Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	jesus_n	spirit_n	1,784	5	4.7285	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04924	The copie of a letter, sent to the ladye Mary dowagire, Regent of Scotland, by Iohn Knox in the yeare. 1556. Here is also a notable sermon, made by the sayde Iohn Knox, wherin is euydentlye proued that the masse is and alwayes hath ben abhominable before God and idolatrye	Knox, John, ca. 1514-1572.	1556 (1556)	STC 15066; ESTC S106838	35,093	130

other burthens vpon oure backes then Iesus Christe layed by his worde Than who hath burthened vs with all these ceremonies prescribed fasting coÌ„pelled chastitie vnlawful voues inuocation of sainctes and with y â— Idolatry of the masse The deuil the deuill brethren inuented all these burthens to depresse imprudent men to perdition 9. Paule writing of y â— lordes supper saieth Ego accepi a Domino quod tradidi vobis I haue receyued and learned of the Lord that whiche I haue taught you And consider if one ceremony he addeth or permitteth too be vsed other then Christe did vse hym selfe But commaundeth them to vse with reuerence the Lordes institution vntill his returninge too iudgement 10. Albeit Moyses was replenished with the sprite of wisedoÌ„ â—â— was more familiar with God then euer was any mortall man yet was there â—ot of all the ceremonies referred to his wisedome one iote but all was commanded to him to be made accordinge to the similitude shewen vnto hym and according as y â— worde expressed Of the which precedentes I thinke it is playne that al which is added to the religion of God without his own expresse worde is Idolatry 11. Yet must I auÌ„swer to an obiection obiected by the papistes for neuer maye they abyde to be subiecte vnto goddes worde The apostles say they in the counsell holden at Ierusalem set vp a religioÌ„ and made lawes wherof no iote was conteyned in goddes worde therfore y â— church now may do the same That there was any religion that is honoring of god wherby they might merit as ye cal it any thinge before God inuented in y e couÌ„salâ—ye neuer are able to proue Preceptes were geueÌ„ but neither suche nor to that entent that ye alledge All preceptes geuen in that counsail had the commaundemeÌ„t of God as after shalbe hearde First let vs heare the cause of the counsaill Paule and Barnabas had taught amongest the gentils y â— onely sayth in Christes bloode iustifieth and a greate multitude of gentils by their doctrine embraced Iesus Christ by hym truely worshipped God Vnto Antiochia froÌ„ Iudea came certayn fals teachers affirmyng that oneles they were circumcysed according to Moyses lawe they coulde not be saued as oure papistes saye this daâ—t that trew fayth in Christes bloude is not sufficient puâ—â—atioÌ„ for our e synnes oneles also â—e bye their mombled masses This contrauersitrobled the harâ—es and coÌ„scieÌ„ces of the brethern in so muche that Paule Barnabas were compelled too go vnto IerusaleÌ„ vnto Peter and Iames and others I thinke of the apostles Where a coÌ„uention had the question was proponed whether the gentiles shoulde be subiect to obseruation of Moyses lawe or nor That is whether onely fayth in Iesus Christ did iustifie or ne cessarye was also to iustification the law obserued After great coÌ„tention Peter expouÌ„ded howe y t the house of Cornelius beyng all gentils had by his preachinge receyued Iesus Christ were decia red in his presence iuste righteouse before God for they did receyue the holye Ghoste visiblye not onely without obseruacion of Moses lawe but also before they had receyued any sacrameÌ„tal signe of Chrystes religion Peter concludeth that to pâ—â—â—â—e a yoke vpon the brethreÌ„s neckâ—s which yoke might none of the Iewes beare theÌ„selfes was nothyng but to tempte god that is to proue if god woulde bee pleased with suche lawes and ordinaunces as they would lay vpoÌ„ the neckes of men wythoute hys owne worde whyche were moste extreme impretie and so coÌ„cludeth he that the gentils ought not to be burthened wyth the law Hereafter declared Paule and Barnabas what wonderouse woorkes God had shewen by them amongest the gentils who neuer obserued Moses lawe â–ª and last Iames who appeareth vnto me principall in that counseil for he collecteth the scrip tures and pronounceth the fynall senteÌ„ce as ye shall heare plainly declareth that the vocation of the gentiles was prophecied before And that they should be accepted and accompted to be the people of God without obseruation of Moses lawe Adding that no maÌ„ ought to enquyre a cause of gods workes And so pronuÌ„ceth he the sentence that their libertie should not be diminished Aduert now y e cause the processe and determination of