Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	speak_v	word_n	9,283	5	4.1967	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26160	An Attestation to the testimony of our reverend brethren of the province of London to the truth of Jesus Christ, and to our Solemn League and Covenant as also against the errours, heresies, and blasphemies of these times, and the toleration of them, resolved on by the ministers of Cheshire, at their meeting May 2, and subscribed at their next meeting, June 6, 1648.		1648 (1648)	Wing A4161; ESTC R17649	58,802	68

barbarous decision of the sword wherein they would have most to doe who have least reason and Religion and the most of such wild and wicked distempers as are most repugnant to them both And for the better part of our dissenting Brethren at home we hope they would hold it a matter of duty and of safety as well as wee doe to bee at peace with us and that they will beare with our faithfull dealing in the cause of Christ and if in our zeale thereto wee have not shewed our selves partiall to any extravagancies of opinion or practise we wish them to consider the saying of Augustine (t) Non omnis qui parcit esse amicus nec omnis qui verberat iniâ— micus Aug. Vin. Ep. 48. p. 188. every one is not a friend who forbeareth to rebuke nor every one an enemy who rather striketh then stroaketh and fince the most of them are for a Toleration of different opinions Worships and writings we cannot but expect their patience towards us though thus farre wee have professed against them for even upon their own grounds they must allow us the same liberty to think and speak and write and act according to our principles and consciences which they assume to themselves and permit unto others and the rather because a confiderable sort and number of them doe not so much dissent from us in matters of the greatest moment as they doe from many of those who under the titles of Independents howsoever otherwise divided are united together against the Presbyteriall Government and with reference to such wee further say that though we approve of the Presbyteriall Government as most consonant to Scripture and most convenient and commodious as a wall of Discipline about the Vineyard of Doctrine for the defence of the soundnesse of faith and holinesse of life and therefore could wish it were generally received through the three Kingdomes of the Covenant Yet doe wee not desire the establishment of it in that extent to be purchased by the price of blood and therefore we disavow the dispute of the sword to determine any differences betwixt us And we hope the godly both Presbyterians and Independents will be so wise as to beware of such a breach as may incourage and confirme their enemies whether Popish Prelaticall or prophane against them both whom as (v) Tu mecum Nestorium me tecum execratur Nestor Arn. Serap confl addit operibus Iren. p. 547. Arnobius saith to Serapion they both alike condemn and by whom they are both alike abominated though for divisive and destructive ends they may court the one party and calumniate the other vice versa as (w) Dr. Abbot in his Answer to Dr. Hills third reason p. 103. Cardinall Allen gives instructions to the Seminary of Preists in his time to make the division of Protestants and Puritanes as they call them more advantagious to the service of Popish designes If you have to deale with a Puritane saith the Cardinall you must say truly Brother for you there is more hope then for these that be Protestants because they for feare of the Prince and the Law are ready to say and beleeve any thing and therefore me thinketh they be Atheists but for you there is more hope being either hot or cold If you deale with a Protestant tell him there is more hope of him then of the rash brained Puritanes because they with Religion have put off all humanity civility with all other good manners And though some particular litigants in contestation for their cause and party have been carryed by precipitation of passion to the expression of much personall spight and reproach both in speech and in print yet the greatnesse of the hazard to which both the one and the other will be exposed if their difference should be driven on to a Military march should make them lay down their displeasure and take up the resolution of the Roman (x) Non me impediant privatae offensiones quo minus pro Reip. salute etiam cum inimieissimo consentiam Ci. cer Epist ad Plancum Ep. Tom. l. 10 p. 113. Oratour No private offences or fallings out shall binder me or make me saith he lesse ready to joyne with my greatest enemy for the safety of the publick The third part of the Attestation Containing an Apology for publication of these Errors and for the Reformation in hand against the scandall of them and of other impious and absurd aberrations from Religion and reason charged upon it SECT I. TO this our confession with you we think fit by way of Apology for you and for our selves to add a caution against misconceipt which many perhaps take up upon the great noise and outcry we make against errors c. which (y) Mr. I. Goodw. Sion Colledge Visited p. 7. some thinke should rather have been supprest with filence then blazed ahroad to publick view without an antidote against them or refutation of them And it is as probable yea it is certaine to some of us who have heard it spoken that all the reproaches of these impious opinions are cast upon the Reformation in hand To take off such imputations we thinke it fit to say First Though problematicall errours which are presented with some appearance of truth and reason should not be published without disproofe because by such men may more easily be deceived Yet such grosse and as well absurd as impious paradoxes as most of the errors c. in your Catalogue may be mentioned without particular confutation of them as is the herefie of the Sadduees who say there is no resurrection neither Angell nor spirit Acts 23.8 and the herefie of Hymeneus and Philetus saying in the Apostles time the Resurrection is past already 2 Tim. 2.17 and the blasphemy of Rabshekeh Isa 36. from ver 12. to the 20. which was heard at first without speaking of a word against it and that by an expresse command from King Hazekiah ver 21. and afterwards thrice written without a refutation 2 King 18. from v. 27. to v. 35. 2 Chr. 32.17 18 19. Isa 36. forecired neither are such irreligious and irrationall conceits or sayings worthy of a refutation nor they who hold or vent them capable of a religious and rationall conviction Secondly Though in respect of others that may be required and performed yet it is not requifite that every time they are reported they should be refuted because that hath either been done before or may be done after in time convenient (z) Plenisslmam habebis a nobis adversus omnes haereses contradictionem Epiphan praefat in l. c. adv haeres p. 228. Epiphanius did not only rebearse a large Catalogue of 80. heresies but as he saith himselfe made a copious contradiction or confutation against them all But (a) Aug. princ Tom. 6. operum Augustine writing a Catalogue of heresies after him did there only repeat and not refute them though elsewhere hee spent a great

if they bee published in Bookes and Pamphlets that they ought to pursue them with zeale as hot as fire that they may bee burned as the Bookes of (g) Abderites Protagoras cum in principiâ— libri sui sic posuisset de Diis neque ut sint neque ut non sint habeo dicere libri ejus in concione combusti sunt Cicer. de Nat. Deo l. 1. p. 206. Abderites Protagoras were at Athens for his speaking doubtfully of Religion in the beginning of them and the bookes of curious arts at Ephesus Acts 19.19 and the Bookes of the hereticks as of (h) Nicep Calist l. 8. Eccl. Hist c. 18. col 384. Arius and others and that the persons of such as are forward to poyson soules with pernicious errours if when they be forbidden they will not forbeare ought either to be confined or exiled a â— (i) Athenâ—ensium jussu urbe atque agro exterminatus est librique ejus ut supra ad lirt g. Abderites Protagoras was by the Civill authority and no more to be allowed liberty to seduce the soules of men to the belief of damnable doctrines then those who have the Plague sore running upon them to come into all companies or for furious mad men to bee permitted to walke at large with Swords in their hands to wound and kill whom they meet if they have a mind unto it And wee take it to bee the true Bloody Tenent which might give denomination to the Booke of that title though the Authour meant no such matter k Bloody Tenent p. 2. That it is the will of God that since the comming of his Son Christ Iesus a permission of the most Pagan Iewish Turkish and Antichristian consciences and worships be granted to all men in all Nations and Countries and that they are onely to bee fought against with that which onely in soule matters is able to conquer to wit the sword of Gods Spirit the Word of God And (l) Ibid. c. 3. p. 19. that to molest any person Iew or Gentile for either professing doctrine or practising Worship meerely Religious or Spirituall is to persecute him and such a person what ever his Doctrine or practice bee true or false suffers the persecution for conscience Which are such maximes of soule-murther as if when hee wrote them Satan who most thirsteth for the blood of souls did not onely stand at his right hand as Psal 119.6 but did guide his pen while he wrote such paradoxes of perdition against which it were an easie taske if it were any part of our present undertaking to make good the contrary tenent of (m) Mea primitus Sententia erat neminem ad veritatem Christi esse cogendum Sed haec opinio mea non contradicentium verbis sed demonstrantium superabatur exemplis Aug. Ep. 48. Vincentio p. 195. Augustine Where hee corrected his former remisnesse and lenity towards the erronious by resolving upon better consideration that men may be compelled to their own good and overruled when they are in an evill mind which is the summary contents of his Epistle to Donatus the Donatist when cited to the councell hee offered to make away himselfe by the way Fourthly In opposition to the prodigious