Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abide_v	able_a	hold_v	19	3	4.6017	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04920	An answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God	Knox, John, ca. 1514-1572.	1560 (1560)	STC 15060; ESTC S108122	364,871	458

error And albeit your great and perfect angell Castalio preteÌ„d great knowledge in that tongue yet in that as in many other places a childe may espie his negligence Trewe it is that in the hebrew this word Adam is in that place But if we shall vnderstand that word wheresoeuer it is founde in the scripture for the person of Adam our first father we shall make a mad translatioÌ„ and a sense more mad Suche as haue but mean vnderstanding in that tongue do know that that worde is ofteÌ„ common for any man as in the prophetes is most euident The veritie of the text is this they haue transgressed the couenante as the couenante of a man they haue rebelled against me c. God compleineth vpon Ephraim and Iuda that they had no further respect reuerence nor regard to that most excellent couenante and league whiche God had made with them to wit that he wold be their God and they should be his people for God had preferred them to all nations of the earth and had set them a part from others to serue and honor him in holynes of lief and to offer vnto him rather spiritual theÌ„ carnall sacrifice But they serued him at their pleasure yea and in that land which they had receaued of gods most liberal benediction they did decline to Idolatrie for that he meaneth where that he saieth there haue they rebelled that is where that they most oght to be obedient This I doubt not shall euerie man who diligently marketh the scope of the prophete perceaue to be his verie meaning Otherwies and more sharply I might haue answered your ignorance who can se no difference betwext Adam once sinning and yet shortly after by grace called to a new and more sure league with God whiche with all gladnes and thankfulnes he did receaue and the manifest contemners of God which do nothing els but delyte in sinne forme the whiche albeit that ten thousand tymes they be called yet contemning all societie with God their pleasure is to remaine in vanitie and so finally in death This difference I say ye oght to haue obserued and then I doute not but that ye wold haue exempted Adam from the rancke of suche as contempteously crie it is but labor lost to serue God If diligently ye shall consider what is writen in Iob and in Malachie the third cha ye shall easely vnderstaÌ„d that the prophete there deuideth y e hole multitude in these two sortes of men to wit in those that be proud obstinate conteÌ„ners and in them y t feared the Lord whoÌ„ he calleth his peculiare people whom he promised to spare as a man spareth his son that serueth him And one of this last sorte vnderstand we Adam to haue bene all his daies after his fall and recoÌ„ciliation by grace The lord purge your heartes if his good pleasure be from y t venom which so oft moueth you to spew furth your own shame sometymes crying that we be led with the spirit of Balaam and now affirming â–ª that we be careles libertynes To w c blasphemies because I can nether answere without y e sorow grief of heart nether without som offence of godlie eares I will remit iudgement to him to whoÌ„ as he hath frome the beginning opened thinges that for a tyme lay hid in darknes so I dout not but that he will yea and that shortly reuele vnto the world with what spirites both you and we be led when more occasioÌ„ shall be offered I purpose if so it please the mercie of my God to assist me to notifie with what spirites you and your sect haue bene led here to fore What soeuer ye gather of the wordes of the Apostle it is altogither out of y e purpose for in none of all those places doth he define determin what Adam and Dauid were whan they had sinned but plainely he declareth what tryall oght euerie maÌ„ to take of him self â–ª wheÌ„ Christ Iesus is preached vnto him affirming that if any haue not the spirit of Christ Iesus that he is not of his but y e spirit of Christ remaineth not in vnclean and prophane persons say you but yet I affirme that Adam and Dauid oght not to be noÌ„bred in that band for althogh they sinned and that most horribly yet did they not abyde in that estate And albeit they were not led with the spirit of Christ wheÌ„ they sinned yet they were both led drawen and gouerned by his omnipotent spirit when they repented And so can ye neuer be able to proue them to be reprobates no not euen when they sinned except that ye be able to proue that they finally perished in sinne for this principall do I still hold that true faith and true repentance which the reprobate â—â—uer haue be the frutes of Election The place of the Apostle written in the 13. chapter of the second Epistle to the Corinthians is neither well marked nor rightly applied by you neither yet will it suffer any suche conclusion as ye gather of it The mynd of the Apostle is