Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	christian_a	church_n	true_a	4,006	5	4.8519	4	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

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

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