Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	john_n	water_n	8,157	5	7.3530	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06753	A treatise of the groundes of the old and newe religion Deuided into two parts, whereunto is added an appendix, containing a briefe confutation of William Crashaw his first tome of romish forgeries and falsifications.	Maihew, Edward, 1570-1625.	1608 (1608)	STC 17197.5; ESTC S118525	390,495	428

ground of Christian religion and that their Bibles truly containe the said letter both which propositions I haue already proued to be most false yet that they build not vpon that letter which is contained in their owne Bibles And first let vs declare that the propositions and articles of their beliefe in vvhich they dissent from vs are not in expresse tearmes contained in their said letter yea that their said letter maketh more for our doctrine then for theirs and out of this gather that they build vpon their owne priuate deductions out of the letter not vpon the letter it selfe vvhich maketh more for vs then for them Where finde they then in their vvord of God as they tearme it this proposition vvhich is as they say the very ground of their religion to vvit a man is justified by faith only except it be in Luthers Bible vvho cogged into the text the vvord only as I haue shewed before We finde this in their common bookes Rom. 8. v. 24. Iam. 2. v. 24. Bible 1592. We are saued by hope and that of workes or deedes a man is justified and not of faith only Where is it found that the faith which vvorketh our justification is that by vvhich a man without al doubt beleeueth him selfe through the passion of Christ to be just and in state of saluation vve finde in diuers places as I haue proued aboue that the faith vvhich worketh this effect is that by vvhich vve beleeue the articles of our Creede and the misteries of Christian religion Where reade they that their faith ought to make them secure of their saluation vve reade in their owne bookes Phil. 3. v. 12. Bible 1595. that we ought to worke out our saluation with feare and trembling 1. Cor. 10 12. and that he that thinketh himselfe to stand must take heede least he fal Where doth the Scripture tel vs that the Commandements of God are impossible Our Sauiour telleth vs Math. 11 30. 1. Ioh. 5. v. 3. that his yoke is easie and his burthen light and S. Iohn that his commandements are not grieuous they should say not heauy Where is it affirmed in their vvord of God that the Eucharist is only a figure of the body of Christ Math. 26. v. 26.28 c. we finde that it is his body and bloud Where are vve taught that we receiue the body and bloud of Christ only spiritually Christ hath taught vs that his flesh is meate indeede Iohn 6. v. 55. Iohn 20. v. 23 and his bloud is drinke indeede Where finde they that Priests cannot forgiue sinnes vve finde that whose sinnes soeuer they remit they are remitted vnto them Where reade they that good vvorkes done in the state of grace are not meritorious vve reade Math. 16 27 Math. 25 34 that Christ on the latter day shal reward euery man according to his workes and that then he wil bestow vpon the elect the Kingdome of heauen for feeding the hungrie giuing drinke to the thirsty and doing other vvorkes of mercy Where is it affirmed that infants borne of Christian parents may be saued vvithout Baptisme vve can shewe that Christ himselfe hath pronounced this sentence Iohn 3. ver 5. except a man be borne of water and of the spirit he cannot enter into the Kingdome of heauen Howe can they proue that the vsual forme of Baptisme is not necessary Luther in Sinops col act 7 De captiuit Babylon c. de bapt Zwing l. de vera falsa relig ca. de bapt BreÌ„t in catechis c. de bapt as Luther Zwinglius and Brentius imagine Our Sauiour as vve are taught by S. Mathewe commanded his Apostles to a Mat. 28 19 baptize al nations In the name of the Father and of the Sonne and of the holy Ghost Where is it said that Marriage is better then Virginity vve reade that b 1. Cor. 7 38 he that giueth his daughter in marriage doth wel but he that giueth her not in marriage doth better Where are they taught that vve ought not to vvorshippe Saints and Angels nor to pray vnto them The Scripture telleth vs that c Iosuae 5 14. Iosue and d Apocal. 19 10. c. 22 v. 8. S. Iohn Euangelist adored Angels Yea the last of these two did this honour to an Angel although forbidden before to doe it by an Angel vvhich is a manifest proof that such reuerence was due vnto the Angel although he refused it from S. Iohn vvhome he thought equal to himselfe It is also recorded in the Scripture that the e Gen. 48 16. Patriarke Iacob praied vnto an Angel Where are vve forbidden to haue Images in our Churches or to doe them any reuerence We finde that two Images of Cherubins f Exo. 25 18. c. c. 37 v. 7. by Gods Commaundement vvere placed neare the arke in the chiefest place of the tabernacle That Salomon in like sort placed two Cherubins in the most sacred part of the temple 3. or 1. of Kings cap. 6 23. Ib. v. 29. Act. 5. v. 13. and that he made