Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

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

them to keepe the lawe from which he himselfe woulde be free For beside this that euery man ought to keepe that Law which he prescribeth vnto other in this yet he offended the more for that hee would compell the Gentils to Iudaisme and he being himselfe a Iew permitted to himselfe libertye For the Law was giuen to the Iewes and not to the Gentils Therfore he vseth an ArgumeÌ„t a minori ad mains froÌ„ the les to the more furthermore this was an hard and a violent coaction that he did renounce vnto the Gentils communion or partaking except they wold receaue the yoke of the law which was an vniust offer conditioÌ„ And the whole force of the reprehending coÌ„sisteth in this word * That is the law which of Chrisostom Hierom was not perceiued for the vse of ceremonies was free to edification so that the faithfull were not robbed of their liberty nor necessitie laid vpon theÌ„ from the which the gospel hath set theÌ„ free 15 We are by nature Iewes I know that to some it semeth to be a figure called Anthypophora in English an obiectioÌ„ as thogh Paul did preueÌ„t in the persoÌ„ of the aduerse party that which he mought obiect that is that the Iewes haue a greater priuiledge as they commonly saye not that they might boast immunitie or freedome from the law for it shoulde haue bene more then vnlikelye for them vnto whome the lawe was giuen to boast of that but because they ought by certayne notable tokens to be distinguished from the Gentils That therfore I neither wholy reiect neyther yet altogether allowe as by and by it shall appeare Some doe vnderstande this as spoken in the person of Paule but in this sence if thou wouldest laye the burthen of the Lawe vppon the Iewes it were more agreeable to reason for it commeth vnto them by inheritaunce but this exposition doth not agree neither It is rather than the seconde parte of the sentence which beginneth with the figure Occupatio Occupatio is a Figure whereby in preuenting our aduersaries Obiections we confute the same for whereas there was a difference betwene the Iewes and the Gentils for that the Gentils were vnholy and vncleane but the Iewes holy as farre forthe as God had adopted them for his people the Iewes might contende as touching this prerogatiue But Paule by preuenting dothe wisely wreste it to the contrarye for seing that the Iewes themselues with all their dignitie were constrained to flie to the faithe of Christ howe muche more behoued it the Gentils to get saluation by faith The mind of Paule than is thus We which seme to excell other which haue bine through the benifite of his couenaunt alwayes nighe God haue neuer the later founde no reason or meane to get saluation but vy beleuing in Christ why than should we prescribe any other meane vnto the Gentils For if the Lawe were necessarie or els could preuaile the folowers thereof vnto saluation it would moste of all haue preuailed vs vnto whome it was giuen and if so be that we haue left it and are gone vnto Christ much lesse are the gentils to be vrged to take it vppon theÌ„ The word Sinner doth signifie here as it doth often in other places vnholye or lost and estraunged from God such were the Gentils who had no fellowship with God but the Iewes were by adoption the Children of God and therefore segregate or set apart into holynesse Whereas he sayth by nature hee doth not meane that they are by nature free from the corruption of mankinde for Dauid who discended by lineage from Abraham confesseth that he was begotte of vncleane seede Psa 51.7 but the remedye of grace wherewith they were sanctified didde suppresse the corruption of nature to whiche they were in daunger And because the promise made the blessing an inheritaunce therefore it is called a good thing naturall or by nature So to the Romaynes Chap. 11. ver 16. he sayth they were sprong oute of an holy roote Therefore when hee sayth We are by nature Iewes is as muche as if he shoulde saye Wee are borne holye not by our owne desart but because we are chosen of God to be his people We than which by nature were Iewes what haue we done wee haue beleeued in Christ To what ende haue wee beleeued that by the fayth of Christe we mighte be iustifyed For what cause Because we were conuinced and put oute of doubte that men could not obtayne righteousnesse by the workes of the Lawe Hee than reasoneth after the nature and effecte of faith that the Iewes are not iustified by the Lawe For as they who would establish their owne righteousnesse of workes are not subiecte to the righteousnesse of GOD Rom. 10.3 so on the contrary part they whiche beleeue in Christe doe confesse themselues to be sinners and renounce the righteousnesse of workes Hee is busied here in the chiefest questyon naye rather in the whole summe almost of the controuersie is included in this proposition wherefore it is meete the more dilligently to stande vpon the discussing of this present place Firste and formost this is to be noted that righteousnesse must bee sought by the fayth of Christ because we cannot bee iustified by workes Now it is demaunded what hee meaneth by Workes of the Law The Papistes being beguiled by Origen and Hierome doe suppose that the controuersie is of shadowes onelye nay rather they doe firmely define so and therefore they doe alwaye by the Workes of the Law interprete ceremonies as though Paule didde not dispute of the free righteousnesse which is giuen vnto vs by Christ neyther doe they holde it to be an absurditie that no man is iustified by the workes of the Law Without rime or reason and yet they holde that wee are accounted righteous before GOD through the merite of workes To bee shorte they account no mention to be made of morall workes in this place But the Texte doeth plainelye shewe that the morall law is comprehended also in these wordes for almoste whatsoeuer thinges Paule will afterwarde adde or speake they doe pertayne to the morall lawe rather than to the ceremoniall moreouer he doeth alway set the free accepting or allowing wherewith God doth vouchsafe to accepte vs agaynste the righteousnesse of the law But the aduersaries obiect Obiection That workes shoulde haue bene named without any addition except Paule would restrayne it to some certaine specialtye I aunswere Answere That of this kinde of speaking there is a very good reason for although a man might excell the Aungels in holynesse yet were there no rewarde due for his workes except in this respect because it is promised of the Lorde therefore wheras the perfection or perfect obseruation of the lawe is righteousnes and hath the reward of eternall life laide vp therfore it commeth of God who pronounceth that they shall haue the victory which doe fulfil the same of which matter I will speake more in place

