Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	law_n	mind_n	7,026	5	6.6163	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19466	A confutacion of that treatise, which one Iohn Standish made agaynst the protestacion of D. Barnes in the yeare. M.D.XL. Wherin, the holy scriptures (peruerted and wrested in his sayd treatise) are restored to their owne true vnderstonding agayne by Myles Couerdale.	Coverdale, Miles, 1488-1568.	1541 (1541)	STC 5888; ESTC S109263	97,433	206

we maye deserue much of allmightie god afore we bâ—â—â—â—tified And yet wold ye faine proue the same yee euen by the ensamples of those that were iustified afore Standish Notwithstanding I am not ignoraunt of the ordre of oure iustificacion et cet Couerdale Are ye not ignoraunt what ordre god taketh in iustifieng his people and will yet teach the contrary The more shame for you Now maie euery man that noteth your former doctrine perceaue euidently that ye are a wilfull teacher agaynst the ordre of oure iustificacioÌ„ For yf god first of his mercy onely geueth us grace without which we can do no good thing then teach ye contrary to this ordre whan ye saie that mens workes deserue much of allmighte god afore then be iustified Thus doth your awne doctrine proue you not onely to be contrary to your selfe but also a wilfull breaker of godly ordre Standishe Ille prior dilerit nos j. Iohn iiij non dilectus dilerit et cet Couerdale Here in this place of your treatise ye make aloÌ„g processe in latyn which as it is foÌ„dly printed and patched of you with litle morsels of scripture so do the same make clearly against your purpose Ye graunt that god first loued us afore we loued him And that Christ died for us whan we were yet sinÌ„ers Which yf it be true then is it manifest that god first forgaue us for Christes sake Yf he first forgaue us then is your doctrine false whan ye call it against the ordre of our sauiours praier that we must be forgeuen of god afore we can forgeue And that oure iustificacion deserued onely by the death of Christ is a false iustificacion seing ye confesse also that the mercy of god goeth both before and behinde us and that we are frely iustified Where as ye graunt also that thorow faith we opteine the grace of god how agreeth that with your former doctryne agaynst the iustificacion of faith Yee euen the same third chapter to the Romaines that ye here alledge is against you for S. Pauls wordes are these The righteousnesse of god commeth by the faith of Iesus Christ vnto all and vpon all them that beleue et cet Item Frely are they iustified euen by his grace thorow the redempcion that is in Christ Iesu whom god hath set forth to be the merciseate thorow faith in his bloude et cet Barnes FOr I knowlege the best worke that euer I did is vnpure and vnperfecte Standish Takyng this saieng as it is Iob. xxv et cet Couerdale Take D. Barnes wordes none otherwise then he spake them and let them be tried by the same place of scripture that ye alledge where Baldad the Suhite saieth thus Maie a man compared to god be iustified Or can he that is borne of a woman apeare cleane Beholde the mone is not cleare and the starres are not cleane in his sight How much more man which is corrupcion and the sonÌ„e of man a worme And in the ix chapter saieth Iob himselfe planely God is he whose wrathe no man maie resiste and vnder whom are subdued the proude of the worlde Who am I then to answere him or to talke with him in my wordes Yee and though I haue anie righteous thing I will not answere but make mine humble supplicacioÌ„ to my iudge et cet Yf equite of iudgmeÌ„t be required no man darre beare recorde on my side Yf I will iustifie miselfe myne owne mouth shall condemne me Yf I will shew my selfe innocent he shall declare me to be naught Do not these scriptures proue now that in coÌ„sideracion of gods iudgment all mens workes are vnpure and vnperfecte Standish Vnde Esay lxiiij omnes nos immundi et qua si pannus menstruate but thus to his purpos it can not be taken et cet Couerdale What meane ye man so peruersly to handle with the deed D. Barnes confessed as appeareth by his wordes that the best workes which were done by him vpoÌ„ erth in this corrupte body were not so purely and perfectly done as the equite of gods lawe requireth and therfore as appeareth afterward in coÌ„sideracioÌ„ therof he made his praier with the Prophet saieng Lord entre not with me in to iudgment Yf thou lord wilt strately marke our iniquities lord who