Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	heathen_a	let_v	publican_n	2,742	5	10.9981	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15130	The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.	Whitgift, John, 1530?-1604.	1574 (1574)	STC 25430; ESTC S122027	1,252,474	846

not followe that it shoulde be your Seigniorie whych you would haue in euery congregation to consiste of the Pastor and some other of his parishe but rather suche as Chrysostome calleth Prelates and Presidents which are Bishops Hom. 61. in Matth. such other chiefe gouernours But be it that this place admitted y e same sense that you would haue it to do yet do I answer you as M. Musculus answered y e Papists obiecting these words in effect to the same ende that you do that is to spoyle the Christian Magistrate of his authoritie in ecclesiasticall matters Obijciunt illud Christi dic Musc. tit de Magist. in lo. om ecclesiae Et si ecclesiam non audierit sit tibi velut Ethnicus Publicanus Respondeo Ecclesiae dei tum Magistratu pio ac fideli d stituebantur c. They obiect sayth he that place of Christ Dic ecclesiae tell the Churche and if he heare not the Church let him be to thee as an heathen and publicane I answere The Churches of God were then destitut of a godly and faythful Magistrate wherfore the iudgements betweene brethren brethren were exercised by Seniors in an ecclesiastical assembly as it was also vsual in christian Churches plaÌ„ted by the Apostles But there is a far diuers coÌ„dition of those Churches which by the benefite of God haue obteyned Princes and christian Magistrates who haue the chieftie power the making of lawes and gouernment not only in profane matters but also in diuine But that is a most pestilent errour whereby diuers men thinke no otherwise of the christian Magistrate than of a profane gouernment whose authoritie is to be acknowledged onely in profane matters And surely you do not one iote in this poynt differ from the opinion of the Papists Truthe it is that the place of Matthew may be vnderstanded of Seniors but it may as well be vnderstanded of any other that by the order of the church haue authoritie in the Church And sÃ©eing that it admitteth diuers interpretations as it dothe there can no suche platforme of necessitie be grounded vpon it Moreouer when Christe sayde Dic Ecclesiae there was no christian Churche establis ed but he speaketh according to the state of the Iewes Churche that then was vnder the Heathenish Magistrates as he also doth when he saythe If thy brother Matth. 5. trespasse agaynst thee c. leaue thine offering before the alter c. And to this doth M. Caluin agrÃ©e in his Harmonie expouÌ„ding y e same place And surely as of this place you may not conclude that in the Churche of Christ there ought to be suche offerings and alters so may you not on the other place conclude that there ought alwayes to be Seniors Naye muche lesse this than the other for this is doubtfull and the other is playne Chap. 2. the. 5. Diuision T. C. Pag. 141. Lin. 11. Sect. 1. 2. 3. 4. Furthermore S. Paule hauing entreated throughout y e whole first epistle to Timothie of y e orders which ought to be in y e church of God of the gouernmeÌ„t as himselfe witnesseth in the hird 1. Tim. 6. chapter of that Epistle when he saith he wrote that Epistle to teach Timothie how he should behaue himselfe in the house of God and hauing set foorth both Byshop Elder and Deacons as ministers and officers of the Church in the shutting vp of his Epistle he for the obseruation of all the orders of that Epistle adiureth Timothie with the inuocation of the name of God straightly chargeth him to obserue those things which he had prescribed in that epistle I charge thee saith he before God which quickn th all things and before Iesus Christ which witnessed vnder Pontius Pilate a good profession that thou keepe this commaundement without spot or blemish vntil the appearing of our Lord Iesus Christ. The weight of which sentence for the obseruing of those things which are mentioned in this epistle that it may be the better vnderstanded I will note the words seuerally First therfore it is to be noted that he saith I denounceor I charge he doth not say I exhort or giue counsell leauing it to the libertie of Timothie Secondarily it is to be noted that he calleth (*) This cannot be true as shall be declared the whole Epistle a commaundemeÌ„t and therfore it is no permission so that it may be lawfull for the churches to leaue it or to keepe it Thirdly when he maketh mention of e liuing God of Christ which witnessed a good profession vnder Pontius Pilate he sheweth that the things conteyned in this Epistl are such as for the maintenance thereof we ought not to doubt to giue our liues and that they be not suche as we ought to keepe so that we haue them without strife without sweate or easely but such as for the keeping of them if we haue them and for the obteyning of them if we haue them not I will not say ur honours or our commodi ies and wealth but as I haue sayd our liues oughte not to be deare vnto vs. For therefore doth he make mention of the confession of Christ vnto death that he might shew vs an example and foorthwith speaketh of God whiche rayseth from the dead that by thys meanes he might comfort Timothie if he should be brought into any trouble for the de ense of any of these things Fourthly if we referre those words without spot or blemish vnto the commaundement as I for my part thinke they ought to be then there is a waight in these wordes not to be passed ouer whiche is that the Apostle will not only haue the rules here conteyned not troden vnder the feete or broken in peeces but he will not haue them so much as in any one smal point or specke neglected But I see how M. Doctor will wipe away all this and say that these thinges or some of them were to be obserued thus necessaryly and precisely vntill there were christian princes and peace in the church but the print is deeper than that it wil be so washed away and therfore it is to be obserued what he sayth in the latter end of the sentence where he chargeth Timothie and in him al that he should keepe all these things not vntill the time of peace or to the times of christian princes but euen vntil the comming or appearing of our sauioure Christ which is as long as the world lasteth And therefore I conclude that the Seigniors or Elders of the Church being a part of that order and gouernment of the Churche which S. Paule appointeth in this Epistle are necessary perpetuall and by no meanes to be chaunged Io. Whitgifte Al this is but to blind y e eies of the Reader being indÃ©ede without all pith gr uÌ„d The office of Seniors not mentioned in the. 1. Tim. much lesse commanded For first wher hath the Apostle in al that Epistle spokeÌ„ one

