Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	jesus_n	lord_n	8,211	5	3.8236	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14406	Actes of conference in religion, holden at Paris, betweene two papist doctours of Sorbone, and two godlie ministers of the Church. Dravven out of French into English, by Geffraie Fenton; Actes de la dispute & conference tenue à Paris. English.	Fenton, Geoffrey, Sir, 1539?-1608.; Vigor, Simon, d. 1575.; Sainctes, Claude de, 1525-1591.; Du Rosier, Hugues Sureau.; L'Espine, Jean de, ca. 1506-1597.	1571 (1571)	STC 24726.5; ESTC S112583	180,168	252

conference to the ende it dissolue afore this matter be cleared In which respect to conclude and resolue in all the conference we are determined with Gods grace to set downe in writing no lesse briefly than as clearly as we can all that which God hath taught vs and we learned by his word of these matters as wel to satisfie our duty to God and his honor our obedience to the Lorde of Neuers and the Lady of Buyllon as also to content in the end and edifye the church A conclusion and resolution of the pointes aswell of the supper as of the Masse contayning that which the Ministers beleue and teach therof in their churches by the woord of God. THe ende soueraigne felicitie of men is to be knit with God dwel in him for that it is the onely meane by which their desires may be contented and satisfied and their harts and mindes fully deliuered from the hard and cruell seruitude of sinne and al other passions lustes feares distrusts which oppresse theÌ„ the same being the occasion that S. Paule placed perfect blessednesse and euerlasting rest of the happy in that the God is in them all things But bicause meÌ„ are naturally corrupt and vicious and of the contrary God is pure and holy in all perfection the difficulty is how to chuse the meane by which they may approche vnto him seing there is no societie betwene light and darknes nor any coÌ„munion betwene iustice and iniquity This meane cannot be found in them bicause that of them selues they are altogether inable and incapable to be raysed from the miserie and malediction whereunto they are falne headlong in such sorte as being blynde of vnderstanding they cannot knowe what is good for them and muche lesse sÃ©eke for it being frowarde and of hardened heartes And therfore it is necessary to forsake and come out of themselues and searche the meane aforesaid in Iesus Christ who was giuen vnto them of the father to be their iustice wysedome sanctification redemption way lyfe and truth Onely there restes now to know how they may be vnited and conioyned with him The Apostle teacheth vs it is done by faith by which Iesus Christ dwelleth in our heartes and restes in vs so that he and we are made all one as he is one wyth his father There be two principall causes of this fayth the one is outward and the other inwarde The inwarde is the holy spirite which is called a spirite of faith bicause he is the author thereof and hath created and produced it in the hearts of men inclining and disposing them to receiue in all obedience the worde and promise of God preached vnto them by the faithfull Executors and Ministers of the same whiche word is the externall cause of faith And as this faith increaseth and riseth by degrÃ©es so doth also the vnitie wÃ©e haue with Iesus Christ and by this meane with God vntyll as S. Paule saith that we concurre and mÃ©ete all together in the vnitie of the faith and knowledge of the sonne of God in perfect man in the maner of a perfect stature of Christ This encrease of faith comes by the operation and vertue of the holy spirite which was the originall and first author of it And then after by the continuance of the worde purely preached and pronounced And lastly by the lawfull vse of the Sacramentes prouided as seales for the certaintye and confirmation of the fayth and assurance which we haue of the sayde coniunction with God by Iesus Christ together with participation of all the benefites grauntes giftes graces and blessinges which are purchased for vs by his fauour as remission of synnes our regeneration and mortification of the flesh with his concupiscence For the better signification of which thinges and to assure vs of the exhibition and vse of the same Baptisme was ordayned of God to the ende that in the water sprinkled vpon our bodies and in the promise of God added therewith we may behold as wyth our eyes the inuisible grace which God doth to vs to wash vs and make vs cleane of our spirituall ordures and so to sanctifie vs and make vs new creatures as also to assure vs continuallye of the eternall lyfe and make vs encrease in the hope we haue by our participatioÌ„ of the flesh of Iesus Christ crucified for our redemption and of his bloud shed for the remission of our synnes The bread and wyne are distributed to vs in the supper by the ordinance of Iesus Christ But as we acknowledge an vnitie and sacramentall coniunction betwene the exterior signe and the thing signified by it so we saye of the other side that betwene them both there is such a distinction that the one ought not to be confused with the other neither the spirituall