Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	faith_n	righteousness_n	4,321	5	8.3974	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10570	A co[m]parison betwene the olde learnynge [and] the newe translated out of latin in Englysh by Wylliam Turner.	Rhegius, Urbanus, 1489-1541.; Turner, William, d. 1568.	1537 (1537)	STC 20840; ESTC S104610	49,650	118

is suche thynges dothe he thynke speake and worke But we be fleshe therfor we sauour of fleshly thynges Why do we not graunte with saynt Austin in the boke of true innocency that whan a man lyueth after his owne way and not after God he is lyke the deuel for an angel shulde not haue lyued after an angell but after God that he myght stonde in the trueth A maÌ„ hath nought of hym self but lyeng and synne but yf a man haue ony trueth or ryghteousnesse he hath it of the welle which is Christe And that which we haue by goddes lyberalite hangeth of gods power and not of oure myght Fyrst coÌ„sider me well the wordes of the holy goost Ro. ix where he calleth his owne the vessels of mercy and Roma viii The children of God be led with the sprite of god Esaie xxvi Lorde thou hast wrought all our workes in vs. Therfore knowlege thyself the handy worke of the almyghty maker ordened in Chiste Iesu to brynge forth good workes that he hath ordeyned marke which he hath ordeyned that we shuld worke in them Ephes ii Therfore that thou consentest to the inspiracion of God hast a good wyll and workest wel the grace of god worketh all these thynges in ye. Thou in dede coÌ„sentest wylleste and workest but god maketh the to consente wyll and worke so that thys sayng also may be alwayes iustly layd before thyne eyes what hast thou that thou hast not receaued Yf thou hast receaued it of other why doest thou reioyce boaste as though thou haddest not receaued it i. Corinth iiii Not to vs Lorde not vnto vs but to thy name geue prayse Behold nowe not thy frewyll but bounde But yf the sonne delyuer the then salte thou be truly fre IohaÌ„ viii For we be delyuered from syn by Christ that we may serue ryghteousnesse Roma vi Â¶ Of fayth workes the newe learnynge Not onely faythe iustifyeth for workes iustifye also and fayth may stande and be without good fruts grace that iustifieth in hym that is a breaker of the coÌ„maundemeÌ„t of god Therfore ther are two kyndes of ryghteousnesses necessary to saluatioÌ„ that is to wyte of fayth workes The one without the other excepte a maÌ„ haue no tyme or leasur doth not saue a man Â¶ The olde learninge We suppose that a man is iustifyed by fayth without the dedes of the lawe Ro. iii. Here the Apostell doth not doute or gesse as som do vnderstonde hym a mysse for the truthe of the greke hath we reken or gather by reason For Theophilactus doth expouÌ„de thys word sayth sillogizometha as though by reasonynge he gathered thys foresayde sayenge Wherfore workes do not iustifye but fayth And this is not my dreame but the moost pure doctrine of the holy goost in the .iii. .iiii. to the Roma Where as the Apostell reasonyng by the scripture of AbrahaÌ„ beyng iustifyed most euidently proueth that fayth is rekened to vs for righteousnes Yf AbrahaÌ„ sayth he was iustified by his works he hath where vpoÌ„ he may boast but not before god For what sayeth the scripture Genest xv Abraham gaue credence to God and that was rekened vnto hym for righteousnesse And in the ende of the fourth chapt he sayeth That it was not wrytten for hym onely that it was rekened to hym for ryghteousnesse but also for vs to whome it shal be rekened Nother vnderstandeth he here onely the ceremonyall workes of the lawe but also of the .x. coÌ„mandementes the which is playne Roma iii. when he sayde that no man was iustifyed by the workes of the lawe shortly after he sayeth For the knowlege of syn is thorow the lawe The which clause doth sufficieÌ„tly shewe of what workes of the lawe he speaketh Yf it be so that oure workes also do iustifye than Christ geueth but the halfe of oure saluacion and then how many saueours shal ther be Ther is onely but one iustifyer and saueoure that is Christe by whome we be iustifyed frely thorow hys grace Roma iii. Thefore workes do not iustifye but fayth in Christe not that fayth the scoolmen cal informis that is a dead fayth but that true and lyuyng faythe workynge by charite Gala. v. chapt lykewyse as we be iustifyed before god by fayth the which is the true iustifycacion so before men that se vs in the face we be iustifyed by workes that is to saye we be knowen to be ryghteous by the frute of good workes of the which thynge the