pictures of Cherubins so they reade in the Bible of the yeare 1595. in the wales of the house or temple round about and that the shadowe of S. Peter which was after a sort his picture cured the sicke We also finde that the Iewes a Psal 98. or 99. v. 5 psal 131. or 132 7 adored the foote-stoole of God that is to say the arke of the old Testament and that Moises by the b Exod. 3 5. commandement of God Iosue of an c Iosuae 5 15. Angel put off their shooes because the ground on which they stood through the presence of God and an Angel was holy and consequentlie they did reuerence to the said ground Where is honor denied to Saints reliques It it affirmed in holy writ 4. or 2. Reg. cap. 13. v. 21. Math. 9 20. Act. 19. v. 12 that a dead man vvas raised to life by touching the dead bones of Elizeus the Prophet that a woman was cured of an issue of bloud by touching the hemme of of our Sauiours garment and that napkins and hand-kerchefs or d Bible 1595 partlets as they translate vvhich had touched S. Pauls body wrought miracles Finally where are they taught that temporal Princes lawes binde no mans conscience Luther in 1. Pet. c. 2. Caluin l. 1. Instit c. 19. Â§. 16. li. 4. c. 10. Â§. 15. as it is auerred by Luther and Caluin We learne of S. Paul that e Rom. 13 5. Bible 1595. vve ought to be subject vnto such Magistrates not only for feare of punishment but also because of conscience I could adde the like discourse concerning other matters in controuersie betweene vs and the newe Sectaries but I should be ouer tedious and besides I doubt not but that which hath beene already said in this Section is fully sufficient to perswade euery indifferent man that the articles vvhich our aduersaries tearme

forced to acknowledge that the Church hath authority to prescribe orders for her gouernement vvhich euery one is bound to obey Yea Field Hutton and Gabriel Powel seeme to make the constitutions of the Church equal vvith those of the Apostles For the first of them auoucheth that both thinges which c Field booke 4. chap. 20. Â§ that the Apostles the Apostles themselues deliuered by tradition and also such thinges as were deliuered by their next after-commers are dispensable by the authority of the Church And howe so if the Church hath not Apostolike authority surely his reason assigned is because the Apostles and Apostolike men did not deliuer them as reporting the immediate preceptes of Christ himselfe but by vertue of their Pastoral power and office of vvhich it seemeth plainely to followe that he yeelding the Church authority to dispense in them giueth her equal Apostolike power Hutton in his answ to a treatise of the Crosse in baptisme pag. 3. and 59. see also pag. 9. Hutton affirmeth Ecclesiastical constitutions made by the Church of Christ not to be meerely humane but in part diuine And the reason is saith he because the Church is ruled by the spirit of Christ who is the truth Againe if you make your comparison betweene that which God hath commanded and that which the Church of God hath ordained the difference is not so great as you would haue it Let Gods commandement haue worthily the first place and preheminence in al thinges as is meete but let the ordinances of the Church be immediately subordinate vnto Gods commandement and ranged in a second place not only because the Church of God heareth his voice but also because she is ruled by his spirit and by the great and pretious promises of God is made partaker of the diuine nature which no doubt doth assist them euen in the lawes also and constitutions which are made for order and decency in the Church Hitherto are Huttons vvordes Powels wordes are these Those Adiophora or thinges indifferent Gabriel Powellus in the sibus de Adiaphoris ca. 2. Â§. 7. 8 which are wel and lawfully instituted and approued by the Church are after such sort humane as they are also diuine and therefore they haue authority more then only humane yea they haue authority altogether diuine The reason is because the Church is gouerned by the spirit of Christ who is truth Againe * Ibid. cap. 3. Â§. 6. 7 God left it in the power and wil of the Chruch to dispose and ordaine for her owne conseruation profit comlinesse order and discipline al thinges indifferent ceremonies and external rites which manifestly appeareth out of the holy Scriptures themselues to haue beene true of the primatiue Church in the Apostles daies neither can any man denie it to be true of the present Church For seing that it is the same spirit gouerning the Church of al times why may it not likewise be lawful for the Church to institute lawes concerning external rites in times ensuing Thus Powel And out of these assertions of our aduersaries I thinke a prudent man wil wel inferre that our doctrine concerning the infallible judgement of the Church in matters of faith euen according to their proceedinges is very reasonable and consonant to holy Scripture For seing that vnitie and consent in faith is farre more necessary then vnity and consent in ceremonies and positiue ordinances for gouernement vve may truly