Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	worship_n	worship_v	year_n	90	3	4.2483	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

to the commandements of men Also Ezech 20. Walke in my commandements and not in the precepts of your fathers 3. Of perfection as though the obseruing of them could make vs perfect 4. Of necessity as though it were necessary that they should be obserued for conscience sake as though the conscience were hurt vnlesse they were obserued when as yet notwithstanding no lawes binde the consciences of men except the lawes of God onely They also may be omitted without sinne where no danger of offence is without the shew of denying the truth and without the omitting of a necessary confession But they do sinne whosoeuer neglecting these things do breake such ceremonies in reformed Churches Therefore indifferent things according to the circumstances are either lawfull or vnlawfull Rom. 14.20.21 1. Cor. 8.13 But here now where there is contention contrariety of circumstances those which are lesse must giue place to those which are of greater importance the lesse number must giue place to the more Rom. 14.21 Notwithstanding we must take heed lest those things be iudged indifferent which are not indifferent Such are those which are both superstitious and wicked things Superstitious things are those the obserning whereof is ioyned with a false opinion of merit worship perfection and necessity Wicked things are those which are flatly contrary to Gods commandements of which sort are many traditions of the Pope as the abuse of the Lordes Supper prayer to the dead the worshipping of images the law of single life holy dayes dedicated to Saintes images made for Religions sake that is to say that they may serue to the vse of Religion or that they might be worshipped or that holy things might be represented by them For God will not haue images serue to this end but he will haue all men to be taught by his word And the monuments by which heauenly things are represented are the Sacraments onely not painted or grauen but administred For Christ doth not say paint this but do this that is to say breake the bread so forth in remembrance of me The vse of the doctrine coÌ„cerning ChristiaÌ„ liberty is two fold 1. That we might learne in what things our righteousnesse doth properly consist 2. That we might know what to iudge of ceremonies namely that righteousnesse is not to be sought for in them but that we freely by Christ obtaine righteousnesse and forgiuenesse of sinnes not for the obseruation of any ceremonies or traditions of men Hitherto concerning our communion with Christ now concerning our preseruation in this communion The preseruation of the elect in their communion with Christ is a benefite of God whereby he doth preserue the elect euen to the end that they should not perish but that they should remaine in the fellowship of Christ 1. Pet. 1.5 The parts thereof are consolation the hearing of the electes prayers defence against their enemies deliuerance out of dangers and the gift of perseuerance Consolation is a benefit of God whereby he doth strengthen vs to the suffering of aduersities with an vnspeakeable ioye of hart ioyned thereunto Psal 94.19 and 119.76.77 2. Cor. 1.3 1. Cor. 10.13 And that is either common in euery affliction or particular in death The common consolation in euery affliction is manifold 1. Because affliction proceedeth from the diuine prouidence of our most mercifull and heauenly father 2. Sam. 16.10 Ier. 14.22 2. Because affliction serueth to the good saluation of the elect Rom. 8.28 Psal 119.71 Reuel 3.10 3. Because affliction bringeth foorth patience Iam. 12.3 Rom. 5.3 4. Because they who suffer affliction for godlinesse and the truths sake are blessed Matth. 5.10.11 Luke 6.22 Iam 1.12 1. Pet. 3.14 and 4.14 5. Because affliction bideth but for a while 2. Cor. 4.17 6. Because God himselfe putteth an end to affliction 1. Cor. 10.13 7. Because affliction cannot separate vs froÌ„ Gods loue Rom. 8.39 8. Because affliction is not a testimony of Gods wrath 9. Because affliction is a testimony of Gods loue Prou. 3.11.13 Heb. 12.6 1. Pet. 2.19.20 10. Because he that is proued by affliction shall receiue the crown of life which God hath promised to those that loue him Iam. 1.122 Tim. 2.11 Mat 5.12 Reuel 2.10 11. Because it cannot ouerthrow the elect 2. Cor. 4.8 12. Because the end of affliction wil be ioyfull Luke 6.21 Mat. 5. vers 4. 