Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	worship_n	worship_v	8,591	5	9.7069	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22612	The confessyon of the fayth of the Germaynes exhibited to the moste victorious Emperour Charles the. v. in the Councell or assemble holden at Augusta the yere of our Lorde. 1530. To which is added the apologie of Melancthon who defendeth with reasons inuincible the aforesayde confesyon translated by Rycharde Tauerner at the commaundeme[n]t of his master Thomas Cromwel chefe Secretarie to the kynges grace.; Augsburg Confession. English.	Melanchthon, Philipp, 1497-1560. Apologia Confessionis Augustanae. English. aut; Taverner, Richard, 1505?-1575.	1536 (1536)	STC 908; ESTC S109256	233,060	428

the lawe and therfore he sayeth After that he shall haue gyuen hys lyfe an hoste or sacrifice for synnes he shal se sede or posteritie of longe contynuaunce c. For the hebrue worde whiche Esaie dothe vse in this place betokenith sacrifice for syn whiche sacrifice iÌ„ the lawe dyd betoken that there was a certayne hoste or sacrifice to come whiche shulde make satisfaction for our synnes and shulde recoÌ„cile god to the ende that men shulde knowe that nat for our owne ryghtuousnes but for the merites of another that is to wete of Iesu Christe god is wyllyng to be reconciled to vs. Paule expoundeth the same hebrue worde to signifie or betoken synne in the viii chapitre to the Romaynes sayenge By synne he condempned synne that is to saye â—e punyshed synne by the hoste or sacrifice offred for synne The signification and strengthe of the worde may be more easely perceiued by the maners of the gentiles whiche we se to haue bene taken of the wordes of the fathers nat ryghtly vnderstaÌ„ded Latine men dyd cal piaculuÌ„ that hoste or sacrifice whiche was offred in greate calamities to pacifie the wrathe of god when god semed to be excedingly angry and sometime they made sacrifice with maÌ„nes bloude because peraduenture they had herâ—e that the sacrifienge of a man shulde in tyme cuÌ„myng appease god to all mankynde The Grekes haue called them in some place Catharmata and in some place Peripsemata Esaie therfore and Paule do vnderstaÌ„de that Christ was made an oblatioÌ„ or sacrifice suche as latine men do call Piaculum that by hys merites and nat by ours god shulde be reconciled Let this therfore remayne and abyde in the cause that onely the deathe of Christe is the very true ê“pitiatorie sacrifice For those leuiticall propitiatorie sacrifices were called so onely to signifie the verie propitiatorie sacrifice that was to come And therfore by a certayne similitude and lykenes they were satisfactions redemynge the iustice of the lawe leste they which had offeÌ„ded shulde be excluded from that comen weale But these sayde sacrifices ought to cease after that the gospel was ones reueled and brought to lyght And because they ought to cease at the tyme of the reuelation of the gospell they were nat verie propitiations sythe the gospell was therfore promysed to gyue and shewe propitiation Nowe remayne only Eucharistical sacrifices whiche be called sacrifices of prayse preachyng of the gospel faythe inuocatioÌ„ thaÌ„kê gyuing confession the afflictions of holy meÌ„ yea al good workes of sayntes These sacrifices be nat satisfactions for the doers of them or satisfactions that may be applied for other folke whiche may meritie vnto them remissioÌ„ of synnes or reconciliation by the vertue of the worke wrought For they be done of them that be alredy reconciled And suche maner sacrifices be the sacrifices of the newe testamente as Peter teacheth in his fyrste epistle sayeng To an holye presthod that ye shulde offre spirituall hoostes and sacrifices Howe spirituall sacrifices be set agaynst as coÌ„trary not onely to the sacrificing of beastes but also to the workes of men whiche be offred because of the worke wroughte For this worde spirituall betokenethe motions of the holye ghoste in vs. Paule teacheth the same whan he saythe Offre your bodyes as a quicke sacrifice holye and a reasonable seruice But by reasonable seruice or honour is betokened that seruice in whiche god is vnderstanded and perceyued in the mynde as is done in the motions of feare and of truste towardes god Therfore it is not onely set agaynst the leuiticall honour or seruice in whiche beastê were slayne but also that honour or seruice in whiche is fayned a worke to be offered by the vertue of the worke wrought The same thynge dothe the epistle to the Hebrues teache whiche saythe By hym let vs offre sacrifice of prayse alwayes vnto god and he addethe the interpÌ„tation that is to witte the frute of lyppes coÌ„fessyng his name He byddeth vs offre prayses that is to say inuocation