Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	ceremony_n	church_n	tradition_n	579	5	10.4369	5	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

their suppositioÌ„s I doo not onely dissent from them but I doo vtterly abhorre them so in their proposition I caÌ„ not agrÃ©e vnto them For if we sÃ©eke The chiefe patterne of the Church is in Christe and his Apostles the most beautifull face of the Church most perfect patterne I suppose that is it which was not onely begonne as these men imagine or shadowed out with the firste pouncinge or paintinge draughtes by the Apostles theÌ„selues which were the chiefe workemaisters the euer the Church hath had or shall haue hereafter but portered foorth moste beautifully most diligeÌ„tly with most liuely colours from the which the farther that thou strayest so farre wide wanderest thou more more from the rule of thy worke And after what sort that forme was why I should thinke that we ought to sÃ©eke it no where els saue onely in the writings of the Apostles the Apostolical Historie writen by Luke whome I doo graunt to haue The coÌ„trarietie and lies of Antichristes Churche painted this foorth most excelleÌ„tly not onely the contrarietie emonges themselues doth coÌ„pel me vnto it but also to speake plainly the fonde vanitie of theÌ„ which haue either perticularly recited or wholly collected the Apostolical Traditions as they terme them suche as those foolishe most false descriptioÌ„s of them attributed vnto Clement those that thei call the Canons of the Apostles whiche haue bene a greate while ago counted emonge the bookes the are to be reiected But if some will obiect that al thinges are not written by the Apostles and by Luke I praye you why doo they thinke so because there be but fewe Christ contented him selfe vvith fevv ceremonies and so did his Apostles thinges conteined in their writinges Nay would to God that they which boste theÌ„selues to be the successors of the Apostles could haue contented theÌ„selues with this smal nuÌ„ber For God would neuer haue had the rites ceremonies of Moises abolished to the inteÌ„t that others shuld be put in their places if it were not lawful to imitate the Iewes Ievves nor Idolaters may neither be folovved much more vnlawful is it to folow the Gentiles the which thing if the AncieÌ„t Bishops had remeÌ„bred Christian ReligioÌ„ had neither swarued so soone nor so shamefully first into vaine ceremonies triflinge Liturgies after the into manifest superstition last of all euen degenerate into an Atheisme For Paule woorthely doth call theÌ„ Atheists Godlesse whiche doo not woorship the onely true God as he ought to be woorshipped But shal we say that the Apostles did not properly treate of this argument matter Nay certainely it were a certaine kinde of impietie to thinke that the holy Ghost had not so great regard of the Church as was coÌ„uenieÌ„t and this dare I affirme that he which readeth diligeÌ„tly the History of Luke and the Epistles of the Apostles shall therby very wel learne not only the chiefe pointes of the Ecclesiasticall Folowe the Scriptures and thou shalte not neede vnvvritteÌ„ traditions order but also almost euery part therof so that no place nÃ©ede to be lefte at all to those vnwritten Traditions NotwithstaÌ„dyng how so euer this be seinge we staÌ„de nÃ©ede of a most perfect distinction to discerne the diuersitie of those infinite TraditioÌ„s by what rule By vvhat rule shall vve trie the diuersitie of Traditions and Ceremonies I praye you shall we trie them for we haue declared that there caÌ„ be no sufficient argument concluded neither by the Antiquitie nor Authoritie of the writers neither by the multitude of theÌ„ by whome thei haue bene allowed Therfore staÌ„de we nÃ©ede of the woorde of God onely euen of that woorde of God I say whiche is published by the Prophetes and the Apostles and as it were sette foorth in publike Tables wherby we may disseuer the holy from the vnholy the profitable from the vnprofitable and hurtfull the necessarie from the superfluous and to establishe those Traditions by good reason that are thus disseuered Now then if it be necessary the the light of Gods woorde Gods vvoorde is the touche stone of doctrine writen must be our guide to iudge the rites Ceremonies howe muche more necessarie is it vnto the knowledge of the doctrine it selfe that the same light muste be our guide in the whiche doctrine men are much more blinded and doo erre with farre more daunger For if nothing as we haue declared heretofore may be folowed of vs in doctrine but that either is expressed by playne woordes in the Scriptures of God or els is gathered necessarily by the conferringe together of places howe can I beware of the false Prophetes onles I doo compare the doctrine pronounced by theÌ„ with the woorde of God it selfe But thou wilt saye what if he brynge foorth the woorde of God also for so did An Obiection Arrius vrging this texte My father is greater then I and so was the disputation with Macedonius of the persone of the holy Ghost with Nestorius and Eutiches of the vnion of the two natures and