Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	law_n	moses_n	3,350	5	7.7142	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17726	A short instruction for to arme all good Christian people agaynst the pestiferous errours of the common secte of Anabaptistes. Compiled by mayster Iohn Caluine	Calvin, Jean, 1509-1564.	1549 (1549)	STC 4463; ESTC S110993	85,142	170

man shoulde open hys mouthe to speake vnto them Notwythstandynge wee wyll open thys doubte whyche they putte forthe whyche is that a man oughte not wyth an othe to promise any thynge bycause it lyeth not in hym to perfourme it To thys I answere that when a subiecte sweareth vnto hys Prynce to do hys dutye in obeyinge and beinge fayethful vnto him he doeth not thys in confidence of hys owne power or vauntyng hym selfe as dispisynge God and settynge him at nought but rather in calling vpon the healpe of God he answereth that hys wyll shal be suche as it oughte to be Howe be it it is a folyshe imaginatioÌ„ to reproue othes and yet to permitte symple promises For if there be folishe rashnes in the one so is ther also in the other Therefore if it be lawefull for vs to promyse they muste shew a reason why we may not assertayne our promise by an othe when necessitie requireth vs That in suche a case an othe is holy and lawefull we haue many exemples in holye stripture and among all thre whych be very notable It is sayed in the boke of the Cronicles that Asa kyng of Iuda beinge admonished by Azarias sacrificer and Prophet called all the people into Hierusalem and there caused them to sweare to serue God for euer As muche is wrytten of Iosias wheÌ„ the boke of the lawe was fouÌ„d that for to renewe the couenaunte made by Moyses he sware the people makinge them promise to perseuer for euer in the obedience of God The thyrde exemple is of Esdras Nehemias at whose instauÌ„ce the people beyng returned from Babilon dyd sweare for euer after to followe we God and hys word If we do wel consider the thinge the lyke was done at the firste publication of the lawe But bycause I knowe that I haue to do with brayneles obstinate people I would aledge none but suche places where is manifestly made mention of othes Ye se then howe the whole churche of Israell made solemne othes vnto god promising that thing whiche is mooste hard to be kepte that is to cleaue fayethfullye vnto hym Thys is done often tymes That the Acte is good there is no doubte For it hathe wytnes and is also praysed of the holy Gost I wyll not greatly stand in thys to declare howe men may this bynde them selues to God to do that which is not in theim but onely putte you in remeÌ„braunce of that thynge whyche I haue touched in the waye that the fayethfull do alwayes presuppose that God wyll not fayle them of hys grace whyche he hath promised them and vpon that they grounde theyr oth But seyng that it is so that god hath approued thys kynde of othe and that hys churche hath often tymes vsed it by hys ordinaunce I aske of our dulheades by what authority they dare reproue it or rather wythout troublynge my selfe wyth them bicause it is time loste I desyre and exhorte all seruauntes of God to consider what boldenes these poore ignoraunte menne haue to make suche Magistrall determinations and to go aboute to constrayne the worlde to receyue theim as thynges irreuorable and not to be agayne sayde â˜ž For my parte I doubte not but that in the matter of an othe as in the other before I haue fullye satisfied all suche as haue eares and vnderstandinge and be in will to consent vnto the trueth knowne The two laste Articles I Haue finished the .vii. Articles coÌ„tayned in the boke which the Patriarkes of the Anabaptiâ—â—es haue made as a finall resolutioÌ„ of those things which they do hold apart froÌ„ other And therfore there doeth now rest nothing els but to coÌ„clude make aueÌ„d of this boke were it not that they haue left two Articles of as greate consequence as any of the other of the whyche it is neadfull to speake for as much as al the Anabaptistes do communely cleaue to theÌ„ Besides this I know that thei whyche composed thys goodlye resolution dyd at that tyme teache them The one is that they do not beleue that Iesus Christe was a verye man but rather do make hym touchinge hys bodye a phantasy The other is that they do thynke that the soules beynge seperated from theyr bodyes do slepe vnto the daye of Iudgement withoute fealynge or knowynge anye thynge or else that the soule of man is noughte els but hys lyfe the whyche defaileth in dienge vnto suche tyme as he be raysed vp againe euerye man may se the consequence whych these two