Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	nature_n	son_n	13,355	5	6.0279	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03621	A declaration of Christe and of his offyce compylyd, by Johan Hoper, anno 1547	Hooper, John, d. 1555.	1547 (1547)	STC 13745; ESTC S104201	55,274	188

that I condemne all princes and Kynges as Ennymies of the gospell because they peaceable enyoi there kingdoÌ„es so I wishe theÌ„ allwaies so to do with harti praier to the glory god But of this one thing I will assure euery prince of the worold the more syncere he is in the cause of god the more shalbe his crosse I report me unto the Kynges maiestye that ded is whiche at the fyrst brount as sone as he toke godes cause in hand that Leopard and dragon of Rome did not only solicitat thole forene worold agaist him but also he suffryd souch an ungodly and detestable insurrection of his papyshe subiectes and other more crosses that neuer shuld haue ben mouyd had he not unquietid the best of her rest that sate aboue his maiesti and God also in this awne Realme they be flaterers of prynces that say euerything may be rulyd with ease they coÌ„ consider not what an Ennymye of godes order the deuill is that would not only the gospell of truith to be appressid but also euery prince that studithe the preferment and setting fortb of godes word the deuill neuer seasith to molest and unquiet euery Godly polytyke and commune wealthe where there no scriptur deuine to detect thart of the deuyll Aristotile in the 5. book of his politykes were sufficient to manifest the deuille ennymyte agaynst all comme wealthes farther the nature of man is infyrm and fare unable to sustayne the offyce of ony uocacioÌ„ be it polliticall Ecclesiasticall or domesticall with out Ã singuler ayde of god Wese be saul that noble man who in the begynning of his raygne dyd many noble actes yet the deuill gote the uictori in the end his successor Dauid was lik wyce so intanglid in the snares of the deuill that with mouche paine he could quit hym self from the wycchyd coupe that the deuill had ons browght hym god Luk of how be it god defendid booth him and his kyngdom so that not only the preachers but also he himself tawght the word of god unto the people as he had promisid Psal 6. 50. god preseruithe aboue humane reason his ministres as he dyd Iacob from the handes of Esau Dauid ffrom Saul daniell from the lyons and Paule in the shippe where as no humane hope of saluacion was at all but onli the protection of god Those examples declare that he dooth defend his people agaynst all the worold by his mighr poore Likewyce he gouernith this churche with his only lawes and would his subiectes to know hym to honor him and to obey him as he hathe coÌ„maundid in his lawe Paule expressith this law Roma 1. Euangelium uirtus dei est in salutem omni credendi Marci ultimo Predicate Euangelium omni creaturae The only law wheruÌ„to this congregation is bound is the gospell as Christ saith Io. 14. Spiritus sanctus docebit uos omnia rediget uobis in memoriam omnia quae ego dixi uobis Here Christ byndith the Apostelles and all the churche unto the thynges that he had tawght them This coÌ„mune wealthe of the trew churche is knowyn by these too Markes the pure preaching of the gospell and the ringht use of the sacrameÌ„tes thus prouith Paule Ephesios 2. that the churche is bound unto the word of god super fundamentum Apostolorum prophetarum extructi estis Likwyse Esa 59. Spiritus meus qui est in te uerba mea quae posui in ore tuo noÌ„ recedent ab ore tuo nec ab ore seminis tui in aeternum Of the right use of sacramentes it is tawght 1. Cor. 11. Mar. ult Luce ult Mat. ult souche as teachith people to know the churche by these signes The traditions of men and the succeffion of bishopes teache wrong Those too false opinions hathe yeuen unto the succession of bishopes pore to interpretat the scripture and pore to mak souche lawes in the church as it pleacid them There is nomaÌ„ hath pore to interpretat the scripture god for the preseruacion of his churche doothe yeue unto certayne persones the giffte and knolege to opeÌ„ the scripture But that yest is no pore bound to ony order succession of bishopes or title of dignite Te princes of the Erth dooth yeue allwayes souche pore of ciuile Iustice by succession as one is cheyffe iustice for the tyme of his office to do euery thing appettayning unto the same so hath allwayes his successor the like God hathe