with Pelagius of Grace and Nature So is the controuersie at this daye of the sacramentall Phrases and maners of speach whiles that one sort of the same woordes and those moste fewe in number that is to say this is my Bodie this is my Bloud doo finde out Transubstantiation others Consubstantiation others onely a Sacramentall Coniunction Finally saye these mediatours these halters in Religion that would sÃ©eme to appease the controuersies when the controuersie falleth not of the woorde but of the sence whether shall we runne rather then to the Churche to the writinges of the Catholike fathers that were of sounde iudgement finally to the true and lawfull Councels To the whiche I doo aunsweare as before that I doo The Ansvveare not thinke that the testimonies of the Church nor of the Fathers nor of the Councels are to be reiected but I suppose that in them men muste vse great warynesse First of all if any thinge be affirmed Bare names of meÌ„ vvith out Gods vvoorde caÌ„ not staye our faith without the woorde of God the bare names of the Churche of the Fathers of the CouÌ„cels are preteÌ„ded in vaine seyng that in this pointe the very Angels are not to be harde For that sayinge of Paule staÌ„deth still in force that if any Angel froÌ„ heauen should preach an other Gospell let him be accursed Neither is it the duetie of the Churche to speake in this but to here her husbande what he speaketh And the Godly learned Fathers would haue their writings none other waies to be redde neither with any other condition but that they should be examined by the rule of the woorde writen Finally this is not the office of the Councels to make any newe doctrine but to confirme by Gods woorde that which is already made and ordeined by him those Synodes that haue done otherwaies are the chaires of the wicked and the

quike destroyed synnes and yet he calleth theim the holie churches of Christ Yea some tyme it cometh to passe that God by his iuste iudgement â–ª suffreth the truth of his woorde the catholike faithe and true worshippyng of hym to be darkened and plucked a sunder as it were so that it semeth vtterly to bee destroyed yea and no Churche at all to remaine As wee reade that it came to passe in Elias daies and other times yet notwithstaÌ„dyng God hath in this worlde and in these darknes those his true worshippers yea and no smalle nomber of theÌ„ aboue seuen thousande For the Apostle auoucheth that the foundacioÌ„ of God remaineth sure and ii Reg. xix Apoc. vii hath this seale The Lorde knoweth who are his c. Wherefore the Churche maie also The churche may be called vnuisible be called inuisible not that meÌ„ be inuisible of whom the churche is gathered but because it beyng hidde from our yies and onely knowen to God man ofte tymes is not able to Iudge All be not of the churche that be in the churche where it is Moreouer not all that are nombred in the Churche are sainctes and the liuely or true members of the Churche For there are many Hippocrites whiche to the outwarde shewe heareth the worde of God and openlie receiueth the Sacramentes and seme also to call vpon GOD in Christe his name onely to confesse Christe to bee their onelie rightuousnesse to serue God to doe the workes of charitie and to suffer or a tyme their miseries paciently but inwardly thei are destitute of the lighte of the spirite of faithe of purenes of mynde and of continuauÌ„ce to the ende so that at lengthe thei are disclosed what thei bÃ©e IhoÌ„ the Apostle saieth Thei wante out froÌ„ vs but thei i. Ioh. ii were not of vs for if thei had been of vs thei would haue coÌ„tinued with vs. And yet while thei faigne holines albeit thei be not of the churche yet thei Apte similitudes are compted to bÃ©e in the Churche As traitours in a Common wealthe are nombred emong citezeins before thei be discouered and as Daruell Kockle and Chaffe is founde among wheate and as bouÌ„ches or swellings is fouÌ„de in a sounde bodie whereas in dÃ©e de diseases and deformities are truly saied to belong to the bodie thei are rather maladies and deformities of the body then true members thereof Wherefore the Churche of God is well compared Math. xiij to a nette wherein is drawen al kinde of fishe and so a fielde wherein is founde bothe Kockle and Wheate Here muste wee take deede that wee iudge not to sone that wee goe not about we must not rashly iudge to shutte out to caste awaie or to cutte of those whoÌ„ God will not haue caste out or suche as without losse to the Churche we can not separate Also we must watch leste while the godlie slepe the wicked preuaile so muche that thei dooe some hurte to the church Moreouer wÃ©e diligentlie teache men to marke wherein chieflie the truthe and vnitie of the Churche dooeth consiste leaste by our rashenesse we raise The vnitie of churches stoudeth not in outwarde rytes and maintaine some Schisme in the churche It consisteth not in Ceremonies and outward rites but rather in truthe vnitie of the catholike faithe Whiche catholike faith is not taught vs in mannes Lawe but in the diuine scriptures a brief somme whereof the Apostles Crede is We haue