Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	name_n	son_n	10,779	5	6.4356	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13025	A generall treatise against poperie and in defence of the religion by publike authoritie professed in England and other churches reformed. VVherein they that either want leisure to read, or that haue not iudgement to conceiue, or that are not able to buie the learned treatises of other concerning particular points of religion, may yet euidently see poperie not to be of God, and our religion to be acceptable in his sight. Very necessarie for these times, for the confirmation and strengthening of men in our religion, that neither by Iesuits, nor by any other, they may be drawne to poperie, or any other heresie or sect: and likewise for the winning of Papists and atheists to an vnfained liking and true profession of our religion. By Thomas Stoughton minister of the word	Stoughton, Thomas.	1598 (1598)	STC 23316; ESTC S113794	180,055	360

in a traunce wherein shee did straungly alter her couÌ„tenance with the other partes of her bodie and spake manie things in commendation of Idolatrie pilgrimage and other like points of popery and likewise in derogation of the Gospell in disallowance of King Henrie his diuorce from the Ladie Katherine the late wife of his elder brother Prince Arthur threatning as it were by way of prophecying that if he proceeded therein he should not be king one moneth after This knauerie beeing found out both shee and her abettors namely certen Munks Fryers Priests were executed for it See the booke of Martyres printed 1583. p. 1054. And other histories thereof The like is reported in the same booke p. 1291. out of the ninth booke of Sleydan his commentaries of certaine fryers of Orleance in Fraunce who because the Maiors wife of the citie vpon her death bed had desired her husband that shee might be buried without the solemnities then commonlie vsed at the funeralls of such persons whereby their noses were wiped of a great part of their accustomed gaine caused a boye in the time of their night seruice to make a straunge noyse in one of the vaults of the church where shee was buried as if he had been a spirit This boyish spirit or spirituall boye thus inspired by the deuill and the fryers and coniured like wise after their popish and deuelish manner hauing signified that he was a dumb spirit by signes also shewed that he was the soule of the said Maiors wife before buried now condemned in hell for the heresie of Martin Luther This frierlie prancke being found out the fryers by authority of the King were committed to prison where they continued a long time before they were released Let the reader see this more largelie in the booke of Martirs Sleidan his commentaries As these and such like meanes continuallie applied to shore vp popery do shew the rotteÌ„nes thereof so our religion continuing and standing right notwithstanding manie stormes and tempests against it doth shew it selfe to be sound and vpholden by him onely whose power none is able to resist But of this more shall be spoken afterward vpon other occasion THE THIRD ARGVMENT TOVCHING THE SVB iect matter of true religion AS these meanes hitherto spoken of doe mightelie speake against poperie and teach the verie simplest that are that it is not of God so also doth the matter substaÌ„ce of popery speake as much For it is partly directlie contratie vnto and partlie farre differing from the matter and substance of that religion which God himselfe hath commended in his Scriptures and the which no maÌ„ can denie to be acceptable vnto god This is manifest first of all because that religion which the Scriptures commend is true knowledge of God of Christ Iesus of the truth The Lord saith by the Prophet Ose I desire mercie and not sacrifice and the knowledge of god more then burnt offrings Ose 6. 6. Oftentimes also the Lord reproueth and complaineth of the ignorance want of knowledge in his people as the cause of all euills both which they committed also which came vpoÌ„ them as Ier. 9. 3. and in many other places S. Peter also saith in the name of all the Apostles We beleeue and know that thou art the Christ the Sonne of the liuing God Ioh. 6. 69. Our Sauiour Christ saith This is life eternall that they knovve thee to be the onely very God and him whome thou hast sent Jesus Christ Ioh. 17. 3. He like wise promiseth the knowledge of the truth to all his true disciples Ioh. 8. 32. The Apostle saith God will haue all men to be saued and come to the knowledge of the truth 1. Tim. 2. 4. And againe he describeth faith to be the knowledge of the truth according to godlines Tit. 1. 1. He forbiddeth also the Corinthians not to be children in vnderstanding 1. Cor. 14. 20. The Ephesians also not to be vnwise but to vnderstand what the will of the Lord is Eph. 5. 17. Finally the Apostle S. Peter biddeth the Christians to whome he wrote to ioyne vertue with faith and with vertue knowledge 2. Pet. 1. 