Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	pray_v	sing_v	understanding_n	6,386	5	10.0280	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13169	The examination and confutation of a certaine scurrilous treatise entituled, The suruey of the newe religion, published by Matthew Kellison, in disgrace of true religion professed in the Church of England	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23464; ESTC S117977	107,346	141

also prooued for that Christ was baptized by Iohn and for that the Apostles were baptized with no other baptisme Neither dooth the example Act. 19. prooue it to bee different For eyther they were not well baptized that were baptized into Iohns baptisme or they were not rebaptized but onely had imposition of handes and the baptisme of Gods spirit True it is that caluin denyeth womeÌ„ power to baptize so wold that aduersaries also if they did not corrupt al good orders But that addeth to the dignitie of the sacrameÌ„t He saith further that some that are not baptized may be saued And so the aduersaries grauÌ„t also especiallye when eyther Martyrdome supplyeth baptisme or a man seeketh baptisme and cannot haue it in time That the Children of the reprobate are not to be baptised or that the Children of the faithfull neede not to bee baptized Caluin neuer sayd nor thought Neither dooth hee say that wee receiue bare signes in the Lords supper but the communion of the body and blood of Christ If then this surueyor would haue set downe these learned mens wordes truelye then should hee haue had no reason to charge them with taking away the Sacraments or derogating from them But the Papistes while they depend wholy vpoÌ„ the prÃ©ests intention and chop and change wordes in the holy institution and take away not onely the substance of bread and wine but also the Cup from the communicantes doe indeede depriue Christians of the Sacraments Thomas Aquinas p. 3. q. 66. saith that baptisme may bee administred in lixinio that is in lye and Albertus in Brodio that is in pottage Dionysius Carth. in 4. sent dist 3. q. 2. saith that our Ladies name may be added to the name of the Trinity and yet all remaine good Potest in inuocatione beatae mariae fieri baptismus cum inuocatione Trinitatis Finally they teach that Dogs Hogs may eate the SacrameÌ„t of the Eucharist vse to baptise belles These are the men therefore that abuse the Sacraments and depriue Christians of them not Luther or Caluin His sixt and last bolt is directed against the Liturgie and prayers of the Church But as in other places so heere also the man shooteth at rouers ranging vp and downe in an idle and tedious discourse concerning the excellency of prayer which no man calleth in question But that which in the title of his Chapter hee proposeth to himselfe hee forgetteth and cannot prooue viz. that eyther wee haue no prayer or else disorders in prayer Hee is not ashamed to affirme that wee haue no prayers at al on working daies But that is confuted both by common experience and the publike orders of the Church On Holy daies hee saith we spend our time in yelling out Geneua Psalmes So the Deuill teacheth him to yell out blasphemyes against the prayses of God in Psalmes translated out of holy Scriptures And why thinke you forsooth because wee admit not the filthie idolatrous prayers of the Masse and breuiaries and for that also wee pray in tongues vnderstood and with our spirit and vnderstanding and for that we vse not their Baals songs But when Christians consider how Papistes pray like Parrats not vnderstanding what they say and sing their monkish Hymmes call vpon they knowe not whome and send vp their prayers before stockes and stones they haue no occasion eyther to mislike our Prayers or Psalmes or to allow their owne Neither is it materiall that wee beleeue not that Prayers merit heauen or satisfye for our sinnes or that man naturally hath liberum arbitrium both in knowing and dooing thinges pleasing to God For albeit they merit not yet they both obtaine thinges necessarie and remooue thinges hurtfull Againe albeit wee cannot satisfye for our sinnes by prayers yet by them we obtaine remission of sinnes for which our Sauiour hath sufficiently satisfyed Finally albeit the natural man by freewil and nature dooth neither vnderstand the thinges of God nor pursue after thinges pleasing to God yet directed by Gods holy spirit by prayers wee obtaine Gods grace that both enlightneth our vnderstanding and helpeth our weakenes So in all these cases prayer is profitable Furthermore albeit wee teach that man is iustified by faith and that euerie true Christian led by Gods spirit is to assure him selfe of Gods fauour yet are wee not to neglect the meanes nor to contemne Prayers