yeueÌ„ the ciuile magistrates poure and auctorite to make souche lawes for the coÌ„mune wealthe as shalbe agreable withe reason and not agaynst godes lawe and like wyce pore to interpretat the same lawes But this is not to be admittid in the church unto whom god hathe yeuen the gospell and inter pretatyd the same by his only sonne tawght the mening and coÌ„tentes therof himselfe To know god and his ire agaynst sinne the greatnis of sinne the iustice yeuen in Christ the fere of god The faith in his promises the persequution of his membres The ayed and helpe of god in aduersite the resurrexion of the ded Where and what the trew church is of Euerlasting lief Of the too natures in Chtist of the father the sonne and the holy gost These be contentes of the law wher unto god hath bound his churche and commandyd here to hyre his sonne conserning the interpretation of these poyntes And at the commandement of Christ the Apostelles were sent to preache these uerites in the sprit of god It is therfore necessary to retayne in the churche the doctrine yeueÌ„ unto us by the Apostelles aÌ„d to be the disciples of there doctrine and not to fayne interpretations of our awne hedes coÌ„trari unto there doctrine Souche as will be the meÌ„bres of this churche must be adisciple of the gospell aÌ„d lern in fere and humblenys of sprit tharticles of our religion as they be tawght there and not stand unto the iudgeÌ„t of ony man what so euer hebe towghe he say truithe for his truithe is nothing except thauctorite of Godes worde conteyne the sayd truithe it is a great confirmacion of our faythe when we see souche as were godly persones before us interpretat the scripture and use the Sacramentes as we doo As when the heresye of semo satenus troblid the ChristiaÌ„e brothers that sayd this word uerbum in Iohan In principio erat uerbum did not signifie ony person nor substaynce deuyne They were confyrmid by the te testimony of Ireneus that hard Policar pus Iohan the Euangelist Disciple interpretat uerbuÌ„ in the gospell for the sane of God second person in Trinite thowghe we be bound to hire the churche to say the trew and fayhfull preachers of Godes worde as was in this case Policarpus and Ireneus Not with stoÌ„ding our faithe Is not grown dyd upon the authorite of the churche But in and upon the uoyce of the gospell we pray and inuocat the sonÌ„e of God second

but untill souch tyme as they shew me that glorious and perfeit mannes body of Christ as it was shewid unto the blessid uirgine there sayng belyue belyue shall not com into my belyue for Christ saith Nolite credere Of Christes wordes Marci 13. de die illo nemoscit the moment of the last tyme No man knowithe nether the sonne of god in asmouche as he is man I gather this argument A maiori if it be denied Christ concerning his man hed to know the last day mouch more to be euery where or to be in diuer places at one tyme is denied his humanite for it is more iÌ„possible and wounderfull to be euery where then to know many thinges I kno the Geographus conceuithe and coÌ„prehendithe all the worold in his hed But to be in all places where as his thowghtes and sprit is ocopyed it is impossible farther Christ is body hathe not loost his corporall qualites but wher so euer he be corporaly there is he with all qualites of abody and not withe out qualites as these dreamers imagine I will not iudge my sauiour that died for the sinne of the worold to haue abody in heuen sensible with all qualites of trew man and in the sacrament with out all qualites and quantites of Ã trew body But abhor and detest with the scriptura this opinion as an heresy so litle differing from marcion that I can scarse put diuersite as corporally is the corporall and substantiall body of all Englond in the hed of hym that describith by mape or cart the hole Realme in Italy or other wher so corporally is the body of Christ in the hart of the Christian The concept imaginacion or form conceuid of Englond is not the body mater nor substance selfe of inglond no more is the spirituall coÌ„cept of Christes body the corporall body it selfe thowg Auicen and Auerrois would prow souch Ã conclusion yet the fayth of our Religion will not suffre it Ã Pantasticall imagination to be Ã trew substannce to say that Christes uere naturall body is in the erth and yet inuisible it is to destroy the body and not to honor the body Aristole li. 5. metaphisicoruÌ„ cap. 22. definit what inuisible is inuisible