5. By these and many other the like places we see that the Scriptures commend knowledge as the first matter of faith and religion We see also what knowledge they doe commend namely of God of Christ of the truth according to godlines of the will of God of the Scriptures themselues and that to all sorts of men Now what shall we saie is the matter of Poperie Truly to speake according to the nature of things poperie hath indeede no matter at all but is a meere vacuitie or emptines for the most part For may it be saide that poperie is knowledge and that of these things No certenly but it is a principle of poperie that ignorance is the mother of deuotion Therefore the whole popish Church generally condemneth all knowledge of God and of the scriptures in the common people prohibiting them the vse of any part of the scriptures as we haue heard before and teaching and commaunding them onely to beleeue as the Church beleeueth This they saie is sufficient faith and sufficient religion And indeede touching deuotion to their religion they speake most truly For no man will haue any deuotion vnto it that knowerh ought of God in the scriptures But to beleeue as the Church that is as their Church beleeueth is neither true faith nor the shadow of true faith but rather of faith in the deuills The most part also of them when they teach this faith haue it not but can onely say that they haue it and that they doe beleeue as the Church beleeueth The most I saie doe onely saie that they doe so beleeue They doe not in deede beleeue as the Church beleeueth For how can they sith they knowe not what the Church beleeueth Yet are their bare words taken allowed for currant good lawfull faith of Rome I graunt with griefe that many amongst vs know not the principles of our religion yet no man alloweth such ignorance but euery godly man condemneth it and is grieued for it But be it that they did in deede beleeue as their Romish Church beleeueth and that they knew as much as the best Doctour and all their Romish Doctours know touching their religion yet this is not ynough For now to enter into the particular matter of their religioÌ„ First the Scripture teacheth vs ofteÌ„times that there is but one God one Lord one Mediatour betweene God man Christ Iesus but poperie teacheth that there are many gods many mediatours For doth it not coÌ„municate the peculiar properties of God the vbiquitie or vniuersall presence and such like vnto the body of Christ and doe they not so make an other god thereof doe they not attribute the doing thereof to seuerall saints for seuerall countries diseases and other seuerall affaires which is onely proper to God whereby they make so many seuerall

Apostle Hebr. 2. 4. where he saith that God did beare witnes vnto his gospel both with signes and wonders and diuerse miracles gifts of the Highost according to his own wil. 2 These actuall testimonies of God wherof I purpose now to speak are especially two The first are the gifts of the spirit which God hath promised to these last times of the world for the commendation of the gospell the second are his other works whereby likewise he doth beare witnes thereunto Touching the first let vs first of all consider of God his promise for those gifts secondly of the performance of that promise The promises are either made in the olde testament by the Prophets or in the new by Christ himselfe The promises of the old testament are many First of all the Prophet Dauid psal 68. 18. insinuateth a promise of the gifts of the spirit in these words Thou art saith he gone vp on high thou hast led captiuitie captiue and receiued gifts for men where the Prophet by receiuing gifts for men meaneth the gifts wherewith Christ as the Mediatour was furnished without measure to bestow vpon the Church after that he should vanquish his enemies triumphing ouer them should ascende into heauen there to sit at the right hand of God in all glorie and authoritie This interpretatioÌ„ is manifest both by the words immediately following Praised be the Lord the God of our saluation which loadeth vs daily with benefits and also by the application thereof Eph. 4. 8. where although the Apostle doe name onely the callings of the Church yet doth it not therefore follow that the place in the psalme is of such gifts onely to be vnderstoode because that euery generall may be applied not onely to some but also to all particulars comprehended in the generall The second promise is Isa 44. 3. where the Lord speaking of the latter times of the church saith thus I will poure water vpon the thirstie and floods vpon the drie ground I will poure my spirit vpon thy seede and my blessing vpon thy budds c. And least any should thinke that this promise was onely made to the Iewes or Israelites according to the flesh he addeth in the 5. v. One shal say I am the Lords another shal be called by the name of Iacob and another shall subscribe with his hand vnto the Lord and name himselfe by the came of Israel which words doe testifie that the promise before made was as wel to the Gentileâ— as to the Iewes because the Iewes were alreadie of the house of Israel called by his name The promise of the same gifts of the spirit is likewise signified by leading or driuing of them to the springs of waters Esa 49. 10. He renueth also the same promise Ioel 2. 