Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	scripture_n	word_n	9,705	5	4.5641	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05035	The summe of christianitie gatheryd out almoste of al placis of scripture, by that noble and famouse clerke Francis Lambert of Auynyon. And translatyd, and put in to prynte in Englyshe, by Tristram Reuel. The yere of our lorde. 1536; Farrago omnium fere rerum theologicarum. English	Lambert, Franz, 1486-1530.; Revel, Tristram.	1536 (1536)	STC 15179; ESTC S109321	59,361	166

verytye of scriptures of god hathe be hydde and suppressyd Capi. i. The Paradoxes OF Christ and his apostles the same veryte truthe was diligently preached whiche nowe is opened agayne with his gyfte and spirite They dyd preache the moste pure worde of god with the same siÌ„cerenes that it was reuelyd shew yd of god nat admyxted with proude phylosophy chyding sophymes dreames decrees tradycyons of meÌ„ne and to do the same we our selues be aboute and couit with all our hertes Â¶ For it is vnpossible that any man shulde perceiue the scriptures of god by carnal wysdome as S. Paule dothe say in his fyrst epystle to the Corinthians the .2 chapitre sayeng god hathe made them open by his spirite for the spirite sercheth althynges ye the botome of godes secretes â§ Â¶ Verely the alonly spirite of god is the moste lawfull interpreter of scriptures and most surely dothe iudge of the secretes of god .i. Corinthians 2. the thyngê of god no man knoweth but the spirite of god â˜ž â§ Â¶ who so euer dothe preache and expounde the scriptures nat of this spirite powres forth his dreames lyes for he is then carnall nat perceiuyng those thyngê that be of the spirite of god for they seme but folyshenes to him wherfore he can nat ê‘ceiue that as I haue sayde they be taken in spirite 1. Corin. 2. â˜ž â§ â§ â˜œ â™£ God hathe gyuen to vs the moste surest testimonie of his spirite that is to say his scriptures by whom is wel knowen who dothe iudge rytiously or no. so scripture is called a witnes or testimonie Esaie 8. the Psalme 18. and very ofte in the .118 Psalme â§ â§ Euery exposicion of any place of scripture whiche dothe dyssent from no other place of the same scripture is of the spirite of god but if it do dissent in one iote it is nat of the holy ghoste but commeth of the lyeng and folyshe sense of men for euery man of hym selfe is a lyer Psalmus 115. â™£ Hat longe after the apostles dayes Doctours began to expouÌ„de the most spirituall scriptures of god agaynste theyr propre nature and ordre of god whiche had openid theÌ„ after the wysdome of the flesshe moste vayne phylosophy admyxtinge them dayly with theyr reê“uable soteltyes sophymes â˜ž By what meanes it came to passe that they were depriued the equal iudgement of god and true intellygence of scriptures and blyndyd euery day more then other so that by the multitude of sophymes and carnall inuencyons the lyght of euerlastyng verytye and truethe was vtterly hydde â§ wherof the moste pure textes of scripture were forgotten and inuentoures feynours and dreamars were receyuyd as chydyng / Sophesters / Scotystes / Thomystes / Occanystes Summystes / and suche other â§ â˜ž After that mannes wysdome and proude phylosophy was admytted to the exposycyon of scriptures of god whiche is inpossyble to it for it peruertyth the germane and true sense of it and we fall in to the moste rude and ieoperdouse confusyon of blyndenes ygnorance and erroures that almoste there shuldbe none that walkyth nat in lyenge â˜ž â§ â™£ â§ â˜œ â§ Also nat longe after the apostles tyme vnto these happy dayes hathe be the very worldes of blyndnes and darkenes but nowe the nyght darknes be gone and the amyable daye of verytie and truthe is at hande â™£ It is heresye to say that to coÌ„uicte heretykes we hadde nede of sophistical soteltyes or mannes phylosophy for veryly god is neuer knoweÌ„ by theÌ„ nor they by hym bycause no man may stryue for god and hys veryte bycause it is contrary to God Forther more the wysdome of this worlde is dystroyed ouercome and reproued with the alonly and