wordes of saynt Iames ought to be vnderstonde so he that wyll loke well on Paules disputacion of fayth and workes shall easely perceaue why that we saye that faythe alone iustifyeth For we fayne not with this word alone a fayth that is wthout charite but we shew that workes be not the begynnyng of oure iustifycacion Also we be not saued by workes Titum iii. but accordynge to the mercy of god thorow the lauour of regeneracion and by renewynge of the holy goost lest ony man shulde boaste of man Good workes are not forbydden by this doctrine but faythe the welle of good workes is taught and vnto grace is geuen that is hyr dewty Parte of the prayse is geuen vnto vs by the newe learnyng of scoolmen the which thynge how blasphemous a thyng it is the faythful ChristeÌ„ men can tell And so the old learnyng taketh not away workes but setteth them in theyr place that they maye be witnesses of our fayth subdue the fleshe serue our neyghbour but not that they shuld iustifye seynge that onely fayth of the mere mercy of god thorow his worde doth iustifye a man The person that is iustified worketh iustly yet for al that it doth not boaste of the righteousnesse of workes as necessary to saluatioÌ„ leste when it seketh his owne righteousnesse it lese the ryghteousnesse of God that is faythe Roma x. And it graunteth the very truth with Esay .lxiiii. That the ryghteousnesse of his workes is lyke a fylthy clothe defyled with the flours of a woman And he an vnprofitable seruaunt The which is onely the way to come to true ryghteousnesse of oure workes That is when thou workyng besely yet in al thy workes knowlegest thy self a synner flyeÌ„ge onely to the grace of the mediatour settest muche by the pryce of oure redempcioÌ„n For yf the ryghteousnesse of our workes be of ony value the death of Christe hath not wholy and fully wrought oure saluacion the whiche is blasphemous The short argument of Paule stondeth and is sure and vnmoueable Yf the righteousnesse come of the lawe then is Christe dead in vayne But Christ dyed not in vayne therfore ye boaste in vayne of the ryghteousnesse of workes and of the lawe Â¶ Of meryte or deseruynge the newe learnynge Whan we do that lyeth in vs iÌ„ drawynge out of a good mocion towarde god by the frenesse of the wyll we deserue the fyrste grace of congruite semlynesse although not of worthynes Also the soule endued with

which is fayth in Christ Fayth and belefe in Christ is onely our ryghteousnesse which worketh afterward by charite the which yf it continue in safegarde in the liberte of the sprite ye may lyue and be occupyed in the ceremonyes of the churche without ony blame For he that is iustifyed by faythe kepeth ceremonyes lest he shuld offende those that be yet weake in the fayth not as necessary to ryghteousnesse but as a teachyng and a bryngyng vp for weaklynges beleuyng stedfastly that all those outward thynges be fre vnto vs thorow fayth and that we owe nothyng to ony body but onely loue Roma xiii By thys rule the Apostle beynge conuersant amonge hys brethreÌ„ without the yeoperde and the losse of conscience and faythe was so fre by the sprite of faythe that for al that he made hym selfe an vnderlynge and a seruaunt of all meÌ„ and was of all fashion to saue some at the leest He had knowlege but he knowe that knowlege dyd swell and charite dyd edyfye i. Corinth viii and .ix. He graunted that all thynges be lawfull vnto hym but that all thynges be nor profitable that al thynges be lawfull but all thynges do not edifye And he dyd folowe those thynges which beloÌ„ged vnto peace and to edifyenge We wyll folow thys Apostle not geuynge oure lyberte to the occasion of the fleshe but in seruynge one an other by charite Galat. v. Here must the ouerseers and ministers of the churche be monyshed that they vnlade the congregacion holden downe with so many ceremonyes and lawes that almoost the condicion and state of the Iewes were more tollerable then the state of Christen men Now it is not onely folyshenesse but also wyckednesse that ChristeÌ„ meÌ„ shuld stryue amonge them selfes for ceremonyes I can not tel what whose bage is charite and not ceremonyes Ihon. xiii Â¶ Of mans tradicions The newe learnynge Ther is a canon or a rule the whiche maketh equall the constitucions of popes and bysshoppes wyth the gospell and it affirmeth that the gospell can not be well vpholdeÌ„ excepte the statutes and ordinauÌ„ces of the fathers be kepte as Leo the .iiii. sayeth in the .xx. distinction in the chapter De libellis All thynges that be necessary to be knowen to our saluation be not expressed