Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	necessary_a	work_n	3,482	5	6.7895	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13257	A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions.; Confessio Helvetica Posterior. English.	Bèze, Théodore de, 1519-1605.; Bullinger, Heinrich, 1504-1575.; Old, John, fl. 1545-1555.	1568 (1568)	STC 23554; ESTC S118060	120,110	316

true confessioÌ„ and to speake all at a worde saithe bringeth forthe al kinde of good Good workes come of â—uth fruites and good woorkes in vs. For we teache that true good workes doe spryng of a liuely faithe by the woorkyng of the holie ghoste and are doen of the faithfull accordyng to the wille or rule of God his woorde For Peter the Apostle faieth geue all diligence i. Peter i. thereunto and ioine vertue with your faithe and with vertue knowledge with knowledge temperauÌ„ce c. We saied before that the Lawe of GOD whiche is the will of God dooeth prescribe vnto vs a paterne of good workes And the Apostle affirmeth this is i. Thes iiii the will of God your sanctificacioÌ„ and that ye should abstaine from vnclennes that no man oppresse or defraude his brother in any matter For God workes that men inuente of their owne braine alloweth not those workes those worshippynges whiche wee chose of our owne hedde whiche Paule calleth volontarie religioÌ„ Whereof the lorde Collos ii also in the gospell saith Thei worship me in vain teachyng the doctrine and preceptes of men Wee reproue therefore suche woorkes but we highly coÌ„mende and earenestly require those woorkes whicheÌ„ be accordyng to the wille and commaundemente of God The ende of good workes We must therfore doe good dedes yet not to merite thereby life euerlastyng for as the Apostle saieth Life euerlastyng is the gifte of God nor to make our boaste or bragge thereof whiche Math. vi Christe reproueth nor yet for gaine whiche also he disaloweth Math. xxiij but to the glory of God to commende our vocacion to shewe our thankfulnesse to God and to profite our neighboure Againe our Lorde faieth in the Gospell Lette your light so shine before Math. v. men that thei maie see your good workes glorifie your father whiche is in heauen And the Apostle Paule Eyh iiij Walke as becommeth your vocacion Also Collo iij. Whatsoeuer ye shall doe saith he in worde or dede doe all in the name of the Lorde Iesus geuyng thankes to GOD the father through hym And Phil. ij Looke not euery man on his owne matters but on other mennes thynges also And Tite iij. Lette our brethren learne to shewe for the good woorkes for necessarie vses that thei be not vnfruitfull Albeit therefore wee teache as the We reiecte not good workes but necessarilie require them Apostle doeth that a man is Iustified freelie by faithe in Christe and not by any good woorkes yet we doe not dispise or condemne good woorkes wÃ©e knowing that man was not made nor regenerate by faithe to be idle but rather to dooe without ceassyng those thynges whiche are good and profitable For in the Gospell the lorde faith A good trÃ©e bringeth forthe good frute Math. xii And in Ihon. xv He that dwelleth in me bringeth forthe muche fruite To conclude the Apostle saieth wee are Gods creatures made in Christ Iesu to doe good woorkes whiche GOD hath prepared to walke in And again Heresies whoe deliuered hymself for vs to redeme vs from all our iniquitie and to cleÌ„se his owne peculier people which do good woorkes We condeÌ„ne therefore all those that despise good woorkes babblyng that thei are vnprofitable Oure good workes are not the cause of our saluation and not to bee regarded Notwithstandyng we thinke not as was saied before that we are saued by good workes or that thei are so necessarie that without them no manne was euer saued For by grace by Christes onely benefite wee are saued Woorkes come of saithe necessarily but yet saluacion is vnproperlie ascribed to theÌ„ for moste aptlie it is to bee attributed to grace For that saiyng of the Apostle is verie well knowen if it bee of grace it is no more of woorkes or els were grace no grace But if it bee of workes it is no more grace or els wer Rom. xi woorkes no more woorkes Those workes doubtlesse do please God and are allowed of hym whiche Good workes please God we doe with faithe because thei please him by faithe in Christ who doe good workes which also procede of the grace of God through the holie ghoste For saincte Peter saieth In euery nacion Actes x. he that feareth GOD and woorketh rightuousnesse is accepted with hym And we ceasse not to pray for you that ye might walke worthie of the Lorde Col. i. and please hym in all thynges beyng fruitfull in all good woorkes Therefore we instructe men with as muche Note diligeÌ„ce as we can and beate into their eares to embrase true and not false or Philosophicall vertues to doe in dede Hypocrites good workes and to performe the bouÌ„den duetie of a Christian manne We muche discommeÌ„de both the sluggishnesse hipocrisie of all suche as praise and professe the Gospell with their mouthe but with their filthie liuyng defile it And we laye before their yies Gods horrible threatenynges concernyng this matter his large promises liberall