moste pure worde of the crosse 1. Cor. 2. and the chapitre folowyng Paule dothe saye that he dyd nat come to the Corynthyans in eloqueÌ„ce of speakyng or wysdome but that he might open and shewe the testymonye of Christ Iesu and many thynges of thys matter in the same place â˜ž â§ â™£ â§ â˜œ â˜ž They that beleue by eloquence so phymes philosophy and suche other wordes of mannes wysdome to teache Christe wyl that our faythe be in wysdome of men whiche is inpossyble at the leaste of true faythe whiche is nat but of the worde of the crosse and open shewynge of the spirite power of god 1. Corynthyans 2. â˜ž â§ â™£ In all the ieoperdouse tyme of erroure and darkenes we were herytykes sysmatikes from Christe and his verytie and drowned in the most greuouse erroures whiche we coulde nat perceyue of our selues for bycause the alonly iudgement of the flesshe that dothe neuer condempne it selfe but is alway aboute to ordayne it ye aboue god was then receiued dyd please and men dyd cleaue to it whiche god dothe hyghly abhorre â˜ž â§ â™£ â§ The lyeng and reprouable sense and iudgement of the flesshe then reyâ—yng after that and contrary to goddes worde was inuentyd the supercylyous and proude state of the pope his cardynalles and bysshopes and what soeuer dothe perteyne to the apostatate kyngdome as be the monastycall sectes indulgences of yeres dayes from pena culpa cÌ„ decrees and rules of men vsurpyng of rythes fyrste frutes and oblacyons inquisitours .i. ê“tectoures of this heryticall iniquitie promocyons of false deuynes scoles of decrees and such other of thys kynde execreable feynynges of the dyuell by the whiche vnto the tyme apoynted that is vnto the tyme that the iniquities of this kyngdome of the sonne of perdicyon was endyd the same kyngdome was establysshed â™£ The surest and moste euident sygne that this greate blyndenes hathe so longe endured is that inueÌ„cions tradycyons and decrees of men were regardid and setby more than the moste holy lawe of god and bycause the pure textes and sense of the byble were almoste clene extyncte and putte our of memory besydes that in theyr exposicyon euery man dyd folowe the dreames and feynynges of hys harte and nat theyr true and germane sense nat the marke of the euerlastynge spirite and dyd glory with hys inuencyons so that there was none that myght be acountyd any thynge worthe at all in mynistery of the worde but such a ruâ—ler of whom might be sayde Beholde here a goodly preacher a noble plaâ—e with his newe inueÌ„cions in preachiÌ„g and wrytyng he is copyous moues mery conceites in euery place that is as muche to say as derysyoÌ„ and mockage of the holy ministery of the gospell and to be brefe the bysshopes apostles and prophetes of god were nat serchyd for But Antychristê and theyr synagoges whiche with theyr inueÌ„cyons with one brethe can prouoke men bothe to laughe and wepe vomyte a hundreth allegaciones pratyng and preachyng to the people decrees and lawes of men customes and deades of many yeres examples and dreames of olde wyues monstrous lyes of the kyngedome of Antychriste ypocrytes deceyuers lyers nat wyllyng to orden the iustyce of god but the iustyce of the flesshe and of theyr sectes and of

supposethe for the Hebrewe bokes haue it wrytten of thys maner in the syxt Chapiter of the Cantikles Reuertere Reuertere Schulamis the which wordes in englyshe be returne returne or turne agayne my peasyble churche and in the .7 chapiter what shall ye fynde in my peasyble churche but companyes of warryours spoken by thys terme Schulamis let hym haue hys churche the whiche he callethe Sunamis that is to say the synagoge of Antychryste myserable captyuate stony indurate we wel haue â—ures the whiche we cal Schulamis that is to saye the churche of god the spouse of true Scholomon which is by interprytacyon of Chryst that pesable kynge all whose souayours stronge ye most strongest be alwaye gyrded with the most persynge sworde of the worde of god for nyghtlye dreades Lantik 3. these souayours be made moste ware and wyse to the battelles into the coniuringe