man obey and obey also gouernoures which in earth beare a certayn image of god and in ponyshyng offenders put gods wyl in execucion And in dede thus ferfurthe is theyr power gyuen vnto them by god Wherfore whosoe resisteth any prynce and magistrate albeit the same be a cursed and a wycked Paynym doing yet his office the same withstandeth not the man so doing his duetye but resisteth god from whome the authoritie commeth For as the shadowe of Moses lawe was gyuen by god so that before this tyme we myght not lawfully refuse it so of god is made the iustice of the lawe so that for the tyme we muste therof haue some regarde For as goddes pleasure is that in his bodye the members shoulde haue theyr order wherof we before spoke so would he that in the commen weale wherin are good and badde that an order there should be Now is the order selfe of it selfe good notwithstandyng peraduenture the man abuse his office Wherfore whoso disquieteth this order resysteth god the maker therof and they that resiste god shall as they are well worthye receyue theyr damnacion Nowe yf thou be lothe to be endaungered to magistrates or lawes thynke not with stubbernes to come therunto but with innocent hurtles lyfe and good condicions Officers can do nothyng lawfully but vpon suche as bene offenders Lyue vpryghtlye and well and the lawe with the hath nothyng to do and thou without cause to feare any magistrate Yea rather at theyr handes suche as do their duties receyue rewardes and honour Wherfore as in ponyshing of offences the magistrate is goddes minister so is he after a certayne sorte his minister to whyles he rewardeth suche as are well doers So that whoso well lyueth is more then free from the daunger and peryll of the lawe But yf thou committe any offence worthye of correccion then happeneth it throughe thy fauit that thou muste feare the magistrate for he for suche purpose beareth a swearde to ponyshe I saye hurtfull personnes and therin is he seruaunt and minister vnto the iustice of god who in punyshyng of naughtie packes vseth the seruice of suche as are euen themselues euell Synce therfore the commenweales state can not be preserued vnles officers be had in due reuerence for the coÌ„men weales sake obey them also not onlye leste they being prouoked with youre stubberne disobedience seame euen of right reason to vse extremite agaynst you more for youre sedition than because ye are christians but also for your consciences sake whiche albeit of them ye feare no punyshment telleth you that it shoulde not be troubled whiche god woulde haue stablished And forasmuche as herin they doe the comen busynes and synce that whiche is comen belongeth vnto al men for a reward of doyng theyr office ye paye theÌ„ a custome and a tribute and though they be wicked yet because they minister commen iustice and because god hymself is iustice they are goddes ministers and in his stede are they whyles they applye iustlye that thyng that by commen authoritie is committed vnto them The texte Â¶ Gyue to euery man therfore his duetie Tribute to whom tribute belongeth custome to whome custome is due feare to whome feare belongeth honoure to whom honoure pertaynethe O we nothing to any man but this that ye loue one another For he that loueth an other hath fulfylled the lawe For these coÌ„maundementes thou shalt not commit aduoutrie thou shalt not steale thou shalt not beare false witnes thou shalte not luste and so furth yf there be anye other commaundement it is all comprehended in this saying namely loue thy neyghbour as thy selfe Loue hurteth not his neighbour Therfore is loue the fulfyllyng of the lawe Wherfore yf these men forbid you any thyng which of it selfe is not vnlawfull to be done obeye them synce ye are of them which are bounde to folowe honestie though ye were put in no feare of punishement Yf they coÌ„maunde vngodlynes to be done remember that ye muste rather obeye god than men Nowe yf by theyr authoritie they exacte any thyng of you the losse wherof putteth you in no ieopardy of breache of youre religion the matier is not so great that ye for the same shoulde prouoke theyr displeasure paye vnto them all suche exactions as though it were debte Christe hym selfe whiche was bounde to noman payde to Cesar tribute not that he owed anye but because he would not displease them Suffer not that they by you be defrauded of theyr right Yf of them anye require tribute paye him tribute yf he exacte custome paye hym custome Yf he requyre to be hadde in reuerence forsomuche as the same denied he might thynke his authoritie despised in the syght of men do reuerence vnto hym Agayne yf for his commen offices sake he woulde be had in honoure gyue to hym dewe honour Yf they in theyr office laudablye vse themselfes the honour is gyuen to god yf they otherwyse do that honour is gyuen them for a quietnes to be had in the common weale And to

