Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	body_n	chapter_n	verse_n	1,809	5	9.7443	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19589	The sermon preached at the Crosse, Feb. xiiii. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against Papist, and Brownist, to be the truth: wherein, this point is principally intended; that the religion of Rome, as now it stands established, is still as bad as euer it was	Crashaw, William, 1572-1626.	1609 (1609)	STC 6028; ESTC S118191	115,004	191

being any shelter to the blasphemy that is deliuered in the whole passage Nor can it bee saide the booke wants authority for it is formally allowed dedicated to the Cardinall Aldobrandinâ— printed at Rome and since often elsewhere and of late both the Author and his booke highlie commended by the greatest Romish censurers So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. The fourth Wound NOw to go forward from the Person and Maiesty of God let vs proceede to his Holy Scriptures and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vpon those vile and base speeches vttered and written of them by Eccius Pighius Hosius and many other of that generation for that they haue beene both detected and with shame inough reiected by many reuerend men of our nation both in Latine English w Whitaker Fulke lewel Reinolds and others but vpon some that often haue not bin touched by many nor euer can bee sufficiently condemned by any In the Canon Law the Pope spareth not to disgrace the holy Scriptures in expresse tearms sometimes equaling his owne Constitutions with them sometimes preferring them In the decree he shameth not to affirme that 7 The fourth wound The Popes decrees bee equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canonicall Scriptures x Decret dist 19. cap. 6. impudently alledgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon law a hundreth yeares agoe But some will say this wound is now healed No looke in the new impression reuiewed at the Popes commandement and printed by his authority within these few yeares and there stand the verie same wordes without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the Canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self shamelesse in the dooers in as much as in the same new edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeare after his daies To conclude let wise men obserue heer this point how vnwilling the Romish Church is to amend or alter any thing especially if it concern Gods honour and not their owne free-hold else why should they maintaine that blasphemy in the Rubrick and title of the Chapter which in the body of the Chapter they condemn But well doe they know that many a man reades the contents of books chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonourable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing The fift Wounde THis doth but make them equall and that may be thought no great wound in that Church but shall wee see a deeper more deadly namely where the authority and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Dictinction the Pope alleadgeth for good doctrine and canonizeth for a law these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the holy Scriptures that is from Gods mouth And certainâ—y all men do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Chrstian religion rather from the mouth of the Bishops of that See then either from the holy Scriptures or the olde traditions all they care for or seeke after is what he wil and what he will not that so they may conform themselues frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is heere the discipline nay the religion it selfe of christianity is sought for rather at the mouth of the Pope then at Gods mouth in the holie Scriptures and al that a Christian man cares for is not what God but what the Pope will and what hee wills not and according to that are they to frame themselues Is this a doctrine fit to be inserted in the popes lawe Is this the holie and the onely true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an heretike let who wil be the Catholicke but if a true Catholicke ought to holde the doctrine of the scriptures and to depend vpon the mouth and reuealed wil of God then woe be to that Church and religion that teacheth wee may rather depend on the Popes mouth then on Gods But some will say this is healed Nay alasse they be so farre from that 10 The fift wound not healed that contrariwise for ought that I know that is not to bee found in the elder editions but I am sure it is in the later and last of all set forth by special authority from the Pope from whence also I cite it at this time The sixt Wound THus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondlie that they are of greater authority then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquity will neuer be ful and therfore she goeth one steppe higher in this impiety and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnlesse hee by his authority giue them strengthâ— they are not of credit nor necessary to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their words truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretal is in these words * Vide Decretal lib. 2. tit 23. de praesuÌ„ptionibus cap. 1. â—icâ—t Obserue heere that the wordes of the Text are not the wordes of the Pope but of SALOMON in the Prouerbes the sixe and twentieth Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holie Scriptures are therefore of credit to be