of Antychryst whom god him selfe hathe made truely wyse Ioh. 6. of whom the reprouable Aegipte Sodome Babylon be not able to suffer the leaste scyrmyge or lettynge lose nor neuer coulde Thys Trygaryus dothe saye that we threaten greate thynges but to whom or do we threteÌ„ our selues do not we rather open and declare the thretenynges of the dreadful power of god the which we be certyfyed of shall fall most greuous into the kyngedome of the sonne of perdycyon he dothe also saye that in bryngynge vp rumoures and sclanders we so perpetually be of one mynd that no man doutethe of it but we haue al one spirite I make answere that when we cal them wolues beastes antychristes we do not sclaÌ„der theÌ„ but shewe forth what the spirite doth iudge of theÌ„ by the testymonye of scryptures but it is not alonly in this one thinge that we be al of one mynde for we do dyssente almost in nothyng that the same spirite of god doth teach vs in the sayd word he dyd prophesy as Cayphas dyd ye euen agaynste his wyl nat dylygently markyng that we hade al one spirite although he wolde that his sainge shuldbe otherwayes vnderstaÌ„ded But nether be nor yet al his sinagoge iÌ„ any thing be of one mynde sauynge in thys that they haue all coniured agaynste god Chryst and his verite for what do we se in them perpetual stryfe of Thomystes Scotystes Occanistes of Nomynalles Realles Summeles and suche other of thys kynde stryuynge euen contrarye one to an other whereby is wel knowen that they haue nothynge comen with the doctryne of chryst the whiche is the doctryne of mekenes vnyte they be also strauÌ„ge from hys spirite he doth furthermore saye that we with a vayne glose of wordes do wrast and wrythe the holy scryptures into our owne seÌ„ce wher as we do subdewe our sence by all meanes into the seruyce of the scrypture of god and glory to be ouer comeÌ„ of the truth as any man may openly perceyue that shal loke vpon our commeÌ„taryes and also we do affyrme nothynge that is not proued by the open testymonye of the scripture what is the cause therfore that he dothe counte our exposycyons for vayne but that he is aboute with hys craftines to mocke haue in derysion all the scryptures of god wo be to the thou blynde iogeler for thy iudgment is at haÌ„de bycause thou arte not affrayed to count the testymonyes of god most hyest for vayne and folyshnes peraueÌ„ture thou doeste thynke the spirite of god to be coÌ„pared to thy doble craftynes ye warsse then a foxe but that shalt shortlye be destroyed with the power of the same spirite we wyll not cleaue to the counsel or phantyse of any man excepte it haue the testymonye of the scryptures of god in what thynge do we erre theÌ„ or what haue we reprouyd at any tyme that dothe agre with the scryptures of god or what other thinges shulde we receyue we do receyue the wryttinges of men that agre with the sayde scryptures not for the men but for the truth sake the word of truth ought to iudge who shulde haue wrytten ryghtfully / if they deny that we haue the truth let them improue our probatyons by the worde of god Tregaryus wyll do it he makethe argumente Pro and Contra Primo secundo et tertio c. we wyl heare this sainge the lorde speketh it to whose least iote of speaking ryghtly taken we gyue place but we openly accurse the sotletyes of Tregaryus and hys secte not bycause we be ignorant iÌ„ theÌ„ for we haue labored our selues in such sophestycal knottê but bycause it is wyked and agaynste the worde of god to entreate apoÌ„ the scryptures of faythe with suche contencyous argumentes nor we do not denye as he dothe impute to vs that the worde of god may not be expounded but we wolde not that this exposycyon shuldbe of the proper sence of any man althoughe he be learned and holy but of the sence of Chryst which is than so when we expounde scryptures by scryptures for as I haue spoken in many bokes it is impossyble that any man shuld ryghtuously expounde scryptures of hê owne sence or brayne And yet besydes thê Tregaryus hath added to a blasphemye agaynste the lorde that he supposythe there to be many goddes that can be no maner wayes erre the whiche doth perteyne alonly to god hym selfe the hyest and greatest besydes whom ther is no mo goddes for who but he is immutable so that he can not erre for all sayntes haue synne .i. concupiscence as longe as they lyue and say as is wrytten in the fyrste canonycall epistle of Iohan the fyrst Chapitre yf we shulde say that we haue no syn in vs we deceaue our selues and truthe is not in vs but for all that they do not worke iniquite or wekydnes for syn dothe not reygne in theÌ„ as is playnly declared Ro. 5. 