Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	bishop_n	church_n	pastor_n	3,273	5	9.0845	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20986	The principall points of the faith of the Catholike Church Defended against a writing sent to the King by the 4. ministers of Charenton. By the most eminent. Armand Ihon de Plessis Cardinal Duke de Richelieu. Englished by M.C. confessor to the English nuns at Paris.; Principaux poincts de la foi de l'Eglise Catholique. English	Richelieu, Armand Jean de plessis, duc de, 1585-1642.; Carre, Thomas, 1599-1674, attributed name.	1635 (1635)	STC 7361; ESTC S121027	167,644	376

the Church then preiudiciall to the Maiestie of God who is the supreame and principall head of the Church that Christ as man vnder him should partake of the nature and power of head since it seemes to be more disaduantagious to God that Iesus Christ as man should be vnder him head of the Church then preiudiciall to Iesus Christ to admitt another man to be Head vnder him for so much as he himselfe is man Againe why should it more repugne that another man should be called head of the Church together with Iesus Christ in the law of grace then in the old law in which though Iesus Christ was the head of the Church yet was the High priest also called by that name as the holy scripture doth remarke and a Calu. 4. insl cap. 6. Magdeburg cent 1. l. 1. c. 17. Caluin doth acconwledge Further since Iesus Christ is king b Psal 1. and no lesse king of the faithfull then head of the Church how doth the kingly power wherwith he endowes kings stand with his owne royall Maiestie if the participation of the name of head be repugnant to the power which is in Christ And why he being a Ioan. 10. Pastour b 1. Petr. 3. Bishope and c Ioan. 8. light of the world doth it not diminish his honour to constitute vnder him other Pastours Bishops and lights of the world if it be absurd that any other then he should be held Head of the Church Vve maye add to this that wheras in the scripture it is not found Christ alone is Head of the Church but onely that Christ is head d 2. Coloss â— 2. of the Church and wheras Gods is e Matth. 19. onely good onely f 2. Machab. â— iust onely g Apoc. 15. holy why doe you grant that both the name and nature of good iust holy may be fund in others then God and yet that the name and nature of head belongs to God alone Vvherfore since Christ is not onely called Pastour but h Ioan 10. Erit vnuÌ„ ouilâ— vnus pastor one Pastour which imports one onely Pastour as vnus Deus one God signifies one onely God in holy Vvrit why doe you ascribe the essence of Pastours to others and not that of head Now wheras things ranged in a certaine order and subordination cannot be said to be contradictorie by consequence the authoritie of S. Peter ought not to be esteemed preiudiciall to the dignitie of Christ to which it is not onely subordinate but inferiour and subiect by many degrees Inferiour in its extent since Christ is head of Angells and men as it appeares by the â— of the Ephe. and the first to the Collos The Pope is onely the head of the Church of men wheras Christ is the head vniuersally of all men as well those that raigne aboue in heauen as those who liue below in earth being the Head of the Church Militant euen comprehending therin the Pope himselfe S. August in Psalm 86. QuemadmoduÌ„ aeperte dicitur Sanctus Sanctorum siâ— figurate dicitur fundamentum fundamentâ—â—um whence he may iustly be called Head of the Heade as S. Augustine instiles him the fundation of Fundations But the Pope is not heade ouer himselfe but onely ouer the rest of the body of the Church Inferiour in point of dignitie sinco Christ is not onely the head which doth direct but also which by his grace doth infuse life by whom as we read in the 2. to the Collos the whole body doth growe into the augmentation of God And the Pope â—sa head which doth not infuse life but directeth onely wheras Christ â—s the Principall head of himselfe with power of excellencie by which â—e instituted the Sacraments iustifies without sacraments and finally disposeth of all things in the Church as in his owne proprieties But the Pope is onely the Vicaire of Christ and the ministeriall Heade of the Church nor is he indued with that power of excellencie nor indeede with any at all but such as Christ imparts vnto him Inferiour in the extent of tyme being Christ was head from all eternitie wheras the Pope is Head onely in tyme. Inferiour To conclud in respect of necessitie sithens Christ is the essentiall Head without whom the Church is not able to subsiste one onely moment But the Pope is so head of the same that without him it could for a tyme subsiste Moreouer the Church is the body of Christ not of the Pope For Christ being as it were the Hypostasis and basis of this body he supports all the members therof and workes all in all He sees by the eyes heares by the eares teacheth by his Doctours baptiseth by his Ministers by all he doth all which doth not suite with the