Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	king_n	samuel_n	1,837	5	9.9241	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09453	A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.	Perkins, William, 1558-1602.	1598 (1598)	STC 19736; ESTC S114478	146,915	390

be gathered and beleeued not vpon bare tradition but from the very bookes themselues on this manner Let a man that is indued with the spirit of discerning read the seuerall bookes withall let him consider the professed author thereof which is God himselfe and the matter therein contained which is a most diuine and absolute truth full of pietie the manner and forme of speach which is full of maiestie in the simplicitie of words The ende wherat they wholly aime which is the honour and glorie of God alone c. and he shall be resolued that Scripture is Scripture euen by the Scripture it selfe Yea and by this meanes he may discerne any part of Scripture from the writings of men whatsoeuer Thus then scripture proves it selfe to be scripture and yet we dispise not the vniversall consent or tradition of the Church in this case which though it doe not perswade the conscience yet is it a notable inducement to mooue vs to reverence and regard the writings of the Prophets Apostles It will be said where is it written that scripture is scripture I answer not in any one particular place or book of scripture but in euery line and page of the whole bible to him that can read with the spirit of discerning can discerne the voice of the true pastour as the sheep of Christ can doe Obiect III Some bookes of the canon of the scripture are lost as the booke of the warres of God Num. 21. 14. The booke of the iust Iosua 10 13. the bookes of Cronicles of the kings of Israel and Iuda 1. King 14. 19. the books of certain prophets Nathan Gad Iddo Ahiah and Semiah and therefore the matter of these bookes must come to vs by tradition Ans. Though it be graunted that some bookes of Canonicall scripture be lost yet the scripture still remaines sufficient because the matter of those bookes so farforth as it was necessarie to saluation is contained in these bookes of scripture that are now extant Again I take it to be a truth though some thinke otherwise that no part of the Canon is lost for Paul saith what soeuer things were written aforetime vvere written for our learning that vve through patience and comfort of the Scriptures c. Rom. 15. 4. Where he takes it for graunted that the whole canon of holy Scripture was then extant For if he had thought that some books of scripture had beene lost he would haue said whatsoeuer was written and is now extant was written for our learning and comfort For bookes that are lost serue neither for learning nor comfort Againe to hold that any bookes of scripture should be lost calls into question Gods prouidence and the fidelity of the Church who hath the bookes of God in keeping and is therefore called the pillar and ground of truth And touching the bookes before mentioned I answere thus The booke of the warres of God Num. 21. 14. might be some short bill or narration of things done among the Israelites which in the daies of Moses went from hand to hand For sometime a booke in scripture signifieth a roule or Catalogue as the first chapter of Mathew which containeth the genealogie of our Sauiour Christ is called the booke of the generation of Iesus Christ. Againe the booke of the iust and the bookes of Chronicles which are said to be lost were but as the Chronicles of England are with vs euen politike recordes of the acts and euentes of things in the kingdome of Iuda and Israel out of which the Prophets gathered things necessarie to be knowne and placed them in holy scripture As for the bookes of Iddo Ahiah Semiah Gad and Nathan they are contained in the bookes of the Kings and Chronicles and in the bookes of Samuel which were not written by him alone but by sundry prophets 1. Chr. 29. 29. as also was the booke of Iudges As for the books of Salomon which are lost they did not concerne religion and matters of saluation but were concerning matters of philosophy and such like things Obiect IV. Moses in Mount Sina beside the written lawe receiued from God a more secret doctrine which he neuer writ but deliuered by tradition or worde of mouth to the Prophets after him and this the Iewes haue now set down in their Cabala Ans. This indeede is the opinion of some of the Iewes whome in effect and substance sundrie Papists follow but we take it for no better then a Iewish dotage For if Moses had known any secret doctrine beside the written law he would neuer haue giuen this commandement of the said lawe thou shalt not adde any thing thereto Obiect V. Heb. 5. 12. Gods worde is of two sortes milke and strong me at By milke we must vnderstand the word of God written wherein God speakes plainely to the capacitie of the rudest but strong meate is vnwritten traditions a doctrine not to be delivered vnto all but to those that growe to perfection Ansvv. We must knowe that one and the same word of God is milke and strong meate in regard of the manner of handling and propounding of it For beeing deliuered generally and plainely to the capacity of the simplest it is milke but beeing handled particularly and largely and so fitted for men of more vnderstanding it is strong meate As for example the doctrine of the creation of mans fall and redemption by Christ when it is taught ouerly and plainely it is milke but when the depth of the same is throughly opened it is strong meate And therefore it is a conceit of mans braine to imagine that some vnwritten word is meant by strong meat Obiect VI. Sundrie places of Scripture be doubtfull and euery religion hath his seuerall exposition of them as the Papists haue theirs and the Protestants theirs Now then seeing there can be but one truth when question is of the interpretation of scripture recourse must be had to the tradition of the Church that the true sense may be determined and the question ended Ans. It is not so but in doubtfull places Scripture it selfe is sufficient to declare his owne meaning first by the analogie of faith which is the summe of religioÌ„ gathered out of the clearest places of scripture secondly by the circumstances of the place and the nature and signification of the wordes thirdly by conference of place with place By these and like helpes contained in scripture we may iudge which is the truest meaning of any place Scripture it selfe is the text and the best glosse And the scripture is falsly tearmed the matter of strife it being not so of it selfe but by the abuse of man And thus much for our dissent concerning traditions wherein we must not be wauering but steadfast because notwithstaÌ„ding our renouncing of popery yet popish inclinations and dispositions be rise among vs. Our common people maruelously affect humane traditions yea mans nature is inclined more to be pleased with them then with the word of God The feast