conuenient Moreouer the contention with the Iewes was concerning the Lawe Paule than had rather by fighting with them hande to hande as I may saye wound them within their owne listes than by straing farder to shewe them a kinde of running awaye as though he distrusted his cause therefore hee abideth firmelye in the disputation of the Lawe Secondarily they obiect Obiection that ther was onely a question aboute ceremonies moued the which we graunt also Why than saye they should Paule passe ouer from the particular cause to the vniuersall Answere This was the onely occation of the error of Origen and Hierom for they thought it conuenient that Paule seing the false Apostles contended about ceremonies onely should apprehend or take hold of no more than they spake of But they coÌ„sidered not that this was the very cause why he did so sharply contend with them for that that doctrine did drawe a longer traine than at the first sight it did shewe for it woulde not haue bene so greeuous to Paule to haue had ceremonies obserued as to haue the confidence and glory of saluation ascribed vnto works as whan we contend about the forbidding of eating fleshe except vpon certen dayes we do not respect so much howe great a matter it is to forbid the eating of fleshe as wee are carefull concerning the snare of the conscience Therefore Paule doth not stray beside the cause or matter when as he frameth his disputation of the whole Lawe although the false Apostles did onely contende about Ceremonies for therefore did they vrge Ceremonyes that men should seeke saluation in the keeping of the Law because forsooth they fayned it to bee a meritorious worshipping or seruice wherefore Paule doeth not lay against them the Lawe morall but the onelye grace of Christ Neyther is the whole Epistle spente in this vniuersall contention for he commeth at length to Ceremonies by name but because this was a principall Knot and Doubte Whether righteousnesse happened vnto vs by Fayth or by workes it behooued that it should first be dispatched The Papistes at these dayes because it greeueth them if we wring out of them that men are iustified by fayth only do hardly graunt morall things to be comprehended vnder the workes of the Law yea many of them obiecting the glose of Hierome thinke they haue handled the matter very handsomly but the texte will euidently shewe that he speaketh of the morall law also But by the faith He doth not meane ceremonies only or any maner workes not to suffice except the helpe of fayth be ioyned but vnto the negatiue proposition he doth counterset the exclusiue as if he should say Not by workes but by the onely fayth of Christ Otherwise it were an vnapt sentence cleane came from his purpose for the false Apostles did not refuse christ nor yet faith but they required that ceremonyes should be ioyned with theÌ„ If Paul would haue allowed such a maner of ioining there had bene a full agreement betweene theÌ„ and than Paule had in vain troubled the Church with so hateful a contention Let this than remain determined that in this place there is an exclusiue proposition That we are not iustified otherwise than by faith or That we are not iustified but by faith vnto the which this is equiualent We are iustified by faith only Wherby it appeareth how childishly the Papistes at these dayes doe dote brawling with vs aboute the worde Onely as though it were oures but forsooth the Papistes Diuinitie was vnknowne to Paule they saye a man is iustifyed by faith but they place part of the iustifiing in works Paule was ignoraunt of such halfe iustifying for whan hee teacheth that we are righteous through faith because wee cannot be so by works he taketh it as a thing graunted which is also true that we are capable of Christs righteousnesse no otherwise than if we be in our owne righteousnesse pore and needy Therfore eyther nothing or all oughte to bee ascribed to fayth or workes As touching the word righteousnesse or iustifying and in what maner fayth is the cause thereof afterwarde shall bee seene All flesh shall not be iustified Hee hath afore cited the conscience of Peter and of other to be witnesse nowe he doeth more confyrme it by pronouncing that it is so that is Not one mortall man shall obtaine righteousnesse by the workes of the law This is the foundation of free righteousnesse when we are made naked and bare of our own righteousnesse Finallye in denying any mortal man to be iustified is as much as if he should say that all men are shut out from the righteousnesse of the law nor that it can be that any man should attayne therevnto 17 Farthermore if we seeking to be iustified in Christ are our selues found also sinners is Christ therfore the minister of sinne God forbid 18 For if I build those thinges agayne whiche I haue destroyed I make my selfe a trespasser 19 For I by the law am dead to the lawe that I might liue to God with Christ I am crucified 20 And I liue noâ— any more but Christ liueth in mee in as much as I liue now in the flesh I liue in the faith of the sonne of God which hath loued me and giuen himselfe for me 21 I cast not away the grace of God for if righteousnesse be by the Lawe than Christe hath dyed * Gratis in vayne for nothing 17 If we seeking He returneth his talke now to the Galathians lest any man shoulde ioyne this sentence with the former as though it were a part of the communication hadde with Peter for to what ende shoulde these thinges neede for Peter Although this bee nothing or a very little to the matter therfore let euery man choose whether of them he list Furthermore some read it affirmatiuely among whome is Chrisostome and they make this the sence If we seeking to be iustified in Christ are not yet fullye iust but are as yet vncleane neyther yet Christ doth suffice vs vnto righteousnesse it followeth that Christ is the minister of doctrine which leaueth men in sinne as though hauing propounded this absurditie Paule should accuse of blasphemie those who doe attribute parte of iustification to the law But because the word absit which is God forbid doth by and by follow which Paule is not accustomed to vse but after interrogations or questions I suppose it is rather spoken to remoue the absurditie which seemed to followe of it According to his custome than by asking the question he vseth the figure Occupatio as in the person of his aduersaries If sayeth he the righteousnesse of fayâ—h doe bring this that we whiche be Iewes and sanctified from our mothers wombe should be deemed guiltie and polluted shall we saye that Christe is the authour of sinne as he which maketh the power of sinne to flourish in his Thereof sprang this doubt for that hee had sayde that the Iewes by beleuing in Christ had giuen ouer the

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