6. he is afrayde also lest that he be iniuryous to the electe in the meanese soÌ„ blasphemyes the lorde god hathe no nede of our lyes no nor yet hê sayntes verely when god hath mercy of the synners or the iniuste and maketh of theÌ„ sayntes theyr vnrytousnes doth commende and laude the rytousnes of god Ro. 3. for verely from thensforthe hys iustyce apperythe more gloryous and he is manyfestly declaryd to be iuste true in hê sermones when he is cruell ouer the wekyd and the rebellyon not obseruyng his promyses is iudged he dothe fayne hym selfe to wryte for the church of god and yet dothe nothyng els but aledge the decrees of men / for that thinge that this crafty false prophete doth of the councelles he doth it so that he is about to subuert al the pryncyples of fayth I do confesse that he speaketh many thinges true chefly in the begynnynge but at the laste he doublethe his voyce of the churche her councelles wherby he maye more lyghtly surely powre out his poysoÌ„ but as I sayde in the begynnynge he is answeryd enoughe at al to his questyons of them afore

and gospellers they be made of Belzebub Sathan that is of nought worse and moste hatefull to god â™£ â™£ â™£ â™£ â™£ â§ Aboue all the cloystures of the Mynorytes ought to be scolles of the professyon of the gospell for Chryste commaunded to saynt Frauncys that they shulde lyue after the forme of the holy gospel whiche I haue prouyd in the coÌ„mentaries of theyr rule Cap. 1. âœš Princes and rulers of theyr offyce ought dylygently to watche that the goynge forthe of all cloysters myght be free and by al meanes so to do that they whiche yet tary in cloysters lyue subiecte and be dylygently instructyd with the alonlye worde of god or els what shal these cloysters be but chafe ringe houses and bonde houses of the deuyl these laste 18. posytyons and other belongyng to monastycal secte I haue declaryd in my coÌ„mentarye into the rule of the minorytes more largely whose deutye is to iudge of the voyce of the lernyd / yf he be of god / and by what we be assuryd / also of wekyd vnyuersytes Capi. 12. IT dothe belonge to the church of god / to iudge of the voyce of all that teache / yf it be of god / whiche we haue proued openly in other bokes chefly in the cantykles of Solomon / the voyce of my well beloued cÌ„ Capitu. 2. and. 5. to what the churche of god is is declaryd within â™£ For of the worde of god / they aloÌ„ly can iudge that haue the spirite of christ whose deuty is to iudge of hye thingê 1. Corinthi 2. â˜ž âœš â™£ â§ â˜œ Â¶ It is heresye to affyrme / that the spirite of Chryste is not in the faythfull for he is in them / and they walke and vnderstande after hym by whome they mortifye the deades of the fleshe and lyue and crye in hym abba Pater and he gyuethe a testymonye to theyr spirite that they be children heyres of god hayres annexyd with chryste he axethe for vs with teres vnable to be spoken of and makyth intercessyoÌ„ for sayntes after god whiche Paule speketh of moste ceposlye Roma 8. â™£ Furthermore it is theÌ„ knowen that any man iudgethe of the spirite when he goeth aboute hys iudgement with open testimonyes of scrypture for the scryptures of god be the moste sureste testimonyes of the iudgementes of hê spirite as I haue sayde verye ofte âœš whiche scryptures who so euer denyeth to be necessarye can no otherwayes affyrme the surenes of hê saynges bycause those alone be the sure testymonyes of god â˜ž â™£ â§ Â¶ Therfore they that be of the church of god that is to say symple and