Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	ghost_n	holy_a	trinity_n	3,214	5	9.7060	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48358	Holy characters containing a miscelany of theolocicall [sic] discovrses that is theology, positiue, scholasticall, polemicall, and morall built upon the foundation of scriptures, traditions, councils, fathers, divided into two books / written by George Leybvrn ...	Leyburn, George, 1593-1677.	1662 (1662)	Wing L1938; ESTC R18553	388,184	688

as infected with errours crept into it in order to not foundamentall Articles of faith and to assert the quitting of these and not the Roman Church as to the sound part therof in consequence of which Protestants infer the now Roman Catholicks who perseuer in not themselues that rooted out the errours that were crept into the Roman Church to bear the infamous braÌ„d of schism thus the distinction of foundamentall and not foundamentall Articles of faith serues the Protestant Reformation and might haue weight with it if any exaÌ„ple could be produced from any Christian Church preceding the Protestant Reformation that so distinguished between foundamentall and not foundamentall Articles of faith making it damnable to dissent from those and not damnable to dissent from these sufficiently proposed and indeed the going of the Children of Israel on drie ground thorow the mids of the sea the raising of Lazarus vnto life by Christ and sundry other Articles of faith which according to ProtestaÌ„s are not foundamentall neuertheless cannot be denyed without hurt of faith and loss of saluation Wherefore the primitiue Church taught that all Articles of faith sufficiently propounded ought of necessity to be belieued for the first Council of Nice condemned seuerall Hereticks euen for asserting errours which were not against foundamentall Articles of faith namely the Quartadecimani for celebrating the solemnity of Easter at an vndue tyme and Can. 8 made an ordinance forbidding the receiuing of certain hereticks called Cathari into communion with the Catholick Church vnless first they promised in writing that they would embrace and keep all the doctrines therof without making any exception as to foundamentall and not foundamentall Articles of faith * Aug. l. de haeresibus vbi enumerasset multas haereses quarum plures non erant coÌ„tra Articulos fundamentales in fine tamen vniuersaliter de omnibus ait christianus Catholicus ista non debet credere Besides not one scripture testimony or one authority of ancient Father can be alledged to proue that diuine faith is consistent with one sole errour that is against any * S. Chrysos in Gal. 1. ad illud volunt subuertere Quemadmodum inquit in moneta Regia qui parum aliquid amputauerit de impressa imagine totum nunisma reddit adulterinuÌ„ ita quisquis sacrae fid ei vel minimaÌ„ particulam suhuerterit in totuÌ„ corrumpisur idem docet Theodor. l. 4. his cap. 16. 5. Prosper Epis ad Virginem Demetr alienus inquit est Ã numero fidelium Ã sorte sanctorum qui in aliquo Ã Catholica veritate dissentit one Article therof For indeed euery errour against an Article of faith is an errour against faith in coÌ„sequence of which one act of hereticall infidelity expelleth faith as darknes dissipateth light and as one sole mortall sin driueth away christiaÌ„ charity and although naturall habits as they are got leasurly by frequeÌ„t acts of the same liknes aÌ„d so lost at leasure by sundry acts of contrary likenes neuertheless faith that is a diuine habit supernaturally infused is wholly lost * Io. 2. qui offendit in vno factus est omniumreus prasertion quoad incturam totius habitus gratiae charitatis qui habitus tam facilÃ¨ vno peccato mortali quam pluribus deperditur 1. Cor. 6. Rom. 6. stipendium peccati mors vbl dicitur peccati in numere Tingulaeri by any one act of errour that importes a voluntary dissent from any whatsoeuer Article of faith sufficiently propounded and the reason hereof is manifest because whosoeuer so dissenteth reiecteth diuine reuelation together with the veracity of God which is the indiuisible object and consistency of diuine faith and regardeth all the Articles therof alike wherby is plainly euident that t is vnaduisedly and in vain conceiued that the Roman Church is one indiuiduall body partly sound and partly exulcerated or one indiuiduall field that in part is filled with thistles and netles and in part purged of all euil hearbs by the industry of a carefull husband man seeing that the true Church of God is inconsistent with errours against Articles of faith as appeareth by the reasons alledged and indeed the true Church is the spouse of Christ without spot or wrinckle and so shall continue to the end of the world vnder the the infallible conduct of the holy Ghost who will neuer suffer the gates of hell to preuail against her Mat. 18. in consequence of which she shall neuer lose her spousall innocency integrity and fide lity wherfore if we will auerre that the Roman Church was once the true Church of God of necessity she ought to continue so and if we will coÌ„fess that the present Church of