worke faith in thyne herte for else shalt thou remaine euermore faithlesse fayne thou ymagin thou enforce thou wrastle with thy selfe and do what thou wilt or canst Righteousnes is euen suche fayth and is called Goddes righteousnes or righteousnes that is of valoure before God For it is Goddes gyfte and it altereth a man and chaungeth him to a newe spirituall nature and maketh him fre and liberall to paye euery manne his duetie For thorow faith is a manne purged of his sinnes and obteineth luste vnto the lawe of God wherby he geueth God his honour and paieth him that he oweth him and vnto men he doeth seruice willingly wherwith soeuer he can and payeth euery man his dutie Such righteousnes can nature fre will and our owne strength neuer bring to passe For as no maÌ„ can geue him selfe fayth so can he not take away vnbelefe howe then can he take awaye any thyng at all Wherfore all is false ypocrisy syn what soeuer is done without faith or in vnbelefe as it is euident in the xiiiâ— Chap. vnto yâ— Romains though it appere neuer so glorious or beautifull outwardes Flesh spirite mayst thou not here vnderstand as though flesh were only that which pertaineth vnto vnchastitie the spirite that whiche inwardly pertaineth to the hearte but Paul calleth flesh here as Christ doth Iohn .iii. Al that is borne of flesh the is to were the whole man with life soule body witte wil reason whatsoeuer he is or doth within without because that these al and all that is in man study after the worlde and the fleshe Call fleshe therfore whatsoeuer as longe as we are without the spirite of God we thinke or speake of God of fayth of good workes and of spirituall matters Call fleshe also all workes whiche are done withoute grace and without the workynge of the spirite howsoeuer good holy and spirituall they seme to bee as thou mayest proue by the .v. Chap. vnto the Galathians wher Paul numbreth worshipping of ydols witchecrafte enuy and hate amonge the dedes of the fleshe and by the .viii. vnto the Romaynes where he sayeth that the lawe by the reason of the fleshe is weake Whiche is not vnderstande of vnchastitie onely but of all sinnes and moste specially of vnbelefe whiche is a vice moste spirituall and ground of all sinnes And as thou callest him which is not renewed with the spirite and borne againe in Christ flesh and all his dedes euen the very mocions of his heart and minde his learning doctrine contemplacion of hie thinges his preachinge teaching and study in the scripture bildinge of churches foundinge of abbeys geuyng of almes masse mattence whatsoeuer he doth though it seme spirituall after the lawes of God So contrary wyse call him spirituall which is renewed in Christ and al his dedes which springe of faith seme they neuer so grosse as the washynge of the disciples fete done by Christ and Peters fishing after the resurreccion yea and all the dedes of matrimony are pure spirituall yf they proceade of fayth and whatsoeuer is done with iÌ„ the lawes of God though it be wrought by the body as the very wiping of shoes such lyke how soeuer grosse they appeare outward Without suche vnderstandyng of these wordes canste thou neuer vnderstande this epistell of Paul nether any other place in the holy scripture Take hede therfore for whosoeuer vnderstandeth these wordes otherwise the same vnderstandeth not Paul whatsoeuer he bee Nowe will we prepare oure selues vnto the epistle For as muche as it becometh the preacher of Christes glad tydynges fyrst thorowe openinge of the lawe to rebuke all thinges and to proue all thinges synne that procede not of the spirite and of fayth in Christ and to proue all men sinners and children of wrath by inheritaunce and how that to synne is theyr nature and that by nature they cannot otherwise do then to synne and therwith to abate the pryde of man and to brynge hym vnto the knowledge of him selfe and of his miserye and wretchednes that he might desyre helpe Euen so doeth saynct Paul and beginneth in the fyrst Chapter to rebuke vnbelefe and grosse synnes whiche all men se as ydolatrye and as the grosse synnes of the hethen were and as the synnes nowe are of all them whiche liue in ignorance without fayth and without the fauoure of God and sayeth The wrathe of God of heauen appereth thorow the Gospell vpon all men for their vngodlynes and vnholye liuynge