Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06346	A treatie of the churche conteining a true discourse, to knowe the true church by, and to discerne it from the Romish church, and all other false assemblies, or counterfet congregations / vvritten by M. Bertrande de Loque ... ; and faithfully translated out of French into English, by T.VV.	Loque, Bertrand de.; T. W.	1581 (1581)	STC 16812; ESTC S123131	175,246	422

doe reserue vnto themselues the administration of the sacramentes such as they haue with the rentes and reuenewes of their bishoppricks parsonages other benefices and post ouer the charge office of preaching the worde to the Friers leauing them the bagge wallet and staffe whatsoeuer by begging they can get for their hire or wages But seeing that they leaue vnto the friers the office of preaching why do they not leaue vnto them also the office and charge to administer the sacramentes For these two offices are ioyned together and may not at any hand be separated or sundred one of theÌ„ from an other Notwithstanding there is in the Popedom a plaine prohibition and forbidding that friers in as much as they are friers should meddle with or take vpon them to administer any sacrament except they bee such as haue charge or vnlesse they be dispensed with all for the doing of it But why then are they suffered to preach For this is to doe against the ordinaunce and institution of Christ and to diuide and sunder things which he hath ioyned together Or seeing that they are come so farre as to forbid friers to administer the sacraments why doe they suffer them to say masse seing that they all hold and affirme that the masse is the sacrament of the holy supper which for this cause also they cal The sacrament of the alter Indeed to speake according to the truth making also an ende at the length of this matter these men can not after any manner whatsoeuer vaunt or boast theÌ„selues to bee true Bishoppes and pastors seeing they are not called by Christ to such offices and that they doe not any manner of way exercise duties and charges according to the ordinaunce and commandement of the Lord of the haruest The X. CHAP. Whether the ministerie of the worde bee alwayes necessarie in the Church and howe much men ought to attribute or giue vnto it AFter that we haue spoken of the diuerse degrees of ministers in the Church and of their charges and offices it shal be verie meet and requisite that we declare whether the ministerie of the worde be alwayes necessarie and needefull in the Church or no. For there are some which doe dispise it and vtterly disallowe the same as though it were superfluous vnprofitable and vaine whose argumentes and reasons we must first examine and afterwards we will alledge and bring foorth our reasons and warrantes against them Their first argument is this The holie Ghost is our inward doctor who teacheth vs all things and leadeth or bringeth vs to the knowledge of all trueth It followeth then 1. Ioh. 2.20 Ioh. 16.13 that we haue not any neede of the outward ministerie neither that any doe teach vs with the liuely or liuing voyce I aunswere that the consequent is false and that the argument is captious and sophistical by reason of the insufficient numbring or reckoning of causes For there are three verie right causes by which we are guided and ledde to the knowledge of the trueth The first is the holie Ghost the second is the outward ministerie of the word The third is our will but yet regenerated agreeing with these two Nowe of these three causes or meanes we are not to despise any one seeing that GOD by them will accomplish and bring to passe his owne worke in vs. Wherefore although it be the proper and peculiar office of the holie spirit to lighten vs within and to lead vs to the knowledge of the truth yet so it is notwithstanding that the outward ministerie of the word is not vnprofitable bicause that God vseth the same as an inferior or secondarie meane for the aboue named effect and purpose And indeede the preaching of the word and the administration of sacramentes doe then shewe and bring forth their effect and power when the holy Ghost ioyneth his withall by the which only the eares are perced the harts opened the affections touched the wils disposed and prepared thereby to giue an entrance to the outward ministerie insomuch that if this inward master or teacher doe faile vs the outward ministerie can no more profit our soules than the light of the sunne helpeth blind eies or than a voice which soundeth lowd profiteth deaf eares In the meane while the outward ministerie is not vnprofitable or vaine when the operation of the holy Ghost is ioyned therwith working within but is full of vertue efficacie power euen as it pleaseth God to blesse it The second argument is Those which knowe all things and haue not neede that any should teach them haue nothing to do with the outward ministerie but the faithfull knowe al thinges as S. Iohn saith 1. Ioh. 2.20.27 and haue no neede that any should teach them It foloweth then that the faithful haue nothing to do with the outward ministerie I answere that the place of S. Iohn is verie yll and peruersly applied For when he saith that the faithfull to whome he writ knewe all things first that this ought to be referred to that which he had before saide 1. Ioh. 2.14 in the 14. verse to wit that they knewe the father for he that knoweth the father certainely knoweth all bicause the father is knowne in his sonne in whom are hid all the treasures of wisedome and knowledge Col. 2.3 as saith Saint Paule And therefore also the same Apostle declareth to the Corinthians 1. Cor. 2.2 that he esteemed not to knowe any thing among them saue Iesus Christ and him crucified Secondly when he saith that they knowe all things it is as if he had said that they were not yong schollers rude and ignorant but expert well skilled in the matters which he propouÌ„ded set forth vnto them that therfore he did not set out these pointes to them as though they were altogether vnknowne to theÌ„ but that he did onely bring these things to their mindes that they might remeÌ„ber them As S. Peter writeth vnto the faithfull 2. Pet. 1.12 I will not be negligent saith he to put you alwayes in remembrance of these thinges though that ye haue knowledge and be established in the present truth Finally when he saith that they had no neede that any should teach them this ought not to be read alone by it selfe but ought to be ioyned with that which followeth to wit 1. Ioh. 2.27 but as the same annoynting teacheth you of all things and it is true and is not lying As if he would say you haue bene taught of the holie Ghost who is alwayes true and no maner of way a lyar You then haue not neede that any should teach you some other matter as they are wont to do which teach for doctrine mans inuentions but if any do teach you that he follow that which the holie Ghost hath taught you in whose doctrine it behoueth you alwayes to abide The third argumeÌ„t The Lord saith thus And they shall teach no more euery man