thaÌ„kes gyuyng confession or knowlegyng of his name and other semblable thynges These thyngê be of strengthe not by the vertue of the worke wroughte but by the meanes of faythe And this teacheth this ê‘ticle by him let vs offre that is to say by faythe in Christe Breuely the seruice and worshyppyng coÌ„maunded by the newe testament is spiritual that is to say is iustice of faythe in the herte and the frutes of faythe Therfore it dothe abrogate the leuiticall sacrifices And Christe saythe The true worshyppers shall worshyppe the father in spirite and truthe For suche worshyppers wolde the father haue to worshyp hym God is a spirite they that â—orshyp hym muste worshyp hym in spirite and truthe This texte clerely condempneth the opinions of all suche sacrifices whiche they fayne to be of strengthe by the reason of the worke wrought And it teacheth also that we muste worshyp in spirite yâ— is to say with motions of the herte and faythe Therfore the prophetê also in the olde testament coÌ„dempne the opinion of the people whiche they had of the worke wrought and do teache ryghtuousnes sacrifices of the spirite For thus sayth the prophete Hieremie I haue not spoken with your fathers nor I haue not gyuen them coÌ„maundement in that daye whan I broughte them out of Aegipte of any sacrifices But this worde I coÌ„mauÌ„ded them sayeng Heare and obey my wordes and I wyll be your god c. After what fashyon shulde we thynke that the Iewes dyd herken receyue this sermon whiche semeth to be clene repugnant and contrarye to the lawe of Moyses For this was vndoubtedly knowen that god had gyuen coÌ„maundement to the fathers of diuerse maner sacrifices But Hieremie condempneth the opinion whiche they had of sacrifices This opinion god dyd neuer teathe them yâ— is to witte that those sacrifices shuld pacifie hym by the worke wrought He addeth also faythe that god had coÌ„maunded it whan he sayth Herken me that is to say beleue me that I am your god that I wyl so be knowen whan I do shewe mercy and whaÌ„ I do helpe and yâ— I haue no nede of your sacrifices truste surely that I wyll be god a iustifier a sauiour not for your workes sake but for my worde and my promyse sake desyre loke for helpe of me truelye and from your hartes The psalme also dothe condempne the opinion of the worke wroughte whiche refusynge the sacrifice of beastes requireth inuocation â–ª and the sacrifice of prayse For thus it sayth Shall I eate the flesshe of bulles of gotes c. Call vpon me in the tyme of tribulation and I wyll delyuer the and thou shalte worshyp and honoure me c. Here he witnesseth that this is the very latria the very true honour if we do hertely call vpon hym Also in the .xxxix. psalme it is wryten Sacrifice oblation thou woldest none of but thou haste made

men Wherfore they in whom Christe dothe nothynge worke be nat membres of Christ. And thys confesse the aduersaries that the euyll persons be deade meÌ„bres of the churche Wherfore we wonder why they rebuked our description which speaketh of the quicke membres Nor it is no newe thiÌ„g that we bryng in Paule defyneth the churche in lyke wyse where as he sayeth that it is purified to the ende it myght be holy And he addeth these outwarde tokyns the worde and the sacramentes For thus he sayeth Christ loued the churche and gaue hym selfe for it to sanctify it purifieng it with the bathe of water by the worde to the ende he myght exhibite it vnto hym selfe a glorious churche nat hauiÌ„g any spotte or wrynkle or any such thynge but that it be holy and inculpate Thys sentence we dyd putte in the confession almoste worde for worde Thus also the article of the Crede dothe defyne the churche whiche hyd vs beleue that there is a catholike churche But the wycked men be nat the holy churche And the article folowyng whiche is Sanctorum communionem the communion of saynctes seme to be added for an exposicion to shewe what the churche is that is to say a congregation of holy persons whiche be felowes and partakers of the same gospell of the same doctrine and of the same holy ghoste whiche reneweth sanctifyeth and gouerneth theyr hartes And thê article is propouned for a necessary cause we se infinite perylles whiche do manasse destruction of the churche Infinite is the multitude of the wycked in the churche whiche oppresse it Wherfore leste we shulde despayre and to the entent we shulde knowe that the churche at leaste wayes shal remayne and because we shulde knowe that be the multitude of the wycked neuer so great yet the churche standeth and Christ perfourmeth his promisses to the churche remitteth sinnes hereth and geueth the holy goste this artycle of the Crede propouneth vnto vs these consolations And it nameth it a catholyk church lest we