redd that emong the olde fathers there was diuersitie of rites but so free for men to vse or not to vse that no man thought the vnitie of the churche to be broken Ceremonies indifferent to be vsed or not to be vsed by not obseruyng theim We affirme therefore that the true concorde of the churche standeth in doctrine in the vniforme preachyng of Christe his Gopell in kepyng of those rites whiche the Lorde euidently deliuered and coÌ„maunded wherin the vnitie of the church consisteth Phi. iii. Here chiefly we alledge the sentence of the Apostle Let as many as bee perfecte bee thus mynded and if ye bee otherwise mynded God shall reucale eueÌ„ the same vnto you neuerthelesse in that whervnto we are come lette vs procede by one rule that wes maie mynde one thyng Â¶ Of the ministers of the Churche of the making of them and their offices Chap. 18. GOd to assemble together to ordaine to gouerne or God vseth ministers to the instructing of his churche preserue his Churche hath alwaies and dooeth to this daie euer will so long as the churche shall coÌ„tinue on the yearth vse the seruice of ministers The first beginning then and appointing of ministers and their function is of greate antiquitie beyng God his owne ordinaunce not The original cause of the ministrie any newe doctrine inuented by mannes braine God doubtles could by his own power without any meane ioine himself his churche whiche coÌ„sisteth of menne together But he had rather deale with men by the seruice of men Wherfore ministers ought to be estemed The ministerie ought not to be coÌ„teÌ„ned not as ministers onely but as Gods ministers for because by theim God worketh mens saluacioÌ„ Wherfore we warne men to take hede that thei dooe not in suche sorte attribute those thynges to the secrete woorkyng of the holie Ghoste whiche belonge to our conuersion and instruction that thereby the ministerie of the Churche bee abased For it is meete that wee should alwaies bÃ©e mindfull of the Apostles woordes How shall thei beleue Rom. x. in hym of whom thei haue not heard And howe shall thei heare without a Preacher Then faithe is by the hearing and hearyng by the ã€ˆâ€¦ã€‰ of GOD. Neither should ã€ˆâ—Šã€‰ forgette ã€ˆâ—Šã€‰ his saiyng in the Gospell Verely verely I saie vnto you he that receiueth whoÌ„soeuer Ihon. xiii I shal sende receiueth me and he that receiueth me receiueth hym that sente me Wee ought also to remember Iohn vi what the man of Macedonie apperyng in a vision to Paule beyng in Asia counsailed hym to do saiyng Take thy iourney into Macedonie i. Cor. i. come helpe vs. For in an other place the saied Apostle writeth Wee together To muche ought not to be attributed to ministers are God his laborers ye are gods housbandrie and Gods buildyng Againe on the other side We must beware that wÃ©e attribute not to muche to ministers or to the ministerie remembryng the Lordes woordes No i. Cor. iii. manne cometh to me except my father drawe hym And the Apostles saiyng Who is Paule then and who is Apollo but the ministers by whom ye beleued And as the Lord gaue to euery man I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thyng neither he that watereth but GOD that geueth the increase Let vs therefore beleue that God doeth teache vs in his worde outwardlie by his ministers Howe God doth

vppon them inuentions inuented by man The greater heape of ceremonies there be in the church the more is withdrawen not onely from Christian libertie but also from Christe and faythe in hym while the coÌ„mon people looke for that in ceremonies whiche they shoulde seke in the onely sonne of God Iesus Christ by faith A fewe rites therfore A fewe Rites suffice which are sincere and plaine swerue not from God his woorde doe suffice the godly And if in Churches there bÃ©e founde Diuersitie of Ceremonies proue not dissent in Churches vnlike ceremonies let no man gather thereby that the Churches agree not Socrates saieth it were impossible to write the Ceremonies that bee in all cities and countries No religion obserueth Socrates one kinde of Rites although thei imbrace one doctrine touchynge them For thei that be all of one faith dissent emong them selues about Ceremonies Thus much Socrates And we also at this daie obseruyng in our Churches not all one kinde of Rites True consent is in doctrine and faithe in ministering the Lordes supper and in many other thynges doe notwithstandyng agree in doctrine and faithe Neither is the vnitie and societie of Churches for that cause broken a sunder Surely churches haue alwaies vsed their libertie and dooen what seemed Libertie aboute Ceremonies beste to theim in suche Ceremonies as thynges indifferent as we also doe now a daies But we aduertise all menne to take Indifferente thynges hede that thei compte not those thynges as indifferente whiche bÃ©e not indifferent whiche bÃ©e not indifferent in what is indifferent deede as some compte the Masse and Images in Churches That is indifferente saieth Ierome to Augustine whiche is neither good nor euil so that we are neither iuste nor vniuste whether wÃ©e doe it or no. Therefore when indifferent thyngs are vrged for confession of our faithe thei bÃ©e no lenger indifferent as Paule declareth that it HowÌ„e longe they remaine indifferent i. Co. viii x is lawfull to eate fleshe if one put vs not in mynde that it is offered to Idols for then it shal bee made vnlawful because he that eateth suche meat now by his eatyng seemeth to allow Idolatrie Â¶ Of Churche gooddes Chapit .. 