Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01010	A secure and prudent choice of beliefe. Written by a student in diuinity	Floyd, John, 1572-1649.	1639 (1639)	STC 11115; ESTC S114863	16,290	54

state of his saluation 7. By these grounds cleere inough in themselues euery Christian may easily discerne what Religion is secure in practise to wit that which remoueth him furthest from danger of that sentence Who will not belieue shal be damned According to this Touchstone for the better instruction of the common sort I will examin the chiefe points now in question that by these examples the rest may be easily examined What Choice ought a man to make concerning the Real Presence of Christs body and bloud in the Sacrament of the last Supper 8. TO iustify the beliefe thereof we haue first the words of Christ Ioan. 6. where he amply promiseth his body and bloud My flesh is truly meate and my blood c. he that eateth my flesh c. he that will not belieue this but vnderstand it in a different sense from his predecessors persuaded by those obscure words the spirit giueth life the flesh profiteth nothing exposeth him to danger of disbeliefe with the Iewes and blasphemy since Vers 56. it is said he that eateth my flesh and drinketh my blood dwelleth in me and I in him And S Paul to the Col. c. 1. You which were in times past strangers and enemies c. hath he now reconciled in the body of his flesh through death to make you holy how then can those words the flesh profiteth nothing without danger be vnderstood of the flesh of Christ as profiting nothing is it not profit to vs that Christ should dwell in vs and we in him that we are reconciled in the body of his flesh 9. Secondly the words of Christ performing This is my body take and eate do this c. which words if we wrest to a figuratiue sense we must bring cleere Scripture for it else our interpretation is dangerous denying such a cleere mystery vpon human motiues Thirdly we haue the testimony of S. Paul 1. Cor. 11. If these places be obscure we haue besides the Consent of Nations the common voyce of the whole Christian world for a thousand fiue hundred yeares without Contradiction Finally in the beliefe and practise thereof there is no impiety but prayse and honour of Christ who vpon sufficient grounds is supposed present vnder the formes of bread and wine he is receiued with reuerence the soule being first prepared with harty sorrow for sinnes past accompanied with loue thankfulnes and liuely remembrance of his sacred Passion c. For deniall of this beliefe we haue but small authority not one cleere testimony of Scripture that interpreteth those words of Christ as figuratiuely spoken all other arguments can be but probable 10. Now I aske any indifferent mans iudgment what he would do in case a perfect figure of Christ should visibly appeare commonly acknowledged and worshipped by all with sincere intention If furthermore it were deliuered commonly that to suspect the apparition as an illusion of Sathan were a wrong to Christ will he aduenture to spit at it will he not rather forbeare that and iudge it secure to belieue and worship with others since therein he findeth no hurt but inuincible motiues to do so Cleere then it is what we ought to resolue in this point since for the beliefe we haue inuincible motiues in the practise there is no danger of any impiety as certainly there is in the denial if we grant but probability in the beliefe 11. Only it may be obiected that if Christ be not vnder those formes of bread and wine there is danger of Idolatry But this is a manifest mistake for Belieuers adore not bread nor wine nor any Creature but Christ whom vpon good grounds they suppose present sacramentally Know therefore that Adoration consisteth of outward reuerence ioyned with interiour as of body and soule the outward is indifferent to God and Creatures the interiour ioyned with it makes the difference Exteriour reuerence applied by our intention to a temporall Lord is but a Ciuil worship the same applied by our intention to a Saint as a Creature of God highly in his fauour is a higher degree of honour yet within the limits of inferiour worship It is likewise applied by our intention to God our Creatour and Sauiour thus it is perfect adoration and due only to God He then that belieueth Christ is conteyned sacramentally vnder the formes of bread and wine may securely adore since his adoration proceeding from his beliefe transferreth the outward act from all Creatures directeth it to God himselfe euen in case in his immediate beliefe he should be mistaken there remayneth then no daÌ„ger in the beliefe but great danger in the deniall He that will not belieue c. What of the Masse 12. MAsse is a compleate performance of that commaund Do this in remembrance of me Luc. 22. Wherin by the Priest prayers are said for the whole Church the holy Scripture is read all the parts and ceremonies therof represent the life passion of Christ who by meanes of those words pronounced in his name Hoc est Corpus meum is dayly offered in sacrifice to the honour of God profit of his Church Whence it cometh to passe that fayth gratitude and loue towards our Redeemer is daily renewed and the knowne prophecy of Malach. c. 1. fulfilled From the rising of the Sun vnto the going downe of the same my Name is great among the Gentiles and in euery place a pure oblation is sacrificed and offered to my name according to the most ancient and common Translation Thus innumerable Belieuers constantly hold and practise vpon sufficient grounds without the least shew of impiety why then may I not securely belieue I see not nor how the denial can be free from danger since vpon Disbelieuers only Damnation is denounced What of Confession Absolution commonly called the Sacrament of Pennance 13. HEre a Christian after due examination of his Conscience with harty sorrow and purpose of amendment which acts are necessarily required confesseth his sinnes expecteth absolution by the ministery of the Priest What danger can there be in this beliefe and practise The Iewes charged Christ of blasphemy saying Who can forgiue sinnes but God Against Christ they sinned because they belieued him to be man only which errour he chastised by miracle Matth. 9. giuing them withall to vnderstand that men also by power receiued from him should forgiue sinnes for in that they conceiued he taught that man had power to forgiue sinnes he checked them not but rather confirmed it And that you may know sayth Christ that the Sonne of Man hath authority in earth to forgiue sinnes c. And the multitude glorifyed God who had giuen such authority to men Moreouer Christ to his Apostles Io. c. 22. sayth Receiue yee the holy Ghost whose sinns yee remit they are remitted vnto them and whose sinnes yee retaine they are retayned Likewise Matth. 18. Whatsoeuer yee shall bind on earth shall be bound in heauen and whatsoeuer yee shall loose on earth shall be loosed