it excuse it from being a libell being not orderly in Parliament propounded but disorderedly I might say seditiously spread abroade in corners to the defamation of thys whole state and Church of England not to any reformation But to satisfye your desire that would so gladly know what a libell is I will tell A libell what it is you in few words An infamous libell is that that is written in verse or in prose to y t infamy slander of any man to y â— which the author dare not set his name This is an infamous libel it most aptly agrÃ©eth to y â— booke called an Admonition to y e ParliameÌ„t So that by this definition your obiectioÌ„ also of y e booke of y e Apocalips of the epistle to the Hebrues is soone answered for al those bookes are not libells which are published without the authours name but those whiche are published to the infamy or slander of others to the which the authors dare not set their names An ansvvere to certaine Pamphlets The third commeth of the same spirit that the secoÌ„d doth that is The libellers fitly compared to the Pharisies of the spirit of arrogancie and malice for it compareth godly wise zelous learned bishops to idolatrous Priestes to Pharisies but indeede the conditions qualities of the Phariseis do most aptly agree with y e authors of these Libels their adhereÌ„ts for the Pharisies did al that they did to be seene of men sought the commeÌ„dation Description of a Pharisie of the common people as appeareth Math. 6. 23. so do they The Pharisies when they fasted disfigured their faces these walking in the streates hang downe their heads looke austerely and in company sigh muche and seldome or neuer laugh the Pharisies strayned out a gnat and swallowed downe a camell And these men think it an heynous offence to weare a cap or a surplisse but in slaundering and backbyting their brethren in rayling on them by libels in contemning of superiors and discrediting such as be in authoritie to be short in disquieting the Churche and state they haue no conscience The Phariseis separated themselues from the common sort of men as more holy and contemned the poore Publicanes as sinners And therefore some learned interpreters thinke that they be called Pharisaei quasi segregati quÃ²d vitae sanctimonia Ã vulgi moribus vita separati essent non aliter Fost rus in dictionar hebraico atque monachi quos Chartusianos vocant They be called Phariseis as separated and deuided from the commoÌ„ sort in holynes of life much like vnto the Monkes which be called Carthusians And Iosephus saith that they were called Phariseis bycause they seemed to be more holy than other and more Lib. 1 cap. 2. de bello iudaico Lib. antiquit Tom. 2. lib. 18. cap. 2. Tom. 2. lib. 17. cap. 3. cunningly to expound the law Also he saythe thys to be one propertie of theirs that whatsoeuer their owne reason perswadeth them Id sequuntur pertinaciter that they stubbornly follow Agayne he sayth that they be astutum hominum genus arrogans interdum Regibus quoque infestum c. A subtile kynde of men arrogant and sometimes enimies to kings and rulers These men separate themselues also from the congregation and will communicate with vs neither in prayers hearing the word nor sacraments they contemne and despise all those that be not of their sect as polluted and not worthy to be saluted or kept company with and therefore some of them meeting their old acquaintance being godly preachers haue not only refused to salute them but spit in their faces wishing the plague of God to light vpon them and saying that they were damned and that God had taken his spirit from them and all this bycause they did weare a cappe wherefore when they talke of Phariseis they plucke themselues by the noses But Lord what a straunge time is this when such as they be dare thus boldly publish libells against their superiours for mainteining and executing good and godly lawes The conclusion of this preface is a stoute presumptuous and malapert threatning in my opinion not to be suffered But howsoeuer your pen and tongue walketh yet I pray you holde your handes or else c. T. C. Pag. 177. Sect. 1. 2. Whereas M. Doctor compareth vs with the Phariseys and saythe we do all to be seene of men and that we hold downe our heads in the streates and straine at a gn t swallowing downe a Camell bycause they are in all mens knowledge I will leaue it to them to iudge of the truthe of those things Where he saith we seldome or neuer laugh it is not therefore that we thinke that it is not lawfull to laugh but that the considerations of the calamities of other churches and of the ruines of ours with the heauie iudgements of the Lord which hang ouer vs ought to turne our laughing into weeping besides that a man may laugh although he shew not his teeth And so Ierome Ierome ad Marcell â–ª in effect answereth in an epistle which he wrote where vpon occasion that certaine vsed the same accusation that M. Doctor doth he saith bycause we do not laugh with open mouth therefore we are counted sadde And where he saith we separate our selues from all congregations and are ennimies to prince and that we would seeme to be holyer thaÌ„ other these and such like slaunders are answered before And if there be any that refuse to salute godly preachers or spit in any mans face or wish the plague of God to light vpon them or say that they be damned we defend not nor allow of any such behauioure And it is vnreasonable that the fault of one should be imputed to so many and to those which do as much mislike of it as M. Doctor himselfe And what needed M. Doctor to bid the authors of these exhortations to hold their hands where do they in a worde offer to strike Belike hys tongue is his owne and therefore he speaketh whatsoeuer he listeth Io. Whitgifte I shewe how much more aptely the qualities and conditions of the Phariseys agrÃ©e to you and to your sect than they can doe to suche as the authors of those pamplets call phariseys I know you can both laugh iest and give when you are among your selues and so coulde the Phariseys doo but I speake of youre behauior in open places and before suche as do not so well know you It is vnlyke that you mourne for the ruines or calamities of any Churches sÃ©eing that you sÃ©eke with might and mayne the confusion of this by stirring vp schismes and contentions in it That which I speake of separating your selues from the congregation c. is well knowne to be true in a number of you and the contemptuous behauiour of some of you pretending moste zeale towardes some of vs argueth what spirite you are of and what your

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