Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	work_n	work_v	writing_n	19	3	8.1473	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03768	A most excellent treatise of the begynnyng of heresyes in oure tyme, compyled by the Reuerend Father in God Stanislaus Hosius Byshop of Wormes in Prussia. To the moste renomed Prynce Lorde Sigismund myghtie Kyng of Poole, greate Duke of Luten and Russia, Lorde and heyre of all Prussia, Masouia, Samogitia &c. Translated out of Laten in to Englyshe by Richard Shacklock M. of Arte, and student of the ciuil lawes, and intituled by hym: The hatchet of heresies; De origine haeresium nostri temporis. English	Hozjusz, Stanisław, 1504-1579.; Shacklock, Richard.	1565 (1565)	STC 13888; ESTC S113605	100,065	244

I wyll declare the whole matter moste simply and playnely which bothe olde and newe wryters haue darkened because they dyd so interprete the scriptures as thoughe also they wolde satisfie the iudgemeÌ„t of man his reason They thought that it was agaynst all polityke gouernement to teache that a man dyd synn of necessitie they thought it a cruell thing to fynde fault with man hys wyll if it could not turne it selffe from synne to vertue Therefore they attributed more to man his strengthe then they ought to haue done and they dyd meruaylously disagree among them selues for so much as they dyd see that in euery place it was contrary to the iudgemeÌ„t of reason and truly in this place where as Christian doctrine disagreeth muche from Philosophy and man his reason yet Philosophy by lyttell and lyttell crept in to Christian doctryne and this wycked opinion of free wyll is receaued the goodnes of Christ is darckned by oure prophane and carnall wysdome The worde of free wyll is vsurped most coÌ„trary to the holy scripture to the meaning and iudgemeÌ„t of the holy ghoste with that which we see holy men haue bene ofteÌ„ displeased There is added also oute of Plato his philosophie this worde of reason which is as pernitiouse and daungerouse as the other For lyke as in these laste tymes we haue embrased Aristotle in steade of Christ so euen immediatly after the fyrst begynnyng of the Churche Christian doctryne was corrupted with Platos philosophye so is it brought to passe that there be no syncere pure bokes in the Church besyde the Canonicall scripture All the commentaries which learned men haue wrytten smell of Philosophy And with in a lyttel whyle after dothe any man aske me if there be any free wyll I aunswer because all thinges whiche come to passe do necessarilye come to passe according to the predestination of God there is no libertie or freedome of oure wyl What theÌ„ you wyl say is there in thinges that I may vse the Papistes wordes no casualtye no chaunce no fortune The scriptures teache vs howe that all thinges come to passe necessarily Eckius sayth that Valla wolde knowe more then euer he had learned because he confuted the scole mennes opinion of free wyll And in the end gathering a sum of all his saynges he saythe If you refer man his wyll to the predestination of God there is no libertie ether in outeward or inward workes But all thinges come to passe according to the predestination of God If you refer oure will to outewarde workes to naturall iudgement there semeth a certayne fredome but if you refer oure wyll to the affections there is no libertie euen by the iudgement of nature At the last he concludeth Thou seest Reader that I haue wrytten more playnely of free wyll then ether Bernard or any Scole men And in his annotations vpon S. Paule to the Romanes expoundyng that place of Paule according to the predestination of God after that he hath confirmed that there is no casualtye in thinges nor libertye of wyll he saythe thus at the lengthe We teache that God dothe not only suffer his creatures to worke but that he him selffe properly dothe all thinges that euen as they graunte the vocation of Paule to haue bene the proper worke of God so let them graunt that all those be the proper workes of God whether they be meanes as eatyng and drinkyng which be common to men and beastes or whether they be euell as the adultery of Dauid the seueritye of Manlius in kylling his sonne seing it is euident that God dothe all thinges not suffering but potenter as Saynte Augustyne his worde is that is mightely working so that the traytery of Iudas is as well his proper worke as the vocation of S. Paule Thus hath Melancthon wrytten in those bokes which he dyd sett oute being as yet but a younge man Luther how much be estemed the wrytinges of Melancthon notwithstandyng they were after chauÌ„ged and corrected one of the which bokes Luther wryting agaynst Erasmus of seruile wyll saythe is a boke neuer able to be confuted worthie not only immortall fame but also to be nombred among the Ecclesiasticall Canons to the which saythe he when I compared thy boke it semed so vyle and beggarlye that I toke greate pitie of the. And making a preface to the other he doubteth not to prefer it before the moste learned Commentaries of Thomas Aquinas And that the Commentaries of Hierome and Origen be but starke tryfles and fooles babells if they be compared to his annotations He is not farre from placing hym aboue Paule but certaynely he giueth hym the chayre next to S. Paule But Philipp