indulgence forenoted and to the evill effects it may produce if not opposed by the Magistrates as well as by the Ministers We conceive it was necessary for the High Court of Parliament to set forth an Ordinance for the punishing of Blasphemies n The same day the Ministers of Cheshire met at Northwich and resolved of an Attestation to the Testimony to the truth of Jesus Christ c. as they did the second of May 1648. Whereof the summary Contents which wee think meet to mention in this place are that all such persons as shall from and after the date of this present Ordinance willingly by preaching teaching printing or writing maintain and publish that there is no God or that God is not present in all places doth not know and foreknow all things or that hee is not Almighty that he is not perfectly Holy or that he is not Eternall or that the Father is not God the Son is not God or that the Holy Ghost is not God or that shall in like manner maintaine and publish that Christ is not God equall with the Father or shall deny the manhood of Christor that the Godhead and Manhood of Christ are severall natures or that the humanity of Christ is pure and unspotted from all sinne or that shall maintain or publish as aforesaid that Christ did not dye nor rise from the dead nor is ascended into heaven bodily or that deny his death is meritorious in the behalfe of Beleevers or that shall maintain and publish as aforesaid that the holy Scriptures of the Old Testament from the first of Genesis to Malachi and of the New Testament from Matthew to the Revelation is not the Word of God or that the bodies of men shall not rise againe or that there is no day of Iudgement after death All such maintaining and publishing of such errour or errours is made felony and the party accused thereof by the oath of two witnesses before any two of the next Iustices who in such a case are authorized by the Ordinance to minister an Oath or by confession of the party shall by them bee committed to prison without baile or mainprize untill the next Gaole-delivery at which hee shall bee indicted for felonious publishing and maintaining such errour And in case the Indictment bee found and the party upon his triall shall not abjure his said errour and defence and maintenance of the same hee shall suffer the paines of death as in case of felonie without benefit of Clergie and in case hee shall renounce and abjure his c. Hee shall neverthelesse remaine in prison untill hee shall find two sureties being subsidy men that hee shall not thenceforth publish c. And if after abjuration hee relapse and it bee proved as aforesaid hee shall suffer death as in case of Felony without benefit of Clergy And it is further Ordained by authority aforesayd that every person that shall publish or maintain as aforesaid that all men shall bee faved or that man by nature hath free will to turn to God or that God may bee worshipped in or by pictures or Images or that the soule of any man after death goeth neither to heaven or hell but to Purgatory or that the soule of man dyeth or sleepeth when the body is dead or that Revelations or the workings of the Spirit are a rule of faith or Christian life though diverse from or contrary to the written word of God or that man is bound to beleeve no more then by his reason he can comprehend or that the Morall law of God contained in the ten Commandements is no rule of Christian life or that a beleever need not repent or pray for pardon of sinnes or that the two Sacraments of

grosse stupidity of the people and withall an evidence of Divine indignation as (t) Certrssimum illud est exundantis in muâ—dum furoris Dei flagellum cum cousque Satanae habenas laxetut tam detestanda quae lliâ— Christianis persuadeant quae prophanis ipsis horrorem incutiant Calv. Epist Ep. N. N. p. 222. Calvin elsewhere saith in letting out the chaine of Satan so many linkes as that he should be able to perswade Christians to beleeve and receive such dictates as would strike a horror in the hearts of prophane men when they heare them SECT IV. THe third considerable time and state of Religion was then when divers godly Divines and other well-affected Christians desired and indeavoured a further conformity with other reformed Churches in discipline and ceremonies in the reign of Queen Elizabeth Of this (v) Camd. Hist Q. Eliz. l. 1. p. 90. saith Camden in the 11th of her reign Colman Button Hattingham Benson and others who with burning zeale professing a more sincere Religion allowed of nothing but what was drawn from the fountains of the holy scriptures they openly called in question the received discipline of the Church of England the Liturgie and the vocation of Bishops yea they condemned them as savouring too much of the Romish Religion with which to have any communion they cryed out was impious using all the meanes they could that all things in the Church of England might he reformed according to the rule of the Church of Geneva of these men he further adds that though the Queen commanded they should be committed to prison yet incredible it is how much the