1. Tim. 2.4 that God will haue all men to bee saued that is to say all persons of what qualitie condition soeuer they be And in that place of Saint Matthewe Matt. 4.23 where he saith that Iesus Christ being in Galilee healed all sickenesse and all disease among the people That is to say all sortes of sickenesses and diseases And indeed S. Peter in the seconde Chapter of the Actes Act. 2.16.17 maketh this sense manifest and plaine vnto vs when he saith that this prophecie was then accomplished when Iesus Christ sent his holy spirite vpon the Apostles Nowe we knowe that all fleshe that is to say all men were not at that time indewed with the gift of prophecie Secondly The Prophet speaketh not here of the publike office and charge to teach but of the particular duetie of euerie one calling them generally Prophetes who in the time of the Gospell should be indewed with so great light of doctrine that they might after a sort bee compared with the auncient prophetes Iere. 31.34 Wherevnto also must be referred the place of Ieremiah Mala. 4.2 Matt. 13.16.17 which wee haue expounded in the former argument and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe It is not then without cause that Ioel attributeth this title or name of prophete to them who haue no publike charge or office to teach but are onely inlightened by the holye spirite and the preaching of the Gospell 1. Thes 5.11 because that this light is farre more excellent then the gift of Prophecie it self was in diuers who liued vnder the law And also though we are bounde to exhort one an other and to teach one an other in the doctrine of godlines and the feare of God yet for al that the publike ministerie of the worde is not superfluous or vaine in the Church For the selfe same God that hath commanded fathers to instruct their children and all vs to admonish one an other hath also ordeined the publike ministerie of the word in the Church that it may be there practised and exercised not for some fewe yeares onely but euen vnto the ende of the world And thus much touching the argumentes of the aduersaries and such as set them selues against the ministerie of the Church Now let vs bring foorth our reasons to proue the contrarie The first reason is Iesus Christe hath commaunded that the Gospell should bee preached and the sacraments administred in the Church vnto the ende of the world TheÌ„ it followeth that the ministery is alwaies requisite and necessarie in the Church I proue the Antecedent or former proposition by these wordes of Christ written in the last Chapter of Saint Matthew Matt. 28.19.20 Goe teach all nations baptising theÌ„ in the name of the father and of the sonne and of the holy Ghost teaching them to obserue whatsoeuer I haue commanded you and beholde I am with you vnto the worldes ende For after the coÌ„maundement to preach the worde and to administer baptisme vnder which sacrament the other also of the holy supper is conteined because the disciples might doubt or feare their charge as being great in labour and harde to execute Iesus Christ addeth a promise of his assistaunce not for tenne or twentie yeares onely but for alwayes euen vnto the ende of the worlde Wherein hee manifestly setteth out and declareth two thinges One that he willeth and ordeineth that the ministerie be exercised in the Church not for one age onely but continually vnto the consummation and ende of all things The other is that he promiseth that although Sathan subtillie deuise and inuent and practise all that hee can to hinder the ministerie the work of Gods seruants and that tyrants by their practises and violences inforce theÌ„ selues to the vttermost of their power to ouerthrowe and to bring to naught the Church of God yet hee will by his godly and heauenly power alwaies mayntein his trueth in the worlde and preserue his Church therein by the ministerie labor of his faithfull pastors The seconde reason Rom. 10.17 The Apostle Saint Paul saith to the Romanes That faith commeth by hearing and hearing by the worde of God Whereby he declareth that God hath accustomed to plant faith in our harts by the preaching of his word It is true that the power of God is not tyed to this outward meane but that he is able to beget faith in vs after some other fashion and by some other meane although it be to vs incomprehensible euen as it shal please him selfe but notwithstanding all this the ministerie of his worde is the ordinarie meane which hee vseth or serueth himselfe with to giue vs faith by so that they which will haue faith wirhout the preaching and hearing of the worde doe as much as though they woulde liue without meates and drinkes which GOD hath ordeyned for our bodily life Nowe herevpon we take and frame our argumeÌ„t thus Faith is in all times and alwayes necessarie for men But faith is giuen vnto men from God by the ministerie of the worde Therefore it followeth that the ministerie of the worde is in all times and alwayes necessarie for men The thirde reason It is certaine that for as much as the sacramentes are ordeyned by God to be as it were seales of the worde to seale in our heartes that which is therein conteyned alreadie that is to say the vnion fellowshippe and partaking which we haue in Iesus Christ it followeth that where there is not the worde of God preached there wee cannot haue any sacrameÌ„t For as a seale is altogether vnprofitable yea is not allowed a seale vnlesse it be bound or set to some instrument or writing for the confirmation thereof euen so the sacrament is altogether vnprofitable yea indeed is not a sacrameÌ„t if it be not ioyned with the worde of God preached to confirme the same vnto vs. Whervpon S. Augustine hath sometimes saide Let the worde be ioyned to the sacrament Augu. sup Iohan. hom 13. there shall be made a sacrament Of what worde speaketh he verily not of a worde mumbled vp murmured or whispered without vnderstanding ouer the elements but of the worde of God preached to the faithful and receiued of theÌ„ through faith as he himself maketh it plaine when speaking of baptisme he addeth this is the word of faith which we preach by which baptisme is consecrated and hallowed 1. Cor. 11.21 to haue power to make cleane Nowe from that which is aboue saide we reason after this manner The administration of the holy supper is alwayes necessarie in the Church euen vnto the end of the world for Iesus Christ hath commaunded vs to celebrate it by that meanes to preach or shewe foorth his death vntill his comming againe But the administration of the supper cannot be performed without the ministerie of the worde Therefore it followeth that the ministerie of the worde

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