errours do emporte That they haue spoken neuer a worde of these I can not tell whether it be by crafte bicause they be so odious that by goodright they shoulde make theyr whole doctrine excerable For what cause so euer it be seynge I haue taken vpon me to arme all fayethful people agaynste theyr faulse opinions it is not good that I shoulde dissimble these two so pestilente and mischeuouse opinions seynge they are commune to them al. Touchynge that some amonge them haue holden opinion that all goodes shoulde be commune also that a man maye haue manye wyues so that they haue coÌ„pelled some whiche were contente wyth one to take moe and a thousande other absurdites I wyll speake nothynge at al. For they theÌ„ selues beyng coÌ„fused in ther selues haue for the most part by littel and littel wtdraweÌ„ theÌ„ selues But touchynge the twoe Articles wher of I haue spoken there is an other reson for as muche as they al do hold them yet styl â˜ž Touchyng the fyrst which is of the bodye or humayne nature of oure Lord Iesus Christe it is to be noted that ther was twoe aunciente heresies like or approchynge vnto thys whyche these do holde For the Maniches phantasied that Iesus Christ brought an heauenlye bodye into the wombe of the Vyrgen his mother The Marcionistes had a vayne dreme some what differente from the other that he had not a verye substaunciall bodye but onelye an apperaunce or lykenes of a bodye whyche we call a phatasiye The purpose of the one and of the other was to denye that Iesus Christ take fleshe of the virgin Therfore we se that the Anabaptistes in thys behalffe do but stur vp the errours whyche the dyuyl had raysed more than fortene hundereth yeres past and were coufouÌ„ded by the worde of God Notwythstandynge as in the begynnynge I haue protested I wyll not that it hys shal be anye preiudice vnto there cause excepte I do conuince them fyrste by the pure worde of God so as if it hadde neuer be spoken of before â— anye manne Thys that I do speake is onelye to geue warnynge that all men maye knowe out of what fountaine procedeth that which the Anabaptists now bryng forth as though it were reueled vnto them latlye from heauen And also to geue warnynge vnto them selues For all the greate doctours whyche were of their seete haue bene so ignoraunte of the histories and of all auncientie that I thinke neuer a one of them can tell

is verye notable that oure Lorde in those places speketh not but of them whiche are of age mete to be taughte and whiche were not before of the christen churche If we take not hede vnto suche circuÌ„staunces we shal confounde many places in scriptures and shall be confused when we do expound them It is sayed that he whyche dothe not laboure shall not eate and yet there is no man so cruell as to condemne lyttle infantes to dye for hunger For euerye man seeth clearlye that the Apostles putte not them in this order but speake onely of suche as be stronge and be able Seynge then that oure Lorde in these places doeth make speciall mention of those which are apte to be taughte and whyche were not before of hys disciples it is a deprauation and peruertynge of scripture to applye these places vnto the yonge chyldren of christian meÌ„ which haue not the capaciti to vnderstaÌ„d and be already coÌ„prehended within the couenaunt of god made vnto theyr fathers that they should be of the houshold of the church These phantasticall men aledge yet further for them the vse and practise of the Apostles It is written in the secoÌ„d of the Actes that the foure thousand men of Hierusalem after that they had heard saint Peter preach beyng touched in theyr hertes dyd axe counsell what they oughte to do and that saynte Peter answered them repeÌ„t you and beleue the Gospell Furthermore when the Eunuchus required to be baptised Phyllype answered hym that he myght be baptised if so be that he beleued wyth hys whole herte And out of thys they conclude that the Apostles required that men shoulde haue fayeth and repentaunce before they were baptised I graunte it to be true of suche men whyche muste be receyued a newe into the communioÌ„ of the Christian churche but touchyng those chyldren whiche are of the church before they issue out of theyr mother bealies I say there is an other reason For theyr fathers auncetoures receyued the promise vpon whyche their Baptisme is founded It was therefore necessarie that the inhabitauÌ„tes of Hierusalem which were out of the christian church and whych consented vnto the death of oure Lorde shoulde haue true repentaunce before they shoulde haue testimonie thorow baptisme that the Lorde Iesus did accept