Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	bishop_n	church_n	cyprian_n	2,093	5	10.8624	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13257	A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions.; Confessio Helvetica Posterior. English.	Bèze, Théodore de, 1519-1605.; Bullinger, Heinrich, 1504-1575.; Old, John, fl. 1545-1555.	1568 (1568)	STC 23554; ESTC S118060	120,110	316

come whome I will Ioh. 15. sende vnto you from the Father euen the spirite of truthe whiche procÃ©edeth of the Father he shall testifie of me to be shorte we receaue and allow the Apostels CrÃ©ede whiche teacheth vs the true faith We condemne therfore the Iewes with al blasphemers of the holy Trinitie whiche we ought to honour We condempne also all Heresies and Heretikes teachyng that the Heresies Sonne and the holy Ghoste is God by name onely Also that there is in the Trinitie a thinge created and seruing or subiecte to the other to be short that there is in it any inequalitie of more or lesse or that the Trinitie hath one bodie or is facioned like a bodie differinge in maners or will or confuse or solitarie as though the Sonne and the holy Ghoste were nothinge else but the affections and proprieties of one God the Father as Monarchici the Nouatians Praxeas Patripassians Sabellius Samosatenus Aetius Macedonius Anthropomorphitae Arius and such like did thinke Â¶ Of Idolles or Images of God of Christe and of Sainctes Cap. 4. BEcause God is an inuisible spirit Images of God the Father of an infinite essence truely he caÌ„not be expressed or represented by any Image or any maÌ„ner of Science In consideration wherof we feare not to call the images of God as the Scripture doth mere lies We reiecte therefore the Idols not of the Gentils onely but the Images of Christians also For albeit Christe did take vpon him our humaine nature yet he toke it not Images of Christe for that intent to geue a paterne to caruers and painters He denied that Math. 5. he came to breake the lawe the Prophetes but by the lawe and Prophets Deut. 4. images be forbidden He deuied that his corporal presence should profite his Esay 40. Church he promised that he would be alwaies with vs by his spirite who then would thinke that the shadow or Ioh. 16. image of his bodie shoulde profite the Godly any maner of waies And seing that he abideth in vs by his spirite we 2. Cor. 3. are doubtles the temples of God But what agrÃ©emeÌ„t hath the temple of God with Idolles And seing that the blessed 2. Cor. 6. Images of Sainctes Act. 3. 14. Apo. 14. 22. spirites heaueÌ„ly Sainctes would in no wise be woorshipped and were against Images while they liued here vpon earth is it like that they beynge nowe Sainctes in Heauen and Aungelles are pleased with their Images to the which men boowe their knÃ©e put of their cappe and otherwise honour To the ende that men might be instructed in Religion and put in minde of diuine matters and their saluacioÌ„ Christ hath commaunded that his Gospell should be preached he hath not licensed Marc. 16. Images are not Lay mens bookes vs to painte Images to teach Lay meÌ„ with pictures he ordained his Sacramentes also but hath no where appointed Images to be erected Moreouer whether so euer we turne our face the liuely true creatures of God are before our eies whiche beyng well marked as it is meete they shoulde doo much more moue the beholder then all the Images or vaine immoueable rotten and dead pictures of al the men in the worlde Of these the Prophete spake full truely They haue eies and sÃ©e not c. Therefore we allowe the Psalm 115. Lactantius iudgement of Lactantius that auncient Doctor saying There is no doubt but that there is no ReligioÌ„ where so euer an Image is We affirme also that Epiphanius that blessed Bishop did wel Epiphani ' Ierome whiche findinge in a Churche porche a vealle wheron was painted the image as it were of Christ or of some Sainct cut it in pÃ©eces carried it away with him because contrary to the auctoritie of the Scripture as he saide he sawe the Image of Christes humaine nature hange on the Crosse wherfore he coÌ„maunded that no more such vealles should euer after be haÌ„ged in Christes Churche as be against our Religion quoth he but rather that that scrupulositie should be taken away whiche is vnwoorthie of the Church of Christe not mÃ©ete for faithful people Furthermore we approue this senteÌ„ce pronouÌ„sed of S. Augustine of true Religion Augustine cap. 55. Let vs not compte it ReligioÌ„ to woorshippe the woorkes of mens handes for the craftes men that forge such things are muche more excellent then their handie woorkes whome not withstandinge we ought not to adore or woorshippe Â¶ Of Adoration seruinge and callinge vppon God by our onely mediator Iesus Christe Cap. 5. WE teache menne to honour and woorshippe the true God God onely is to be adored and vvoorshipped Mat. 4. onely We geue this honour to none other accordinge to the commaundement of the Lorde Thou shalt honour the Lorde thy God and him alone shalte thou serue Verely all the Prophetes haue vehemently inuaide agaynst the people of Israell bicause they woorshipped strange Gods and not the onely true God But we teache that God is to be woorshipped as he himselfe hath taught vs to serue him that is in Spirite and trueth and not with any superstition but with sinceritie of hearte accordynge Esay 66. to his woorde least he saye to vs at Ierem. 