affirme that Christ vvas more careful for the preseruation of the first then of the second Seing further that the reasons and authorities of holy Scripture by them brought and generally al the promises of our Lord concerning the direction of the Church make as much nay commonly more for the first then for the second for they are principally concerning direction in truth we doe followe reason and the holy Scripture in maintaining the first if they are not to be blamed for their maintenance of the second Seing moreouer that Field and Powel giue the present Church in al ages as great authority as it had the Apostles yet liuing and they vvere then not only ordainers of positiue lawes and orders but also infallible propounders of true doctrine and directors in matters of beleefe we haue no reason according to their ground to denie this prerogatiue to the same Church in al future times Seing finally that the Puritans denie the collection or deduction of either of these prerogatiues out of the Scripture and the Protestants auerre the plaine deduction of one and for this the Puritans condemne the Protestants we may wel imagine that the Puritans may erre in denying both and that the Protestants are to graunt the one as wel as the other and consequently that the Catholike truth should be imbraced by al. SECTION THE FIFT That the testimonies of holy Scripture and other proofes brought for the infallible and diuine authority of the Church cannot be applied to the Church considered as it comprehendeth al faithful Christians that are and haue beene since Christes ascension or since the Apostles daies but vnto the present Church of al ages BEFORE I end this chapter I thinke it not amisse to confute two or three opinions of our aduersaries of which al seeme in some sort to derogate from the truth of those thinges which I haue here auerred and to weaken their principal proofes Booke 4. chap. 1. 2. 3. 5. 13. The one is of M. Field who telleth vs that we may speake of the Church three manner of waies First as it comprehendeth al the faithful that are and haue beene since Christ appeared in flesh including also the Apostles Secondly as it comprehendeth al that are and haue beene since the Apostles time Lastly as it comprehendeth those only that are liuing at one present time in the world In the first signification he freeth it from ignorance and errour concerning matters of faith in the second from errour only and in the third not from errour in al articles of beleefe but in such only as euery man is bound expresly to knowe and beleeue wherefore Chap. 5. he applieth that promise of Christ aboue mentioned that the holy Ghost should teach the Church al truth to the Church in the first and second signification Another assertion is that the present Church may be said at al times to be the piller of truth and not to erre because it retaineth alwaies as Field speaketh a sauing profession of heauenly truth that is Chap. 4. Â§. the Church Field booke 3. chap. 4. and 3. true doctrine concerning al such principal pointes as are the substance of faith and needful to be knowne beleeued expresly by euery man Hence they assigne some such principal points and articles which they binde euery person to knowe and beleeue vnder peril of eternal damnation and deny asmuch as the virtual beleefe of others to be necessary which I place as a third absurd opinion To confute these assertions and to cleere the truth

wicked are included but be signifieth their miserable condition and extreame tortures and torments for the Papists so he tearmeth the schoole Diuines are foolish and ridiculous who subtillie dispute of the nature and quality of that fire and in explicating it diuersly vex themselues These grosse imaginations are to be hissed out seing that we vnderstand the Prophet to speake figuratiuelie hitherto are Caluins words And thus we see that Luther denieth any soules to be in hel or heauen before the day of judgment and that Caluin denieth both the place and fire of hel but of this point enough SECNION THE THIRD Of our aduersaries impious assertions concerning Christ and Christian religion I Come nowe to the third principal ground to wit the truth of Christian religion And first I affirme that generally al the sectaries of our time weaken this ground by that their common principle by which they auouch the holy scripture to be the only rule of faith among Christians for hence principally proceede Anabaptisme Zauchius in his epistle before his coÌ„fes Beza volumi ne 3. 