will abyde it Notwithstonding though his wordes be manifest yet ye saie not onely that it can not be taken to his purpose as Esay wrote in that chapter but also vpon the same ye gather an intent for ye are good at that ye are well skylled in iudging mens intentes and thoughtes that he shuld meane all good workes are naught and that it is sinne to obeye the voyce of god which your collectioÌ„ is clene contrary to D. Barnes wordes And yf we conferre them to that place of Esaie whom you alledge this matter shalbe the more manifest The wordes of the Prophet are these All we are become as an vncleane man and all oure rigyteousnesses are as a clothe stayned with the floures of a woman This text as it maketh clerely for D. Barnes purpose against youre selfe euen so in alledging of it haue ye minished it and left out of it those wordes that make moost agaynst you But the abbot of lies and father of falshode euen the deuell taught you that lesson as I told you afore out of the fourth of Mathew because ye plaie such another parte with a text of S. Paul j. Cor. xj In your latyn ye reade the text thus All we are vncleane and as a cloth stained with the floures of a woman So that ye leaue out All oure righteousnesses Now yf the text maie stand still for you as the holy goost left it that all oure righteousnesses and best workes are vncleane and not without some blemishe then happlie will you haue litle thanke not onely for holding agaynst it but also for minishing the text As touching the Germaines to whom ye impute erroure in this behalfe Their doctrine is that whan the seruauÌ„tes of god haue done all that is commaunded them they must knowlege themselues to be vnprofitable to haue occasion continually to crie vnto god and to saie O forgeue us oure trespaces to knowlege that in their flesh dwelleth no good thing ye and to confesse that though they delite in the lawe of god after the inwarde man yet ther is another lawe in their membres which striueth against the lawe of their minde and taketh them presoners in the lawe of sinne which is in their membres That ther is no man but he sinneth That the whole life vpon erth is a very battaill where the flesh lusteth agaynst the sprete and the sprete against the flesh so that Christen men can not bring euery thinge to such a perfection as they faine wolde This is now the doctrine of the Germaynes and thus taught also S. Augustine writyng de verbis domini secundum Iohannem sermo

xliij where he saieth these wordes We can not do that we wold why so For we wold that ther were no concupiscences but we can not haue our will For whether we will or no we haue them whether we will or no they tickle they flatre they pricke they vexe they will vp they are kepte downe but not yet utterly extyncte as long as the flesh lusteth agaynst the sprete and the sprete agaynst the flesh The same affirmeth he in the sixtenth sermon de verbis Apostoli And in the xlix chapter de diffinitionibus orthodoxe fidei he saieth after this maner And therfore all holy men do truly in pronouncyng them selues sinners for of a trueth they haue wherof to complayne and though not thorow any reprofe of conscience yet thorow the frayltie et cet Such doctryne now though it be approued both by the holy scripture and by S Augustine yet because the Germaynes teach it it must nedes be condemned of you for an erroure I wondre ye condemne them not also for holding so litle of the popes church of his pardons of his purgatory for puttynge downe his religions his chauntrees his soule masses and diriges his trentals pilgrameges stacions et cet For ministring the sacramentes in their mother tong for setting their prestes dailie to preach the onely worde of god for bringing in no new customes in to the church for auoyding whordome and secrete abhominacion from among their clergy as well as from other for bringing vp their youth so well in the doctrine of god in the knowlege of tonges in other good lettres and honest occupacions for prouidinge so richely for their poore nedie fatherlesse and aged people et cet Now to your ensample of Abraham which obeyed the voyce of god Doth it proue that his obedience was so perfecte as the equite of gods iustice required Or that his owne wordes were false whan he saide vnto god I am but dust and asshes Standish Also it is said Iob primo In omnibus his non peccauit Iob. Couerdale The later parte of the text which declareth the whole meanyng therof leaue ye quite out The wordes of the