Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	blood_n	body_n	wine_n	4,504	5	8.0226	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68595	A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.; Confessio Christianae fidei. English	Bèze, Théodore de, 1519-1605.; Fills, Robert, fl. 1562.	1565 (1565)	STC 2007; ESTC S101755	149,544	418

Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y â— he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretioÌ„ or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse â–ª that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So theÌ„ we doubt not but according to the promise of our God the verye body and the very blood of the Lord â–ª that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represeÌ„ted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe Â¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 â— 9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 â–ª epistle of the second booke Item in the sermon of the supper Athanase vpoÌ„ s Mathew chap â–ª 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the

receyue the offeringes whereof the poore get nothing Behold an other mommery Finally their priests be ordained manifestly for to abolishe and bring to none effecte the onely oblation which Iesus Christe hath made in his owne person They be greased with Oyle to bring againe the leuiticall high Priesthood abolyshed by Iesus Christe Moreouer they may receyue a breathing of my Lord Byshop as though he had the holy ghost closed in his stomacke Beside this they do geue him a chalice with a paten and the bread not to eate nor to fÃ©ede other but to sing as they call it which is a worde as me thinketh that should be suffycient to condempne the vse of theyr lowe masses as they call them Here ye may behold for theyr mysordered orders Of mariage For mariage it hath bene sayde before in what reuerence we haue it according as it is Printed in our seruice Bookes plainly to be sÃ©ene But these men be for the most parte as great contempners of maryage as they are great louers of all kinde of lechery and whoredome as heauen and earth can wytnes puttyng maryage when they lysfe in the place and number of the Sacramentes by a verie apishe and ignoraunt manner As it hath bene declared to them I thynke a thousande tymes Yet notwithstanding wyll they permit the spyritualtye as they call them to vse this sacrament No truely least that Christendome shoulde bee lost So much seemeth this sacrameÌ„t to them to bee polluted and fylthye And in dÃ©ede I confesse that whoredome of all kyndes appertayneth and agreeth better wyth them I leaue out the meanes by the whiche they pollute the holy state of matrimonie as muche as in them is theyr foolyshe benedictions theyr false opinion touchinge the seconde marriages the bondage and seruitude layed vppon the conscience touching affynitie both spirituall and temporall I pray them of one thing if they woulde not be angry with that I shall say that they would accord shew me their opinion that mariage is a sacrament with one sentence regystred in theyr decrÃ©es whome it maketh aucthor one of their Popes named Sircius to wÃ©ete whether that whiche Saynte Paule sayde those which be in the fleshe can not please God bÃ©e vnderstande of mariage or not Of Baptisme Concerning Baptisme certaine it is that the Lord hauing respect to his elected hath not permytted that this Sacrament should be abolished in the papistry For they baptise in the name of the Father the Sonne and the holy Ghost The effect of Baptisme dependeth not in any wyse of him which ministreth it but yet notwithstanding in howe many sortes haue they polluted it for to bryng it to nothing and vtterlye to abolyshe it if it had bene possible Fyrst all is sayde and done in an vnknowen language and although they had spoke in the vulgare tongue what declaration is there of the ryghte vse of holy Baptisme in this forme and maner which they vse in the papaltie Secondlye howe many sygnes and Ceremonyes haue they ioygned to it wythout the woorde of GOD wherein they staye and truste more then on the simple and holy ordinaunce of Iesus Christe and the Apostles And it serueth them to no purpose to alledge antiquitie For tyme can not nor may not spoyle God of the honour which pertayneth to him onelye as wÃ©e haue sayde in the 22. Article of the fowrth point Moreouer they knowe well that the ceremonies of Baptisme were neuer holden by the Fathers for to be of the substance of the sacrament Therfore when as super stition springeth it is necessary to abolish and suppresse it For certainely it is not possyble that the foolysh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordinance of God Thirdly the grace of God it is not tyed or bound to the sacrament as if the