thing so tyed to the corporall which representes it that either the one without the other cannot be receiued or by necessity they both bÃ©e alwayes indeuidablye knyt together Whereof it followeth that such are in errour who hold that in the supper the bread is transnatured into the substaÌ„ce of the body of Iesus Christ And likewise those that say it is there knit and vnited corporally so that who soeuer receiues takes those signes be he faithfull or infidel takes and receiues immediately the thing signified by them Which errour wyth the moste part of others crept in vpon this matter hath proceeded in that men haue not well comprehended what it is to eate the body and drinke the bloud of Iesus Christ which ought not to be vnderstand as a maner that corporal meates are taken eaten but onely of a spirituall fashion as is declared in the sixt of S. Iohn which consistes in that that Iesus Christ dwelles in vs and we in him the same being done by the faith we haue in him As S. Augustine teacheth in his .25 treatise vpon S. Iohn saying why doest thou prepare thy belly and thy teeth beleue and thou hast eaten it Likewise in his third booke of Christian doctrine chap. 16. as followeth wheÌ„ Iesus Christ saith if you eate not the flesh of the sonne of man and drinke his bloud you shall not haue lyfe in you It seemes he commaundes to commit a great crime so that it is a figure by the which we ought not vnderstand other thing but that we must communicate with the passion of the Lord and kepe in memorie that his flesh was crucified and wounded for vs. Then the eating of the flesh and body of Iesus Christ is no other thyng than a straight coniunction and vnitie wÃ©e haue with hym which is wrought by the fayth we repose in his promises euen as by the mutuall promises made and receiued betwene a man and his wyfe the mariage concludes and is established betwene them wherein albeit being so knit they happen by any occasion to be seperate and farre of one from the other touching their bodies yet are they

thing which is sÃ©ene Neither is it lesse harde that suche a thing be done than that two bodyes be penetrate We must not forgette that oftentimes the scripture in the appearings and spirituall visions vseth this language that the Heauens were open and yet in suche cases there was but spirituall vision and likewise but spirituall appearing And as the Ministers sÃ©eke to take the rigoure of the woorde opening of the Heauens euen so they must not note it straunge if we wrest in like rigoure the penetration of the Heauens specially in the Article of the Ascention where is Question of the body of Iesus Christe which had already pierced bodyes more impenetrable than the Heauen which pointe of penetration of the Heauen we referre to be more amplie handled an other time as nowe to auoide tediousnesse Touching the eight and twentieth Article where the ministers againste expresse scripture defend obstinately that God of his power can not bring to passe that a Camell or Cable enter the eye of a nÃ©edle we can not a little maruell bothe at their blindnesse sÃ©eming to sÃ©e nothing in the midde day and at their frowarde obstinacie By which as we can not iudge that they vnderstand not wel their fault but sinne euen against their conscience oppugning the truthe by them well knowne so it sÃ©emes God suffereth this to happen to them in this text and place of the scripture so manifest to the ende that by this Article the world may vnderstande howe farre more hardie they are to giue false vnderstandings of scriptures more obscure than this yea in the matter of the Auncient Christians which are against them But to the ende the world vnderstand their great wrong to denie that our Lorde can bring to passe that a Camel or cable passe thorowe the hole of a nÃ©edle we obiecte that it were impossible to God to saue a riche man vsing this Argument taken of the texts of the Gospell it is more impossible or harde that God saue a riche man than to bring to passe that a Camel or cable passe thorow the hole of an NÃ©edle God can not bring to passe of his omnipotencie as the Ministers say that a Camell enter the hole of a nÃ©edle then he can not of his almightinesse make that a riche man be saued and enter into the kingdome of Heauen The Maior is of the Scripture the Minor is confessed by the Ministers and the consequence is necessary and according to all Philosophie he that can not doe the moste easiest can not doe the moste hardest The Auncientes also haue expounded withoute gaine saying the present Scripture as Origen in his Homilie vppon this place saying it is possible that a Camell enter the eie of a nÃ©edle not for all that that it be possible as in respecte of men but to God like as the manner by which suche things may be done is knowne to God and his Sonne Iesus Christe and to him to whome it is reuealed S. Augustine likewise in his Booke de spiritu littera Cap. 1. and 5. writes in this sorte to Marcellinus it sÃ©emes to thÃ©e an absurde thing when I tell thÃ©e that a man may be withoute sinne albeit there is none suche founde except Iesus Christe thoughte it to seeme absurde to thÃ©e that a thyng may be done whereof