Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	holy_a	person_n	trinity_n	4,196	5	9.8947	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08202	An order of houshold instruction by which euery master of a familie, may easily and in short space, make his whole houshold to vnderstand the principall and chiefe points of Christian religion, without the knowledge whereof, no man can be saued.	Nichols, Josias, 1555?-1639.	1595 (1595)	STC 18539.5; ESTC S2248	53,178	122

into the image of a corruptible man and of birdes c. Rom. 1.23 Fourthly they c Saturnians who make one God of the Iewes and another of the gentiles and either contrarie to other reade Rom. 3.29 Fiftly a Symonians they who affirme that the diuell hath free power ouer all thinges Iob. 1.8.9 Sixtly some ascribe ouermuch to phificke pollicie strength and witches reade 1. Sam. 2.3.8.9 Psal 36.6 Prou. 21.30.31 Seuenthly b Priscillianists some make starres and planets to gouerne mens actions Hier. 10.1 Eyghtly some ascribe the euent of things to fortune some the being and continuance of thinges to nature reade Esay 45.5 6 7. Rom. 11.36 Reuel 4.11 2.3.4 To these three of the Trinitie are contrarie three heretikes first c Montanists who say there is but one person in the trinity which is called by diuers names of father sonne and holy Ghost Secondly d Aetians who saye the three persons to bee onely three qualities Thirdly e Triformians who affirme the three persons to bee three diuers and separable Gods 1. Corinth 8.4 1. Iohn 5.7 Fiftly against the person of Christ the diuell hath fought by many heretikes Some f Nestorians make one person of his diuinitie and another of his humanitie some g Arrians make Christ to be God not by nature but by grace and to be lesse then his father Some h Bonosians call Christ an adopted sonne some i Marcellians say he was not begotten of the father some k Carpocratians say Christ was conceiued after the manner of other men l Apollinaris Some will haue his bodie to bee heauenly and not of the Virgin Marie m Eunomians Some denie Christ a minde n Eutyches Some auouch the humane nature to bee swallowed vp of the diuine o Timotheans Some confound the two natures of Christ and make him a mixt third thing The doctrine of the office of Christ doth condemne the Symonians Sethians Menander and all that shew any other sauiour or meanes of saluation or additament more then Christ onely and the faith and doctrine of him Such as are the Papists who ioyne mans workes merits satisfactions pardons pilgrimages prayers purgatorie and I cannot tell what trumperie as additaments to Christ Acts 4.11 Iohn 10.1 2 3. and 14.6 Gal. 6.14.15 Reuel 22.18 some a Manichies say the soule onely to be saued and b Paternians some the vpper partes of the bodie Rom. 8.1 Philip. 3.21 6. The doctrine of the estate of man without Christ condemneth them c Pelagians who deny children to be corrupted with originall sinne and that without the grace of God a man may doe all the commandements of God and d Papists they who dreame of certaine pure naturals by which they imagine they can prepare themselues to grace and worke with grace the merit to saluation 2. Cor. 3.5 Philip 2.13 Heb. 12.2 There bee also some among vs who thorow ignorance doe very lightly feele their miserie and how wickedly soeuer they liue they yet fancie to themselues an happie estate they say they will doe well or pray or aske pardon but not feeling the deep wound of sinne they little feare the sore and grieuous punishment which hangeth ouer their heads for neglecting so great saluation by Christ Heb. 2.1.2.3 and 12.25 7. The doctrine of the causes of our saluation first in the good pleasure of Gods will condemneth them e Pelagians who doe vtterly deny predestination to establish free-will And theÌ„ f Papists who tye it to workes foreseene Rom. 9.11 Concerning Christ the meanes it condemneth them g Heracleans who put in his roome oyntments and ceremonies And the Papists as before in the 5. Heb. 1.5 The doctrine of faith applying Christ is against the Papists who would ioyne workes Rom. 3.28 8. This ouerthroweth all Atheists Deists Sophisters and ignorant brablers who frame to themselues a God or saluation without faith in Christ 1. Tim. 3.16 Gal. 3.26 9. The doctrine of certaintie confuteth the Papists who would haue men to doubt of their saluation Heb. 10.19.20.21.23 10. Free saluation excludeth merit Tit. 3.4 11. Perfect saluation ouerthroweth the sacrifice of the Masse and much popish trash 2. Pet. 1.3 12. This ouerthroweth Purgatorie which is made a third place contrarie to 1. Iohn 1.7 13. This refelleth them a Cerdonians who deny the resurrection or b Hymineus Philetus say it is past alreadie or c Epicures make their happines in this life 1. Thess 4.14 1. Ioh. 3.1 14. This reprooueth them d Gnostici who make faith a naked knowledge of the Gospel without the fruites of good workes or e Libertines make good workes contrarie to faith or f Antitactae will men to be free from Gods commandements Eph. 4.24 Gal. 5.6 Eph. 2.10 15. Concerning the Sacraments