Rome containes all foundamentals that is all necessary requisits vnto saluation of necessity the opinion of errours crept in in order to not foundamentall Articles of faith ought to be laid aside But to whom shall it belong to distinguish the foundamentall Articles from not foundamentall and meer arbitrary not to the Pope surely and such ChristiaÌ„s as yeeld obedieÌ„ce to his Holines because these acknowledge for foundamentall Articles what the Council of Trent hath defined nor to the ancient Church in regard that froÌ„ tyme to tyme she hath condemned and excommunicated those which dissented from any poynt of the generall faith or from generall Councils for though the Pelagians Donatists and other sectaries confessed the misteries of the Trinity and Incarnanation and other foundamentall Articles of Christian faith neuertheless they were not tolerated but anathematised by the ancient Church and by the Fathers execrated as Heretiks Yet perhaps it will be answered that the determination belong's to the vnanimous accorde of all those which in any manner confess and worship Christ But if the vniuersall consent of these were required for the making or appointing foundamentall Articles necessary to the obtaining of saluation this should be none viz The Diuinity of the son of God Because the Arians denyed it nor The Diuinity of the holy Ghost Being the Macedonians denyed it nor The blessed Trinity because the Sabellians denyed it Nor the vnion between the diuine and human nature in one diuine Person for Nestorius denyed that vnion wherby euidently appears that t is not possible for ProtestaÌ„ts to determinate which Articles of faith be fouÌ„dameÌ„tall and which be not fouÌ„dameÌ„tall That is to set down precisely such Articles of faith as can not be denyed without loss of saluation and such again as to deny is not damnable Howeuer it is euident enough that Protestants haueing neither vnion as to diuine faith nor communion as to the ministery of Sacraments with the Roman Church cannot make a good claim to a visible existence and perpetuall succession of Pastors as deriued from her Again their going out from that Church which they confess to haue been once the true Church of God and still to retaine requisits necessary vnto saluation argueth them guilty of

Pet. 10. in order to many diuine ordinances in regard they doe not shew plainly clearly and euidently all the mysterious precepts of Christian faith that require necessary obseruance wherefore it is an extream weakness to infer from the light of the written a negation of light in the vnwritten word of God as to instruction in iustice and saluation and indeed down from the begining of the Church christian religion hath in all times * Trid sess 4. cap. 1. declarat veritatem disciplinÃ¤ Ecclesiae contineri in libris scriptis sine scripto traditionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apostolis Spiritu sancto dictaÌ„te quasi per manus traditae ad nos vsque perueneruÌ„t huiusmodi traditionuÌ„ contemptoros anathemati subiecit Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari apertÃ¨ contineri in scripturis been directed and gouerned by both of the said lights that is by the written and vnwritten word as by laws and customs which kind of gouerment is common alike to euery common wealth instituted aright That this double light (c) According to S. Irenaens p. 3. con haer c. 3. 4. Tertull. l. de coro militum cap. 3. S. Basil l. ad Amphilochium de Spiritu sancto cap. 29. S. Austin Epis ad Janua there is full parity between traditions ad scriptures warrantable authority being common alike to the one and the other Wherefore S. Chrys hom 4. in 2. ad Thess saith Est traditio nihil quaras amplius T' is tradition seeke no further of written and vnwritten Traditions is of necessary and perpetuall vse in the Church appeareth by the second Epistie to the Thesalonians where S. Paul enioyneth the keeping of both saying stand fast keepe the Traditions which you haue been taught either by word or our Epistle All the doctrines necessary to saluation which the Apostles receiued either from the mouth of Iesus-Christ or by inspiration of the holy Ghost they deliuered to the faithfull of those dayes partly in written and partly in vnwritten traditions which down from the primatiue Church to the present times haue passed as from hand to hand in a continuall line of priestly succession Moreouer it appeareth clearly by the second Chapter of S. Iohns canonicall Epistle that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to saluation for he expresly saith although I had many things to write vnto you yet would I not write with paper and inck for I trust to come vnto you and speak mouth to mouth that your ioy may bee full which he repeateth in the end of his third canonicall Epistle saying I haue many things to write but I will not with ynck and pen write vnto thee and doubtless as Christ when he said to his Disciples Io. 16. I haue yet many things to say vnto you but ye cannot beare them now meant of many mysteries of faith distinct from those he had already taught them so S. Iohns