no Example can be shewed sÃ©eing as I belÃ©eue thou doubtest not at all that it was neuer done that a Camell entred the eye of a nÃ©edle and yet it is said that suche a thing is possible to God. By their Aunswere to the nine and twentie Article it may easily be knowne that they beguile and abuse their Disiples making them belÃ©eue by faire woordes and writings that Really in the Supper they receiue the bodie of Iesus Christe euen he that issued out of the wombe of the virgine and was putte vppon the Crosse for the restauration of mankinde And they sÃ©eke to make to vnderstande that these which put not to the Sacrament which they call of the Supper wyth the Breade and Wine but some Spirituall effecte onely as redemption iustice sanctification eternall life and other giftes and benefites which Iesus Christe brings to hys chosen diminish the excellencie dignitie of the same Sacrament and that they be Zuinglians yea and that ouer and aboue suche spirituall effectes it muste be belÃ©eued that the body of Iesus Christe is truely receiued in the Supper and yet they feede an other opinion in their braine For when they are pressed to Argue not being able to sustaine that fantasticall presence confessed in their writings they make themselues Zuinglians and returne to the spirituall presence of Iesus Christe in the Supper the same being as muche to say that bisides the Breade and Wine they receiue some spirituall effecte and not Really the body as the Ministers holde in the presente Aunswere which as they make manifest by that they recite of the Apostle S. Paule so by the same may be gathered what is their opinion touching the supper which is that the body of our Lord Iesus Christ is not Really but onely by spirituall effecte in the heartes of the Faithfull For the Galathians by the hearing of the preaching of S. Paule did not receiue Really the body of Iesus Christe crucified but onely had an imagination of the Crosse and Passion of Iesus Christe and receiued onely the frute of their Faithe That is by that meanes they were iustified and sanctified before God. The Allegation also which the Ministers make of S. Cyprian tendes to this ende to shewe that in the Supper is receiued onely certaine effectes spirituall which notwithstanding Allegorically are signified by these woordes to embrace the Crosse of Iesus Christe to sucke his bloude c. wherein they denie albeit againste the intente of S. Cyprian in his Sermon of the Supper the Reall presence of the body of Iesus Christe The Doctoures confesse that the Argumente which they haue made tendes to the Caluinistes and not to the Zuinglians neither did they thinke that the ministers woulde otherwayes iudge of this Sacrament than Caluine Beza and the other ministers who vaunte them selues to be ministers of the churche of the Caluinistes which they call reformed But those which exhibited to the Bishops being at Poissi the CoÌ„fession touching this Sacrament vsed an other maner of spÃ©ech They without difficultie confessed Really the Bodye of Iesus Christ to be present in the Supper which at this daie the Ministers denie with the Doctoures conferentes And as farre as the Doctoures can iudge the Ministers be come of Caluinistes Allemanistes which suche wil not wel disgest as mainteine the Doctrine of the Churche whiche they call Reformed sÃ©eing their principal supposts faile them at nÃ©ed as vnable to aunswere one Argumente obiected by the Doctours as affirming in their aunswere to be so farre illumined with the Holy Sprite which makes them vnderstande and knowe al things Touching the Article folowing they reueale openly their present opinion touching

for all that one flesh and one body by meane of the societie and matrimoniall acquaintaunce betwene them In like sort be it that Iesus Christ with whom we are knyt and vnited by faith and trust we haue in him and in his promises be as in respect of his body resident in heauen and we remaine here on earth so that there is a great distance betwene him and vs touching his bodye yet that doth not hinder vs to be flesh of his flesh and bones of his bones and that he is not our head and we his meÌ„bers he our husband and we his spouse that we are not of one self body tyed with him that we are not cloathed of him and that we dwell not in him as the braunches in the vine Neither is there distance of time or place what soeuer it be nor difference of seasons which may hinder that coniunction that the faithfull eate truly his flesh and blood For as the auncient Fathers notwithstandyng they were two or three thousande yeares afore Christ dyed yet forbare not to communicate in his flesh crucified and eate the same meate spirituallye which we eate and drinke the same drink spiritually which we drinke so the faythfull also whiche are comen twelue or fiftene hundreth yeares after forbeare not in what place soeuer they be to participate as the Fathers with the same meate and drinke which they did Neither is there anye other difference betwene the eating of the Fathers that were before the comming of Iesus Christ and suche as haue followed hym but the reason of the more or of the lesse whiche is that in the one