him selffe often chaunging his mynde hathe condemned bothe those bookes of erroures in many places and specially in this poynte of free wyll For he caused bothe of them to be afterwarde prynted scraping oute many thinges adding chaunging correcting in so muche that the laste bokes were almost nothing lyke the fyrst And in those common places which were printed in the yeare of oure Lorde .1536 at Straesbrughe in the yeare of our Lord .1538 at Wittenberdge in the yeare .1546 at Lips in the yeare 1555. at Wittenberge he openly hath recanted al those thinges which he dyd wryte in those his fyrst bokes of free wyl for thus he speaketh Valla and diuerse other take libertie from man his wyl Melancth confirmeth free wil in his later bokes because al thinges be done after God his determination He addeth in his coÌ„mon places printed in the yeare .46 .55 This imagination sprong oute of the Stoikes disputations bringeth them to this poynte that they take away all casualtie of good and euell actions yea of all motions in beastes and in the elementes But I sayde before that they must not bryng in these Stoicall opinions in to the Church of God nether that fatall necessitie is to be defended in al thynges but that we muste graunt some chaunce or casualtie It was not of necessitie that Alexander kylled Clytus nether must we confound the disputation of God his determination with the question of free wyl And agayne in his places printed the yeare .1536 and .38 or later For so muche as in the nature of man there is left iudgement and a certayne choyse of thinges which be subiect to reason and sence O MelanctheÌ„ you had not bene a mete maÌ„ to be deane of diuinity in Trinitie Colledge at this day in Cambridge there is left also a choyse of outeward ciuile polityke workes wherfore the wyll of man can of her proper poure without renuing do some externall workes of the Law This is the fredome of wyll which the Philosophers do well attribute to man For Paule makyng a difference betwene the spirituall and carnal Iustice graunteth that they which be not baptized haue some choise to refrayne the hand from murder from rapyne from theft and this they call the ryghteousnes of the fleshe but God

that it was but a signe bare figure only The which contention so sone as it begaÌ„ to be made hotte in coÌ„tinuaunce of tyme it grewe to suche a greate flame that they tossed the fyar brandes of this controuersie one at an others heade aboute the space of fyften yeares because as Calvyn wryteth they coulde not abyde to heare one an other quietlye to speake they re myndes For sayth he althoughe they met once together to discusse thys matter yet they so helde one an other at the staffes end that they brake of and left the matter in as euell a pyckell as they founde it So that when they sholde haue come to some agrement they shronke backward more and more myndyng no thing elles then to mayntayne they re owne opynion and to comptroll and confute them whiche sayde the contrarye When Caluin spyed that Caluin taking vpon hym to be a iudge betwene the Lutherans the ZuingliaÌ„s raysed vpp an heresie never heard of before he toke vpon him to be iudge betwene them bothe as Muncerus intermedled hym selffe betwene the Pope and Luther condemnyng as well Zuinglius and Oecolampadius hys opinyon as Luthers brought in a newe heresye neuer heard of before not only vnknowen to the auncient Fathers and Doctours but also straunge to the late vppstart dyuellishe proctoures the Sacramentaries For he taught that breade and wyne vsed in oure Lorde hys supper be nothing elles then an assuraunce and as it were a certayne seale confirmyng all the promisses made vnto vs in Christ and thys dyd he teache withoute the authoritie of the scriptures withoute the warrant of the holy fathers without the consent of hys owne fraternitie With which doing besyde offending of Luther he gat greate displeasure of the scole of Tigurine the whiche scole for so muche as it dothe reuercene Vlryke Zuinglius as the fyrst founder of they re doctryne coulde not abyde the Caluyne sholde fynde faulte with hym with out any warraÌ„t of scripture forge a newe fangled opynion of the sacrameÌ„t Caluyn afterward glad and fayne to quenche this hott displeasure kyndled against hym dyd wryght an Epistle in which he labored to shewe that he dyd not swarue from Zuinglius and others his good masters of that scole in the doctryne of the supper of oure Lorde whereas in very dede he varyed greatly froÌ„ them Caluin coÌ„victed of a lye Yea he went aboute to beare the people in hand that all they which held and beleued the Confession of Ausbourch a citie of the Vandales dyd ioyne with hym in hys doctryne of oure Lorde hys supper Of the which thing seuen yeare before he set furthe a certayne booke intituled A sum of the confession of the sacramentes Called in Laten Augusta Vindelicorum in which he plyet it a pase to declare that the Confessionistes of Ausbourge do not once wrynckell but go smothely away with that opinion of the sacrament of oure Lordes supper which the Confessionistes of Tigure or Surk do teache among whome Caluin hym selffe is numbred Nowe for so muche as by the space of one yeare or twayne no maÌ„ did wryght agaynst that forsayde booke of Caluine many dyd gesse by thys long