28. Afterward saith the Lord in that place will I poure out my spirit vpon all flesh and your sonnes and your daughters shall prophesie your olde men shall dreame dreames and your young men shall see visions and also vpon the seruants and vpon the maidens in those daies will I poure my spirit so the same Prophet chap. 3. 18. expresseth the same promise in other words saying In that date shal the mountaines drop downe new wine and the hills shall flow with milke and al the riuers of Iuda shall runne vvith vvaters and a fountaine shall come forth of the house of the Lord and shall water the valley of Shithim By all these words he meaneth nothing else but the plentifull gifts of God his spirit calling them by the name of wine milke and waters both because of the varietie of them and also because of their diuers effects according to the diuers necessities of the diuers members of the Church And least this promise also should be restrained onely to the Iewes he addeth in the 21. v. this effect of the spirit that he would clense their bloode whome he had not yet clensed meaning by those whome he had not clensed the Gentiles that till the comming of Christ were without Christ aliens from the common-wealth of Israel straungers from the couenant of promise hauing no hope and being without God in the world Eph. 2. 12. Finally the Prophet Zacharie chap. 14. c. hath this promise In that daie shall the waters of life goe out of Jerusalem halfe of them toward the East and halfe of them tovvards the vtmost sea and shall be both in sommer and winter These and such like are the promises in the old testament which to belong to the new testament and to be made for the credit and commendation of the gospel appeares by the application of the promise in Joel made by Saint Peter Act. 2. 16. And although that Prophet speake of seeing visions dreaming dreames and prophesying c. yet by these are not onely to be vnderstoode the same but because these serued then the good of the church therefore by them the Prophet meaneth all such gifts as should make for the good of the church vnder the gospel the which is manifest because Saint Peter applieth this prophecie to the gift of tongues bestowed vpon the church at the feast of Pentecost 3 Touching the New Testament first our Sauiour alluding vnto and indeede plainly meaning these promises of the olde Testament before mentioned saith thus Ioh. 7. 38. He that beleeueth in me as saith the Scripture out of his bellâ—e shall flow riuers of water of life Where the Euangelist himselfe interpreteth our Sauiour to speake of the spirit which they that beleeue should afterward receiue The like promise is made so often as he speaketh of the Comforter Ioh. 14. 26. and 15. 26. 16. 7. and elswhere So also after his resurrection Act. 1. 5. Iohn indeed baptized with water but ye shal be baptised with the holy Ghost within these few dates All these promises doe teach and assure the Church that the gospel should not come forth in the latter daies poore and desolate but rich and accompanied with an honourable traine of all necessarie gifts and graces of God his spirit and that the more the gospel should flourish the more plentifull also should these gifts and graces flowe in the Church Thus much for the promises of the gifts of the spirit 4 Touching the performance thereof it is certen that it was especially accomplished in the time of the Apostles and fit it was it should be so because the gospel was then first to be coÌ„municated vnto the Gentiles who before that had neuer heard any such doctrine and because also as the Lord did then giue extraordinarie callings of the Apostles Euangelists and Prophets so it was also meere that they should haue gifts sutable to their callings Notwithstanding it is not to be doubted but that the promise should remaine and doth yet remaine in force euen vnto the ende of the world as touching the generall substance thereof and that therefore although those times are now past and those reasons now ceased when and why the

shall be deliuered An angel therefore beeing presently sent hath brought me back again Hauing therefore made my confession I will returne Quo dicto figuans se capite in sevetro inclinato spiritum exhalauit This said she signed her selfe bowing her head vnto the beere she gaue vp the ghost 4 The next miracle is said to be the third but here the memorie of the author or of the printer failed For the former was the third And so by this meanes there is an errour in the number of the miracles following For they are said to be but ninetie nine whereas indeede if they had beene numbered they are a iust hundred besides that which before I spake of namely that take we away what of namely that take we away what we will of them yet the number will be perfect Now although this errour haue escaped the writer or the printer yet I will follow the same that if it should please the reader to trie my faithfulnesse by hauing recourse to their owne booke he might the sooner finde that which he seeketh for The summe of this twisethird miracle is this 5 A certaine woman with a straunge dreame when shee did awake was depriued The wife of a soldier hauing lost her wits is holpen by the virgin of her sense so that shee thought that the faith which before shee had was betwixt her paps and did continually issue out Her friends