meke yee plowe men and artyfycers that syncerely beleue in god and be the shepe of chryst may iudge of the voyce of theyr pastor yf it be in those doctoures or not â˜ž â˜œ â˜ž â™£ â™£ â™£ âœš Verelye they that be not of that church can not iudge of it but rather abhore and hate it bycause it is aduersarye to theyr sense that is to say the fleshe by whiche they be ruled â™£ For any man to iudge of the worde it helpeth not to haue be many yeres at Parryse or other vnyuersityes or to haue stodyed the tongues excepte the holye gooste be presente â™£ Vnyuersyties that haue be of many yeres stryue clene agaynst the worde of God â˜ž âœš â˜œ â§ â™£ â§ â˜ž Promotyons of deuynes whiche they hunt for doth engeÌ„dre nothinge but pryde and be full of couetousnes and vanyte and is a certen gentyles maner for what so euer is of goddes worde yf monye be brought quyckely there is a tytle grauntyd and doctoures neuer teachynge and ofte tymes the most foles be promotyd wherfore they be abhomynable to god â§ Â¶ And the lorde forbade hê apostles / that they shulde be made maysters Math. 23. no doute but he wolde haue them maysters and teachers of the people .i. that they myght teache hys scriptures but he wolde not that they shulde hunt for the vayne and proude tytles nor wolde not that they shuld teach any thyng but vnder hê seruyce âœš There is no man almoste that teachethe more vnhappely the scryptures of god then these pompos bugges and ydolles of the worlde â˜ž â™£ â§ â™£ Yf any man be worthye the mynysterye of god I wolde counsel that he shulde fyrste be chosen of other deuynes mete that he may be sende to any place and that the companye of the faythefull shulde pray for hym and yf he haue it let hiÌ„ gyue to the nedy and pore people and make them a feast accordynge to the gospell not as they do nowe a dayes to gyue cappes gloues or make greate coste of feastes to ryche men and full belyes that the same day they begyn to professe the gospell they do openlye agaynste the gospell for in truthe all these be abhomynatyon byfore the lorde Â¶ Yf al cloystures of the worlde that withiÌ„ or nye to cetyes were as I sayd a lytle before the scoles of the worde of god so that the superstecioÌ„ of clothing were not obseruyd mans tradicions for we caÌ„ not serue both God Baal the worde of god the worde of men âœš Prynces and rulers yf they wyll iustlye rule let them take hede aboue al thynge that Chryste maye rule his people also let them make scoles in euery place for chyldren and maydes in whoÌ„ they may be wel instructe iÌ„ the worde of god and honeste laboures lerne to dreade loue our lorde Iesu Chryst to whom with the father and the holy goste be honour worshyppe and empyre for euer more .. So be it Of the partes as they cal it of penaunce Cap. 13. THe partes of holy true penaunce is not confessyon coÌ„trytyon satysfaccyon but the actes of a true penytente of faythe without satysfaccyon Â¶ whiche be necessarye to helthe but not as sophysters saye â˜ž â™£ â§ True satysfaccyoÌ„ iÌ„ so much as it is iÌ„ the merites of Christe alonly can be no perte of penauÌ„ce nor act of the penyteÌ„t âœš But it is the hyest rewarde which we that beleue syncerely in chryste haue by hys meryte â§ â™£ â§ â™£ The inseperable seruaunte of true and necessarye penauÌ„ce is pure fayth for these the sauyour ioyned to gether saynge be penytent beleue the gospel â™£ This necessarye fayth is not to beleue this or that promise but so to beleue them all that we doute in no promyse of god no not in the leaste as is that he stedefastlye cleaue to goddes promyse iÌ„ which he hath promysyd to al faithful grace remissioÌ„ of siÌ„nes by christ as ofte as they axe it iÌ„ faythe thê is the gospel to whoÌ„ we must beleue Â¶ True penaunce can neuer be wtout true fayth nor sayth is neuer without grace and the spirite of truthe also affectyons and true good workes what true penaunce is PEnaunce that the kyngdome of the pope preacheth teacheth is wykyd cursyd and lyenge to the lorde for it is nothinge lesse then

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