this counsayl The cause was to enquyre the veritie of certeyn doctrine That is whether the gentils shoulde be charged w t the obseruation of Moses lawe as was affirmed and taughte by some In this matter they proceded bi example of goddes works findinge that he had accepted the gentils without any thraldom or ceremony obserued Last are produced scriptures declaringe so to before spoken And accordinge to all this it is concluded and desyned that the gentilles shall not be burthened with the lawe What congruence I praye you haue the Antichristes counsails with this counsailâ— of the apostles The apostles gathered to consult vpoÌ„ the veritie The papistical counsails are gathered for pryuate coÌ„moditie vpsetting of Idolatry all abomination as their determinatioÌ„s manifestly proue The apostles proceded in their counsails by consideration of goddes workes applienge of theÌ„ to the present cause wheâ—upoÌ„ deliberatioÌ„ was to be â—â—â—â— determined as â—â—â—â— ã€ˆâ—Šã€‰ coÌ„mauÌ„ded But the ã€ˆâ—Šã€‰ â—â— their couÌ„sails procede according as their wisedoÌ„ foolish bâ—â—â—â— thinkes good expedient And concludinge not onely without authoritie of gods scriptures but also manifestly coÌ„trary â—o the same And that I offer me moste clerely for to proue if anye wold deny or alledg y â— so it is not But yet say thei the apostles coÌ„maunded the gentils to absteyn from certein thinges wherof thei had no commaundement of God Let vs heare the thinges â–ª inhibited Ye shall absteyne sayeth the epistle sent to Antiochia froÌ„ fornication This is the coÌ„maundement of God So although y â— geÌ„tils estemed it to be no syn yet is it expresly forbidden in goddes lawe But it foloweth froÌ„ thinges offerred vnto Idols from strangeled and from bloudde shall ye absteyn If the causes mouing the apostles to forbid these thinges be well considered it shalbe fouÌ„d that they hadde the expresse commaundement of Iesus Christe so to do The sprete of trueth knowlege workinge in the apostles with all abundance shewed vnto them y â— nothinge was more profitable more mighte auaunce the glory of God and encreace the churche of Christe than that the Iewes and gentils shoulde vse together in familiaritie and dayly conuersatioÌ„ that by mutuall companye loue might encreace One thinge was easy to be espied that the Iewes coulde not hastely be perswaded that the eating of meates forbidden in Moyses lawe was no syn before God For difficill it is to pull forth of the hart that whiche is planted by goddes own word So that the Iewes wolde haue abhorred the company of the gentils iâ— they had eaten in their presence such meates as were forbidden in the lawe The apostles considered that the absteyning frome suche thinges

was nothinge preâ—udiciall too the libertie of Christians For with the time as the Iewes grew more strong were better instructed they wolde be nothinge offended for suche matters And therfore commaunded they the gentils too absteyn for a tyme. For that it was not a perpetuall precept declareth this day when no man holdeth eatinge of suche thinges synne But what precept had they so to do The last and new precept geuen by Iesus Christ to hys disciples that euery one loue other as he hathe loued vs. May not ChristiaÌ„ loue commaunde that none of vs do in the sight of other that which may offende or trouble the conscience of the infirme and weake So witnesseth Paule affirming that if a man eate with offence he synneth And by vertue of this same precepte the apostles forbid that the gentils shall eate thinges offerred vnto Idols c that bearig some parte with the infirmitie of the Iewes they might grow together in mutuall amitie ChristiaÌ„ loue And these are the traditions of the â–ª Seniours whiche Paule commaunded to be obserued I praye you what similitude haue oure papisticall lawes with thys precept of the apostles But greatly it is to be maruayled that men do not aduerte that the boâ—e of the Lordes law that is of all his ordinauÌ„ces testameÌ„t promyse and exhibition thereof was sealed and confirmed in the dayes of the apostles the effecte and contentes thereof promulgate and published so that moste extreme unpietie it is too make any alteration therein Yea and the wrath and fearfull maledictioÌ„ of God is denunced to fall vpon all them that dare atteÌ„pt to adde or diminishe any thynge in his religion confirmed and proclamed by his owne voyce O papistes where shall ye hyde you frome the presence of the Lorde ye haue peruerted his lawe ye haue taken away his ordinaunces ye haue placed vp iour own statutes in stead of his Wo and daÌ„nation abideth you Albeit that y e apostles had made Lawes other then the expresse worde commaunded what apper teyneth