meaning was that he had other doctrines of christian faith or manners to deliuer by word of mouth then those he had written with ynck and pen and truly the particles That your ioy may be full doe import as much being meant of spirituall ioy such as faithfull christians commonly receiue when they are instructed in things pertaining to iustice and saluation and it is not in reason probable that S. Iohn should vnderstand temperall ioy in order to wordly aduantages the intent of his Epistle being to stir vp a Mother and her son vnto a vertuous life in Iesus-Christ neither is it as to reason credible that so many things which S. Iohn purposely omitted to write were set down in writing either by himself afterward or by the other Apostles afore there being no scripture testimony wheron to ground those coniectures inuented meerly by the aduersaries of vnwritten traditions Besids it is plainly euident that sundry vnwritten doctrines of christian religion which are not contained expresly in any part of the new or old Testament are of necessary credence For example we must belieue with diuine faith the receiued catalogue or canon of both Testaments to be the true and vncorrupted word of God For otherwise those holy writings would haue nothing of weight with vs as theron to relie our saluation notwithstanding not any part of either Testament expresseth the receiued catalogue or canon for example we must belieue that the true sense of the written letter is a necessary and essentiall requisit to faith because in the sense that giueth life and not in the letter that bringeth death the true word of God consists but the true sense of the written letter that is to say how (d) The Caluinists in a publick disputation with the Antytrinitarians in the presence of Iohn the second elected king of Hungary engag'd to proue by scripture the mystery of the B. Trinity but failing in their engagement the king of a Caluinist became an Anti-trinitarian the written letter ought to be taken whether in a proper or figuratiue signification is not known but by the interpretation and tradition of the Church Again we must belieue that in one God there is a Trinity of diuine persons which be really distinct one from an other and no more yet not any writing of the Apostles or Euangelists (e) According to S. Chrys hom 4. operum imperf as in Heauen so in scripture God lies hid vnseen Wherefore as all men behold this corporall Heauen and not God that dwels within it so though many read the holy scriptures neuertheless they perceiue not the God of truth that lies hid in the inward seuse thereof expresly assertes a reall distinction or excludeth expresly a quaternity of persons and truly though S. Iohn saith in his canonicall Epistle cap. 4. that there be three which beare testimony in Heauen the Father the word and the holy Ghost neuertheless he doth not say expresly * Simplex affirmatio ternarij in aliquo non excludit vel negat ibi esse aliquod quartum cuÌ„ in quaternario includatur ternarium qui asserit esse tres vbi sunâ— quatuor non falsum dicit three only or that these three are really distinct one from an other for he addeth these three are one in so much that the great Sabellian heretick Praxeas taught that God was but one sole person that carried three distinct names in order to three seuerall effects naming him Father in as much as he createth all things son because be was borne of the Virgin Mary inuested with human nature and holy Ghost in regard he sanctifieth all creatures Wherfore if the Apostles had not deliuer'd to the faithfull of those days by word of mouth a reall distinction in God as to personality and a reall identity as to nature and substance and the Church

Char. XVI Of Holy Order p. 233. Char. XVII Of Matrimony p. 261. Char. XVIII Of Extrem-vnction p. 279. Char. XIX Of the Church Militant p. 291. Char. XX. Of Traditions p. 333. Char. XXI Of the Church Triumphant p. 351. Char. XXII Of Foundamentall and not foundamentall Articles of faith p. 289. THE FIRST BOOK OF HOLY CHARACTERS Containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHARACTER J. OF GOD THE CONTENTS The necessary being of one God his existence in three distinct persons his omnipotency together with his other divine attributes GOD is a spirituall nature so eminent that nothing can be apprehended by man or Angell * Aug. l. 1. de doct Chr. Deus est quo nihil cogitari potest aut bonitate meliÃ¹s aut porsectione matus in goodness better in perfection greater His existence * Si ab altero haberet existentiam non esset ens supremuÌ„ improductuÌ„ proinde debet necessariÃ² essentialiter existere is his essence and therefore to him essentiall which euinceth a necessity of his being and all Creatures necessary dependence of him for t' is impossible that there should be more then * Singularitas seu vt loqÃ¹itur Tertull solitas id est incommunicabilitas ad extra est essentialis supremo enti quod debet necessariÃ² essentialiter existere quia existentia est rei singularis incommunicabilis ideoque impossibile est vt multipliectur nam essentiae sunt omnino per se incommunicabiles