in another place onely here if it can bee taught the difference of the outward signe and the thing signified and that these are not to bee confounded neither that which is proper to the one to bee giuen to the other it shall giue cleere sight against many errors As g 1. Pet. 3.31 Peter speaketh of Baptisme that it saueth vs openeth his meaning saying not the washing away of the filth of the flesh which is the outward signe but the inward working of the spirit which is in the answer to God and by the resurrection of Christ So h 22.19 Christ calling the bread his bodie dooth yet teach vs to follow this rule when he biddeth vs doe all that actioÌ„ of receiuing it in remembrance of him So that the outward action is as the signe and seale but the power of working is in the thing signified which is Christ by his spirit applying through faith that heauenly washing and foode vnto our soules CAP. 9. The seuenth Catechisme for establishing of iudgement HEre I will choose two places of holy scripture because mine especiall purpose is to teach the doctrine of the Sacraments and handle them both together and because they are seales of the couenant of grace the couenant also is therewithall to be declared that the one may shewe the vse of the other and each take light strength from other which I can hardly doe out of any one text The first Text. Tit. 3. vers 3. We our selues were in times past vnwise disobedient deceiued seruing the lusts diuers pleasures liuing in maliciousnes and enuie hatefull and hating one another 4. But when the bountifulnes and loue of God our Sauiour towards man appeared 5. Not by the works of righteousnes which wee had done but according to his mercie hee saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which he shed on vs abundantly through Iesus Christ our Lord. 7. That wee being iustified by his grace should bee made heires according to hope of eternall life The second Text. 1. Cor. 11.23

holy vse by Christ prescribed 10. 10 The first disagreement with others The fiue forged Sacraments of the Church of Rome cannot bee reckoned with these because they are not pertaining to the couenant nor commaunded by God with outward signes to the vses here described but either haue no outward signes as Penance or els other significations and vses As Matrimonie hath no signe ordained of God to this vse but sometime is made an * Hoseah 2.19 Eph. 5.23 allegorie or metaphor and sometime is taught by comparison from Christ and his Church Orders haue imposition of hands but not commanded by God for the grace of this couenant or to bee badges of our profession but for the * 1. Tim. 4.14 grace of the office of the Ministrie So the annoynting of the sicke in the Gospell is not taught as the Papists vse it but only to bee an * Iam. 5.14 outward signe in healing the bodie but a SacrameÌ„t is for the comfort of the soule The like may be sayd of the other 11. 11 The second difference in themselues The differences betweene these two Sacraments of the couenant in themselues are these 1. In the signe Baptisme hath water and washing the Lords Supper hath bread and wine eating and drinking c. 2. In the manner of signifying because they apply the couenant to vs in diuers sorts Baptisme applieth it as our first entring into couenant and there it signifieth our new birth and renewing c. and therefore all that are * Act. 10.47 with the places before quoted first receiued into the Church are admitted by Baptisme and a man is but once baptized because hee is but once to bee borne againe The Lords Supper applieth the couenant in regard of the euerlasting continuance of fauour betweene God and vs in Christ therefore wee eate bread and drinke wine as liuely signes of our growing increasing in Christ in faith and good life and in all assurednes of eternall life And therefore it is often vsed that wee may continually bee strengthened and confirmed in his grace from faith to faith 12. 12 The third difference from others In all this declaration agreeing to holie Scripture and so in all the Bible beside you shall neuer sinde that the Sacraments by the outward worke wrought doe giue grace or that the signe leeseth his nature to be turned into the thing signified or that there is a reall locall and corporall presence of the thing in the outward signe or that in Baptisme exorcisme creame spettle salt or any other thing is to be mingled or vsed but onely water or that in the Lords Supper there should bee an vnbloudie sacrifice the bread adored reserued or carried about or the wine should bee kept from the common people Therefore all these and whatsoeuer other additaments and abuses of the holy Sacraments are altogether to be reiected and condemned by the rule Apostolicall because they are not receiued of the Lord. Here the master of the familie may applie the substance of the former Catechisme to his folke by this place 1. Cor. 12. vers 13. By one spirit wee are all baptized into one bodie whether we bee Iewes or Grecians whether we bee bond or free and haue been all made to drinke into