Pope Noe man now in my iudgement can apprehend S. Peters authoritie in the Church to be preiudiciall to that of Iesus Christ since it is wholy of another nature and rancke then his and his withall inferiour and subiect to it Nor can the name of head any more preiudice Christ since names doe add nothing to the nature of things nether doe they signifie the same nature or equall power with the diuers subiects to which they are attributed sith euen the least similitude and conformitie is sufficient to allote the same names to subiects of sundrie natures Finally if Christ be iniured for that he being the head of the vniuersall Church yet the name and nature of Heade is conferred vpon S. Peter his Lieutenant and Vicaire generall ouer the whole Church why is there not also iniurie done vnto God he being as well the head of euerie particular Church when the same honour is done to his Lieutenants therin Or if as well in the one case as the other his honour be diminished why doe you in conseruing him from one iniurie permit another to come vpon him You will happily deney your selues to be called the Heades of your Churches but the answere is friuolous Saenderus de Schismate Anglican Ribadeneira de codem Du Chesne in hist Anglic in vitae Elizabeth since deney you cannot that your brethren in England doe accnowledge the king of great Briâ—anie to be the Head of the whole Church of England yea and that which deserues a diligent remarke as well teÌ„porall as spirituall Vvhence may be gathered that ether the dignitie of the Pope doth not in any sort derogate from the dignitie of Christ or if it doe derogate the same honour also in the king of England doth derogate from Gods hononr But if granting the one you doe yet impugne the other I demande supposing that you meane not to haue your owne will to stand for a reason a reason of the disparitie Nor will it a white auayle you to deney the paritie by affirming that a particular man is sufficient to gouerne a particular Church yet not an vniuersall Church because the question here is not of the actiuitie or extent of

Ã place seeing the extraordinarie Mission of your Ministers is an arlicle of your Faith which coÌ„sequently ought to be verifyed by the expresse word of God And shew me Ibeseech you Ã formall text of Scripture which saith that Luther Caluin and the rest of your Ministers were sent extraordinarily Shew it not me but those that follow you who without this haue no assurance that they are in the way of saluation sithens saluation there is none out of the Church nor can the Church subsiste without Pastours If my humble petition be not powerfull enough to purchace my demande grant it at least for that Luther and your owne confession doe oblige you vnto it c Luth. in Galat Populus maxime opus habet â—ertitude vocationiâ— nostrae Luther teaching the people that it doth greatly coÌ„cerne them to haue assurance of their vocation And your a Art 31. Confess Gall. Confession deliuernig in expresse tearmes that euery Pastour is b Art 31. Credimus semper sequendam esse hanc normam vt omnes Pastores c. Suae vocationis testimonium habeant to haue Ã testimonie of his calling to the office You are to begin there Ã´ Minist for what euer doctrine you deliuer though it were cuen true would be of no profit to the people vnlesse they be within the bosome of the Church where yet they cannot be you not being true Pastours What saith c l. 1. de Baptis c. 18. Quid prodest homini vel sana fides vbi lethalt vulnere schismatis perempta est sanitas charitatis S. Augustine doth Ã sound or intire Faith profit Ã mare where Charitie is extinguished by the mortall wound of Schisme Now hauing clearely shewen that you are Schismatikes I will produce certaine passages which will make euideÌ„t to all the world that your doctrine euen in that name is worthy not onely of hatred but euen of horrour It is manifest saith d Epist 76. Apparet aduersarios Domini Antichristos omnes esse quos constet Ã charitate atque ab vnitate Ecclesiae Catholicae recessisse S. Cyprian that such are Antichrists who haue fortaken the Charitie and vnittie of the Catholike Church S. Optatus e Opt. l. 1. cont Parmen Doth proue the horrour of schisme out of the greeuousnes of the punishments therof and sustaynes that of all euills it is the greatest f Aug. lib. 2. de Bap. c. â— S. Augustine assures vs that schisme is Ã more haynous cryme then idolatrie because idolatri is onli punished by the sword wheras the g Num. 6. earth gapes to swallow vp the Authours of schisme and fire descends from heauen to consume their followers Who can doubt h Aug. lâ—co citquis dubitauerit hoc esse scelerarius commissum quid grauius vindicatum saith he but that the fault is more detestable where the punishmeÌ„t is more greeuous In another place a lib. 1. cont Parmen c. 4. he saith that it is Ã sacriledge which doth surpasse all other wickednes And S. Chrysostome b Chrysost hom 11. in Epist ad Ephes c. 4. Nihil DeuÌ„ aeque irritat atque diuisaem esse Ecclesiam is of opinion