followers of this Sect increased every where through a certaine obstinate wilfullnesse in them indiscretion of the Bishops and the secret favour of some noble men which gaped ofter the wealth of the Church which sort began presently to be knowne by the invious name of Puritanes so farre he too farre for a true Historian who if he would needs give reasons of their acceptance with the people should and might have given others of a far better relish to religious palates And for the name Puritane which he familiarly misapplyeth it belongeth rather unto those who would have the Church to be thought so pure that it was not needfull to reforme it then to those who discovered the defects and faults of it and desired it might be a graduate to proceed to a further degree of goodnesse then the first assayes of Reformation could reach unto It was afterwards prosecuted further by the penners of the admonition to the Parliament An. 1573. and by Mr. Cartwrights defence of it against Dr. Whitgift as by their Polemicall writings is evident set forth by the Dr. in the year 1574. and Mr. Carâ—wrights reply unto him in two parts the first An. 1575. the 2d An. 1577. But to hinder it as Mr Josias Nioâ—ls who was a mover for it a man of good learning godly life and of a gratious and meek spirit observeth (w) Mr. Iostas Nicolls plea of the innocent So in the contents of the 2. ch nu 2. Martine Marprelate the Brownists and Hacket were stirred up by Satan More particularly hee (x) Ib. c. 2. p. 32. saith the first was a foolish jester who termed himselfe Martin Marprelate and his sons who under counterfeit and apish scoffing did play the Sycophant and slanderously abused many persons of reverent place and note such was the wisedome of the time that many filthy and lewd Pamphlets came forth against him casting forth much stinking dung and beastly filth into the faces of honest men (y) Ibid. p. 33. so that it plainly apeared to the wiser discreeter sort that the devill was the author of this disgrace * Ibid. Secondly for the Brownists they tooke offence at both sides and made a temerarious and wicked separation they had their originall and name saith (z) Cambd. Hist of Q Eliz. l. 3. p. 257. Camden from Robert Browne a Cambridge man a young student in Divinity who condemning the Church of England as no Church entangled many in the snares of their new schisme Thirdly of Hacket and his party * Mr. Ios Nic. loco citat Mr. Nic. saith two or three men bewitched with some honour by a certaine man of a frantick spirit lifted up themselves with high words of blasphemie whose working this was all men know that know the wiles of Satan But that both may be better knowne for more assurance of this truth and better caution against the slander of Religion it wil be requifite to make a more clear and full report of the Diabolicall blasphemie and furie of that impious Impostor Hacket which we will make up out of the severall relations of Camden and Seravia (a) Camd. Hist of Q. Eliz. l. 4. p. 400. This Hacket was a man of vulgar sort borne at Oundle in the Counly of Northampton unlearned insolent fierce and so eager upon revenge that he bit off his honest Schoole-masters nose as be imbraced him under colour of renewing their love and like a dog as they say eat it downe before the poore deformed mans face while he prayed him to restore it to him that it might be sewed to whilest the wound was green And so averse was hee from all piety that the heavenly doctrine which he had learnâ—d in Sermons he repeated among his drinking companions at their cups to be derided Afterward when he had wasted his estate which be had with a widow be suddainly tooke upon him the person of one of admirable sanctity spent all his time in hearing Sermons learning scriptures and as the devill puts on an holy-day habit transforming him into an angel of light 2 Cor. 11.14 so did he present himselfe in the appearance of an inspired Saint pâ—wring forth his prayers with an admirable and strange kind of servour falling upon his face as wrapt in an extasie and expostulating as it were with God But whereas all men are wont in calling upon God to implore his presence he only was accustomed to pray that God would absent and withdraw himselfe from the congregation of those that were praying (b) Ibid. p. 401. He counterseited revelations made to him from heaven by which he dignified himselfe with the title of (c) Ibid. King of Europe ordained by God And his deluded disciples Copinger and Arthrington added that hee was the highest and supream Monarch (d) Ibid. p. 402. that all the Kings of Europe did hold their Kingdomes of him as his vassalls that be alone therefore was to be obeyed and the Queen deposed Besides this temporall hee assumed a spirituall preeminence of a very high degree for he (e) Ecoelo ab ipso Spiritu sancto unctus fun Dr. Hadr. Saraviâ— de grad Ministr c. 2 p. 49. said he was anoynted from beaven by the holy Ghost commanded his two Prophets the one of mercy the other of judgement Coppinger and Arthrington to (f) Ite

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