Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	grace_n	holy_a	lord_n	14,167	5	3.6878	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15877	The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.; Ad Carolum Romanorum imperatorem Germaniae comitia Augustae celebrantem, fidei Huldrychi Zuinglij ratio. English	Zwingli, Ulrich, 1484-1531.; Joye, George, d. 1553.; Holy Roman Empire. Reichstag (1530 : Augsburg, Germany)	1548 (1548)	STC 26139; ESTC S105862	32,224	70

ne cloth nor comforte nor harboure me in any one of these my lytle sely membres but ye bytterly coÌ„maunded all the Englyshe hostes in Anwerpe in no wyse to suffre vs to come into theyr howses for anye releyse and socour Oh crull seade serpeÌ„tyne wheÌ„ wylt thou feare god more then maÌ„ Wylt thou dissemble with god dampne thy owne bodye and soule for a transitorye coÌ„maundement or pleasure of any mortall man Fearest thou not haste thou not a soule is there no hel is thy soule mortal is there no woâ—lde of soules after this is there no God to whoÌ„ hertes reynes and thoughtes are layde wyde open Suerlye at your departynge and as soone as your soules shall be cyted to apeare before youre iudge Christe ye shall seale the moste bytterest remorse of coÌ„science also at your generall iudgemeÌ„t with moste horrible feare shall ye be so smyten that ye shall byd the mountains to fall downe vpon you to couer you from the fearfull face of your iudge Then shal we stande agaynst you iÌ„ great coÌ„stancy for that ye haue thus cruelly persecuted vs. Vvhiche thyng your selues beholdiÌ„ge you shall be troubled with horible feare waylynge for the anguishe of your myndes saying within your selues beyng sorowful but all to late lo these are they whoÌ„ once we had in decision reuyled spytefully oure selues then madde had wente theyr synes and learnynge to be madnes and heresie so puttyng them to death moste cruelly shamefully but se howe they be noumbred amonge the chosen of God and we our selues theÌ„ were heretykes erred from the waye of the truth the lyghte of the iustifyinge by fayth onely shyned not vpon vs but we wearied oure selues in our owne wicked vyle workes but y e waye of the lorde we knewe not RepeÌ„t ye therfore in tyme yf ye wyll not be dampned for it is gods cause and his worde whiche you persecute we defende with peryll of oure lyues Vvherfore we dayly praye in fayth that hâ— wolde coÌ„uerte you or els take you away that his churche myght breath a lytle in rest If there be any feare of God in you ye shall repent or els our praiers are promysed shortly to be herde of hym whiche stereth vs vp with his spirite thus to praye Amen Â¶ Quod impii cupiuÌ„t irritum fiet Â¶ Imprynted by me Rycharde wyer i. Theâ—sala â— i Parai xxiiii His confessioÌ„ of the vnite trinite of God His faythe of Chrâ—ste the â—one of god man Of the .ii. natures In one person The distinct ê“perties and operacions of the .ii. natures in christ diuide not the person Lucâ— ii The diuers propertâ—esâ— chriâ—t aâ— câ—mo to the hole persone bycause of the inseê‘able vnite of botâ— the natures in hym selfe IonÌ„ vi Pete falleth fre libertyi The providence of God Of maÌ„s â—reacioÌ„ In the goodnes of God reiuâ—eth his mercye and iustyce His iustice Noâ—â— fulfylleth the law but onelye Christe His mercye Christâ—â— incaâ—nacion The swete vaynes of the â—ospell Roma viii Ihoâ— iii. The onely â—wet sufficyent medicin of the soule One waye aâ—one Unto our recoÌ„cylynge and felycite eueÌ„ Christe Iustificacion satâ—sfaction thorowe worâ—es arâ— here fallen The eâ—ectâ—on of god standeth faste Ephe. i. Of Originall synne Bonde ar so called because they be pÌ„serued when theyr takers myghte kyll them Ro. iiii Rom. v. Adam his cryme is the cause of our calamite Out of the syn sprynggeth the condycion It is but a sole hardy rashnes to dampne infantes deê‘tyng vncristened with water Mathe. viii Marke the last Gâ—nesi xvii Of the churche of the electeâ— Ephe. i. Ephe. v Act. â—iii Ephe. i. The felicyte of fayth is to know our selues the ayers of eternall lyfe Of the vnyuersall and sensible churche In this churche are euen the euil â–ª â— Pet. i. The thyrde â—aâ—ynge of the churche The fathers motheres and churcâ—e acknowledge them infaÌ„tes to be of the church Gene. xvii The promise is to Abraham I. wyll be the God of thy sede The sacrameÌ„ts giue not grace Num. xi Exo. x. Iohan. iii. The sacramentes represent the analogy of the thynge iÌ„uisibly done by the spirite Sacramentes are testimonies by whiche we shew vs to the churche to haue receyued forgyuenes of our synnes The sacrameÌ„â—s represeÌ„t the analogie of the thynge inuisiblye done by the spirite Of the holy supper of the lord IoaÌ„ xvi Mathe. the last Iohan. xvi the text hath pusillum