one spirit 1. One bodie one spirit Where one bodie and one spirit to Iew and Gentill c. shew the couenant in grace and communion of God with all nations and sorts of people thorow Christ by his spirit in one bodie 2. Both Sacraments teach Baptised into Drinke into there is one holie communion betweene GOD and his Church 3. Baptisme our regeneration and incorporation into the same communion the Lords Supper our daily nourishment from our head Christ growing together in the same couenant CAP. 10. The fourth order of Catechisme NOw for the masters further helpe To the householder I will commend vnto him these foure places namely Ephes 2.8.9.10 2. Thess 2.13.14 Tit. 2.11.12.13.14 Iam. 1.18 whereof hee shall see euery one fit to bring into his remeÌ„brance the doctrines of the former Catechismes And I hope both he and his familie may easily gather the same of themselues being made ripe thereunto by their former practise reioycing in the plentifull and sweete consent of so many places of Gods word and admiring the goodnes of God that so abundantly and liberally bestoweth vpon vs his rich treasures of wisedom and vnderstanding And if in them he finde something not easie let the master repayre to his pastor and seeke the lawe at his mouth For a Malac. 2.7 his lippes should preserue knowledge being the messenger of the Lorde of hostes and b ã€ˆâ—Šã€‰ 4.1 steward of the secrets of GOD. Howbeit in so waightie and needfull prouision I woulde haue this housholder to bee well stored that hee maye feede his familie with more ioy and plentie to make them strong well liking in the house of our God children that boldly will answer the enemie in the gates and sight valiantly the battels of the Lord. Therefore I will here adde two Catechismes more for his helpe where the first will shew him in a notable order Iacobs Ladder namely by what steppes God bringeth all his children into the euerlasting kingdome of our Lord Iesus Christ and the heauenly mansions of his diuine palace And this is in one scripture most orderly compact together by the heauenly spirit The other is * Therefore I make it a book by itselfe and â—â—uide it into chapters a more perfect bodie of Christirn doctrine of many and diuers places of scripture as a shining light vnto the feete of all Gods children in the dayes of their pilgrimage till they shal come into the land of their celestiall inheritance The eyght Catechisme for helpe of the housholder The text Ephes 1.3 Blessed bee God euen the father of our Lorde Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ. 4. As hee hath chosen vs in him before the foundation of the world that wee should bee holie and without blame before him in loue 5. Who hath predestinated vs to bee adopted thorow Iesus Christ vnto himselfe according to the good pleasure of his will 6. To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued 7. By whom we haue redemption through his blood euen the forgiuenes of sinnes according to his rich grace 8. Whereby hee hath been aboundant toward vs in all wisdome and vnderstanding 9. And opened vnto vs the mysterie of his will according to the good pleasure which he had purposed in him 10. That in the dispensation of the fulnes of times he might gather together in one all thinges both which are in heauen and which are in earth In shewing the Catechisme out of this text I will follow this order In the middle by interpretation I will poynte out the golden steppes of this heauenly

Before the iudgement in two thinges first the outward pollicie and administration of his Church vers 11.12 Secondly the inward worke of his spirite verse 11.16 4. The outward pollicie is administred by officers who are men furnished with giftes to worke in the building of the Church verse 11.12 and these are of two sortes first such as teach knowledge vnto which are most commonly ioyned the administration of publike prayers and Sacraments as Act. 6.4 Matth. 28.19 And these I finde to be either extraordinary as Apostles the founders of the church Ephe. 2.20 and their assistants prophets and Euangelists Colos 1.1.2 Tim. 4.5 or else ordinary as pastors to teach by exhortation and teachers to vtter doctrine Rom. 12.2.8 Secondly such as are for practise of life namely elders to bee gouernours 1. Cor. 12.28 and Deacons to looke to the poore Act. 6.1 2 3. and for this cause he hath ordained the eldership Matth. 18.17 1. Tim. 4.14 5. The inward worke of his spirit is faith vnfayned and knowledge verse 13. and the fruites of faith which bee our growing into Christ increasing by his grace loue to edifie each other vers 15.16 Rom. 5.1 2 3 4 5. Here we be taught further fruites of faith wrought by the spirit first that wee bee iustified to haue peace towards God ver 1. Secondly adopted to haue accesse to God ver 2. so opened Rom. 8.14 of this commeth ioy vnspeakeable vers 2. with patience vers 3. and hope by the feeling of Gods loue to make vs bold verse 4 5. CAP. 13. Of the seales of the couenant or Sacraments Ephes 5.25 26 27. 