there is more ample and expresse declaration of Gods good wyll towardes vs than in the other By which we ought to conclude that from the beginning of the world vntyl the ende there was neuer nor euer shall be other coniunction betwene our Lord Iesus Christ and his Churche than spirituall that is purchased by the spirite of god For euen as there is but one fayth in the Fathers and in vs which considereth alwayes on the one and other syde our Lorde Iesus Christe euen so are not wÃ©e conioyned with him in other sorte than they were So that as the Fathers had no other societie or communication then spirituall euen so it followeth also that we neither are nor can be otherwise vnited with him than spiritually And yet do we not say that we and the Fathers are not fleshe of hys flesh and bones of his bones that altogether we participate not as wel with his humanitie as with his diuinitie But all our saying and opinion stretcheth to this that this participation which we haue there is by the operation and vertue of the holy spirite Which Iesus Christ in S. Iohn speaking of this coniunction teacheth clearelye in these fewe wordes the thinges whereof I speake to you are the spirite and life as also S. Paule our Fathers sayth he haue eaten the same spirituall meate and dronke the same spirituall drinke Wherein when we speake of thys spirituall eating both in vs and in our Fathers it must not be thought therefore that we would reiect the holye Supper of the Lord or once thinke that in the same the vse of breade and wyne is superfluous no more then the vse of the water in the Baptisme For our Lorde knowing the hardnesse of our vnderstanding together wyth the infirmitie and weakenesse of oure hearts and by a pitie compassion he hath of vs seekyng to remedye the same was not onely content to leaue vnto vs the ministerie of hys word to assure vs of the participation which we haue in hys flesh and bloud and all the benefites lykewyse depending thereupon But he hath also added thereunto the signes of breade and wyne which he hath annexed to his word as seales to seale in our heartes by the vse of the same the fayth which wÃ©e haue of the sayd coniunction by his woord Like as it dyd not suffise him to haue contracted the alliance with Abraham by the word and promise he made him but he added further the signe of Circumcision as a seale to confirme and assure more amply the sayd alliance To the ende then that euery one vnderstande what is the supper of the Lord and also what we beleue and teach of it ther must be considered and acknowledged in the same three thinges First the ordinaunce of the Lord contayned in hys woorde and declared by his Minister according to his commaundement By the which word this holy ceremony was ordained and established in the Churche to edifie and entertayne the members of the same which must be diligentlye obserued as to haue it in such honour and reuerence as appertaineth and not to put it on the beadroll or sorte of other ceremonies who haue no other ground or reason of authoritie than the onely wil and traditions of men yet there must be hÃ©ede taken that by the institution and ordinance whereof we speake ther is vnderstanded a certaine pronunciation of words or any vertue which is hid in them as do the prests of the Romish church who by ignorance and their superstitious opinion thinke to haue consecrated and transubstanciated the bread and wyne which is in their Masse by the vertue of fiue wordes Hoc est enim corpus meum breathed and pronounced vpon the elementes Wherein they are no lesse deceiued than abused bicause the woord which is the formall cause of the sacrament is not a word sayd and spoken simply but a declaration of the institution and ordinance of God don by the Minister according to his coÌ„maundement and a predication of the death of Iesus Christ wyth the fruite of the same by the which the heartes of the hearers are raysed into contemplation and meditation of his benefites and theyr faith kyndled and enflamed in his loue And where this is not done as is sayd we must not thynke that the elementes are sacramentes as S. Augustine teacheth vppon S. Iohn 80. Treatise in these termes from whence comes this vertue to the water that in touching the bodie it washeth the heart but that it is done by the woord not bicause it is pronounced but by reason it is belÃ©eued this woorde is the woorde of faith which we preache sayeth the Apostle which is if we confesse with our mouthe that Christe is the Lord and beleeue in our heart that God hath raised him from the deade we shal be saued wherin continuing his matter he addes in the end these woordes this woorde of faithe which we preache is the same without doubt by which baptisme is consecrated to the end it may clense and washe The ministers inferre hÃ©ere before two things the one that the woorde of Consecration is not as is saide a simple pronunciation but a publike and manifest declaration of the institution and ordinance with all the misterie of the deathe of Iesus Christe The other that the signes and Elementes consecrated are not chaunged in

Selected quad for the lemma: life_n

Text snippets containing the quad