this After the departing of Paule from Corinthus where after many stormes susteined he had established the forme of a Churche did enter in fals Prophetes whose chief studie was to eleuate the auctorite of Paule and so to deface his hole labor affirming that he was not worthie to be called an Apostle for he was neuer in the companie of Christ others were of greater estimatioÌ„ and faour then he was And as a multitude is euer more redie to receaue poyson theÌ„ holsom medicine agreate noÌ„ber began to giue eare vnto them and so began litle to esteme what so euer Paul had labored amongest them Against which vnthankfulnes â–ª the Apostle very sharpley writeth as in bothe his epistles doth appere And amongest other his argumentes which he vseth to proue that he was an Apostle nothing inferior to the greatest he adduceth theÌ„ selues for a testimonie saing Trie your selues if ye be in the faith proue your selues know ye not your selues that Iesus Christ is in you except y t ye be reprobates By these wordes most sharp and most vehement he laboreth to conuict their conscience that he was an Apostle and that the prooffe of his Apostleship as in an other place he doth affirme was declared in them as he should say your fals Apostles affâ—rme that I am not worthie of the name of an Apostle but if the office of an Apostle be to preach Christ Iesus and if the true signe that decerneth the true Apostle from the fals be that Christ so potently worketh by his ministerie that Christ Iesus taketh possession in the heartes of the hearers by the true preaching of his word then be iudges your selues whether I be an Apostle or not Call your coÌ„science to examination in what estate I did find you were ye not drowned in all sortes of iniquite did ye not walk in darkenes without any true light of God

Christ Iesus is so manifest and the power of his trueth so inuincible that he will reigne in the midest of his ennemies The deuilles them selues must acknowledge and openly confesse that he is Lord and the onely Son of the liuing father and the aduersaries of his trueth euen when they fight most outrageously against the same are coÌ„pelled to giue testimonie to it as you do here in diuers places as wheÌ„ ye say it foloweth not y t because we must walke in y e way that leadeth to life that therefor for walking in the way of saluation we are chosen and as you write accepted But because I say that your inconstancie doeth streight carie you to denial of this I caÌ„ the les credit that this be a trew confession proceding from an vnfeined heart but rather that it is the mightie power of the veritie which will ye nill ye compelleth your mowthes to giue witnessing vpon her part against your selues God grant I may be deceaued in this my iudgement for him I take to record that I am no otherwies ennemie to any of you then in so far as ye declare your selues manifest ennemies to y e fre grace of God aÌ„d to the glorie of y e eternal SoÌ„ne of y e eternal father of Christ Iesus our Lord aÌ„d onely Sauiour Becaus there is nothing in this your last part w c I haue not before at large declared in diuerse places I wil onely note those thiÌ„ges in the w c we do not aggre with you First we vse not to call predestinatioÌ„ the fre gift of God but we call it the eternall and immutable couÌ„sell of God in which he hath purposed to choose to lief euerlasting such as pleased his wisdom in Christ Iesus his Son Secondly we say that ye are neuer able to proue by the parable of the talentes that any reprobate was chosen in Christ to life euerlasting Thirdly that we fynd neither contract neither condition betwext the louing Father and the prodigall son in his admission to his former dignitie neither do we so vnderstand the parable as that the said son newly receaued to mercie wold after of stubbornes vnthaÌ„kfully depart from his father But rather we think that as he had felt what miserie he susteined by folowing his own counselles he wold in tymes comming with all diligence attend the counselles of his father Your mynd is dark to vs and your writing obscure where that ye say before we haue faith or by hearing of the worde can haue faith no spirituall commandement is giuen vnto vs. and also the wordes of saint Paule appere not to be well applied for there he entreateth no thing of election but onely affirmeth that in the dispensation of that ministerie committed to his charge he knew him self giltie in nothing c. but because these be of small importance I onely put you in remembrance of them Last your similitude betwext your PhisitioÌ„ offering medicin and prescribing diet to the patient who may receaue and kepe it at his pleasure and so recouer healthe and preserue his life orels reiect and break it and so procure his own destruction and betwext Christ Iesus who say you being our Phisition offereth healthfull phisike vnto vs all and therewith prescribeth our diett which if we do not obserue the phisike shall not auale vs c. This similitude in one respect doeth