one necessary being and that is properly called God (a) 1. Io. 3. There are three vvhich bear vvitness in Heauen the Father the Word and the-hold Ghost and these three are one This Scripture testimony giues full evidence of personall distinction and essentiall vnity in the blessed Trinity and as S. Austin well observes ouerthrows two heresies at once namely the Arian by saying one which signifies vnity in nature and the Sabellian heresy by faying bear in the plurall number which plainly expresseth distinction as to the divine persons who in essence is one and in persons three one and the same individuall Deity essentially requiring to be invested with a triple personality expressed in the name of Father Son and holy Ghost (b) God sais Isa 66. Shall I cause to trauell and not bring forth from this sacred Text S. Austin infers that it were not equity if God should giue fecundity of generation to his creatures and want it as to himselfe and it were not reason or equity that God within him selfe should be barren wanting production that communicates fecundity of generation to all things without himselfe God the Father is a beginning without a beginning hauing no beginning of his being God the Son hath his beginning and being from his diuine Father who begot him from all eternity the full brightnes of his glory and * Hebr. 1. splendor gloriae figura substantia eius the express resemblance of his diuine substance God (c) The Council of Florence in the decree of Pope Eugenius the 4th defines the procession of the holy Ghost from the Father and the Son In this Council the Grecians renounc'd their heresy as to the same procession though soon after they fell againe into it and so continue obstinate in their pertinacy notwithstanding that God by evident signes manifested his iust wrath against them in regard of that relapse For soon after and euen at Pentecost when the Church celebrates a speciall Feast in honour of the holy Ghost the Turks seizd on the Imperiall towne of Constantinople and therby mastred all Greece Be sides in the same Council the Latin against the Greek Fathers asserted the procession of the holy Ghost from the Father and the Son as from one sole beginning of his being the holy Ghost proceedeth from the diuine Father and the diuine son as from one origen of his procession being the reciprocall loue and vnion of both As in the visible sun three things are obseruable (d) The similitude as to the globe beames and light of the sun Gelasius the Patriarch of Constantinople vsed in a conference with Amurath the Emperour of the Turks vnto illustrating the vnexpressisible mystery of the blessed Trinity the round body or globe thereof the beames and the light and as the beames are deriued from the same body and not from the light and the light from the body and beams and the body from neither of both and as all these three make one only sun without confusion or separation so in God there are three diuine persons and the Son proceedeth only from the Father the holy Ghost from the Father and Son and the Father from neither of both and these three are one sole God without * SymboluÌ„ S. Athanasij neque confuÌ„aentes personas neque substantiam separantes confusion of persons or separation of fubstance * Exod. 13. Omnipotens nomen eius vnde Aug. ser 12 ait quod nomen Deus est potestatis non proprietatis The name of God is Almighty for soe he calleth himselfe and his works shew what his name speakes him to be namely the world created out of nothing by * Psal 37. Verbo Domini Coeli firmati sunt spiritu oris eius omnis virtus eoruÌ„ the word of his power the sweet order in the disposition of the fabrick the extraction of man from the dust * Gen. 2. formauit Deus hominem de limo terrae of the ground the vniuersall deluge drowning the whol earth to the destruction of man and beast NoÃ« only with his family preserued (e) Exod. 12. the Children of IsraÃ« are said to haue walked vpon drie land through the mids of the sea while the waters were as a wall vnto them on the right and on the lest hand the diuision of the red sea giuing safe passage to the IsraÃ«lites as by land and the revnion of its waters to the drowning of king Pharao and his whole army In these marueilous effects of Gods omnipotency as in a clear glass appear his other divine attributes in the creation of the world in time his duration before time * Isaias cap. 51. appellat DominuÌ„ habitantem aternitatem which is his eternity in the sweet order of the things created his wisdome in the production of man after his own image and likenes his goodnes in the generall deluge his iustice in the preseruation of the IsraÃ«lites his mercy in the destruction of Pharao his fortitude And all his works joynt or separate declare (f) The intent of creation was the Creatours glorification wherfore the Royall Prophet Psal 18 makes the heauens to speake the glory of God his glory which is the end of his working who is aboue all his works a God without circumscription immense without bounds infinite in himselfe inuisible *

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