in heauen Questionlesse the prime sense of these words import a power giuen to men to forgiue sinnes nothing then is presumptuously assumed by the Belieuers thereof for though it is proper only to God to forgiue sinnes by his owne power and of himselfe yet the light of nature teacheth that man may also forgiue sinnes by CoÌ„mission from him as it is proper to a King only to forgiue Treasons committed against his person yet by Commission his name a Subiect may haue power to do the same without iniury to the King or exceeding the degree of a Subiect Why may not the Minister of God by authority giueÌ„ him forgiue sinne in his name without offending or exceeding the limits of a dutifull creature this is at the least probable In opposition I find no Scripture but only admirations of a few dangers in comparison of the Belieuers euideÌ„t reason there can be none Dangerous then is the deniall Beliefe secure Qui non crediderit Who will not belieue shal be damned What of one Church and one Head thereof 14. IN Common Wealths throughout the world I find an Vnity is most sought for and to that end one supreme gouernour and ruler in one house one Maister in one Towne one Maior in one Company one Captaine in one Army one Generall in one Kingdome one King can it beare any colour of offence to belieue that in the most perfect Common-wealth instituted by Christ there is ordained one flock vnder one Pastour Vt fiat vnum ouile vnus pastor We see that in two supreme gouernements there is no mutuall subordination therefore not properly one and where there are two Kings it is sufficient to conclude two Kingdomes If then in Gods Church we admit diuers supreme Gouernours we cannot so perfectly call it one Church as one flock is one vnder one Pastor which Christ promised should be so Whence it seemeth manifest that for the preseruing of vnity in Gods Church one head is necessary and that in the beliefe therof there is no danger though there were no Scripture at all to warrant it For as temporall Kings though they haue no warrant for their ech particular regall power out of holy Scripture yet by law and iustice and conscience we are iustly obliged not to question it So I vnderstand not with what security a man may deny the authority of one supreme Gouernour of a Church so many hundred of yeares prescribed I need not heere heape vp texts of holy Scripture for proofe of the beliefe of one Church vnder one head since in the beliefe thereof there is no shew of impiety but in the deniall as much danger of impiety as in denying any Prince his due Yet that it may appeare that the deniers are not only in danger of iniustice but also of disbelieuing Christs words I lay downe some few Texts to be pondered Matth. 6. Thou art Peter vpon this rock will I build my Church and the gates of Hel shall not preuaile against it Behold one rock one Church that permanent against all assaults Io. 21. to Peter he said feed my sheepe which words imply the full office of a Pastor that is not only to prouide nourishment but also to gouerne and defend without which the office of a Shepheard is not complete That also these words were spoken only to Peter it is manifest by that thrice repeated interrogation of Christ saying Simon Peter louest thou me especially when he addeth more then those wherby he excluded the rest of his Apostles to which when S. Peter had answered that he loued him Christ thereupon replyed feed my sheepe as if he should say the supreme dignity of Pastorship and Vicegerency which I giue you requireth greatioue and charity as you truly loue me so be a true Pastor in my Church because I giue you a dignity aboue the rest whome you are to rule ã€ˆâ—Šã€‰ my place therfore I require that your loue to me be singular 15. This litle I haue obserued yeildeth such probability at the least that it is manifest it cannot without danger be denied but that God his Church is one vnder one head But grant these places are not cleere in themselues yet the Common voyce of the world so long continued expressed also in the two Creeds may iustly excuse any Belieuer from the least danger of that sentence Who will not belieue c. Securely then with the Apostles creed we coÌ„ses to belieue the holy Catholique Church and with the Nicen One holy Catholique and Apostolique Church and not one vnles it haue a supreme visible Gouernour to whom all are subordinate What danger can there be in this beliefe if feare of God CoÌ„science only be regarded What concerning recommending our selues to the intercession of Saints 16. TO iustify the beliefe and practice of this point it is sufficient that it is conformable to reason and void of iniury to Christ I aske then why may not we commend our selues to the intercession of Saints as well as S. Paul did commend himselfe to the prayers of liuing Christians If it be answered it is an iniury to Christ who biddeth all come to him I see not first how S. Paul can be excused that oft commended himselfe to the intetcession of inferiour Creatures who should haue gone to Christ only and to no body els Looke what must be answered in excuse of S. Paul the same must iustify our praying to Saints Moreouer to iustify S. Paul and those that commend themselues to the intercession of Saints it seemeth euident that both he and we go truly to Christ for we go not to Saints to giue vs this or that but to obtaine their mediation for fauours at God's hand as truly we are said to haue recourse to the King for honour if we desire his Fauorits to intercede for vs as notwithstanding this mediation we are truly said not to wroÌ„g the King but to seeke to him so by our intercession to Saints we wrong not Christ but go to him vnles a man should be conceiued not to seeke to Christ at all but only to pray to Saints which in no good Christian can be imagined 17. If it be answered that Saints in heauen caÌ„not heare vs I aske how can this be knowne not by Scripture since it witnesseth that many Prophets saw obiects not only absent but not existent many hundred yeares after their time only by diuine inspiration nor by reason for though were their hearing by corporal eares there might be some difficulty yet since their hearing is vnderstanding which is indifferent to conceiue obiects as well absent as present this difficulty to any will appeare vaine and impertinent since we know not how our soule vnderstands nor how our eyes see or eares heare 18. Hence I gather that the Belieuers of this Article though they had no expresse Scripture for proofe thereof which for the present I examine not yet since their practice is conformable to reason and

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