in the canonicall scripture but the holy goost afterwarde that the scripture was wrytteÌ„ dyd shew many wholsome thynges vnto oure forefathers Iohan. xvi I haue many thynges to say vnto you which ye can not beare at thys tyme. And those thynges that were in practyse than are not now all written but euen geueÌ„ from one to an other as by hande and are come euen to oure tyme as Damascen in a sermon of the dead wryteth that the memory of faythfull deadmen came vnto vs from the Apostels tymes Moreouer Paule taught the people that he purchassed vnto Christe whan he was with them many thynges the which were neuer wrytten Also he that heareth not the church let hym be counted as an heythen a publicane therfor she may make lawes and constitucions necessary for mans saluatioÌ„ Also that is necessary to saluation whose transgressyon is deadly synne but the ordinaunces of the church be such the fyrst is proued by Abbas in the proemy or preface of the decretales And in the fyrst chapter of constitucions he allegeth Calderine IohaÌ„ Andrea and Thomas And for thys purpose maketh the text in the chapter Quo iure the viii distinction where as it is wrytten that the breaker of the tradicions of the churche synneth deadly because that also the positiue lawe byndeth in matters of conscience ergo they bynd Herevpon Iohan Mayre with great pryde disdayne sayeth in the .iiii. distinctioÌ„ the .iii. q. To thynke that he that breaketh the commaundementes of the church synneth not deadly is an erroure Â¶ The olde learnynge Mathew the .xvii. Chapter the heaueÌ„ly father maketh his onely begotten sonne doctor and teacher of the church sayenge Heare hym And he put his wordes in his mouthe Deuteronomy .xviii. he sayeth And I wyll be a reuenger and a punyssher of theÌ„ which refuse the learnynge of thys doctoure He which sayeth Iohan. vii My doctryne is not myne but his which sent me that doctor is the euerlastynge wysdome of the father the way the lyght the truthe whom we beleue stedstly that he bothe wolde and dyd geue vnto his church not botched clowted or vnperfecte and vnstable learnynge but souÌ„de perfecte and vnchaungeable to the whiche nedeth nothyng to be put to as an addition for those thynges that are necessary for to be knowen for mans saluation be contayned plenteously in the canonical scripture Somtymes the Apostles spake and treated vpon the kyngdome of God more plenteously in speakynge than it is wrytten in bokes yet for all that as for the suÌ„me of the sentence and doctrine they preached none other thynge than the gospell whiche we haue wrytten so that those thynges which perteyne vnto a christen mans lyfe muste be learned of no where els but of the byble that is of the newe testement and of the olde For all scripture geueÌ„ by the inspiration of God sayth the Apostle .ii. tim .iii. is profitable to teachynge to improue to informe to instruc in righteousnesse that the man of God may be perfecte and prepared to all good workes Then why do we thrust in the churches handes the lawes of men as necessary to Christes regilion I do not speake here of the ciuyll lawe I know that the lawes of secular power are to be kepte for the conscience sake for they haue theyr streÌ„gth of Goddes lawe Rom. xiii I speake of the decrees of meÌ„ with the which they wolde bynde mens consciences Farthermore the Apostle in the .ii. Tim iii. chap. prayseth the holy scripture with a great verdit prayse sayenge The holy scripture may make the wyse vnto health thorow fayth which is in Christ Iesu Who dar set thys tytle before his constitucions that they maye make you learned to saluacioÌ„ thys honour is onely dew vnto the holy scriptur of God Farther more yf ther were ony thynges shewed oure fathers a. M. year ago by the holy goost the which were not knowen in tyme of the flourynge of the churche that newly dyd springe vp to the Apostles and to the church they be ether necessary to saluacion or not necessary Yf they be not necessary but ordened for the tyme why is a mans conscience bouÌ„de with them Yf they be necessary ether ther is an other waye to saluacion nowe than was in the primitiue churche or els they were all damned that departed before that reuelation for they knewe not the thynge that was necessary to theyr saluacion The whyche thynges seynge that they be the moost vayne that can be and foolysh and that the same maner of iustifyenge and saluation is now that was than and was than that is now why make we those thynges necessary that be not necessary And why set

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