altogither mislyke vs. For it taketh from our soueraign Lord his chief glorie and honor for in no wies can we abyde that his mightie power and operation by his holie spirit shal be compared to the power of any creature We say not we teach not nor beleue not that Christ Iesus doeth onely offer medicin and prescribe a diet as a common Phisition leauing the vsing and obseruation of it to our will and power But we affirme that in the heartes of his elect he worketh faith he openeth their eies he cureth their leprosie he remoueth and ouercometh their inobedience yea by violence he pulleth theÌ„ furth of the bondage of Sathan and so sanctifieth them by the power of his holie Spirit that they abyde in his veritie according as he hath praied for them and so continue they vessels of his glorie for euer And herein we disseÌ„t froÌ„ you as afterward more plainely shal appere in discussing of this which you thus terme THE ADVERSARIE The second error of the careles by necessitie The elect thogh they sinne greuously â–ª yet are they neuer owt of the fauâ—r and electioÌ„ of God neither caÌ„ they by any meanes finally perishe So that Adam when he transgressed and Dauid committing adulterie and homicide were fauored euen then and beloued of God aÌ„d neuer owt of election nether could they be Againe the reprobate as Saul and Iudas were neuer in the fauor and election of God neither could they nor none other reprobate attein vnto saluation ANSWER The trueth of this proposition doeth nothing excuse your malice and hatered for albeit there be no senteÌ„ce in it conteined w e beiÌ„g rightly vnderstaÌ„d is not aggreable to gods worde yet of what purpose and mynd ye haue gathered these sentences leauing those that should explaine the same it easely may appere by that vennom which ye spew furth against vs to make vs odious to all the world as here foloweth THE ADVERSARIE The confutation of the second error Here you se how they deuide all men into two sortes one elected or chosen which by no meanes can perishe and the other reiected or reprobate before the world so that by no meanes can they be saued What can the deuill wishe his membres to teach more for the aduancement of his Kingdom then this What can be inuented to prouoke men to liue a careles and libertyne life more then if they be persuaded that neither well doing auaileth or pleaseth God nor euill doing doeth hinder vnto saluatioÌ„ this is asmuch as if one should counsell the pacient to refuse all healthfull Phisick and good diet and so wilfully to be the occasion of his own death for if they be say they of the elect sorte thogh they do commit theft fornicatioÌ„ adulterie murther or any other sinne yet be they still so beloued and fauored of God that they can not finally perish And if they be of the reprobate sorte say they neither repetance amendement of life absteining frome euill neither fasting praier Almes nor other good dede can auale for they be so hated of God before the world that by no meanes they can obtein his fauor but of mere necessitie do what they can they must perish seing it is so saieth the naturall maÌ„ let vs set the cock on hoope aÌ„d let the world slyde let vs eate and drinke for to morow shall we die so the people sit downe to eat and drink and then ryse vp to play why masters haue ye no conscience thus to cause the people of God to sinne se ye not how ye be led with the same

same the godlie may be ware For this present I say first that Seruetus whom you iustifie did maintein and by worde and writing dispersed abrode wicked and most deuilishe opinions of God which might not onely make his Godhead to be dispised but also called in doubt and question He iudged those things nothing necessarie to saluation w c Christ hathe commanded and ordeined And last that impugning the true religioÌ„ he did most obstinatly maintein his diabolical erros did resist the plaine trueth to y e death His erroneous opinioÌ„s of God of his eternal Godhead were these Whosoeuer beleueth any trinitiâ— in the essence of God hath not y e perfect God but goddes imagined and elusion of deuils That Christ is the Sonne of God onely in so far as he is be gotten of God in the wombe of the virgin and that not onely by the power of the holy Spirit but because that God begat him of his owne substance That y e worde of God descending from the heauen is now the flesh of Christ so y t the flesh of Christ is from the heauen â–ª further that y â— bodie of Christ is the bodie of the Godhead the flesh of God godlie and heauenlie as it that is begotten of the substance of God That the soule of Christ is God and that the flesh of Christ is God and that aswel the flesh as the soule were in the verie substance of the Godhead from all eternitie That God is the father of the holie Gost. That Christ hauing the participation of the Godhead or of God and participacion of man may not be called a creature but one that doth participat with creatures As the worde descended into the flesh of Christ so did the holie