for post â—ac Luke the last Actes i. Onely the spirite gendreth spirituall thynges ii Cor. v. One the sâ—â—uesactioÌ„s myndesâ— the Eucariâ—tye to take awaâ—e synnes and to dâ—sâ—eÌ„ceh the râ—misyoâ— of synnes ã€ˆâ—Šã€‰ on the crosse A preueÌ„tynge of our aduersary obiectioÌ„ Ambrose â—usten Origen All the olde doctours spake in a similitude represeÌ„tacion when they spake of the vse fruite of the eatynge of this Sacramente DecolaÌ„padâ—us Images where perell is lest they be worshypped oughte to be taken awaye Preachers to be banished and brent is â— token of gods presente plages PrechiÌ„g defeÌ„deth bothe lawes iustyce â— prynces â—â—iuris inutile pondus Mathe. â—xv Euerlastinge Hel fyre is euerlastyng An exhortacion vnto the Emprour his Noble prynces The fruites of the Gospell preched The frute of mannes doctrine Psal x. psal x. ii Psal. xiii Psal â–ª lxiii Apo. xii Maâ—he xxv Psalm C.xx SapieÌ„c iiii v. Lucke xxiii Sapi. v. Psalm â—i

church as the church of Rome of Ausbâ—ough Lyence And yet is y e churcâ—e otheâ—wyse taken and many wayes whiche it nedeth not nowe to recyte Here therfore I beleue that there is one churche of theÌ„ whiche haue the same one spyrite that assureth theÌ„ that they be verely thâ— chyldren of the family of God and these are the fyrst fruites of the churches This churche I beleue erre not in the truth that is to saye in these fyrst pryncypall articles of the fayth vpon the which our christen relygion standeth and is fouÌ„ded I beleue also the vnyuersall sensyble churche to be one whyle it holdeth this true confession spoken of before And I beleue them to be of the same churche who soeuer by christen profession obeyth it accordynge vnto the wrytteÌ„ worde and promyse I beleue Isaac Iacob Iuda beynge infantes and all that were of the sead of AbrahaÌ„ and also those infantes whose parentes in the prymatyue churche at the prechyng of thapostles turned vnto christ to be of this church For Isâ—ac oâ—her of the olde fathers excepte they had ben of the churche they had not receyued y e bagge and cognysance therof Syth they wâ—re then of the churche beyng infantes then aâ— well therof must our infaÌ„tes lytle ons be of the churche to Vvherfore I beleue and know that thynfantes coÌ„seigned with the sacrameÌ„t of baptisme be of the church For the infantê acknowledge it by the mouthes of theyr godfathers and owne fathers to in y t they be offered of theyr parentes vnto y e churche yea rather the promyse whiche is no lesse made vnto our infaÌ„tes but more largely oftener theÌ„ to thynsantes of the olde fathers offer them vnto y e churche These are the pryncypall grouÌ„des foundacions as touchynge the infantes to be baptysed coÌ„mended vnto the churche agaynst the which all the daâ—tes engynes of the Catabaptistes that is to saye of them y t wyll haue vs christened agayne may nothiÌ„g preuayll For they are not onely to be baptysed y t beleue but they that are of the churche by the reason of the promyse of gods worde For els shuld none of the apostles haue baptysed any man wheÌ„ none of y e apostles were sure of the fayth of hym y t outwardly aknowleged and obeyed theyr prechyngê For Symon y e iuggler charmer Ananias Iudas to and many mo were baptized wheÌ„ they obeyed and toke the name of christeÌ„ men and yet had they not fayth Agayn Isaac yet an infant was circuÌ„cised when he neither sayde he wold be of the church nor yet beleued but the ê“myse tolde theÌ„ y t he was of the churche of god Sith then our infantes be in the same place that thynfantes of the Hebrews were therfore doth y e promyse concernynge them made vnto our church both name them confesse them to be of the churche Vvherfore verelye aswell doth baptisme as circumcission we speke of the sacramente of baptisme nothynge els require then the one of these two either the aknowlegiÌ„ge or name gyuyng or els the couenant or promyse whiche all shall be more clere by these that folowe Â¶ The .vii. article Seuently I beleue yea I knowe it verely that all the sacramentes neither gyue they grace nor yet bring it nor dystribute any grace at al. In which assercioÌ„ ê‘adueÌ„ture I shall seme to bolde to affyrme moste myghty Emperoure but yet my sentence standeth faste For grace for as moche as it is gyuen and made vs by the holy goste I speke latynely vsynge this worde Grace for forgyuenes indulgence absolucion and a free benefyte so doth this gyfte peerse and enter onelye into our spirites Nowe the holy goste nedeth nother gyde nor caryer for he hymselfe is the brynger and power and myght wherby althiÌ„ges are borne hauing no nede to hymselfe to be borne neither haue we red in any place of scripture that sensible thynges as are the sacramentes shulde certaynly brynge with theÌ„ the holy goste