beeing full of heauines for this misfortune tooke her and lead her through the place of the Saints to trie if by any meanes they could recouer her So they lodged in a Church of the holy Trinitie but the holy Trinitie would not restore health but reserued the gift for the virgin c. Then was holy water made adiured with many coniurings but the woman A woman the worse beeing put into holy water put thereinto was the worse and madder then before At length the yeare comming about and the feast of the Purification of holy Marie approching shee was brought to a certaine Church built in the honour of the virgin and in fashion farre vnlike other Churches yet good enough for the Heremitâ— Satis tamen congrua ad habitandum heremitis to dwell in Whilst therefore she lodged here at the foresaid feast she was made as whole as if she had neuer beene euill c. 6 The fourth example is of a certaine monke that beeing much ouercome of wine The virgin deliuereth a drunken Monke that had bin deuout vnto her and afterward recouering his senses returning home ward was met withall by the deuill first in the likenes of a great bull secondly in the likenes of a foule dogge thirdly in the likenes of a cruell lyon But alwaies a certaine faire virgin with her haire hanging ouer The Papists make the virgin a friend to drunkards her shoulders beeing present chased him away and the last time tooke the monke by the hand and signed him with the crosse in his forehead and bad him goe to an other monke and confesse his sinne and doe whatsoeuer he should enioyne him c. The fifth miracle is as followeth 7 There was a notorious and most wicked theefe minding nothing but the seruice A certaine theefe did fast the vigils of Marie and he could not die without the sacraments of the deuill yet this good he had that he did deuoutly fast the vigils of blessed Marie with bread and water and when he went about his theft he saluted her with the deuotion that he could desiring her that she would not suffer him to die in his mortall sinne Now wheÌ„ beeing taken he was hanged for three daies he hung and could not die He called therefore to them that passed by that they should bring him a priest The priest comming with the Iudge and the people he was taken from the gallowes saying that the blessed virgin had sustained him So he was set at libertie and a while after he finished his life laudablie 8 To omit the 8. next miracles the summe of the 14. is this A certaine deuout woman Marie deliuereth the sonne of a certaine woman from captiuitie Inconsolabiliter flebat had a sonne taken captiue in warre Shee therefore wept most vncomfortably and made many praiers for her sonne to the virgin Marie At length profiting nothing she said vnto the virgin O blessed virgin Marie I haue often entreated thee for the deliueraÌ„ce of my sonne and thou hast not heard me therefore as my sonne is taken from me so The woman crieth quit with the virgin will I take thy sonne from thee and I wil put him in custodie as a pledge for my sonne Then taking the image of the childe out of It was high time for the virgin to helpe this womaÌ„ to her sonne that she might recouer her owne the lappe of Marie she went home wrapped it in a cleane linnen cloath and shut it diligently in her chest And behold the night following blessed Marie appeared to the captiue young man and deliuered him So vpon his returne his mother restored the image of Iesus to Marie c. 9 The fifteenth is somewhat like the former in this manner A certaine Matrone very deuout to the virgin had a little daughter which shee had put forth to nurse as it seemeth Marie deliuereth a litle girle froÌ„ a woolfe in a village next by It fell so out that as this infant was playing in the streete a woolfe came and ranne away with it neither could any man stay the woolfe or saue the childe Newes of this beeing brought to the mother as shee sate at the table shee arose and went into the chappell and tooke the image of our Sauiour out of the bosome of his mother and with many teares brake forth into these wordes Thou shalt neuer Nunquom rehabebis filium tuum nisi mihi restituas filiam meam haue thy sonne againe except thou restore me my daughter Vpon this the virgin commaunded the woolfe and presently some following the woolfe recouered the childe c. So the woman restored the virgins sonne c. 10 The summe of the 16. example is this Marie preserueth a child from fire A certaine woman that daily saluted the virgin with Aue Maria one daie hauing none to send to the field with her husbands dinner she was constrained to goe her selfe Hauing therefore a little sonne she left him at home and saluting the virgin with an Ave she committed him vnto her keeping In her absence her house and all therein being burnt at her returne with many teares shee expostulated the matter with the virgin Then they sought the childe and found him altogether without hurt 11 Here passing by the sixe next the 23. Marie deliuereth an innocent woman from death is this A certaine adulterer had an honest wife and much deuoted to the blessed virgin but the miserable adulterer did hate her exceedingly By the inconstancie of her husband

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