promyse were not suffycient and stronge ynough of it selfe but the Sacrament is onely added and put to the promise for a greater confyrmation namelye when there is neyther contempte nor neglygence and we be out of all doubte that the children of the faithful are sanctified from their mothers wombe But these haue so tyed oure saluation to the exterior baptisme that they haue willed women to baptise children in case of necessitie as thâ—y cal it against the expresse decree of the third counsell of Carthage Item in baptisme we be so regenerated by the vertue of that whiche is there figured to vs that oryginall sinne that is to say oure corrupt nature is not imputed to vs to damnation and yet notwithstanding ceaseth not to be in vs. Althoughe dayly it be quenched and suppressed by the vertue of Iesus Chryste dwelling in vs. Neuerthelesse these doe not vnderstand of what importance originall sinne is But doe teache that it is vtterly quenched by the doppyng or sprinckling outwardely of water that it putteth awaye that sinne wherein we be all so culpable that it draweth our lyues to ruine and confusion And so attributing that to the water which appertaineth to the only bloud of Iesus Christ represented by the same Of the Supper Concerning the holy Supper of the Lord what desolation is there in all the Papistrie It is requisite that there be signes for to represent the thing signified otherwise it can be no Sacramente as we haue amply and largely declared But these abolish the signes saying that there is neyther breade nor wine but onely the whitenesse and sauoure of breade and wyne wherein they vtterly abolyshe the proportion whiche is betwÃ©ene the signes and the thing represented by them The coniunction of the thyng signyfied wyth the signes dependeth on the onely ordynaunce and promisse of God w tout being either locall or in any wise natural But so only as God offreth to vs verytably that whiche he promyseth to vs by his worde and representeth to oure sense by vysible signes that is to say the verie bodie and bloude of Iesus Chryste to euerlastyng lyfe But these on the contrarie wil haue by the vertue of foure or fyue wordes the breade to be chaunged into the bodye and the Wyne into the bloude of Iesus Chryste which is a verie Iuglyng or Sorcerie For in so saying they destroy by consequent the humanytie of Iesus Chryste If they alleadge furthermore that God is Almyghtie the annswere is soone made For there is no question to know whether God can for we doubt not but hÃ©e can do all but whether he wyll or not Nowe that he wyll not it appeareth by thys that he hath not declared it by hys worde But on the contrarie it is saide that Iesus Chryste hath taken hys body from vs into heauen shall not remoue from thence vntil he come to Iudge the quick the deade Although concerning his diuine nature and vertue he is ouer all Moreouer when Iesus Chryste dyd take a verie body he dyd sufficiently declare that he woulde not be inuisible nor infinite concerning hys

happeÌ„ of this Certainly y â— which Iesus Christ said if the blind lead the blind both falleth into y e pyt Here ye may sÃ©e y e heaueÌ„ whether this which they cal faith may bring vs vnto But ther is yet more for namely they say maintain so shamles are they y â— to be assured of electioÌ„ saluatioÌ„ in Iesus christ to pray w t al trust assurance as saith s Iames is a presuÌ„ption but to trust in good workes as they cal theÌ„ to stay wait vpon whatsoeuer they teach of their own brain this is no presuÌ„ption after their doctrin but a true catholike deuotion Behold the 2. point of theyr fayth y â— is to wete to beleue al y â— which sÃ©emeth good to them not so hardy to enquire whether y â— be according to y e scripture or no. Now y â— reason why for sooth because whosoeuer hath a Myter a crosse can neuer erre in the fayth And aboue all the Pope yea although he led into hel soules by cartloads as themselues are not ashamed to declare by wryting to theyr Cannons reuersyng and ouerthrowing the worde of God and all the auncient counselles But who shall beleeue them but he that wyll be deceyued willingly Looke what was prophesied by the Apostles of them and ye shall see it as cleare as the Sunne in a fayre day come to passe 9 They know not in the papistry the exercise of the lawe of God or the gospell WE haue declared that the lawe of God is the onelye perfyte rule of iustyce before hym and that it pertayneth to one onely God to bynde the consciences But these here on the contrarie ceasse not to heape lawes vppon lawes not onelye aboue but also againste the lawe of God whiche they make voyde by their owne ordinaunces We haue also declared by the manifest Scripture that the yoake of the ceremoniall lawe is put awaye by the comming of Iesus Christe in whome lyeth