Gost descend in to the soules of the Apostles That Christ so long as he was conuersant in the flesh receaued not the new spirit which he was to receaue after his resurrection That in all men from the beginning is ingrafted the spirit of the Godhead euen by the breath of God yet may the spirit by the which we be illuminated That the substanciall Godhead is in all creatures That the soule of man althogh it be not God it is made God by the spirit which is God him self That the soule is made mortall by sinne euen as the flesh is mortal not that the soule returneth to nothiÌ„g as nether doth the flesh but that it dyeth wheÌ„ that it is depriued of liuelie actions And that it is holden in hel languishing as that it should neuer after liue but these that be regenerated haue another soule then that they had before because of the substance which is renewed for the godhead which is ioyned That a like it is to baptise an infant as to baptise aâ— asse or a stone That there is no mortale sinne committed before the age of twentie yeares These I haue thoght sufficient to produce at this present to let the reader vnderstand that it is not without cause that I say that Seruetus whom ye iustifie is a blasphemer I haue omitted things more horrible grieuous to auoid the offence of godlie readers which sodaÌ„ly I am not minded to manifest except y t I shal vnderstaÌ„d that your vennemous tongues be not stayed by these I appeale to the coÌ„scieÌ„ce of Castalio him self if in euerie one of these former propositions which concerne y e Godhead there be not conteined horrible blasphemie For what is more blasphemous then to affirme that such as beleue in the Godhead three distinct persons haue no true God but the illusion of the deuilles That Christ Iesus is not the eternal son of the eternal father that there is no distinction betwext the father and the Sonne but in imagination onely That Christ hath no participation of mans nature but that his flesh is from heauen yea that it is the flesh of the Godhead That in Stockes stones and all creatures is the substantiall Godhead If these I saâ—e be not blasphemies worthie of ten thousand deathes especially being obstinatly mainteined against all holsom admonition let all those that feare God iudge yea euen you your selues how furious that euer ye be iudge in the mater eueÌ„ as ye wil answer before the throne of y e Lord Iesus That coÌ„tempteously he spake of baptising of the childreÌ„ of y e publyke preaching of the Euangill and of the administration of the Lordes supper that haue you common w t him for this is your glorie and persuasion to all your scolers that these things be nothing necessarie to saluation yea most streitly ye inhibit all of your sect to frequent any coÌ„gregatioÌ„ but your own And whether this be blasphemie of your parte or not to affirme those thiÌ„gs nothiÌ„g necessarie which Christ Iesus hath established and commanded to be vsed in remembrance of him to his againe comming I am content that iudgement be referred euen to those that be most indifferent betwext vs and you To supersede the rest of your blasphemies I return to your booke because that after I purpose to speake of your holie conuersation and of the great perfection y t is founde in you Ye accuse vs that we haue written bookes in a perpetuall memorie of our crueltie affirming it to be lawful to put to death such as dissent from vs in religion Notwith standing that some of vs were of an other mynd before they came to auctoritie â–ª and further that we haue giuen the sworde in to the haÌ„des of bloodie tyrannes Trew it is that bookes are written bothe by you by vs. for your master Bellius affirmeth that lawfull it is not to the ciuil magistrat to vse the sworde against heretikes To whome that godlie learned maÌ„ Theodorus Beza hath answered In which if you or your master thinke not your selues fully answered ye may put pen to the paper when you list looking to receaue answer with conuenient expidicion Iohn Caluin hath besides committed to writing the examination of Seruetus and the cause of his miserable death which bookes albeit to you they be a perpetual memorie of crueltie yet I haue good hope that to our posteritie they shal be profitable as now to vs be the godlie labors of those that before vs haue foghten the same battel against the obstinate heretikes And further seing bothe you and we must abyde the sentence of one iudge we can not greatlye feare the preiudice of your faction Where ye aske if these be y e shepe which Christ sent furth in the middes of wolues And if the shepe can per secute the wolues and I demand for answer whether Moses was a shepe or a wolf wether that fearefull slaughter executed vpon idolaters without respect of persons was not as great a persecution as the burning of Seruetus and Ioan of kent To me it appereth greater for to them was granted no place of repentance no admonition was giuen vnto them but with out further delay or

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