that nothing doth so much draw God almighties wroth vpon vs as the diuision from his Church But that I may search no further into the Fathers whose workes are full of like passages I will onely to discouer vnto you the horrour of schisme put before your eyes your owne Catechisme and Caluin c The 16. Sunday All those Who seperate themselues from the communitie of the faithfull for to make sects Ã part ought not to hope for saluation Your Cate chisme which hath in plaine tearmes that they are depriued of all hope of saluation who diuide themselues from the body of Iesus-Christ and by faction cut in peece his vnitie while they doe liue in this diuorce d Calu. Ep. ad Sodolet Sed omnium teterrimumest illud crimeÌ„ quod Sponsam Christi discerpere conat sumus Id si verum esset merito tibi orbi vniuerso haberemur pro deploratis Caluin who saith that of all the crymes that euer were obiected against him the most horrible was that he had rent and torne by schisme the Spouse of Iesus-Christ for which reason if it were true he and all his might be held for lost and without hope of recouerie Now I leaue to the Reader to iudge whether by the testimonie of your owne mouth you be not in Ã desperate case and cut of all hope of saluation as being seperated from the Church wherin it is onely to be found That the religion which they call reformed doth renewall the old heresies CHAP. XVI I Could present the Reader with Ã great number of points wherin you call Ã foote againe old heresies but to auoyd prolixitie I will onely produce foure 1. Point The principale article of your faith consists in beleeuing that man is saued by onely faith and that we are not iustified by our workes We beleeue saith your a Art 20. Conf. that we are made partakers of this iustice by onely faith We teach saith b Art 116. Docemus hominem iustificari per fidem in Christum non per vlla opera bona that of Suise by those of Geneua that man is iustified by faith in Iesus-Christ and not by any good workes That this is the principale point of your beleife is easie to be knowen since on it alone depends your saluation and also because the c Praefatio ad Syntagma Confess At vero hic articulus de iustificatione est basis forma anima religionis EuaÌ„gelicae summa c. Preface of your confessions and many of d Whitak controu 2. q. 6. c. 3. your writers say that it is the basis forme and soule of Christian religion and the abridgement of the doctrine of the gospell Now it is well nigh 1600. yeares since this opinion was condemned in Simon the Magician as hereticall as S. Ireneus doth iustifie who was scholler to S. Polycarpe one of S. Iohn the Euangelists disciples as also Theodorete who relates it so to haue bene He taught saith S. Ireneus a lib. c. 20. Docuit homines non saluari secundum operas iustas that men are not saued according to their iust workes b lib. 1. Fab Haereticorum c 1. Non per bonas actiones sed per gratiam eos esse saluiem consequutos he teacheth saith Theodorete in his booke of hereticall fables that men are not saued by their good workes Nor can you auoyd the force of my argument by saying that Simon the Magician was condemned for other errours For as it followes not that Ã man was not condemned to death for Ã murther because he was also found guiltie of theft Euen so for that Simon the Magician called himselfe Ã Prophete and sustayned that men were saued by his grace it doth not follow

persons consists in this that we permit such onely to reade scripture as are able to turne it to their owne profit not such as would vse it to their owne damage The exceptions which we make of tymes and places consists in this that we easely permit it in tyme of heresie and in places that are pestered with it as in Germanie France England Scotland Polonie where it is lawfull for Catholikes freely to reade Scripture marrie in places wher errour hath not gotten footing there is no such libertie To those it is freely permitted both because being dayly and hourely assalted with Scripture reason would that the vse of it should be permitted them that they might defend themselues with the same weapons wherwith they are opposed while the Scripture well vnderstoode doth heale the wounds receaued by the euill vnderstanding therof as the Scorpion is a cure for her owne stinging and also because since notwithstanding the persuations and ill examples of errour they stand firme in point of Faith it is to be hoped they will not abuse this reading especially sith questions of Faith being dayly handled in sermons they vnderstand the explication of passages which are abused to the disaduantage of truth But to these to witt the contries where this necessitie hath no place licence is not easely granted because the people not being iustructed by the Preachers touching the sense of Scripture in points controuerted they may more casely be mistaken And in this The Church imitates her Spouse Iesus Christ who reuealed misteries and secretes to his Apostles S. Aug-Concio 1. inpsal 36. Non solum sicut