we spake before is altered thus d Ibid. dist 34. cap. 4. Is qui non habet vxorem sed loco illius concubinam a communione noâ—â— repellitur Hee that hath not a wife but for a wife a Concubine is not repelled from the Communion Thus it is amended but in a poore fashion as wee may see But what may the Church of Rome meane to amend the Rubrick or title not the Text Surelie because they know manie a one hastily runnes ouer the Contents and titles of books and Chapters who neuer looke into the body of the bookes themselues But take this wound healed as it is Is this good diuinity at Rome that he who hath no wife but in a wiues steade keepes a Concubine shal not for that be kept from the CommunioÌ„ Is not this a holy table of the Romish Sacrament from which he shall not be forbidden that openly keeps a whore in room of a wife Certainly this wound is notably healed let vs then goe forward to the next The sixteenth Wounde VVE haue heard that a Wife is made equall to a concubine but what is she be made worse then a Whore an Adultresse or a common strumpet None dare say this none dare vndertake this but the Whore of Babylon but shee dare For this is her doctrine that it is a lesse sinne for many men to lye with another mans wife or a common whore then it is to marry a wife of their owne 33 The 16. wound Some man had better lie with another mans wife or keep a whorâ— then marry a wife of his owne Marriage which God hath made so honorable hath bin of long time disgraced in poperie but not in this high measure I speak of abused that I know till these latter more shamelesse times that the whore hath got her a brazen face In Luthers time not yet a 100. yeeres agoe liued one Albertus Pighius one of the Popes Champions e Albert Pighius scripsit in Lutherumâ— c de ecclesia catholica bene meritus Posseâ— appar â—ac tom 1. lit A. who for the defence of that hierarchy and maintenance of the cause amongst other his bold blasphemous assertions teacheth this hoggish and hatefull doctrine f Pighius explicatio controuersiarum contrâ—u 15. de Caelib et coniug Sacerdoâ— 215. edit Parisi 1549. Go to saith he suppose all that vowed continency do not keep it so wel as they should What theÌ„ had they better marrie Nay assuredly for wee must resist the temptation by all meanes we can but if sometime we be too remisse and so by infirmity of the flesh do fall into fornication or c. Certainlie this is a less sinne and more tolerable offeÌ„ce theÌ„ it is to marry for this is wholly to cast off Gods yoke not that wee allow fornication in it selfe but here we compare a slip or fall of infirmity to mariage which in this case we account no better then a resolued or deliberate or continual Incest vtterlie without all shame Heere is a piece of holy popery indeed but it is pope-holy that is beastly and profane so filthie that I had rather the particulars were considered of by a mans owne discretion then deciphered by mee But let vs see if this be healed or no For the Iesuites may say this Pighius wrote so hoggishly in licentious times and when we were in the egge and scarce hatched g For the Iesuites order was established by Paul the 3. and this booke of Pighius published within 3 yeeres together namely about the yeare 1540. for had we then been in that power place as now we would haue restrained him But the truth is that contrariwise this impious and filthy doctrine was obscurely timorously broched by Pighius but hath beene since bouldly and plainly blustered out by the Iesuites 34 The 16. wound not healedâ— for this is still the doctrine of the Romish Church hee brought forth an imperfect heape but they haue lickt it brought it to forme perfection Costerus a Iesuite of greate name amongst them h Vide Poss. appar sac toÌ„ 1. lit T. writing a book fit to bee as he calls it they esteem it in euery Catholicks haÌ„d deliuereth this for sound and dogmatical doctrine i Costerus Enchiridion controuersiaruÌ„ c. cap. de coelibatupropos â— p. 528. A Priestâ— if he commit fornication or keep a whore at home though he sinne grieuously yet sinnes hee more grieuously if hee marry a wife This is one of his propositions or conclusions But hee wrote this many yeeres agoe is it not since healed No the booke hath indeed bin often printed with many alterations k Vide Posseuinum ibid. But this stands in his last impression vntouched as a doctrine for the Pope to glorie in which I speake not at randon but vpon too good ground For this doctrine and the writer of it haue been often reprooued by our Diuines but in stead of reformation Costerus hath beene defended and the doctrine iustified by other of his learned brethren I will name but one example Chamier a learned French Minister obiected it to the Iesuites at Turnoue and it is at large defended by Ignatius Armandus the principall of the Colledge there for Catholick and good doctrine l Vide Epistolas Iesuiticas part 2. in epistola 1. Iesuitae Ignatii ad Chamierum pag. 33. c. The Epistles on both sides are in print to be seen And if these be not of authority sufficient let Bellarmine come to helpe them Thus he teacheth m Bellarm. toÌ„ 2. lib. 2. de Monachis cap 30 pag. 545. That speech of the Apostle They that cannot containe let them marrie for it is better to marrie then to burn cannot be rightly said of them that haue vowed for both are naught both to burn to marry yea it is worse of the two to marry whatsoeuer the Protestant babble to the contrarie And a little after in the same Chapter She that marrieth after a single vow contracteth indeed a true Matrimonie yet in some sort shee sinnes more then shee that playes the whore Thus this pope-holy doctrine is now brought to ripenes and perfection by the diligence deuotion and modesty of the Iesuites But they haue a reason for all this so good and so strong as they thinke that thereby all is well healed for say they fornication or whoring we do not simply allow to be better then mariage but in respect that a man hath afore made a vow not to marry n Bellar. ibid Costerus ibid Ignatius ibid. therefore to marry after the vow is to breake promise with God A notable reason if it bee well considered for here by it is apparent that poperie teacheth her people to vow against mariage but not against fornication against wiues but not against whores Alas alas what doctrine is this doth marriage breake their vow and not fornication God keepe aâ—l