7. any time Who required this at your handes Paule auoucheth that God is Act. 17. not woorshipped with mens handes as though he nÃ©eded any thinge We call vppon him onely in all daungers and affayres of our life and that by God onely is to be called vppon for Christes sake alone Psalm 50. the intercession of our onely mediator Iesus Christe for we are thus expresly commaunded Call vppon me in the daye of trouble and I will deliuer thÃ©e and thou shalte glorifie me Moreouer the Lorde hath moste bountifully promised vs sayinge Whatsoeuer ye Ioh. 16. shall aske of my Father he will geue it you Againe come vnto me all ye that Math. 11. labour and are heauie laden and I will refreshe you And againe How Rom. 10. shall they call vppon him in whome they haue not beleued we then that beleue in God onely call vppon him onely and that for Christes sake onely For there is one God saieth the Apostle and one mediator betwixt God 1. Tim. 3. and man Christe Iesus And againe If any man sinne we haue an Aduacate 1. Io. 2. with the father Iesus Christe the righteous wherfore we neither Adore the Sainctes in Heauen neither woorshippe Sainctes should not be Adored or called vppon neither call vppon them ne yet acknowledge them to be in Heauen as our intercessors or mediators to God For God suffiseth vs our onely Mediatour Iesus Christe wherefore we geue not to any other the honor due to God and his Sonne because he hath plainely saide I will not geue my glorie Esay 43. Act. 4. vnto an other And Peter teacheth Amonge men there is geueÌ„ none other name vnder Heauen

impudeÌ„t Munke in thy presence most noble Prince this thing perteineth nothinge to the mysterie of our Saluation For it is sufficient for vs to beleue that whiche is done in dÃ©ede declared by the Euangelistes that Christe our Sauiour was conceiued by the holy Ghost and borne of the virgine Mary And that the infantes ought to be Baptised that Baptisme may not be reiterate we doo not gether of any bare Tradition without the woorde of God As for those other thinges howe can the holy Scriptures expresse them the which coulde not be established in the Church but that the authoritie of the woorde of God muste firste be ouerthrowen as maye be proued with moste euident reasons But this muche at this present for we doo not vndertake nowe to declare euery particular matter Wherefore I come to that kinde of Traditions whereby Traditions that diminishe somethinge is taken from the doctrine of the woorde of God written as when the one parte of the Supper of the Lorde is taken awaye from the Laye men and when vnto the woordes of Paule that calleth the forbiddynge of mariage and the lawe of forbiddinge of meates the doctrine of Diuels there is added the exception of an aduised vowe and an other generall exceptioÌ„ whiche many will haue to be auaileable in all pointes Except it please our Lorde the Pope othervvaies But who Blasphemy I praye you that tendereth the glory of God as he ought to doo can suffer suche cursed sacriledge for assuredly if it be lawfull to take away any thing from that doctrine written then is it necessary that like as these men haue compted the doctrine taught by the holie Ghost a littell before to be haltyng and vnperfecte and to wante somewhat so nowe in other thinges they may say that it is redoundant superfluous neither of the which two things any good mans eares can heare without great offence But yet they saye that no man can denie but that the ceremonies of the lawe are altogether already taken away Howbeit we doo not treate nowe of the rites and ceremonies but of the very substaÌ„ce of the woorship of God whereof though we doo iudge that Ceremonies of old to haue bene a portioÌ„ yet serueth this nothing to defende their bolde sacrilege For what meruell is it though the lawe whiche was made to shadowe those things whiche were hoped for to come at the time apointed did vade and vanish away at the light and sight of the same but if these men bringe against vs that the loue feastes called Agape that Apostolicall decrÃ©e of things offered to idols the strangeled was takeÌ„ away by commen consent the anointinge Apostolical which we haue now abolished I doo answere againe that these are externall thinges of which we shal dispute afterwarde But this we conclude for certaine that the doctrine of SaluatioÌ„ conteyned in Gods woorde must be mainteyned safe sounde not onely in the whole substance but in euery the least and smalest parte therof without addition or diminution Now why should we once name or VVicked TraditioÌ„s make mention of that thirde kinde of Traditions which doo either shake the fundations of the SaluatioÌ„ by Christ eyther ouerthrowe the thynges that are builte vpon that foundation Such as are the Supremacie of the Bishop of Rome the praying to sainctes prayer for the dead the makyng and the woorshippyng of Idols the Magistrall and Doctorall determinations as thei call