13. Because other Saints also haue bene subiect alwayes to afflictio Iam. 5.11 Mat. 5.12 14. Because the spirite of God resteth on those that beare affliction 1. Pet. 4.14 15. Because by affliction we must enter into the kingdome of God Rom. 14.22 16. Because by affliction we must be conformable to the image of the sonne of God Rom. 8.28 1. Pet. 4.13 17. Because they that beare afflictioÌ„ shall not be coÌ„demned with the world 1. Cor. 11.32 18. Because Christ himselfe hath sustained affliction Heb. 12.2 19. Because the eternall ioye which we shall reape in the kingdome of God shall excell by many degrees the griefe of afflictioÌ„ in this life 20. Because affliction shall not endure for euer 21. Because by affliction our heaueÌ„ly father hath appointed to make triall of his elect 22. Because by daily affliction we being admonished of our weaknesse and fraylty might be huÌ„bled so being humbled we do learne to call for Gods assistance 23. Because in affliction we haue experience of the louing presence of God 24. Because affliction is a token of obtayning eternall inheritance 25. Because our hope is streÌ„gthened by affliction 26. Because by affliction we learne due obedience to God 27. Because affliction doth get in vs conteÌ„pt and lothing of this present life 28. Because affliction admonisheth vs of the vanity of this present life 29. Because affliction doth inuite vs to the meditation of the life to come 30. Because at the leÌ„gth God freeth vs from all euill Hitherto concerning the common comfort in euery affliction now concerning the particular comfort in death Out of the disputations of Doct. Iohn Iames Grineus Comfort against death is likewise manifold 1. Because we doe not liue or dye to our selues but to God Rom. 14.8 2. Because Christ is to vs both in life and in death an aduantage 1. Phil. 12. 3. Because Christ is our resurrection and life they who beleeue in him although they were dead yet shall they liue Ioh. 11.25 4. Because God mitigateth and shortneth to his seruants the sorrowes of death 5. Because our death turned into sleepe is a fulfilling of the mortification of our flesh he who is dead is free froÌ„ sin Rom. 6.7 6. Because we know that if the tabernacle of this our earthly house we dissolued we shall haue a building of God namely a dwelling place not made with hands but eternall in the heauens 2. Cor. 5.1 7. Because we dying godlily go to Christ which is best of all for vs. Phil. 1.23 8. Because this way of all flesh is sanctified by the death

in preaching in administring the Sacraments in visiting the sicke and captiue and in other things pertaining to the holy ministery Thus farre concerning Deacons now concerning Deaconesses Deaconesses are widowes who serue to the vses of the poore and sicke Act. 6.11 Tim. 5.9 Hitherto concerning the Ministers of the church now concerning the hearers The hearers are all the rest of the saints in the Church besides the ministers whose duty is willingly to submit themselues to the ecclesiasticall discipline and to further it according to their ability with gifts labour and by what meanes soeuer they can Heb. 13.17 1. Tim. 5.17.18 Otherwise they are called ley men priuate men Thus farre concerning the proper gouernment of the church now concerning the common The common gouernment of the Church is that which doth pertaine to all the members of the whole body of the Church And that appeareth in the ecclesiasticall counsels for euery one may and ought to be heard in them so that it be done duely and in order Of counsels The ecclesiasticall counsell is an assembly instituted for the causes of the Church Otherwise it is called a Synode But the cause of calling together of counsels is two fold One that the Church may defend the sincere doctrine comprehended in the word of God against hereticks and approoue it by open testimony Act. 15. In this regard the Church is called the piller or ground of truth to wit whereof it is a faithfull witnesse 1. Tim. 3.15 The other that it might appoint lawes or rules of the ecclesiastical gouernment according to the diuers respects of times places and persons The counsell is generall or particular Generall is that which is gathered in the name of the whole Church as was that of the Israelites 1. King 18.19 and of the Apostles Act. 15.6 The particular counsell is that which is gathered in the name of some certaine church And that is called prouinciall or nationall when the chosen ministers of the church of one prouince or nation meete together The Synod of some choise of learned and godly men is to be gathered together by the authority of the magistrate We must not make any decree concerning the order and manner of conferring with the aduersaries except the magistrate be present or else men chosen by the magistrate The order must be according to method The positions must be definitions distributions short axiomes The manner of disputing must be alwayes by syllogismes But all things that are done by writing are to be subscribed with the very hand of those who are to confer or if they do rather choose to deale by speach the sayings of both parties are to be written by approoued notaries of good credit and chosen by the consent of either partie which afterward both parties may ouersee and confirme it by adding the subscription For this truly is the iust and sincere forme of conference that so falsehood may be preuented The positions of the conference which are propounded must be vndoubted and very few also let not liberty be giuen to wander from them neyther yet are all the iudgements and interpretations of priuate men to be defended but euery part must clearely propound and defend his owne iudgement for it is neither needefull nor necessary that all the iudgements and sayings of all men be approued by vs. For why should we defend the particular iudgement and authority of other men if we our selues be of another minde The controuersies after