Gods the other a Chancery a Court of Mercy that is Maries these bee their verie wordes and further that if any man feele himselfe agrieued in Gods Court of Iustice let him appeale to the Court of mercie of his Mother Oh strange diuinity Can Gods iudgements be vniust or his proceedings erroneous and vnequall If they bee not then why do they talke of appealing to a higher Court For why doe Writs of error lie from one Court to another but that it is presupposed that they may erre and why is there a Chauncery but that the rigour and extremitie of the Lawe maie bee mitigated But if the Scripture saie true in the text Righteous art thou O Lord and iust in thy iudgements a Psal. 119 137 Then this is blasphemie of a high nature that there needes a Chancerie to rectifie his proceedings and mitigate his iudgements But as for this doctrine that the Chauncerie or Court of mercie is not Gods but his Mothers and that therefore Gods iudgements are to be mitigated by another and therefore that she and her Court are in this respect aboue God and his Court These blasphemies are so execrable and odious to Christian eares that I hope ther is not a papist in this kingdome that professeth to know and serue God but his heart hates them and all that hold them Against all this what can bee obiected but this that he being a priuate man spake wrot out of his priuate iudgement but this is not the generall doctrine of their teachers not their Church I answere If none in the world taught this but this one Frier yet how many soeuer knowing it do approue commend or defend it or if they do not reproue condemne it it is iustly to bee called their doctrine and by the lawe both of God man it is their sin as well as his For by the lawe of Accessaries he that anie waie approues or knowing it and hauing a calling to it reproues not a sinne makes himselfe guilty of the sinne but the Romish Church that is the Pope knoweth this hainous blasphemie and sayth that he hath authority to condemne all such therefore hauing not done so but contrariwise approuing it is guiltie of it Shewe me then that Pope Bishop or Inquisitour that hath condemned this blasphemie or this book for it I produce a Pope that allowed it namely Alexander the sixt who suffered it to passe vnder his name to the view and reading of the world let them bring one Pope since that hath condemned it or shewe one writer not reproued by them that euer reproued it or not condemned by them that euer condemned this blasphemie if they doe not this then it is apparant that in this wound Babylon is not yet healed But for better euidence that she lies rotting in this her filthinesse and incurable in this wound 6 The third wound not healed Posseuine the Iesuite their great and allowed Censor of al Authors giues his publike censure of this booke to bee Sermons of the excellency of the Queene of heauen and full of learning and godlinesse And this his censure no man that knoweth the present state of their religion can deny but that it is the censure of their Church and ought so to bee reputed for that worke of Posseuines was attempted continued and finished and printed and reprinted with as publick generall allowance as any thing can be And yet for better euidence that she is not healed nor reformed at all let it be obserued thaâ— this book is of so much estimation amongst them that it hath diuers times beene reprinted since Bernardine the Author set it out as namely in my knowledge once at Brixia in Italie almost twenty yeares agoe in three volumes corrected and amended as they pretende But that this impious doctrine is not amended I will make it euident for of late euen this present yeare this booke and all his other works were again printed at Colein in Germany in three volumes which when I perceiued out of the last Catalogue I could not rest till I had obtained this new impression from Coleine hoping that now at last they had for shame righted this cause of God and razed out that hainous blasphemie but hauing perused it I see to my griefe that they will not be healed for there the very same words and doctrine stand vnreprooued vncontrolled vnaltered nay not so much as hauing a Marginal note to explaine them but they are let to passe as good holy and Catholicke Romish doctrine And that this is true I here pawne my credit to this honorable assemblie and will be ready to iustifie it to anie desirous to be informed in the particulars by shewing the books themselues both new and old Which being so I hope no man wil denie but that it is apparant she is not healed And yet for the better satisfaction of all men that as she is not yet so shee purposeth neuer more to bee healed nor to reform any thing and that this is not the priuate opinion of that or any other one doctor I desire al that loue the truth to take knowledge that of late within these seuen yeeres an Italian doctor a Iesuite and an approoued writer writing a story of the miracles of our Lady of Loretto teacheth euen the same doctrine and makes no bones to bluster out almost the very same words which for better assurance I will put down The Virgin Mary both wil and can is both willing able to deliuer such as be compassed about with dangers on all sides and to heape vpon them all good blessings for Almighty God as farre as it is lawfull hath made his Mother fellow and partaker of his divine power and Maiesty c. See heere the new and refined diuinity of the Iesuites what is this but the same with that afore for if she be made partaker and fellow with God in his diuine power and Maiesty it is no maruell that God hath committed his mercy to her and if from these words we looke into the body of the booke we shall find hee ascribes such works and miracles to her as can belong to none but to him or her that is a fellow with God or rather God himselfe And as for this clause as far as it is lawfull is a strange word to be spoken of God for what can be vnlawful to God that is good whose will is the holiest law If therefore it be good to make a creature fellow with him in his deity it must needes bee lawfull and so the clause is idle If it be not good but impious and contrary to the nature of God then to think it any way lawfull or possible to be done is no losse then to think it any way lawful for God to lie or sin or denie himselfe so that take it any way this limitation of the Iesuite both grossely aâ—useth the Reader and containeth horrible impiety against God So far is it from

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