But yf the sensible thyngê be at any tyme brought with y e spirite theÌ„ was it the spirite that broughte them with hym and not econtrarie the sensible brought the spirite For when the vehemente wynde was brought and with the wynde was broughte the tongues the spirite brought them not they the spirite So dyd the wynde bryng the quailes and toke awaye the locustes but neuer were quailes or locustes so swyfâ—e as to brynge the wynde with them So when the wynde beyng so great that it myght eueÌ„ hylles haue taken away goyng ouer Hel as yet was not the Lorde borne in that blaste And to be shorte lyke as the wynde bloweth whether his natural course lyeth we hearyng his voyce not knowing whence he coÌ„meth nâ—r where he falleth euen so is it with euery man that is borne of the spirite y t is to wytte that is inuisible and insensybly lyghâ—ened ã€ˆâ—Šã€‰ of the spirite and drawne of god the father The verite hath spoken these thynges Wheâ—fore it can not be that thorowe thie dopynge into the water nor by this draft nor y â— morsell nor that anoyntyng that the grace of the spirite be brought into vs for yf it be so then were it knowen howe where by whom into whom the spirite were brought For yf the present effect of grace were bounde vnto the sacramentes in the whiche it shulde nowe be brought and worke then were al they gracelesse whiche had not receyued the sacrameÌ„tes albeit they be elâ—cte and chosen whiche election is by the grace of god in Christe Ephe. i. Neyther doâ—h Materia or subiectum hynder the course of the spirite as our diuynes skold and dyspute it for that the matter must fyrst be disposed or the grace of baptisme or of the thaÌ„kes gyuynge as they saye be gyuen hym whiche muste fyrste be prepared vnto it For after them he that receiueth this grace by the sacrameÌ„tes either he himselfe prepareth hym selfe or els is he prepared of the spiritâ— yf he prepare hym selfe then may we of our selues do that same thynge whiche grace goyng before which they call gracia preuenieÌ„s shulde do so is gracia preuenieÌ„s put out of office If he be prepared of the spirit to receyue this grace then I aske whether this be done by the inducynge of the sacrament or withoute the sacrament yf it be done by the meanes of the sacrament theÌ„ must man be prepared vnto one sacrament by another and so shall we neuer come to the fyrst sacrameÌ„t but procede into infinite sacramentes for no man can be after this wayes prepared to a sacramente withoute another former sacrament yf we be withoute a sacrameÌ„t prepared vnto the receyuyng of the sacramentall grace theÌ„ must the spirite be present with his benygne grace before the sacrament be gyuen and grace receyued before the sacrameÌ„t be mynistred Of whiche we gather whiche thynge I do gladlye admytte in the sacrameÌ„tes that the

sacramentes be gyuen into an open testimonie of that pryuate grace whiche is fyrst present in euery priuate man So is baptisme gyuen before the congregacion vnto hym whiche before he receyue the sacrament either he coÌ„fessed the relygion of Christe or els he hath the worde of promyse wherby it is knowne hym to pertayne vnto the churche And for this cause when we baptise one waxen we aske hym whyther he beleueth And yf he answere ye then he receyueth baptisme Vvherfore it is playne that he had fayth or he receiued the sacrameÌ„t of baptisme And thus it appereth manyfest that fayth is not gyueÌ„ by baptisme And yf an infante be offred to be christined it is asked whyther his parentes offer hym to be baptised when they answere by the wytnesses that so is theyr wyll then is the chylde baptyzed Vvhere it is playne y t the promyse of God preceded wherby they be rekened to be of the church as well as thynfantes of the Hebrwes For when these men whiche are of the churche offer theyr infantes they preseÌ„te theÌ„ because they be christen mennes chyldren and so rekened by the promyse of god to be amonge the meÌ„bres of the churche By baptisme therfore the church openly receyueth hym whiche was fyrst receiued by grace wherfore baptisme bringeth not grace but it testyfieth to the churche that grace is gyuen before to hym y t is baptized I beleue therfore oh Ceasar the sacrameÌ„t to be y e sygnificacion of an holy thiÌ„ge euen of grace forgiuenes before grauÌ„ted vs. I beleue y t visible figure or forme of baptisme that is to say that visible exemple to be y e forme of that inuisible grace whiche is made and gyueÌ„ by the benefyte of god which example representeth in a maner a certayne analogie and proporcion of the thyng done by the spirite I beleue the sacrameÌ„t to be an open testimonye As when we be baptized the body is wasshed with the moste clene Element but by this it is sygnified that we by the fauourable