both parties heard are finally to be determined From which determination deciding the ciuil magistrats are not to be excluded but admitted to it For both Zenas the Lawyer is highly commended by Paul and ioyned with Apollo as equall with him Tit. 3.13 Hitherto concerning the true church now concerning the false Church The false Church is that which followeth a false religion A false religion is what religion soeuer is contrarie to the word of God deliuered in the holy Scripture Whosoeuer embrace this are the enemies of Christ and his kingdome or true Church The enemies are either open or dissembled The open enemies are those who do manifestly shew theÌ„selues enemies to the name of Christians And they are both blasphemous Iewes and Gentiles The blasphemous Iewes are the open enemies of the christian religion who though Iesus Christ the promised Messias be already manifested yet looke for an other and speake euil of the Lord Iesus and his meÌ„bers neither will they beleeue the Gospell concerning Iesus Christ In them especially we must consider both their reiection and also restoring The reiection of the Iewes is a most iust punishment which by God is layd vpon theÌ„ whilest he hath blinded and hardened them being vnthankefull towardes Christ and his Gospell and reiected them from his couenant that he might call and adopt the Gentiles in their stead Act. 13.46 Rom. 11. chap. almost throughout And that is neither generall nor perpetuall Rom. 11. Of therestoring of the Iewes The restoring of the Iewes is a benefite of God when God after that the fulnesse of the Gentiles is come in into the Church shall conuert the Iewes that they being kindled with an emulation of the mercy shewed to the Gentiles might embrace that Gospell which concerneth Christ and be ingraffed againe into the couenant of Grace made with Abraham and their fathers and might be saued Rom. 11.23.24.25.26.27.28.29.30.31.32 Hitherto concerning the Iewes now concerning the Gentiles The Gentiles are open enemies to the Christian religion who worshippe false and counterfeit Gods And they be either Mahumets or other Pagans Mahumets are open enemies to the Christian religion who worship Mahumet and embrace the Alcoran deliuered vnto them by him They are also called Turkes Other Pagans are also besides the Mahumets which worship fained gods And thus farre concerning open enemies now concerning dissembled enemies The dissembled enemies of Christ and the true Church are those who vnder the name of Christ do fight against him and by many lying signes seduce men And they are eyther Antichristes or false Christs Antichrists are the dissembled enemies of Christ who euery manner of way are against the doctrine of Christ whose followers they professe themselues to be 1. Iohn 2.18.22 4.3 2. Ioh. vers 7. And the same are also called false Prophets Matth. 7.15 Antichrist is two fold for either he is against one part or other onely of the Christian doctrine or else almost against the whole bodie of it Of the first kind are all Heretikes Of Heretikes An Heretike is he who doth erre in the foundation of eternall saluation that is to say who doth fight against eyther the perfon or office of Christ and doth stubbornely perseuere in errour Many such haue been euen from the times of the Apostles and yet also there are some as Cerinthus Valentinus Marcion Sabellius Arrius Nestorius Ertiches Pelagius and others Of Antichrist Of the latter kind is that notorious aduersary of Christ who by an excellency

committed or as we say more sleight transgression Thankesgiuing offrings were those which on the behalfe of thankes were offered to God for benefites bestowed Gen. 8.20 Thanks offrings were meat offrings peace offrings and the sacrifice of praise A meat offering was a thankes offering in which meat was offered The Priest did take part of these the rest was burned with incense Peace offrings was a sacrifice in which only the fat of the oblations was burned and they did receiue the rest whose oblations they were The sacrifice of prayse was a sacrifice in which cattell were slaine and drinke offrings were to be offered to celebrate and set out prayses due to the Lord. Hitherto concerning-sacrifices now concerning the obseruation of holy times Of the holy times in the old Testament Holy times in the old testament were either of some set dayes or else of yeares 1 Of some set dayes which were either daily in which a continuall sacrifice was offered and a continual sacrifice was a sacrifice which was offered to God daily at Morning and Euening Exod. 29.38.39 2 Or of euery seuenth day in which the Sabaoth was obserued The Sabaoth was a holy day The Sabaoth which was celebrated on euery seuenth day Exod. 20.8 3 Or of Calends in which the new Moones were celebrated A new Moone was a holy day which was religiously obserued the first day of eueuery moneth Num. 28.11 Hitherto concerning the holy times of a day now concerning the holy times of a yeare Of the holines in the old Testament The holy times of a year are those wherein were celebrated either yearely solemnities or those which returned after many yeares Yearly solemnities were those which came euery where And they were instituted either by God or by the Iewes Those that were instituted by God were either great or lesser Great as the Passeouer Pentecost and the feast of the Tabernacles The Passeouer was a great holy day which was celebrated the fourteenth day of the moneth Abib for the continuall remembraÌ„ce of bringing the people of Israell out of Egypt Exod. 12.1 Pentecost was a great holy day obserued in the fiftieth day after the holy dayes of the Passeouer in which euery family did offer two loues of the first of the corne for remembrance of the publishing of the Law Exod. 23.16 Leuit. 