28. CHriste his Churche is indued with riches by the bountifulnes of Princes and the liberalitie of the faithefull who gaue their gooddes to the Churche For it is ofte in nÃ©ede and therfore it hath had from the beginnyng some treasure to serue for necessary vses The true vse of Churche goods in tyme passe was The true vse of the church gooddes and now is to maintaine with theim learnyng in schooles and holie assemblies with al furniture rites and buildyng to maintaine also teachers scholars and ministers with other necessaries chiefly to helpe feede and succour the poore But let suche bee chosen as feare God wise and skilfull in gouernyng of families whiche may well bestowe the churches gooddes If the treasure of the Churche thorowe Abuse of churche gooddes the iniquitie of the time or some mennes rashenesse folie ignoraunce or coueteousnesse be put to any abuse let godly and wise men tourne theim againe to a good and holy vse For we muste not wincke at any abuse especially if it be mixed which sacrilege WÃ©e teache therefore that corrupte scholes and Colleges should bee reformed in doctrine in worshippyng of God and in maners and that there should bee established religiously with good conscience and wisedome a good order for the helpyng and releuing of the poore Â¶ Of sole life of mariage and gouernyng our familie Chapi 29. LEt them whiche haue from Single life heauen the gift of single life so that in harte and mynde wholie thei be pure and continent and not greatly burne in fleshly The gifte of Chastitie luste let suche I saie serue the lorde in that vocacion so longe as thei shall perceiue them selues indued with that gift of God not extollyng them selues aboue others but seruyng the Lorde continually with simplicitie and humilitie These men doubtles are more meete to enter into Gods ministerie then thei that are withdraweÌ„ by their priuate businesse of their familie But if this gifte bee taken from them and thei feele a continuall burnyng in theÌ„selues Mariage lette them remember the Apostles wordes It is better to mary then to burne For mariage beyng the remedy for Mariage is continencie incontinencie yea continence it self was ordained of the Lorde God hymself who abundantlie blessed it and Math. xix would that man and wife should not bee separated one from the other but liue together in perfecte loue and concorde Whervpon we knowe that the Apostle saieth Mariage is honourable Hebr. xiii i. Cor. xvii emoÌ„g all and the bedde vndefiled but whoremongers and adulterers God will Iudge And againe If a Virgine Marrie she synneth not We condeÌ„ne Polygamie therefore the hauyng of many wifes or housbandes at one tyme a liue and theim also who disalowe the seconde Seconde Mariages mariages the mariage of widdowers or widdowes deniyng that one maye twise bee married Wee teache that How Mariage should be made marriage must be made after a lawfull sorte in the feare of the Lorde and not againste those whiche forbidde theÌ„ to bee coupled in Matrimonie that are within certaine degrees of kindered least inceste be committed Lette them The parentes consente is requisite in mariage be contracted with consent of their parentes or of suche as are in steede of their parentes and to that ende chiefly for the whiche the Lorde hath appoincted mariage Lette the bondes of Matrimonie bee kepte with holinesse with vnfained faithe and fidelitie towardes the yoke fellowe with godlines with loue and Chastitie bothe of bodie and mynde Let them auoide all brawlyng dissencion lustes and adultrie Lette there bee appoincted in the Churche lawfull Courtes for the hearyng Courts kept for matters of matrimonie of suche matters godlie Iudges to maintaine Mariages and contractes to punishe all vnclennes and impudencie and to discide controuersies of Matrimonie Parentes also should bryng vp their children in the feare of the Lorde and make prouision for theÌ„ remembryng the Apostles saiyng He that prouideth not for his owne he denieth Care for our familie Bringing vp of children 1. Timo. v. the faithe and is worse then an Infidell But chiefly let theÌ„ be taught some honest science whereby thei may be able to finde them selues Let them bee plucked from Idlenes and a sure truste in God ingraffed in them least thei to muche distrusting be to to carelesse or els be giuen to filthie couetuousnes and so come to naught Also it is moste certaine that those deedes whiche bee dooen of Parentes with true faithe according to the duetie of Matrimonie and gouernement of their familie are before God holie and good woorkes pleasyng hym as wel as Praiers Fastyng and Almose deedes dooe For so the Apostle hath taught in his

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