190. et 255. Hipor Method p. 5. Bez. l. de beret a ciuili magistr punieÌ„d see hiÌ„ also in ep theolo 81. p. 334. Libertinisme Arianisme Samosatenisme Marcionisme Eutichionisme Nestorianisme which as Zauchius a Protestant reporteth haue beene fetched out of hel by the ministers of Sathan in some of the reformed Churches Yea Beza himselfe confesseth that most foule and impudent errors of auncient Archeretiks being renued and polished are in these our daies by fanatical men recalled from Hel. Vpon this ground they build who reject the wordes Trinity Consubstantial and the like vvithout which as Beza confesseth the truth of the highest misteries of Christian religion cannot be explicated nor the aforesaid heresies soundly confuted And to discourse of these matters a litle more in particuler haue not diuers newe Sectaries in plaine tearmes oppugned the truth of Christianity It cannot be denied And to omit that which is credibly reported of Bucer Posseuinus in biblio selecta part 1. l. 8. c 8. that dying he professed the Messias vvas not yet borne I wil onlie report thinges knowne to the whole world And first what shal we say of Franciscus Dauid a Ederus ibid. c. 16. FraÌ„cis Daui iÌ„ Thess 69. Posseui ib. c. 14. et 16. who of a Catholik became first a Lutheran afterwardes a Caluinist lastly a publike denier of the blessed Trinitie made Christ a pure man willed al to burie the Gospel and to returne to Moises the lawe and circumcision affirmed that the truth of the wordes of Christ and the Apostles was to be tried by the lawe of Moises and by other books of the Prophets of that lawe which only said he b In dispu Albana Act. 3. di ei In defensi negotij de non inuocaÌ„d Christo fol. 21. ought to be vnto vs the rule of manners life and diuine worshippe The same man being wished by some of his friends at the least to confes Christ to be our Sauiour answered What shal I confesse him a Sauiour who could not doe so much as saue himselfe Neither did this blasphemie die vvith the author for his c CoÌ„futat indicij PolonicaruÌ„ Eccles disciples succeeding him mette as Iewes on the saturdaies and rejecting the Gospels read the prophecies of the old Testament The diuinity of Christ was likewise denied before by d Seruet lib. 1. de trinitat fol. 7. et 47. Michael Seruetus first also a Lutheran then as some say a Caluinist and at the same time and afterwards by e Georg. BlaÌ„drata in disp Albana act diei 6. Ochimus in dial 2. de trinitâ— SoÌ„mer aduersus PetruÌ„ CaroluÌ„ l. 1. c. 4. de filio c. Aelianus li. Germ. Math. Ia. Georgius Blandrata Lelius Sozinus Bernardinus Ochinus Ioannes Sommerius Nathaniel Elianus Christianus Francus and other such like blaspheamous companions who were professors of the newe religion vnto whome I also adde the f Articles of the family of loue art 24. brethren of the familie of loue But a farre greater number of the new gospellers denied Christ to be equal and consubstantial to his Father the captaine of whom was g ValeÌ„t Gentil in protessibus Calu. aduers Gentil Beza in prefat ad dictuÌ„li Caluini Valentinus Gentilis a disciple of Caluin whom followed Matheus Gribaldus Franciscus Lismanius and an infinite number of others especiallie in Polonia yea some and that not without cause joine vnto these Melancton and Caluin himselfe of whom h MelaÌ„ct in locis an 1535. WitteÌ„b et Basil an 1541. the first affirmeth something of the diuinÃ¨ nature or some diuine nature to be in Christ and auerred him according to his deity to haue been made inferior to his Father The i See Calu. ad c. 14. Gen. in Harmo Euang. ad c. 22. Mat. v. 44. et ad c. 26. Mat. v. 64. Lib. aduers ValeÌ„t GeÌ„til refut 10. ep 2. ad Polonos c. second affirmed also this last and besides made Christ a Priest according to his diuinity placed him in the second or next degree to his Father as his vicar auouched the the name of God by excellency only to pertaine to the Father him only and properly to be the creator of heauen and earth made the Sonne subject to his Father and inferiour to him according to his diuinity Stancarus contra CaluiÌ„ K. 4. see him also li. de trinitat c. And al this is justified by Stancarus himselfe a Protestant who vnto Caluin writeth thus What diuel O Caluin hath seduced thee to speake with Arius against the Sonne of God that thou mightest shewe him to be depriued of his glorie and nowe to aske to haue it giuen him as though he had not alwaies had it That Antechrist of the North whom thou doest impudently adore Melanchton the Gramarian hath done this And he concludeth Be ware O Christian reader and especially al you ministers beware of the bookes of Caluin and principally in the articles of the Trinity Incarnation Mediator the Sacrament of baptisme and predestination for they containe wicked doctrine and Arian blasphemies insomuch as the spirit or soule of Seruetus burnt according to the Platonist may seeme to haue entred into Caluin Againe Al the Churches Stancarus de trinitat K. 8. See Simlerus in praefat lib. de aeterno dei verbo which those men cal reformed by the Gospel and the Sonne of God and hold the faith of Geneua and Zurick concerning Christ are Arian neither can this be denied which I haue aboue demonstrated thus Stancarus Ioannes Modestus another Protestant wrote a book in the German tongue vvith this title A demonstration out of the holy scriptures that the Sacramentaries are no Christians but baptized Iewes and Turks Tubingae anno 1587. in quarto About the same time another booke was published by Phillipus Nicholaus a minister with this title A detection of the ground of the

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