1. Cor. 10.17 These two places teach the doctrine of the sacrameÌ„ts 1. A sacrament is a signe to represent and a seale to applie vnto all beleeuers the couenant of mercy out of both and is expounded Rom. 4.11 2. There be two Baptisme and the Lords supper 3. Baptisme is a signe and seale of our admission into the couenant by the new birth and renewing of the holy ghost this is in the first place to which agreeth Tit. 3.5 The Lordes supper is a signe and seale for the continuall confirming of vs in the same couenant this is in the latter place CAP. 14. Of the last iudgement Matth. 25.31 32. c. This shadoweth out the secoÌ„d part of the administration of Christs kingdom which is the last iudgement Where we may learne two things 1. The manner of Christes comming vnto iudgement namely in glory with all his holy Angels vers 31. 2. The iudgement it selfe which is in two points 1. The wonderfull meeting first of the iudge Christ sitting in the throne of his glory vers 31. Then of the persons to be iudged All nations vers 32. That is all the dead raised in their bodies and all the liuing chaunged 1. Corm 15.52 2. In the Sentence Iudiciall which is generall or common that euerly one shall bee rewarded according to his workes vers 35.42 with 2. Cor 5.10 and also speciall or peculiar for some are pronounced Blessed to inherite euerlasting life ver 34.46 some cursed to goe into eternal paine vers 41.46 1 Cor. 15.24.25.26.27.28 This text teacheth 1. Thereshall be an end when all rule authoritie and power is put downe vers 24. 2. Christ kingdome lasteth till all enemies to him and his Church be destroyed ver 25. 3. The last enemie is death which shall be swallowed vp of life vers 26. 4. At the end he shall giue vp his kingdom to God his father and so touching his manhood he shall bee subiect himselfe that God may be all in all vers 24.27.28 A short and plaine opening of the tenne Commandements THe tenne Commandements teach and command all dueties belonging to God and man in two tables The first table is of our duetie to God in foure precepts shewing what we must do to his person and in his outward worship 1. The first precept teacheth that we owe vnto the person of God to set him onely vp as the true God first in our hearts by true knowledge of his diuine nature attributes Trinitie Gal. 4.8 and by a sure confidence in him to hope loue delight reuerence and feare him aboue things Phil. 3.19 Eph. 5.5 and secondly by our outward profession as Ion. 1.9 and in all our workes Pro. 3.6 His outward worship is in two things 1. The meanes 2. The right applying of the meanes 2. The secoÌ„d precept teacheth the meanes which being negatiue and naming but one thing of mans deuise forbiddeth all mans inuentions in the outward worship of God commandeth onely that which God prescribeth which is either ordinary meanes as diuine adoration Psal 95.6 The vse of his name either simply Psal 68.4 or in an oth Exod. 22 11. meditation on his creatures Psalm 145.1 praier thanksgiuing Psal 50.15 the SacrameÌ„ts Mat. 28.19 and his order in his church Coloss 2.5 or extraordinary as fasting Ioel. 2. feasting Ester 9. vowing Gen. 28.20 and in a lot Prouer. 16.33 The right applying of the meanes of Gods worship is either in the right vse euery day or els in the vse of one day in seuen 3. The third precept coÌ„mandeth vs euery day to vse reuerently the outward meanes of Gods worship putting a part which is his name for the whole being of the samâ— kind and by forbidding the euill commanding the good which is to bee obserued before and in the action and after the action with profite Leuit. 24.11 1. Cor. 11.28.34 Ezech. 33.30.31.32 4. The fourth precept teacheth the vse of one day in seuen to bee put apart from all our owne workes to be dedicated to the worship of God In the congregation by the worke of the ministrie and at home in applying the same to the familie Act. 20.7 Deut. 6.6 The second table is of our dutie to man in sixe precepts which either regard the outward action with consent of will in 5. or els of desire onely in the last The 5. are either speciall dueties or els generall 5. The fift precept teacheth speciall duties by a part for the whole and by proportion commanding all duties of superiours to inferiours and contrary and of equals where this any speciall bond or respect requiring a speciall dutie 2. Sam. 15. 1. Pet. 3.1.7.8 Loue as brethren Generall duties belong either to a maÌ„s person or the things pertaining to him 6. The sixt precept teacheth duties to our neighbours person commanding by a negatiue of euill to procure the safetie of our neighbours â—erson Gen. 4.8 Rom. 16.4 The things belonging to his person are either in him or without him 7. The seuenth precept teacheth our dutie to the things in our neighbour as his body 1. Cor. 6.18 by a negatiue of ill commaunds the pure and vndefiled vsing of our neighbors bodie 2. Sam. 11.2.3.4 Gen. 39.8.9 Without a man are his goods and name 8 The eight precept teacheth by a negatiue that wee ought to preserue our neighbours goods Exod. 23.4.5 9. The

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