23.15 The feasts of Tabernacles were holy daies which were celebrated the fifteenth day of the seauenth moneth in remembraunce of preseruing of the people abiding in tentes whilst they were in the wildernesse and to put them in mind of thankesgiuing for the promised land deliuered to them and for the yearely gathering of their corne Deut. 16. The lesser solemnities were those which were celebrated with lesse preparation And they were either the feast of trumpets or of expiation The feast of trumpets was celebrated in the first day of the seuenth moneth of expiation in the tenth of the same moneth Leuit. 23. ver 24.27 Hitherto haue the solemnities instituted by God himselfe bene handled The solemnities instituted by the Iewes were either the feast of Lots or of restauration or dedication of the Temple The feast of lots were set holy daies of the Iewes and commanded and instituted by Queene Hester and Mordecay they were celebrated in the fourteenth fifteenth daies of the moneth Adar in remembrance of the most cruell counsell of Aman for slaying the Iewes euery where which was hindered euen by God himselfe Est 9.17 The feasts of restauration or dedication of the Temple were set holy daies of the Iewes instituted by Iudas Maccabaeus they were celebrated in the fift day of the ninth moneth in remembrance of the religion and the temple restored which before was prophaned by the Gentiles 1. Macch. 4.59 Hitherto concerning the yearly solemnities The solemnities which returned after many yeares were two either the sabbaoth of the land or the yeare of Iubilie The sabbaoth of the land was a solemnity comming euery seuenth yeare in which they were to cease from tilling their fields vineyards Leuit. 25. The yeare of Iubilie was a solemnity comming euery fiftieth yeare in which all their possessions returned to their owne maisters the Hebrew seruants were set free Leu. 25. Hitherto concerning the publicke rites of the old Testament now concerning the priuate A priuate rite was that which euery one did priuately obserue And it consisted both in manifold purifications and also in the obseruing of the differences of meats Hitherto we haue handled the rites proper to the old Testament the rites proper to the new Testament remaine to be treated of A rite proper to the new Testament is an obseruing of the holy daies of the new Testament A holy day of the new Testament is either weekely or yearely Weekly is the Lords day The Lords day is the first day of the week Of the Lords day wherein Christians do make solemne meetings to exercise the publicke worship of God Act. 20.7 1. Cor. 16.2 Reuel 1.10 But the Lords day is celebrated in stead of the sabbaoth for 3. causes 1. that it might continually call to remembrance the benefite of the Lords resurrection 2. That the beleeuers might vnderstand that they are freed from the yoke of the Law 3. That it might be a difference betweene vs that are Christians and the Iews who as yet but without cause are addicted to the obseruation of the time The yearely holy day of the new Testament is either the feast of Christ or else of the comming of the holy Spirit The holy daie or feast of Christ is that which Christians by the repeating and holy remembraÌ„ce of speciall benefits which Christ hath bestowed on the Church is celebrated and kept for the honor of our Sauiour Christ himselfe And it is either the holy day of Christ his birth or of Christs circumcision or of his passion or of his resurrection or of his ascension into heauen Hitherto concerning the holy dayes of Christ. The holy day of the holy Spirit is the holy day of Pentecost or Whitsontide as wee call it in which the memory of sending the holy Spirite is remembred and set before vs. And thus farre concerning the worship of God now concerning vertue Of Vertue Vertue is a serious purpose of the will to liue honestly continually and constantly manifesting it selfe by outward ctaions Or vertue is an enclining of the will to honest actions Psal 1.2 39.2.10 102.2.3 and so forward 119.2.5.8.16.30.35.40.44.47.57.59.60.69.70.77.93.106.111.112.115.117.121.128.141.143.153.157.166.167.168.173.174 Dan. 1.8 Prou. 16.1 Iob. 39.37.38 in which places the will or purpose of the will is alwayes distinguished from the actions themselues proceeding from the purpose of the will Tit. 3.8 1. Thess 4.12 Rom. 12.17 For euen as true faith is not idle but working and powerfull by loue so true Vertue is not a bare affection of the minde or a naked purpose of the will but declareth it selfe by outward honest actions and doth shine in

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