silence that Caluin hys councell was accepted and allowed and then began thys to be bruted abroade that the Confessionistes of Ausbourch of Lutherans were become Zuinglians Dyuerse of Luthers scollers stormed at thys that they sholde be reported to haue bene traytours to Luther lyke runagates to haue fled to Zuinglius syde for so muche as it was vnknoweÌ„ to no man howe ernestly Luther dyd set against the opinion of Zuinglius concernyng the Sacrament of oure Lorde hys supper Therefore there stepped forth some which with contrary bokes confuted that fornamed boke of Caluine agaynst whome it is nowe more then .ij. yeares agone synce Caluin dyd wryte a booke intituled A defence of the sounde doctrine of the Sacramentes whiche the Ministers of the Tyguryn and Geneva Churche had comprehended before in a brefe forme of Confession contayninge a confutatyon of those reproches with the whiche vnlearned and euell tonged men do slaunder it not long after he also dyd set forthe an other defence agaynst the false accusations of Ioachim Westphalus whose bokes which he namely dyd wryght agaynst Caluin as yet I could neuer come to syght of yet for all that whylst I was wryting this worcke there happened to come in to my handes a lyttell boke of the sayde Ioachim Westphalus a Lutheran which boke hath this name A iuste defence against the lowde lyes of Ihon a Lasko which he telleth agaynst the Churches of Saxonie in his Epistle to the moste excellent Kyng of Poyle In a letter sent to the Senatoures of Franckforde he maketh twyse mentyon the whylst Luther lyued there were certayne at FraÌ„cforde vpoÌ„ the ryver Meyne which taught Zuinglius his heresie that very craftily vnder thys cloke that they swarued nothing from the Churches of Saxonie of whome that they sholde take diligeÌ„t hede Luth. hym selffe dyd ernestly exhorte them by writyng But after that Luther was deade he saythe that they more boldly and more shawfully dyd set lyes a broche saying that in the Sacrament of oure Lorde hys supper they dyd agree with the Confessionistes of Ausbourgh when in dede as he sayth there is greate difference betwene the Confession of Ausbourgh and the doctryne of the Sacramentaries for so muche as the Confessionistes of Ausbourgh do teache that the breade is truly the body of Christ that the body bloode of Christ is truly distributed by the handes of the ministre and is receaued in this sacrameÌ„t with the mouthe of them which coÌ„municate contrariwyse the Sacramentaries do teache that it is only a token or signifycation of Christ his body which is absent that the minister gyueth but bare breade and wyne and that the receauer taketh but bare breade wyne Wherefore he exhorteth the Magistrates of Franckford that they wyll be ruled by Luthers councell that they auoyde suche false teachers and banyshe them cleane oute of theyr citie A scabbed shepe sayth he is sequestred least it infect the whole flock Heretykes are to be handled punyshed seuerely A putrifyed member is cut of least it corrupt the resydue Leprouse men be shut oute of all companye least they poyson them which be hole howe much more ought those which be taynted with the spirituall leprosy of the sowle be abandoned and remoued farre least they spill infect the shepe of Christ The Apostle forbyddeth to receaue in to house those which bryng not with them Apostolyke doctryne least the receauers may be partakers of theyr euell doinges then howe shall they be intertayned in to Christian mennes company which bring a doctryn cleane contrary to the Apostolyke veritie The scripture dothe oftentymes prayse hospitalitie it coÌ„maundeth to vse mercifull and charitable dedes toward banished men and straungers but so that we hurt not oure fayth so that for doing good

had wrytten an other confession more theÌ„ six yeares agone to be presented to the councel of Trent thei gaue this tytle to the boke Brentius maketh a new Confession A confession of the churches of Saxonie But Brentius althoughe he also wolde seme not to iarre froÌ„ Luthers doctrine yet wolde not he content hym selffe with that which was wrytten in the selffe same Towne from whence Luthers Gospell did fyrst procede But he dyd wryte a seuerall confession not in his owne name but in the name of his Prince which he also propounded to the assemble of the TrideÌ„tine Councell And this is worthie to be marked that nether GreÌ„tius nether Vrbanus Regius nether Osiander were sworne to the coÌ„fession of Augusta For they thought that it sholde disgrace them much to followe any forme of fayth prescribed of Philip seing euery one of them had this conceipt of hymselffe that they had profyted more in the study of holy scripture then Philip had done therefore eche of them thought hym selffe to be as able as he to wryte a peculiar confession of his faythe So these men whylst euerye one of them was more carefull to blase abroade hys owne name theÌ„ to fynde oute and further the knowledg of the truthe thei dissenting euery one not only froÌ„ hym selffe but also from their Master Luther yea in substantiall poyntes of ChristiaÌ„ religion thought it lawfull for euery one of them to forge a newe faythe Petrus a Soto why he wrote against the Confession of Brent and to deuise a confession by themselues A certayne learned Spanyard named