scripture are these In all these dyd not Iob sinÌ„e ner spake any foolish thinge agaynst god Now is it manifest by the same chapter that whan the scripture hath tolde of the great aduersite that Iob had in the losse of his goodes and children it maketh mencion also of his notable pacience and then concludeth the chapter with those wordes The on parte wherof like as ye leaue out and tell the other in latyn from the vnlerned so make ye of a particular an vniuersall asthough Iob might not offende in other thinges though he grudged not here agaynst god For manifest is it that he did afterwarde curse the daie of his byrth as the thirde chapter declareth Now because Iob was pacient in his first aduersite and blasphemed not god doth that proue it an errour to holde with him whan he saieth Yf equite of iudgment be required no man darre beare recorde on my side Yf I will iustifie miselfe or shew miselfe innocent mine owne mouth shall condemne me Standishe And. S. Peter ij Pet. j. after he hath recyted certaine vertues et cet Couerdale S. Peter afore those wordes speakynge of the same vertues saieth thus Yf these thinges be present and plentifull in you they shall not let you be ydle ner vnfrutefull in the knowlege of oure lorde Iesus Christ Let one place of scripture now opeÌ„ and expounde another Standishe Furthermore a strong argument to proue it maie be this Omnis qui in deo manet noÌ„ peccat j. Ioh. iij. Sed qui manet in charitate in deo manet j. Ioh. iiij ergo qui manet in charitate noÌ„ peccat et cet Couerdale To your argumeÌ„t I answer Like as it is true whan the scripture saieth they that are borne of god sinne not partly because god hath couered their sinne and imputeth it not vnto theÌ„ and part ly because they are at the staues end with sinne and delite not in it but kepe them selues from sinÌ„e as S. Iohn saieth in the same fifth chapter So is it true also that yf we saie we haue no sinne we disceaue our selues and the trueth is not in us as holy S. Iohn saieth In the declaracion of the which words S. Augustine noteth heresie in the Pelagians and Celestines for affirminge that the righteous haue utterly no sinne in this life Take you hede therfore that ye smel not of the Pelagians panne for it stinketh afarre of Standish As Dauid speakyng in the personne of euery good man said he did seruaui mandata tua domine Psal cxviij Couerdale He saieth also a litle after in the same Psalme vnto god I haue gone astraie like a shepe that is lost O seke thou thy seruaunt The circuÌ„staunce also declareth that it is not onely a Psalme of consolacioÌ„ of doctrine and of thankesgeuing but also an ernest praier of one that is very ferueÌ„t in gods cause and in the defence of his word So that like as somtyme he mourneth and wepeth to se the actes and statutes of god despised Euen so coÌ„playneth he sore vnto god of them that manteyne anye doctrine contrary to his worde Thus in respect of them he darre boldly saie that he kepeth gods coÌ„maundementes and no mens doctrynes for he abhorreth all the false lerning of ypocrites But in consideracion of his owne infirmite he saieth to god oft times in this Psalme O teach me thy statutes geue me vnderstonding that I maie lerne thy statutes saue me helpe me deliuer me et cete Like as in another Psalme where he confesseth to haue kepte the waies of the lord he saieth a litle after in the same Psalme O my god geue thou light vnto my darknesse Standish Acording to goddes sayeng to Ieroboam ijj Reg. xiiij Couerdale Though god couered Dauids synnes and imputed them not vnto him yet made he his confession vnto god while he was in this body and said Yf you lord wilt strately marke iniquities lorde who shall abide it Lord entre not in to iudgment with thy seruaunt et cet Standish And also as it maie be proued by this that god coÌ„maundeth us nothinge vnpossible for us to do Couerdale One false opinion wold ye proue by another and by this present article like as by the other afore ye declare your selfe to be a very Pelagian and partaker of their heresie coÌ„futed by S. Augustine in the sixtenth chapter of his boke de libero arbitrio and in moo other places Standishe But he saieth not onely Matth. xix si vis ad vitam et cet Couerdale Your argument is this God that commaunded us to kepe his lawe ergo it is not vnpossible for us so to do But whether your coÌ„sequent will be alowed in the checker or no we shall se by our Sauiours

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