them into the numbre of hys faithfull It was necessarie that the Eunuchus should come vnto the flocke of Christe by true fayeth before he shoulde receyue the sygne therof But seynge thys promise is made vnto all fayethful meÌ„ I am the God of thy ofsprynge the children whyche descende of them â–ª haue an other priueledge whyche is that God doeth knoweledge theym for hys for their fathers sakes And leste it shoulde appere that I do fayne this as a dreame out of myne owne heade you maye see that God hath showed the ensample in Isaac It is true as we haue sayd that Abraham was instructed in the doctrine of fayth and of repentaunce before he receiued the sygne of Circumsicion But after that God had receiued hym into hys church he ordeyned that hys ofsprynge shoulde bee partakers of that benefit And so Isaac and all his other successours were Circumcised in their infancie So nowe we haue God for oure authoure of this difference vppon the whiche dependeth all the difficultie of thys question â˜ž But because they wyll not admyt thys similitude whyche we brynge betwene Circumsicion and Baptysme it shal be expedient to showe before we go anye further that it is one thyng When we speake of a Sacrament we must consider that the whole substaunce and propertie oughte to be vnderstande of the doctrine whereof the Sacrament is a confirmation Let vs then marke this that the doctryne is as the principall and the Sacrament is as accessarie Nowe let vs make comparison of Baptysme with Circumsicion â˜ž Baptisme importeth pernaunce or renewynge of lyfe wyth promesse of the forgeuenes of our synnes Cyrcumsicion doth importe asmuche and neyther more nor lesse That thys is trewe towching repentaunce it is euydeÌ„t as wel in the bokes of Moyses as in the Prophetes wher it is spoken of the circumcision of oure hertes For that is that thynge whiche the newe testamente calleth mortification of the olde man In summa spirituall circumcision is as muche to saye as repentaunce And for the seconde parte whyche is the promes of forgeuenes of synnes we canne haue no clearer probacion than thys sentence of S. Paulle where he sayeth that circumcision was geuen to Abraham for a confirmacion of the ryghtwysnes which he frely obtayned of God thorowe fayeth If nowe men make thys argumente that it is agaynste reason that lyttel children whiche haue neyther fayth nor repentaunce should be baptised for as muche as baptyme is a sacrament of regeneration and spiritual washinge whyche we haue in Iesus Christe I answere that the lyke maye be sayde of circumcision And yet God commaunded that the younge infantes shoulde be circumcised And therefore it is as muche as to reason agaynste God whan we saye that it is agaynste reason that a sacramente whyche is a testimony of repentaunce and saluacion shoulde be communicate vnto younge children What shall we saye then Truelye if we counte that good which God hath done we haue a lesson that it is not nedfull that the veritye whyche is signified by the sacramente shoulde alwayes precede but that it suffiseth otherwhyle that it folow at the leste in parte for the renouacion of lyfe was well signified by circumcision and so was lykewise the iustice whyche we obtaine by fayeth Neyther repentaunce nor fayeth was in the yong infantes and yet were they not for fault therof excluded from circumcision whyche is the signe of the same Nowe you se then that the sygne goth before the veritie of that sygne And if that thys were sometyme lawfull and conformable to reason howe commeth it nowe to passe that it shoulde be repugnaunte vnto the same But here maye it be replied that it is not inough to alledge that suche a thynge was done excepte we can shewe that we oughte so to do nowe I graunte that true neyther would I that the baptisme of little chyldren should be receyued as good excepte I canne proue that Goddes wyll is that so it shoulde be but in the meane while let vs holde faste this thing whyche I haue alreadye proued whyche is that it is as much as to reason agaynst god when we wyll alwayes haue that the veriritie should precede the signe Touching the rest we must proue that it is according with the worde of God that we do baptise lyttle chyldren whyche thynge shall be easye to all mens vnderstandynge wythoute longe processe to declare the same if we do knowe the grace and mercy whyche oure Lorde Iesus hath done vnto vs at hys commynge Afore that God promised vnto the Iewes that the woulde be the God of their chyldren and in wytnes therof he sealed them wyth the Sacrament of hys couenaunt Nowe as

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