the fulfilling of all that was fygured by the ceremonies of the lawe But these felowes haue on the contrary so abolyshed the Ceremonies of the lawe that they haue made a C. for one yea of their owne fantasye notwithstanding that the Apostles yea namely those of whome they vaunt and boast to haue their auctority haue clearlye determined the contrarye Item where as the lawe is not geuen vs for to sÃ©eke our saluation therein but for to declare to vs our condempnation and that wÃ©e shoulde sÃ©eke health and lyfe in Iesus Christe onelye besyde other exercises of the whiche wÃ©e haue spoken in other places these cleane contrarye doo not onely seeke their saluation whiche is as muche as if they soughte theyr lyfe in the death but muche worse as if the commaundementes of God dyd not condempne vs inough they haue ioyned put to them and doo ioyne dayly newe lynkes and snares to strayne the poore conscience Yet notwithstanding haue no shame to saye that those which holde them to the pure woorde of God and hys doctrine sÃ©eke a carnal libertie but God and his angels be wytnes whether they sÃ©eke it or we If y â— abuse be great in the vse of the lawe in vs yet is it worse on y e other part in y e ignorance malice of the word of God which we call gospell that is to say good newes for asmuch as it set teth forth declareth to all belÃ©euers a righteousnes frÃ©ely in the blood of Iesus Christ which only delyuereth vs from y e curse malediction which the lawe pronounceth vs culpable But these people be very diligent to syng it by peeces and chop it in a language which they vnderstande not to sense him y â— pronounceth it and to hang it about their necks after the manner of Sorcerers but to preach it or make it to be vnderstande diligentlye and purelye this shoulde be founde verye straunge Excepte some one certayne daye in the yeare that one doo preache that sÃ©emeth good to him selfe to kÃ©epe an order in theyr couent Moreouer they thynke that the Gospell is no other thing but an other lawe more perfecte than the olde lawe and so they abolyshe entierly the vse of the Gospell sending vs to our owne workes 10 They know not what good workes are in the papistrie THe errour is not lesse in this which concerneth the fruites of faith than in that whiche toucheth the faythe it self For it apeareth by that which we haue declared hÃ©ere before in the articles 14. 15. 16. 17. 18. and. 19. of the fowrth poynt that we entend nothing lesse than to reproue good workes when on the contrarie we maintaine that regeneration from whence good works doth procÃ©ede is inseparable conioygned with fayth in such sort that he is a lyar which saith he belÃ©eueth in God and notwithstanding studyeth not to lyue after y e rule of God But these persons contrariwise neither know from whence springeth good workes whiche he acceptable to God nor what they be nor to what purpose they do serue And notwithstaÌ„ding they wyll say to them that lyst to heare them that they be the aduocates of good workes But we beleeue that whosoeuer wyll looke narrowlye to their doctrine or to their lyfe or to bothe wyll confesse that it beseemeth them as well to speake of good workes as for common harlottes to dispute of the nature and excellencie of chastitie But principallye howe haue they turned into an execrable blasphemye the most excellent worke y â— is to say praier For ouer and beside the abolishing of the passion of Iesus Christ they vse to ioyne and accompanye it with the merytes of whome they lyst and sowe together the textes of the Scripture at their pleasure without any reason hyerynge other to pray for them babling in an vnknowen language to the most part of them whiche do pray as the popingaies speake in a cage and would paye God by coâ—nt or by tale Yea they wyll aduaunce and set foorth all this for satisfaction and paimeÌ„t for sinnes as well of the lyuing as of the dead What is all this any other thing than to mocke God openly what so euer good intent or custome they can alleage 11 In the papistry they know not what is a Sacrament nor what is the vse therof A Monge al the horrible corruptions which are seene in the papistry this of the Sacraments is maruellous as I hope that those wyll confesse which haue wel considered that which we haue summarily sayd here before Now for to declare here all the abuses it shoulde be a matter to long for the which me thinketh it sufficient to touche the principall poyntes Fyrst these great Theologians know not well what a Sacrament is nor to what ende God hath ordained the sacramentes for all his Churche Neyther be contented to haue polluted the holy baptisme and abolished the holy Communion of our Lord as we shall say hereafter but also of a symple Ceremonye

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