gracious goodnes of God are receyued into the feloweshyp of the churche and people of god amoÌ„ge whom we professe to lyue puerly and innoceÌ„tly Thus doth Paule expounde this sacrament mysterie of baptisme Ro. vi Vvherfore the persone nowe baptized testifyeth hymselfe to be of the churche of god whiche must nowe worshyp his lorde god in thyntegrite of fayth in pure lyuyng And for this cause the sacramentes whiche are holye ceremonies for the worde coÌ„meth vnto the element and the SacrameÌ„t is done or made are religiously to be reuereÌ„ted that is to be had in hyghe estimacion entreted honorablye For albeit they may not make gyue grace yet do they associat vs vysiblie vnto the churche into whiche before we were inuysibly receyued Vvhiche thynge as it is pronounced and promulged togyther with the wordes of Gods promyse in the action of the wordes and sacrament so is it with hyghe relygion feare and reuerence to be honoured For yf we shuld any otherwyse thynke and beleue of the sacramentes that is to wyt that they outwardly adhibited and admoued shulde pourge vs within then were there nowe coÌ„men agayne amonge vs the very Iudaisme ryte of relygion of the Iewes Which by theyr dyuerse manyfolde vnctions oyntmentes oblacions washyngê brente sacryfices and banketes before theyr aulters and images beleued theyr synnes to be pourged and grace as it were boughte goten Whiche thynge the prophetes especyallye Isay and Ieremy dyd alwayes moste coÌ„stantly entreat and confute teaching that the promises and benefyts as grace and forgyuynes were gyuen by the mere mercy lyberalite of god and not for the desertes merytes of any outwarde ceremony Also I beleue these catabaptistes in that they deny the infantes of the faythfull theyr baptisme shamfully to erre not onely in this poynte but also in many other whiche there is nowe no tyme nor place to speke of Agaynst whoÌ„ with great perell but yet with gretter healpe of god I my selfe fyrst dyd both teache preche and wryte that men myght the soner and better auoyd both theyr folisshnes and malyce So that nowe throughe the goodnes of God that contagioÌ„ is greatly remytted and swaged amonge our nacion So far of is it that I at any tyme receyued ought of y t sedicious faction either preached it or defeÌ„ded it Â¶ The .viii. article Eyghtly I beleue that in the holy Supper of thankes gyuyng the very body of Christe is presente at the eyes and contemplacion of oure fayth That is to wyt that they whiche gyue thaÌ„kes vnto the Lorde for that benefyt gyueÌ„ vs in his sone aknowlege hym to haue had taken vnto hym very manhed in it verelye to haue suffered and verelye to haue had wasshen awaye our synnes in his bloud and so euery thynge done by Christe to be as it were present vnto them at the eye and conteÌ„placion of theyr fayth But that the very naturall bodye of Christe eyther shulde be essencially corporally and really in the supper or eaten with our mouthes teeth in the forme of breade as the papistes dreame or in the breade as som men imagen which yet sytte loke bak vnto for the pottes full of fleshe oute of Egipte This we do not onely deny but we affyrme it constantly to be an errour whiche is playne against the worde of God Vvhiche thynge by gods helpe moste noble Emperour I shall make it as cleare in fewe wordes vnto youre Maiestie as the sonne Fyrste bringyng for me the worde of god secondarely pressynge as it were with engynnes vnable to be resisted agaynst our aduersaries that is with argumeÌ„tes taken grouÌ„ded of the scriptures And laste of all declarynge the olde diuynes to haue euer ben in this same our sentence Thou therfore in the meane tyme oh holy spirit the creator be present and illumyne the myndes of thyne fyll the brestes whoÌ„ thou haste created with grace and lyghte Christe hymselfe the mouth and wysdome of the father God almyghtie thus sayth Pore men shall ye euer haue with you but me shall ye not haue alwayes Here is onely the preseÌ„ce of his body denyed to be euer with vs but as touchynge his godhed he is euer presente with vs. For so is he euer euery where accordyng to his other saying I wyll be with you vntyll the worldes ende that is as touchyng his godly power and goodnes Austen is of this our senteÌ„ce in his .l. tretyse vpon Ihon. Nether can our aduersaries by any cauyllacion proue y e humanite and manhed of christ to be where soeuer is his godhed or els to saye that his person shulde be deuyded for so to saye were to take awaye the very manhed of Christe for nothynge maye be euery where but the godhed The manhed to be in one place the godhed euery where doth not deuyde the person nomore then the sone to haue assumpted the manhed deuideth not the

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