which are exercises of our faith and helpe to confirme vs and are meanes to obtaine thinges necessarie for vs. The Surueyor therefore that concludeth against the meanes because wee assure our selues of the end promised vnto vs through Christ Iesus is but an ideot disputer For albeit wee hope to attaine to the end yet wee doe not deny ordinarie meanes Chap. 8. The Surueyors calumniations against our Doctrine concerning God refuted AS it is a heynous Heresie to make God the author of sinne and condemned in Florinus and Blastus so it is a heynous calumniation to charge innocent christians with so heynous a crime as to hold God to bee the author of sinne All this notwithstanding Kellison a Surueyor as hee calleth himselfe but not for Christ but for Antichrist will needes affirme that wee make God the author of sinne and wickednes But what if we teach contrarie will it not appeare that the author of sinne was author also of this shamelesse and sinfull slaunder well then let vs see what is publikelye professed by the reformed churches In the confession of the French Church we reade that God is not the author of euill and that he is cleare of all blame for thinges done euill The Heluetian Churches condemne Florinus and Blastus for maintaining the contrarie Doctrine Damnanus say they Florinum Blastum omnes qui deum faciunt authorem peccati The same also wee doe both in our writinges and Sermons publikely teach and professe Neither can this K. alleadge either sentence or word to the contrarie But saith he lib. 5. c. 1. Caluin and his followers auouch that God immediatelye and directlye is the author of wickednes and MelancthoÌ„ in Rom. c. 8. auoucheth that Dauids adultery Iudas treachery were as much the work of God as S. Paules vocation He saith also that Beza diuers others haue like sayings But first wee are vniustly charged with euery priuate mans opinions neither will our aduersaries thinke it reason in their owne case to bee so vsed Secondlye Caluin is much wronged by this foule mouthed curre For he is so farre from saying that God is the author of all wickednesse that expressely lib. 1. instit c. 18. he teacheth that God is author of no wickednesse Falsely also dooth he charge Caluin to say that God not onely foreseeth mans sinnes but hath created him of determinate purpose to that end Hee saith onely that God dooth not onely permit men to doe what they will but dooth gouerne their actions and direct them to such endes as he appointeth not that he willeth or acteth their sinne

of Iude. But his writings doe refute these slaunders and nothing doth K. bring to iustifie them Lastly he sayth Caluin and Luther will haue the bare letter or joyned with their voluntary exposition to be Iudge of controuersies matters vtterly vntrue and improbable For neither doe we admitte the letter without the sence nor doe we allow voluntary or priuate expositions Pag. 46. he falsifyeth the testimony of Scriptures where he sayth Her selfe confesseth her owne obscurity For S. Peter 2. Epist 3. doth not say that the Scriptures are obscure as this K. pretendeth but only that certaine thinges in S. Pauls Epistles are difficult And psal 119. the Prophet compareth Gods word to a Lanterne and to light Lucerna pedibus meis verbum tuum sayth he lumen semitis meis If any obscuritie and difficultie be attributed to Scriptures by Fathers it is only in such poyntes as are not necessary to saluation Finally he reciteth the words of Luther concerning the plainnesse of Scriptures partially and obiecteth vnto vs the testimony of Osiander about the differences concerning mans iustification by Christ But neither is Luther to be blamed if he reprooue those that call Scriptures obscure nor is any credite to be giuen to Bellarmine citing Osiander nor to Osiander where he writeth against those that differ from him in the Article of mans iustification Long may he declayme against Luther and Osiander and others But nothing doth his reasoning or rather rayling against reading of Scriptures effect For who will not rather folowe the exhortation of Chrysostome exhorting lay-men to get them Bibles and to read Scriptures then regarde the babling of this Popish parasite that calleth readers of scriptures Biblists and sayth we holde that to be the true meaning of Scriptures which euery ones priuate spirit imagineth In the third chapter of his first book he disputeth against those which make their owne priuate Spirit supreme iudge in earth of the interpretation of Scripture The which as it lanceth the Pope deepely whose priuate and satanical spirit is the supreame iudge whome all Papists are bound to follow so it toucheth not vs at all For albeit wee refuse the Pope and his adherents for iudges yet we relye