rewardes with exhortacions comfortes and rebukynges For wee teache that God geneth a God rewardeth our good deedes large rewarde to theim that doe good accordyng to the Prophettes saiyng Refraine thy voice from wepyng for Iere. xxxi Esaie iiii Math. v. x. thou shalte haue a rewarde for thy woorke Christe also promiseth in the gospell Be glad and reioyce for great is your reward in heauen And he that will geue to one of these little ones a Cuppe of colde water verelie I saie to you he shall not lose his reward Howbeit wee referre this rewarde whiche the Lorde geueth not to mennes merite Note who receiue the rewarde but to why God rewardeth them that doe good deedes the goodnesse liberalitie and truthe of God promisyng and geuyng it who notwithstandyng he oweth nothyng to any man yet hath promised to giue a rewarde to theim whiche faithfullie worshippe hym but to that ende GOD bestoweth on theim his rewarde that thei should serue hym Furthermore there be many thynges vnmete to bee presented to God and sundrie thynges are founde vnperfite euen in the sainctes deÃ©des or workes But because God receiueth them into his fauour and loueth the workers for Christ his sake he geueth them the rewarde whiche he promised theim For otherwise our rightuousnesse is likened to filthie clothes The Lorde Esaie lxiiii Luke xvii Mennes merites merite nothyng also saieth in the Gospell When you haue doen all that is coÌ„maunded you saie ye are vnprofitable seruantes we haue dooen but that whiche was our bounded duetie to not Albeit then we Note Augu. teache that God rewardeth our good deedes yet we teache there withall as Augustine doeth that God crowneth in vs not our merites but his owne gifte And therefore what reward soeuer we receiue we affirme that it cometh of the grace of God worthelier called grace then a rewarde because that good which we do is doen rather by God his

discussed by gods holy worde I suppose that this thing ought chiefly to be prouided for that seing all can not haue the knowledge to vnderstande the woorde of God in those peculiar A good and true copy of the scriptures very necessary languages the Hebrue and the Greke whiche were to be wished that there should be some true and apt traÌ„slacion of the olde and newe Testamente made the whiche diuers haue alredie laboured to bryng to passe but no manne hath yet sufficieÌ„tly enough performed it For the olde translacion The old texte whose so euer it is although it ought not to bee condemned yet is it founde bothe obscure and vnperfit and superfluous and also false in many places to speake nothing of an infinite varietie almoste of the copies The whiche text therfore for good cause many godlie and learned menne haue laboured to amende but not with like successe And yet how necessary a thing this is The learned Grecian fathers did not attain to the Hebrue veritie whosoeuer shall read those moste learned writers of the Grecians and shall compare their interpretacions which are many tymes farre froÌ„ the purpose with the Hebrue veritie he shall confesse it with greate sorowe And the â–ª same euill was not onelie hurtefull emonges the Latine writers but also the ignoraunce of the Greke tongue The Latin writers wer troubled for waÌ„t of knowledge of Hebrue greke where with many of them were troubled whiles thei did depende of the common translacion thei often times seke a knot in the Rushe according to the prouerhe and fall into moste foule errours This cause therfore hath moued me to compare moste diligeÌ„tlie the diuersitie of copies and to weigh the sentenses and iudgemeÌ„tes of the moste part of the learned men especially of theim that this age hath brought forthe skilfull in the languages who are moe in nomber doubtles and better learned then the Churche hath had since the time of the Apostles and so to ease theÌ„ The nombre of the lerned somewhat that desire a more pure interpretacioÌ„ And that it might be doen with the more profite I haue also added annotacions in the whiche I haue also conferred together the diuersitie of interpretacions and as muche as I could I haue laboured to make plain and euidente the sense and meauyng of all the moste darke places But when as I did see that thicke woorke and very painfull as I muste nedes by experience confesse it growe so greate when it came againe to the Printyng that many could not haue the commoditie of it I caused it to bee Printed alone without those annotacions In the place whereof yet I suppose that I haue sette suche thynges the which if I could haue doen them as thei oughte to haue been dooen I would not doubt to commende them not onely as profitable but also as verie necessarie There bee twoo kindes of interpretacioÌ„s The one is of that sorte which Two kinds of interpreters doe not consider properly the thyng it self and what is spoken but take in hande to declare with what woordes any thyng is spoken chaungyng onely the phrases the maner of speache The whiche kinde of interpretacion although it can scarsly no not at all rightly be performed of hym that vnderstandeth not the thyng it self yet standeth it in the woordes The other kinde is of them whiche dooe declare the thyng and