For though it be knowen and dayly vnderstande by the creatures that there is but one God yet is nature of her selfe without the spirite grace so corrupt so poisoned that men nether can thanke him nether worshippe him nether geue him his due honour but blinde them selues fall without ceasing into worse case euen vntyll they come vnto worshyppyng of ymages and workyng of shamefull synnes which are abominable and agaynst nature and moreouer suffre the same vnrebuked in other hauing delectacion and pleasure therin In the .ii. Chapter he proceadeth further and rebuketh all those holye people also whiche without luste and loue to the lawe lyue well outwardly in the face of the worlde and condemne other gladly as the nature of al ypocrites is to thinke them selues pure in respecte of open sinners and yet hate the lawe inwardly and are full of couetousnes and enuye and of all vnclennes Mat .xxiij. These are they whiche despise the goodnes of God and according to the hardenes of theyr heartes heape together for them selues the wrathe of God Furthermore saynct Paul as a true expounder of the lawe suffreth no man to be without sinne but declareth that al they are vnder synne whiche of fre wil and of nature will liue well and suffreth them not â—o be better then the open synners yea he calleth them harde herted and suche as cannot repente In the .iii. Chapter he mingleth both together both the Iewes and the gentiles and sayth that the one is as the other both sinners no difference betwene them saue in this onelye that the Iewes had the worde of God committed vnto them And though many of them beleued not theron yet is goddes trueth and promise thereby nether hurte nor minished and he taketh in hys waye and allegeth the sayinge of the L. Psal that God myght abyde true in hys woordes and ouercome when he is iudged After that he returneth to hys purpose agayne and proueth by the scripture that all men without difference or excepcion are synners and that by the workes of the lawe no man is iustified but that the lawe was geuen to vtter and to declare synne onely Then he beginneth and sheweth the righte waye vnto rightewesnes by what meanes men must be made righteous and safe and sayeth They are all synners and without prayse before God and muste without their own deseruinges be made righteous thorow faith in Christ whiche hathe deserued suche ryghteousnes for vs and is become vnto

bondes euen as though ye were bound with them your selues Be myndefull of them which are in aduersitie as ye whiche are yet in the body Wedlocke is to be had in honor among all men and the bed vndefyled As for whorekepers and aduouterers God shal iudge them Let your conuersacion be without couetcousnes be content with suche thinges as ye haut alredy For he hath sayd I wyl not faile the nether forsake the so that we may boldly say the Lorde is my helper and I will not feare what man maye do vnto me Remembre them whyche haue the ouersight of you which haue spoken vnto you the worde of God Whose fayth se that ye folowe and consider the ende of their conuersacion LEt brotherly loue contynue among you sens that ye are membres of the same bodye Loue ye not suche onely as are daylye conuersaunt with you but also those whiche resorte as straungers vnto you For hospitalitie is highlye commended before God in so much that hereby Abraham deserued to receyue vnwares Angels to lodgyng when he thought he had done that good tourne and pleasure vnto men Furthermore Christen charitie requireth also this that the calamitie of suche as are in prison and bondes for the professyng of Christe moue you no lesse then if your selfes were in lyke case and that their tourment and payne who are elswise afflicted with diuerse euels and aduersities so styre you to pitie and compassion that it maye hereby appeare that you haue a body subiect to the selfe same euils and are not compassionlesse for thâ—se paynes and sorowes whiche the membres of the same bodye do suffre Let wedlocke the whiche beyng kept as it oughte to be had due honour euen among the heathen people be lykewise had in honour and reuerence among you and let not the bed of matrimonye be defiled with any kynd of aduoutry As for whorekepers aduoutrers God shal iudge theÌ„ Let your conuersation be without couetousnes in such wise that you may contente your selfes with such thynges as you alreadye possesse as menne liuyng without prouision and care for any thyng to come For god made such a promise vnto Iosue in Iosue to al that put their coÌ„fydence trust in him I wil not faile the saith he neither forsake the so that trusting on