not vpon our owne priuate spirit in expounding scriptures but vpon the spirit of God that eyther speaketh plainely or expoundeth himselfe in some other place and for atteining the right vnderstanding of Scriptures vse the hope of tonges the exposition of fathers and all learned men the discourse of histories and all other good meanes Neither did Luther thinke or proceede otherwise Why then doth noth this superlunaticall Surueyor declare who they bee that doe attribute the publike and iudiciall interpretation of Scriptures to euery mans priuate spirit and in what place why doth he forge to himselfe an absurde opinion held by none that I knowe saue the Papists who in matters controuersed hold the Popes priuate definition for a supreme resolution would hee therein shew his triumphant eloquence if this were his purpose let vs see I beseech you what he performeth First he saith selfe loue is a good as guilding and then talketh of the goodmans Cowe Pans pipe Appolloes harpe painting of womens faces Hens and Chickens and such like fooleries But his horrible eloquence declareth him to bee the Chicken of a Buzzard and a blinde Harper that cannot discerne betweene selfe loue priuate spirits His reader also may see that hee hath as much skill in painting of faces as in expounding of scriptures And yet all his Cow eloquence wil not serue to couer the deformities of the painted whore of Babilon of whome hee is a deuoute seruant and vppon whome he bestoweth much complextion to no purpose Luther regardeth it not albeit some of the Fathers should speake against a point of faith neither would hee submitte his Doctrine to be iudged by the Romish antichristian prelates But that sheweth not that he preferred himselfe before any but rather that hee preferred the Scriptures and articles of Christian faith before all And to them he exhorteth all to submitte themselues ascribing nothing to his owne opinion But what if Luther shold haue spoken out of square what is that to the new Religion he speaketh off doth our religion depend vpoÌ„ euery word of Luther certes no more then the faith of the Church of Rome vpon the idle discourses of Kellisons Suruey As for Caluin hee referreth nothing to his owne spirrit but to the rule of Gods word to which he submitteth his interpretations as well of these wordes hoc est corpus meum as of other places of Scriptures else where interpreted by him Finally we neither reiect Fathers nor Councels nor godlye pastors The skip-iacke surueyor therefore that calleth Luther and Caluin Skip-iacks and like a skip-iack running from matter to matter makes so long a declamation against selfe loue and ouer-weening a mans selfe did herein seeme to loue himselfe but too much and much to offend in ouer-weening and surcuydrie that pleased himselfe in this Chapter that is so farre from the purpose so false in respect of vs and so contrarie to himselfe and his owne cause His fourth Chapter he beginneth as his manner is with a pedanticall declamation against Parricides shewing how strangely they were punished being sowed into a sacke with a Cocke a Viper an Ape and a Dogge But to what purpose is all this doth he thinke that it is no lesse then the crime of Parricide to reiect some Fathers why then the Pope and his agents by the confession of this K. are all parricides and for their dogged and viperous apish and cockish natures deserue to be sewed in sackes as Vrbane the sixt did deale with certaine Cardinals with the beastes of like nature to be throwne into the sea As for vs wee reiect no Fathers that consent one with another and with holy scriptures in matters of faith but rather the bastardlye writinges of falsaries and of such as take vppon them the names of Fathers or else such as hold singular opinions or varie from the Doctrine of the Prophets and Apostles of Christ Luther had no reason in matter of the Sacrifice of the Masse to disclaime the fathers which all with one voice as I haue iustified against Bellarmine make against the carnall sacrifice of the Popish Masse for quicke and dead But if hee or Caluin or any other speake against Fathers it is not against all nor against the Bookes which are certainely knowne to bee theirs but against counterfet fellowes and some particuler opinions If Caluin should call the men of Trent Hogges and Asses he did them a speciall fauour For they shewed themselues to bÃ©e worse being open enemies of the Christian faith and moste obstinate oppugners of the truth But they are none of our Fathers nor of the Fathers of the Church Nor is the synagogue of Rome maintaining the abuses which we refuse our Mother but the Mother of fornications or as Petrarch calleth her the

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