matter it Caluine self with many woordes and geue the reasons In the whiche kinde of interpretacion in my iudgement and as I suppose in the iudgemente of all the learned that haue read his bokes that noble Ihon Caluine that man of blessed memorie and my father in Christe shal be founde so that no manne enuy my saiyng farre to haue passed and excelled all the writers bothe did and new Therefore though I some times in certaine places not in any poinct of his doctrine the whiche I haue alwayes marked to be moste pure sounds in his writynges as in any other interpreter besides but in the explicacion of certaine places doe dissent from hym yet dooe I iudge of his commentaries that which Cicero did iudge of Iulius Caesars commentaries in a kind of writing farre vnlike that is to saie that he made all menne of any witte affraied to write after him And would to God that wÃ©e that are ministers in Christes churche through the ã€ˆâ—Šã€‰ of God and I my self especially might be occupied in learnyng and teaching rather then in writing But what shal we doe The importunitie of certaine of our aduersaries against whose practises it is necessarie that the louers of the truthe by all meanes oppose them selues doeth partly driue vs herevnto least the simple bee trapped at vnwares and partly Charitie whiche doeth admonishe vs to applie to the profite of our brethren what soeuer we haue receiued Now verie many haue seemed vnto me either because it is so or because I am deceiued to faile muche in this that in the particular rehersals of the Euangelicall and Appostolical The cheife points of christian ReligioÌ„ and the order of the writers are to be obserued historie in to that whiche is diuided doubtles by moste diuine arte thei do not marke nor coÌ„sider to what poinct chiefly of christian religioÌ„ euery thing ought to bee referred muche lesse also in those moste graue disputacions in the Epistles of thapostles whiche are written as is moste true with an excellente order do thei coÌ„sider what is the state of theim what is the order or finally what is the ende and purpose herof commeth it that in some of their writinges neither hed nor foote appereth many tymes And thei leauyng the scope and purpose wander to certaine notes and obseruacions confusedly and without order heaped together So that in many places of moste importaunce no regarde is had to the sentence it self This is the cause that in Paule cheifly who yet had as great a skill iudgement in writing as any writer that Paul of most diuine iudgement hath written most orderly euer did write vnlearned and vnskilfull men haue dreamed hertofore to be infinitie Hiperbatons and Anantapo dotons sentences and wordes not answering out to an other and haue in their commentaries vpon him euery where to their owne shame still inculcated the same in so muche that certainly this moste excellent declarer of gods secrets was no more knowen in the scholes then if he had lefte no monumentes nor writinges yea many did flye from him as from a rocke for feare of shipwrake Wherfore that I might fynde a remedy for this mischiefe I haue endeuored my selfe as much as in me lyeth to note the brefe Bezas annotations summaries of doctrine in the historie matters that who so euer shall saile as it were in that see maye marke a hauen before their eies where vnto thei may directe their course And in the Epistles I haue labored that the scope and order of arguments and the

Epistles chiefly to Timothe i. Tim. iiii and Titus But with the saied To forbid mariage is a doctrine of deuils Apostle we compt it a doctrine of Deuils to forbidde or openly to dispraise mariage or to restrain it by some croked or couerte meanes as though it were not holy or cleane Wee deteste Heresies vnchaste single life the secrete or open and manifeste lustes and fornicacion committed by hypocrites faining chastitie when thei are moste lasciuious of all others God will iudge them all We disalowe not riches and riche Ritches men if thei be godlie and vse their riches well but wee mislike the secte of the Apostolicans who would haue all thynges common Â¶ Of Magistrates EVery chief Magistrate is ordained of God hym self for Magistrates be ordained of God the peace and tranquilitie of mankynde and to beare the chiefeste rule and degree of honour in the worlde If he bee an enemie to the Churche he maie hinder and trouble it muche But if he be a friende and so a member of the churche he is the profitableste and moste excellente parte thereof whiche maie greatly profitte and beste helpe the Churche His chiefeste office is to prouide for The duetie of a Magistrate and kepe the publike peace and quietnesse Whiche thing he shall neuer do with better successe then when he feareth God in deede and zelously setteth for the his religion imitating the steppes of moste godlie Kynges and Princes that gouerned the Lordes people and aduaunseth the Preachyng of the truthe and sincere faithe rooteth out lies and vntruthes all Supersticion with all impietie and Idolatrie and defendeth God his churche We teach that a godlie Magistrate ought chiefly to care for the furtheraunce of Religion Lette hym therefore with all his might