them of frÃ©e wil of merite of pardons and of such other filthinesse the which thinges sÃ©einge they coulde neuer be established so longe as the authoritie of the Heauenly doctrine stoode vnshaken in his full force so are they ouer impudent whiche doo thinke that these thinges maye be established eyther by the false forged title of the Church or by the prescription length of time Goe to then lette vs conclude this All Catholike Traditions are not alvvaies to be allovved place that they are farre deceyued which thinke that the Catholike rites are of necessitie to be receyued for there be also some Catholike errours whiche haue crepte into the Churche partely by the ignoraunce of many of the Bishops partly by their negligeÌ„ce partly by their blinde zeale and apishe imitation of others and also by theyr ambition couetousnes but chiefly by the moste grÃ©edy desire of honour which was in the Romish Bishoppes Furthermore wheras in the appointing of Externall rites and ceremonies whiche are perticular may be alvvaies chauÌ„ged and muste be abolished vvhen they become superstitious or Idolatrous rites orders wise men alwaies haue had regard to the time place and persons who dothe not sÃ©e that they are moste foolishe who in these kinde of thinges when the circumstances are changed will not onely haue nothyng chaunged but also such thinges as are for iuste causes abolished either by the continuaÌ„ce of time or other waies yet because they are auÌ„cient thei wil haue them to be againe reuoked but what shall we saye of those thinges that are degenerate into the most manifest madnesse of Idolatrie the whiche in that most cursed time wheÌ„ God was angry with our sinnes did preuaile though a fewe in the beginninge but in vaine did resiste the whiche thinges finally though they were not at this present vtterly polluted yet are they such as can scarsely no not all be kepte pure any longe space But here cometh to my minde the Politike GentlemeÌ„ voice of these meÌ„ that thinke theÌ„selues most witty of all others which thinke that the Churche ought to be reformed but not transformed And they call the reformation a restorynge agayne of those rites whiche were in vse in the florishyng time of the Church as they terme it takinge awaye some thinges which by the wickednes of times haue bene abused the whiche except we doo receyue they crie that the Churche is transformed and depriued vtterly of hir beautie and comelinesse Surely their woordes haue a greate shewe and a beautifull but it procedeth from the spirite of Satan whiche then bewrayeth it selfe when we come to the matter for theÌ„ there is nothyng so shamefull that they dare not couer vnder the colour of antiquitie and obtrude it vnto vs for comely and beautifull Those Rapsodies moste vayne and foolishe written of these matters by G. Cassander that bablynge Apostata with whose name I woulde not defile these papers doo declare these matters How be it I folowynge the example of Kinge Ezekiah so greatly commended had much rather to imitate such which doo Iudge that the offence and dauÌ„ger that lieth in the high way ought to be abolished and taken away though at sometimes there hath bene or maye be some vse therof rather then to appoint monitores to stande by which may admonish the passengers lest they at vnwares doo fall into suche perilles For what if they that are admonished doo not obey or the Monitors doo not their office Moreouer besides that in many of

minister by the name of priest For our Lorde hymself ordained not Christ made no priestes but Ministers any priestes of the news Testamente in his Churche who beyng aucthorized of the Suffragane might offer daielie Sacrifice I meane the verie fleshe and bloud of the Lorde for the quicke and the dedde But he ordained suche as should teache the people and minister his SacrameÌ„tes For Paule simplie and brieflie declaryng what wee ought to thinke of the ministers of the newe Testamente or of the Christian churche and how we ought to esteme theim saieth Let men so thinke of vs as of the ministers of Christe and disposers of the secretes of God Therefore i. Cor. iiii the Apostle would that we iudge of ministers none otherwise then as of ministers He verely hath called ministers vnderrowers who haue yte onely to the shipmaister men not liuyng to pleace them selues and to doe what them liste but apoincted to pleasure others that is to saie their maisters at whose commaundement only thei be For a minister of the churche in all thinges belongyng to his office is bidde not to please his owne fantasie but to doe that onely whiche his maister coÌ„maundeth him And in the saied Chapiter it is expressed Who i. Cor. iiii is the Lord or maister euen Christ to whom ministers are bounde as seruauntes to do all businesse belonging to the ministerie be addeth further to declare more plainlie what the ministerie is that thei are bailifes or disposers of gods misteries Whiche misteries are called in many places chefly Ephe. iij the gospel of Christ as in olde tyme. Christe his Sacramentes why they are called ministers were called misteries wherefore thei are named ministers of the Churche bicause thei should