that to you haue ye the spirite of trueth and knowledge in aboundaunce as they hadde was the churche of Christe lefte vnperfyte after the Apostles dayes Bringe your selfes to mynde and be ashamed of youre vanitie For all men whose eyes Sathan hath not blynded may espye that neither wysedome nor authoritie of man may change or set vp any thinge in y â— religion of God without his owne expresse commandement and woorde And thus I thinke the first parte of my argument sufficiently proued whiche is that all worshipping honoring or seruice of God inuented by the brayne of man in the religion of God withoute his owne expresse commaundement is Idolatry But in vayn will some thinke that all this laboure haue I takâ— for no man of hole iudgement any parte of this wolde haue denyed nor yet doeth it proue any thynge of mâ—ne entent For the masse is not the inuention of man but the very ordinance of God Then descende I to proue the masse to be the mere inuention of man setvp withoute all commaundement of God And first of this name Missa whiche we call the masâ—e wold I aske at such as wolde defend that papisticall abomination of what spirite is it inuented That missa shall signifye a sacrifice for y â— synnes of the quicke and the dead Of the spirit of God or of y â— spirit of maÌ„ or of what originall is it descended Some will answer from the Hebrew dictioÌ„ Missah whiche after some doeth signifye an oblation or a gifte Lyke as tribute whiche the inferior offereth or payeth to the superiour In the Hebrue tunge I confesse my self ignorant but haue as God knoweth feruent thirst to haue some entraÌ„ce therin and so of the Hebrue dicâ—ion can not contend But men of great iudgemeÌ„t in the same â—uÌ„ge say y â— no where in scriptures Missah betokeneth an oblation But admitting that so it did what shal they be able to proue there by My questioÌ„ is if the spirite of god hath inuented pronounced thys dictioÌ„ Missa to signifie a sacrifice for the sinnes of the quicke and the dead which if they be not able to preue than must they nedes confesse that it is of mans inuencion and not of gods impositioÌ„ I cold geue vnto them a more apperante cause and derâ—â—acion of that diction Missa but of y â— name I am not greatly solâ—â— Secondly I desire to be certified what they call their masse Whether the hole actyon wyth all ceremonyes vsed now of olde or a part thereof It wil not satisfie the hartes of all godly to say S. Iames and S. Peter celebrated the firste Masse in Ierusalem or Antioche If it so wer one of y â— two celebrated first and the other after but neither of â— two can be proued by scripture Great meruayl it is that so manifestly men shame not to lie Peter and Iames saye the papistes celebrated the firste masse But I shall proue that pope Sixtus was â—he first that did institute y â— Aulters â—elix the firste of that name did consecrate them and the temples bothe Bonifacius commauÌ„ded y e aulters to be couered with cleane clothes Gregorius Magnus commaunded the candels to be lighted at the Euangile dyd institute certeyn clothes Pontianus commaunded CoÌ„fiteor to be sayde And wherefore shoulde I troble you myself both in reciting what euery Pope added ye may for two peÌ„ce haue the knowlege what euery pope added vntil at last was coÌ„pact set vp the hole bodi of y â— blasphemous Idoland yete shame they not to say S. Peter sayed the firste masse although that many hundreth yeares after hym no suche abominable ceremonies were inuented But they say all thie ceremonies are not of the substance of y e masse but are added for good causes What commaundement haue thei receyued to adde any thing to the ordinance of God for any cause appearing to them But let them certifye me what is the masse The CanoÌ„ wil they answer with the wordes of consecration Who is a ã€ˆâ€¦ã€‰ or of the Canon can they precysely tell Be well aduised before ye aunswer lest by neglecting yourself ye be proued lyars Will ye saye that y e apostles vsed your Canon â–ª so ye haue affirmed in tymes past Iâ— the Canon descended from the apostles to y â— popes bolde maleparte impietie it had ben to haue added anye thynge thereto For a Canon is a full and sufficient rule which in all partes and pointes is perfyte But I will proue diuers Popes to haue added their portions too this holye Canon If they will deny aduyse what added Sergius what Leo and what added Leo and what added the two Alexanders for I ã€ˆâ€¦ã€‰ ay not abyde presently to recite all But if they doubte their owne lawe shall certefye them Secondly the remembraunce of the names of suche men who were not borne manye hundreth yeares after the dayes of y â— Apostles

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