maintaine the worde of God and prouide that no doctrine contrary to it bÃ©e taught Let hym also rule the people coÌ„mitted by God to his charge with good lawes agreyng with gods worde and thereby kepe them in good order in doyng their duetie and in obedience Lette hym exercise hym self in iudgyng causes iustly not respectyng persones refusing bribes defendyng widowes fatherlesse children and other afflicted punishyng yea and rootyng out vniuste deceiptfull and cruell persones For he hath not Roma xiii the swearde of God for naught Letts hym therefore drawe his swearde against euill doers sowers of dissencion theues murtherers oppressours blasphemours forswearers of theim selues and againste all those whom God hath commaunded hym to punishe and put to death Lette hym chasten Heretikes also and correcte vncorrigible heretikes whiche be heretikes in deede which cease not to blaspheme the maiestie of God to trouble and destroye his Churche If it bee necessarie to defende warre the sauegarde of his people by warre lette hym goe to warre in the name of Lorde so that firste â–ª he seeke peace by all meanes he maie and can defende his subiectes none otherwise then by battaile While the Magistrate dooeth this of faithe he with the self same workes as good in dÃ©ede serueth God and is blessed of hym Wee condemne the Anabaptistes who as Heresies thei deny that any Christian caÌ„ beare the office of a Magistrate so thei defende that no manne can lawfully be putte to death by a Magistrate or that a Magistrate oughte to wage battaile with any or that thei should require othes of menne and sweare them on a Booke c. For as God will that the sauegard of his people be wrought by his Magistrate Subiectes duetie whom he hath geuen to the worlde to bee as a father euen so all subiectes are charged to acknowledge this benefit of God in the magistrate It is their duetie therefore to honour and reuerence hym as God his minister to loue hym to praie for hym as for their father to obeie all his lawful and iuste commaundementes to bee shorte to paie hym Tribute with all suche like duetie faithefully and willynglie If the conseruacion of the publike wealthe and Iustice so require and the Magistrate bee forced necessarilie to warre let his subiectes be reddie to hassarde their liues and to shed their bloude gladlie valiauntlie and cherfullie in Gods name to saue their Countrie and their chief gouernour For he that resisteth his rewler doeth purchase God his greuous wrathe againste hymself We condemne therfore all despisers of Magistrates Rebelles Dispisers of Magistrats Traitours enemies to the common wealth sedicious knaues to bee shorte all that refuse either openlie or craftely and couertly to do their bouÌ„den duetie and allegeaunce to their gouernour We praie God our moste mercifull and heaueÌ„lie father to blesse the princes of his people and vs also with all his people through Iesus Christe our onely Lorde and sauior to whom bee praise glorie and thankes worlde without ende So be it A confession Of Faith made by common agreement of suche Frenchemen as desire to liue accordinge to the puritie of the Gospel of our Lorde IESVS CHRIST The Frenchmen that desire to liue accordyng to the puritie of the Gospell of our Lord Iesus Christ to the King WE haue great cause most mightie Prince to geue God thankes that hauing not hitherto had accesse to youre Maiestie whereby we mighte declare what rigour of persecutions we haue suffered and dayly do suffer for desiring to liue according to the puritie of the Gospell and quietnesse of our consciences he hath no vouchsaued to graunt vs this fauour that your grace is willinge to vnderstande of our cause as appeareth by the last proclamation gyuen at Amboise the moneth of Marche the yeare 1559. when it pleased your Maiestie to cause the publicatioÌ„ of the same Whiche boldeneth vs at this present to open mouth whiche before by the violence and iniustice of certaine your officers was closed and stopped vp rather of malice to vs ward than good affection or seruice to you ward And to the ende your Maiestie maye be plainelye and fullye informed of the whole cause we most humbly beseche you to read and vnderstand this our Confession of Fayth whiche wee here present vnto you hopinge it to be sufficient defence for vs against all such blames and slaunders as we haue hitherto wrongfully ben charged withall by suche as haue daily sought to condemne vs before our cause were knowen or heard Wherin we proteste there is nothinge repugnant to the worde of God or contrary to that subiection which we owe to your Maiestie For these articles of Faithe set forth at large in our confession tend all to this ende that seeyng God hath sufficiently declared his wille by his Prophettes and Apostles yea by the monthe of his derely beloued soonne our sauiour Iesus Christe wee ought so to honour and reuerence this holie woorde of God that we adde nothyng thereto of our owne but wholie conforme our selues to the rewle prescribed vnto vs therein And for that the Romishe Churche leauyng the vse and custome of the primitiue Church

Selected quad for the lemma: cause_n

Text snippets containing the quad