shulde vnderstaÌ„de the church to be an outwarde congregation of some certayne nation where as it sygnifyeth rather men disparsed through out the worlde which agre in the gospell and haue al one Christe al one holy gost and the same sacramentes whether they haue lyke traditions of man or vnlyke And the glose in the decrees saythe that the Churche largely taken compriseth both good euyll Moreouer that euyll men be of the Churche onely in name and not in dede but the good both in dede and in name In this senteÌ„ce be many thynges red of the fathers For Ierom sayth who therfore is a synner maculate with any spotte can not be sayde of the churche of Christe nor subiecte to Christ. Wherfore although hypocritê and euyll men be felowes of this true churche accordynge to externe rytes yet whan the churche is defined we must nedes define that whiche is the lyuynge bodye of Christe and which is the churche both in name in deâ—e And that for many causes fyrst it is necessary to be knowen what thynge dothe principally make vs membres and lyuishe membres of the Churche But if we shulde onely define the churche to be an externe polecie of good and euyl men shal not vnderstande that the kyngdome of Christ is the iustice of the herte and a gyuynge of the holy ghoste but shall iuge it only to by an outwarde kepiÌ„g of certaine rytê ceremonies Moreouer what diuersitie shall there be betwyxte the people of the lawe the church if the church be an outwarde policie â–ª But Paule doth so discerne the church from the people of the lawe that he calleth the church a spirituall people that is to say distincte not by cyuyle rytes from the geÌ„tyles but the true people of god regenerate by the holy ghoste But in the people of the lawe besyde the promyse made of Christ also the carnal sede had ê“mises of corporal thingê of a kyngdome c. And for these promyses the Iewes were called the people of god not onely the good but also they whiche amoÌ„ge them were euyll For god seuered this carnall sede from the rest of the gentyles by certayn externe ordinaunces and promyses And yet those euyll persones pleased not god But the euangell bryngeth not a shadowe of eternall thingê but the selue thynges whiche be eternal as the holy ghost and ryghtwysenes by whiche we be rightwyse before god Wherfore they only be the people accordyng to the gospel whiche receyue this promyse of the spirite Besyde this the churche is the kyngdome of Christ distincte from the kyngdome of the deuyll But certayne it is that wycked men be in the power of the dyuell and membres of his kyngdome as Paule teacheth sayinge that the deuyll is myghtye in infidelles And Christe sayth to the pharisees whiche without doubte had an externe societe with the churche that is to wyte with the holy persones that were in the people of the lawe for they were rulers they sacrifised and taughte Ye be of your father the deuyll So that the churche which is the true kingdome of Christe is proprely the coÌ„gregation of the godly For the wycked be ruled of the deuyll and be his captiues prisoners they be not ruled by the spirite of Christ. But what nede mo wordê in so manifest a thyng If the churche whiche is truely the kyngdome of Christ is distincte from the kyngdome of the deuyll it ensueth necessarily that wycked men which be in the kyngedome of the deuyll be not the churche Althoughe in this lyfe because the kyngdome of Christe is not yet declared and opened they be myxed with the true churche and beare offices in the churche nor the wycked be not therfore of the kiÌ„gdome of Christ bicause the reuelation openiÌ„g of the matter is not yet made For this is alway the kyngedome of Christ whiche he by his spirite viuifieth be it disclosed or hydde by the crosse Lykewyse as Christ is the selfe same whiche is nowe glorified and whiche was before crucified and afflicte And to this agree the similitudes of Christe whiche clerely sayth that the good sede be yâ— chyldren of the kyngdome but the darnell be the chyldren of the deuyll the felde he calleth yâ— worlde not the churche In likewise IohnÌ„ speaketh of the hole nation of the Iewes and saythe that the tyme shall come yâ— the true Churche shal be seuered from that people So that this place makethe rather agaynst the aduersaries than with them for it sheweth that the true and spiritual people be seuerable from the carnall people And Christe speaketh of the ymage and lykenes of the churche whan he saythe The kyngdome of heuen is lyke to a nette or to .10 virgyns c. And he teacheth that the Churche is hydde with the multitude of euyl men lest yâ— this sclauÌ„dre or offendicle myght offende good men also to thentenâ— that we shulde knowe yâ— the

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