of the natiuitie of our Sauiour Christ is onely a custome and tradition of the Church and yet men are commonly more carefull to keepe it then the Lordes day the keeping whereof standes by the moral law Positiue lawes are not sufficient to restraine vs from buying selling on the sabbath yet within the twelue daies no man keepes market Againe see the truth of this in our affection to the ministerie of the word let the preacher alleadge Peter and Paul the people count it but common stuffe such as any man can bring but let men come and alleadge Ambrose Austine and the rest of the fathers oh he is the man he is alone for them Againe let any man be in danger any way and straight he sendeth to the wise man or wizzard Gods word is not sufficient to comfort and direct him All this argues that poperie denied with the mouth abides still in the heart and therefore we must learne to reuerence the written word by ascribing vnto it all manner of perfection The eight point Of vowes Our consent Touching vowes this must be knowne that we doe not condemne them altogeather but onely labour to restore the puritie of doctrine touching this point which by the Church of Rome from time to time hath bin corrupted and defaced We hold therefore that a vowe is a promise made to God touching some duties to be performed vnto him and it is two fold generall or speciall The generall vow is that which concernes all beleeuers and it is made in the couenant both of the lawe and of the Gospell I will here onely speake of the vowe which is made in the couenant of the Gospell in which there be two actions one of God the other of man God in mercy one his part promiseth to men the remission of sinnes and life euerlasting and man againe for his part promiseth to beleeue in Christ and to obey God in all his commandements All men euer made this vowe vnto God as the Iewes in circumcision which also they renued so often as they receiued the Passeouer and in the newe testament all that are baptised doe the like And in baptisme this vow is called the stipulation of a good conscieÌ„ce wherby we purpose to renounce our selues to beleeue in Christ to bring forth the fruits of true repeÌ„tance it ought to be renued so oft as we are partakers of the supper of the Lord. This vowe is necessarie and must be kept as a part of the true worship of God because it is a promise wherein we vowe to performe all duties commanded of God either in the lawe or in the Gospell It may be demanded considering we are bouÌ„d to obedience how we binde our selues in baptisme thereto Ans. Though we be alreadie bound partly by nature and partly by the written word yet may we renue the same bonde in a vowe and he that is bound may further binde himselfe so it be for this ende to helpe his dulnes for want of zeale and to make himselfe more forward in duties of loue to men and the worship of God to this ende Dauid sware to keepe the law of God psal 119. 116. though he were bound vnto it by nature and by the written law it selfe The speciall vowe is that which doth not reach to the person of all beleeuers but onely concernes some speciall men vpon some speciall occasions And this kind of vowe is twofold The first is the vowe of a ceremoniall dutie in the way of seruice to God and it was in practise in the Church of the Iewes vnder the olde Testament examples hereof are two especially the first was the vowe of the Nazarites whereto no kind of men were bound by Gods commaundement but they bound themselues God onely prescribing the manner and order of keeping the same with rites pertaining thereto as abstinence from wine the not cutting of their haire and such like The secoÌ„d example is of the Iewes when of their owne accords they vowed to giue God house or land sheepe or oxen or any like things for the maintenance of the legall worship and of this also God prescribeth certaine rules Levit. 27. Now these vowes were part of the Iewish pedagogue or ceremoniall law wherein God trained vp the Iewes in the old testament and being obserued of them they were parts of Gods worship but now vnder the gospell they are not beeing all abolished with the ceremoniall lawe to which Christ put an ende at his death vpon the crosse It is true Paul made a vowe and since kept the same in the time of the newe Testament Act. 18. yet not as a part of Gods worship but as a thing indifferent for the time wherein he onely condescended to the weaknes of the Iewes that by this meanes he might bring them the better vnto Christ. And whereas Christ is called a Nazarite Math. 2. 23. we may not thinke he was of that very order because he did not obstain from wine but he was so tearmed because he was the veritie and accomplishment of this order For by it was signified that Gods church was a peculiar people seuered or chosen out of the world that Christ in respect of holines was also seperated sroÌ„ all sinners And the words in S. Matthew he shalbe called a Nazarite are borowed from the book of Iudges cap. 13. where they are properly spoken of Sampson and in type or figure of Christ. For as Sampson saued Israel by his death so did Christ saue his Church And as Sampson killed his enemies more by death then by life so did Christ. It is plaine therefore that this kinde of vowe bindeth not vs for there are no more ccremonies to be kept vnder the gospell for parts of Gods worship but the outward rites of Baptisme and the Lordes Supper Vowes concerning meates drinks attire touching tasting times places daies were proper to the Iewes The second kinde of speciall vowe is that wherby a man promiseth freely to performe some outward and bodely exercise for some good ende and this vowe also if it be made accordingly is lawefull and belongs both to the Church of the olde and newe testament In the olde we haue the example of the Rekabites Ier. 35. who by the appointment of Ionadab their father abstained from strong drinke and wine from planting vineyardes and orchardes whereby Ionadab intended onely to breake them before hand and to acquaint them with their future condition and state that they should be strangers in a forraine land that so they might prepare themselues to indure hardnes in the time to come And nowe in the newe testament we haue warrant in like manner to vowe as if a man by drinking of wine or strong drinke finde himselfe prone to drunkennes he may vow with himselfe to drinke no more wine nor strong drinke for so long time as he feeles the driuking thereof will stirre vp his infirmitie and minister occasion of sinning Of this kind also are the vowes in

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