Petrê a Soto who neuer had learned any other then the Catholyke fayth dyd well perceaue this that Melancthon was autor of one confession Brentius of an other it gaue hym greate wonder that eche of them held so diuerse coÌ„fessions for so much as both of them dyd confesse Luther to be theyr Master thys semed a moÌ„strouse thinge vnto hym He wolde not haue maruayled halffe so much if the Zuinglians had seuerally sette abroade they re confession as they dyd aboue twentie yeares agone at what tyme the Protestantes dyd exhibite the confession of theire faythe to the Emperoure For as I haue saide before the Lutherans counte them heretikes and they lyke wyse the Lutherans But when this was done of them which made theire boaste that they dyd profes the same Gospel which Luther first inuented that made hym stand almoste in a mase that they which were scollers all of one scole dyd not consent in one confession of their faythe And because many men had this opinion of the duke of Wirtenberdge vnder whose name Brentius dyd sette oute his confession that he suarued not from the Christian right ruled faythe I meane from that faythe which we haue left to vs from hand to hand of oure forefathers as they haue receaued it of the Apostles Petrus a Soto being bothe a godly man and also bearyng an ernest zeale to Christian religion dyd take it very heuily at the hart that the Prince whome all men iudged to beare a singular goode wyll to the Catholyke faythe sholde suffer hym selffe so to be seduced with the persuations of Brentius and his Brotherhode that he wolde rather after a newe fashion gyue vp to the Concell a newe confession of his faythe then to rest and settell hym selffe in the Catholyke faythe which he had learned of his forefathers Wherefore the aforesayde Petrus a Soto coulde not refrayne hym selffe but must nedes put in prynt the defence of his faythe which not withstaÌ„ding was not his owne alone but also the faythe of the Catholyke churche Petrus a Soto his order in writing The which boke he prouyded so to be wrytten that on the one syde it contayned the confession of the Princes preachers on the other syde the confession of the Catholykes On the one syde he dyd set the doctryn of the duke on the other syde the Doctryn of the Catholyke faythe on the one page that autorities of Scripture seming to serue for them on the other many autorities fortifying his fayth On the one parte the testimonies of the auncient Doctors makyng for them on the other parte the wytnesses of the same doctoures weyghing with hym agaynst them The Prince of Wirtenberdge in the boke set oute by BreÌ„tius vnder his name saith that he mynded to make all the worlde witnes of his ernest â—esyre in raysing vp and furtheryng the true and godly doctrine Petrus a Soto his admonicyoÌ„ to the Prince of wirtenberdge Petrus in his Scholies taking an aduauÌ„tage at these wordes saythe that doctrin was fyrst to haue bene agreed vpon fyrst you sholde haue made youre rekoning that the doctrine which you mynded to further and aduaunce sholde be in euery poynte godly especially now in these dayes in the which euery man may see that it is called in to question whiche is the true and vncounterfeited doctrine Knowe this for a certaynete moste worthie Prince that lyke as youre ministers do iudge that doctrine to be wycked which the Catholykes embrace so the Catholykes esteme that doctrine which you endeuoure to promote and aduauÌ„ce nether is there among them a lesser number of credible men then among youres so that at leaste you do not put to youre helping hand to further true and godly doctryne but ether wycked doctryne by the wytnes of the Catholykes ether doubtfull vncertayne as your selff of necessitie must confesse Therfore were it not more wysdome for you ether to leaue of this interpryse or at the leaste suspend youre iudgement and humbly abyde tyll God dyd lyghteÌ„ youre harte with the beames of his grace and to obtayne that at God his handes with charitable workes and deuoute prayers The wordes of the Prince which he addeth immediatlye to the wordes before rehearsed oute of his boke be these For all be it we be not ignorant that there is a certayne differeÌ„ce betwene Ciuil and Ecclesiasticall offices yet for so muche as the kingly Prophet dothe most wysely exhorte vs saying Psal 2. Nowe you Kynges vnderstand be you learned which be iudges of the yearth serue our Lorde in trembling feare we ought not to despyse that heauenly voyce c. And Petrus taking aduauÌ„tage at these wordes also saythe in this wyse but fyrst you ought perfectly to haue knoweÌ„ what difference this was It is very certayne that a temporall Magistrate hath nothing to doo with discussing definyng doubtes in matters of fayth Ciuil and Ecclesiastical gouuernement be not all one for this is the charge dutie of Ecclesiastical Gouernoures Polityke Princes ought to learne of them to stand vnto theire determination otherwyse thei haue cause to feare that which followeth the wordes before alleadged in the same place lest oure Lorde be angry against them they peryshe froÌ„ the right way for these threatninges dothe God thunder against Princes which do not apprehend learning and knowledge But what is more vndescrete and oute

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