him we maye boldly saye as the prophet saith in the mysticall psalme The lorde is my helper I will not feare what man may do vnto me Regarde you those yâ— haue the ouersight of you of whom you haue receyued not mannes doctrine but the worde of God and see that they lacke nothyng necessarie for them vnto whose wordes lyke as at the begynnyng you gaue credence so loke vpon their lyuynge as on a marke and folowe their faithe consyderyng how constauntly they abyde in the profession of the gospell vnto their lyues ende The gospell once taughte a ryghte is alwayes most stedfastly to be holden and obserued The texte Iesus Christe yester daye and to daye and the same continueth for euer Be not caried aboute wyth diuerse and strange lernynge For it is a good thynge that the heart be stablyshed with grace not with meates whych haue not profyted them that haue had their pastyme in them We haue an aulter whereof they maye not eate whych serue in the tabernacle For the bodies of those beastes whose bloude is broughte into the holye place by the hygh pryeste to pourge sinne are burnt without the tentes Therefore Iesus also to sanctifie the people with his owne bloude suffered without the gate Let vs go futthe therefore vnto by mout of the tentes and suffer rebuke wyth hym For here haue we no continuyng citie but we seke one to come For as Iesus Christ was yesterdaye and is to daye and euermore shal be tyme without ende and neuer shal be chaunged so shall his doctryne continue for euer Therefore abyde you stable and stedefast herein and be not as menne leanyng vpon no sure foundation caryed aboute with newe and diuerse learnyng The lawe of Moyses taught no other thyng then the gospell nowe teacheth but after an other fashion It is a poynte of foly to sticke styll vnto shadowes after that veritie is come to lyght And yet are there some which renewe agayne the olde iewyshe religion nowe abrogate and dysanulled holdyng opinyon that bettue and godlye lyuynge standeth in meates and corporall fode the whiche thynges suche as haue supersticiously obserued haue nothyng profited therby to thattaynyng of ryghtuousnesse Whoso desyreth to attayne perfyte and true godlynesse which hath not an onelye shadowe of ryghtuousnes but stablysheth the mynde with a cleare conscience before God lette hym cantinew in grace and fayth and leane vpon this foundacion whiche Christe hath layde and then shall he not wauer with Iewyshe superstions Let the Iewes counte it a holy thyng to absteyne frome certayne meates euen frome suche as are offred vp in sacrifice We also haue a muche holyer aulter wherof it is not lawfull for them to eate who beyng gyuen as yet vnto the ceremonies of the lawe knowe not the grace of the gospel wher by is gyuen true soule health and saluation For accordyng vnto the prescription of the law the carkases of those beastes whose bloude is accustomably offred for sinne by the hie priest in the tabernacles called holy are by commaundement burned withoute the tentes as though the bloude had in it some holy thyng notwithstandynge the bodies as thynges vncleane and defyled are caryed oute to be burned in vnholye places and therefore they absteine from them as from vncleane meates These folkes haue the shadowe but we embrace that which the shadowe hath signified They were neuer the holier in minde after they were sprynkled with bloud neither were they any whit the cleaner because they absteined from eatyng of yâ— bodies sens their soules were wholy dysteyned with sinne viciousnes We embrace Iesus our sacrifice hie priest who as it were alludyng to the figure of the lawe would be crucified without the gate of the citie of Ierusalem there to pourge his people with his most precious bloude whose exaÌ„ple we must not supersticiously but deuoutely folowe And this shall we do yf we also take vp our crosse folow him goyng out froÌ„ the coÌ„painye of men as froÌ„ a knot or felowship of mischeuous persons Let vs likewise go out departe froÌ„ meadlyng with this world take more pleasure to suffre reproch for Christes sake theÌ„ to take yâ— fruition of worldly glory Let vs byd this earthly cityfare well who haue not here a contynuyng citie but loke after one to come whiche is celestiall and euerlastynge Verely he goeth out of the citie who so putteth awaye and subdueth thaffections and lustes of the fleshe and wholye gyueth himselfe to heauenlye contemplation The texte By hym therefore do we offre sacrifice of laude alwaies to God that is to sayeâ— the frute of those lippes whych confesse his name To do good

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