preache the Gospel of Christ to the faithfull and minister the Sacramentes In an other place Luke xii of the Gospell we reade of a faithfull and wise seruaunte whom his Lorde appoincted ouerseer of his household to geue meate to theim in due season Againe wÃ©e reade that a man takyng his iourney into a farre countrey coÌ„mitted the gouermente of his house to his seruauntes and gaue them auctoritie to ouersee his gooddes and appoincted euery man his woorke Here haue wÃ©e occasion ministered to speake somewhat of the aucthoritie and office of churche ministers wherin The auctoritie of ministers some haue with muche labour disputed and haue made subiecte vnto their power all the chiefest thinges in the yearth cleane contrary to the commaundemente of the Lorde whiche forbad his disciples to striue for chiefe rule and highlie commended humilitie Luke xxii Mat. 18. 20. In dÃ©ede there is an absolute aucthoritie whiche is called Iuris aucthoritie by right of prescripcion whereby The true auctoritie and powre God kepeth to him selfe Math. 28. Apoc. ii iii. all thynges are subiecte to Christe the Lorde of all as he testifieth saiyng Power is geuen to me in heauen and in yearth And againe I am the firste and the laste beholde I liue worlde without ende and haue the Keyes of hell and of death Also he hath the keis of Dauid whiche openeth and no maÌ„ shutteth shutteth and no manne openeth This power the Lorde kepeth to himself and geueth to none other that he might stande idley beholdyng his ministers while thei doe woorke For Esaie writeth I will laye vpon his Esa 9. 22. shoulder the keye of the house of Dauid And againe whose rule shall remaine vpon his shoulders but he reserueth and still vseth his power rulyng all Moreouer there is an other power belongyng to the office or ministerie what powre god geueth to ministers limited of hym who hath full and absolute aucthoritie that power is rather to be likened to seruice then to rule For some lorde geueth to his steward power ouer his house and therwithal A pretie similitude he geueth his keies also wherwith he maie let in or shutte out of the house whom the Lorde will either to be lette in or shutte out Accordyng to this power the minister dooeth by his office that whiche he is commaunded to doe of his Lorde who ratifieth and alloweth his dooynges and will haue his ministers deede to be estemed and acknowledged as his owne And this is the meanyng of those sentences in the Gospell I will geue thÃ©e the keies Math. xvi of the kyngdome of heauen what soeuer thou shalt binde or lose in yearth shal be bounde or loosed in heauen Ihon. xx Also whose synnes ye remitte thei are remitted vnto theim and whose synnes ye retaine thei are retained But excepte the minister shall doe all thynges as he is commaunded of his Lorde if he passe the limites of faithe truely God disaloweth his dooynges Therefore the Ecclesiastical power of Churche ministers is that function whereby ministers dooe in deede rule the Churche of God but yet dooe all thinges therein as the Lorde hath appoincted in his woorde And beyng so dooen the faithefull accompte then as doen of the lorde hymself As touching the keyes we haue spoken muche before One equall power or functioÌ„ is geuen to all ministers of the Churche Equall power is gyuen to the ministers Doubtles in the beginnyng Bisshops or Elders ruled the churche alike one helping an other none preferring him self before other or vsurpyng greater aucthoritie or dominion ouer their felowe Bisshops For thei were myndfull of their maister his woordes He that will emong you be chief let hym be your seruaunte Thei kepte theim selues in humilitie and helped one an Luke xxii other in gouernyng and preseruyng the Churche Howbeit for order sake Howe wheÌ„ one minister is preferred before other â–ª some one appoincted of the ministers sommoned their conuocacions and in their assemblies proposed thynges to bee deliberated vpon gathered also other mennes myndes and to be short did what in hym laye to prouide that matters should not be handled confusely and without order So wee reade that sainct Peter did in the Actes of the Apostles who notwithstandyng was not extolled aboue other nor of greater aucthoritie then the residewe For right well Cyprian the martyre affirmeth Cyprian in his booke of the simplicitie of the Clergie Such wer the other Apostles as Peter was of like felowship of like honour and power But the beginnyng betwene theim procedeth of one vnitie to the ende that wee maie knowe that there is but one Churche S. Ierome also writeth not muche vnlike Ierome wordes in his commentarie vpoÌ„ the Epistle of Paule to Titus saiyng Before that by the Deuils intisemeÌ„t there was strief in religion Churches were gouerned by the common counsaile of thelders but after eche maner thought those whom he baptised to bÃ©e his owne and not Christes it was decrÃ©ed that one of the Elders should bÃ©e chosen and preferred aboue the other to whom all the care of the Churche should appertain and by whose wisedome all occasions of schismes might bÃ©e taken awaie Yet Ierome boasteth not of

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