magister aliquid docuit sed sicut magister aliquid noÌ„ totum tanquaÌ„ magister enim sciebat docere quod proderat non docere quod aberat so far forth as he iudged necessarie As Master saith saint Augustine he taught some things not all things as Master he knew how to teach that which might be profitable and not that which might be hurtfull In like manner the Church permitts some thing not all she distributes the sense of Scripture which doth profit to all men but to some prohibits the letter which might hurt And in this againe she followes the example of the good mother who crakes the nutt for her children that they may eate the kirnell or feedes them with her milke till they be able to disgest more solide meates But you in steede of imitating these good examples follow the Pharisies who as Isadore Pelusian obserues though they cared not whether they accomplished the law of Moyses or not yet they would make shew of it and would haue euery one to haue the booke in their hands You resemble a lewde woman who speakes so much more of chastitie by how much she doth lesse practise it You imitate the serpent who threw Eue out of Paradice persuading her Genes 3. that she should be so farr from dying by eating of the forbidden tree as it is written that contrariwise she should be like vnto God knowing good and euill for you persuade the people that they will be so far from falling into heresie by reading the the holy scripture which yet the Church doth teach them that they will by that meanes become greate Diuines And by their owne helpe alone find out their owne saluation therin which drawes many headlong into errour This is all the obligation that the people haue vnto you which is like to that of a mother who through negligence or malice leaues a knife wherwith her child doth kill himselfe Now let vs see whether you doe not contradict your selues Your contradictions are manifest for after you haue licenced all sorts of people to reade the bible and taught them that it is easie to be vnderstoode euen by the simple people and that they may clearly know their saluation therby without any other assistance then that which the holy Ghost imparts vnto them interiourly yet you teach in other places that the scriptures are difficult that the comon people must consult with the learned and referre themselues to their Pastours not being capable of themselues to make vse of the holy Scriptures Pride contempt or enuey saith a l. 4. Instit c. 1. Â§ 5. Multos impellit superbia vel fastidium velaemulatio vt sibi persuadeant priuatim legeÌ„do meditaÌ„do seposse satis proficere Caluin moues some to persuade themselues that they may make sufficient profitt by reading the scripture priuatly and b Item Nobis quodex Paulo citauimus tenendum est Ecclesiam non aliter edisicari quam externa praedicatione a litle after we must obserue that which we cited out of S. Paule that the Church is onely edified by externall preaching Ther is saith he in c Calu l. 1. Inst c. 14. Nostri officijest libonter ignorare quae non conducunt Et 3. Instit c. 21. Â§. 2. Neque vero nos pudeat aliquid in eare nescire vbi est aliqua docta ignorantia another place a certaine learned ignorance Vve doe not say saith d Vâ—hitak coÌ„trou 1 q. 4. c. 1. Non dicimus quod scriptura per seita aperta sit et sine interpretatione sufficiat ex se ad omnes controuersias fidei dirimendas whitakere that the scripture is of it selfe so cleare that without interpretation it is sufficient of it selfe to end all controuersies of Faith because the ignorant saith the e Ibid. q. 5. c. 9. Imperiti quia non possunt vti rectÃ¨ his mediis debent illi alios peritiores adire same authour are not able to make vse of those meanes which he mentionned before they must haue recourse to the more learned Is not this to aggree with vs and to contradict your selues Is not this to condemne in vs what your selues doe pactise Is it lawfull for you to teach that the Church and her Pastours ought necessarily to be heard that the Church is not edifed but by preaching while you iudge vs blame worthy for holding the same thing Why doe f Capito ad FarelluÌ„ in ep Cal. ep 6. Fraeprorsus excussit-multitudo quae assueta est educata propemodum ad licentiam Nam clamant teneo satis Euangelij ipse scio legere quorsum mihâ— tua opera praedica volentibus audire c. you preach if credit be not to be giuen to the Church and her Pastours why doe you impose vpon vs that we affect a voluntarie ignorance seeing we teach no other thing in this point but that which we are taught by the holy Scripture and Fathers and your owne authours confesse You doe continually blame vs yea euen in those things in which we are laudable according to your owne Principles and if the crimes wherwhich you loade vs be crymes indeede they are found in you not in vs. You say we bring God into suspition with men but it appeares that we are innocent and you guiltie of this accusation for how could one make God more

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