inquit est quod non habet omni no colorem Take this from Christes body that it is trewly in the sacrament corporally and yet inuisible is to say Christ hath lost all the colour shape and form of his humanite But what shall Aristolle do in this our fayth the scripture teachith what we shuld belyue ascendit ad coelos sedet ad dex tram Dei patris omnipotentis Inde ueÌ„turus est iudicare uiuos mortuos Act. 1. Mar ultimo Luc. ultimo And hath leffte us Ã sacrament of his blessid body the which wear bond to use religiousy and many times to exercise and stablish our fayth and he being absent corporally dooth communicat by fayth in sprit that most precious body and the merites of the same and would to god peple would use it with more reuereÌ„ce and more awght as the scriptur teachith with trew amendemet of lieff and fyrm fayth I pout out a book in Septembre last past dedycatyd to my lord of wincheffter where in I haue declarid all my fayth conserning this blessyd and holy sacrament therfor I will passe to the other offyce of Christes pryshed Caput IX THe fourthe offyce of Christ is to consecrat and sanctifie these that beliue in him He is not onli holy him self but makith holy others also As he saythe IoaÌ„ 17. Pro eis sanctifico meipsum ut sint ipsi sanctificati perueritatem this sanctification is none other but Ã trew knolege of God in Christ by the gospell that teachyth us how unclene wear by the sinne of Adamme an how that wear clensid by Christ for who is sake the father of heauen doothe not only remitt the sinnes wrowght willyngly agaynst the word of God but also the imperfectioÌ„n and naturall concupiscens whiche remaynythe in euery man as long as the nature of man is mortall How the father dooth sanctifie his people the prayer of Christ shewith Ioan. 17. sanctifica eos per ueritatem tuam sanctifie them by thy word purche the hart teache them halow them make them apt for thy kyngdon wherwithe withe thy worde which is euer lastiÌ„g uerite The meaÌ„s to sanctifie is the word of God the holy gost and faith that receuith the word of our redemption so doothe Peter say Acto 15. Fide purgari corda nostra Here is the cause expressyd wherby we accept our sanctificacion by fayth sayth sanct Peter saynct Paule 1. Corint 6. shewith for whois sake and wherfore we ar sanctified Abluti estis sanctificati estis iustificati estis per nomen domini Iesu ê‘ spiritum Dei nostri For the merites of Iesus Christe by the operacion of the holy goost This is to be allwaies markyd that when Christ had prayed his father to sanctifie his church by his word and by his holy sprit and destityd hym to preserue them from ile for his mercys sake He addid the pryce the merites and iust deseruyng of Godes graces and sayd I sanctifie my selfe for them because they may be sanctified by the truith He sanctified hymselfe for the churche when he died for the detestable unclenys and fylthinis therof more stynkyng and fylthy theÌ„euer was the thaborryd and leporous bodi of Lazar 9. as tawghe he had said for asmouch as I offer aÌ„d submitt myselfe unto the bytter and cruell payne of the crosse for the church thow must most holy father sanctifie them and accept them as sanctified norysh theÌ„ loue them and defend them for the price and satisfactioÌ„ of my deathe what Ã consolacion is this for euery troblyd consciens to undrestond althowgh it be unworthi of remission of sinne for the gratnys therof yet for the prayer of Christ he shall not be a cast away so that he belyue as Christ said he praid not only for his Apostelles but also for as many as shuld beliue his word till the woroldes end as many as wilbe gospellers as the Ioue the gospel aÌ„d there awne saluacion let them not daily and play with it as thowgh god were Ã babe to be pleacid with Ã figg for syn let hym thynk upon the most uile and tyrannous deathe of hym that only was able to clense us from sinÌ„e and from hens beware of sinne it suffycit as Paule saythe that before we knew the truith to lyue want only 1. Cor. 6. Caput X. Of this verite and truit that the gospell reachith us only to be sanctfiied in the blud of Christ is confutyd the blaspemus pryde of the Bishope of Rome THat namith hiÌ„selfe the most holy father and takith upoÌ„ him to sanctifie all other men of therth as Godes uicar and leaue tenent to absolue Ã poena Ã culpa to pull out of hel aÌ„d send to heuen with his pardons Masses and

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