Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	moses_n	prophet_n	1,913	5	6.7049	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20679	An aduertisement to the English seminaries, amd [sic] Iesuites shewing their loose kind of writing, and negligent handling the cause of religion, in the whole course of their workes. By Iohn Doue Doctor in Diuinity.	Dove, John, 1560 or 61-1618.; Walsingham, Francis, 1577-1647.	1610 (1610)	STC 7077; ESTC S115461	57,105	88

spake as I certainly perswade my selfe it is it cannot be any way of equall authority with the Greeke and Latine besides that many things are found in that edition distasting to men both godly and learned Againe Valde probabile est Euangelium Matthaei epistolam Sancti Pauli ad Hebraeos SyriacÃ linguÃ scripta esse There is great probability onely that S. Matthew his Gospel and S. Paule his Epistle to the Hebrews were written in the Syrian tongue There he doth not take it as a cleare case that S. Matthew his Gospell was written in Syriac by himselfe but onely he leaueth it as a probable coniecture But the Greeke he will haue to be without exception Constat nouum testamentum GraecÃ¨ scriptum ab ipsis Apostolis vel Euangelistis quorum nomina in titulis singulorum librorum vel epistolarum praefiguntur exceptis duntaxat euangelio Matthaei Marci et Epistola ad Hebraeos It is manifest that the new testament was written in Greeke by those Apostles or Euangelists whose names are praefixed to euery booke or Epistle excepting the Gospels of S. Matthew and S. Marke the Epistle to the Hebrews But Athanasius existimat ab Apostolo Iacobo Matthaei euangeliuÌ„ in Graecam linguam esse translatuÌ„ alij verÃ² IohaÌ„ni Apostolo at alij ipsi Matthaeo eam translationeÌ„ attribuunt sed cuiuscunque sit it a recepta est ab EcclesiÃ¢ illa traÌ„slatio acsi eÃ¢ linguÃ¢ scriptuÌ„ fuisset euangeliuÌ„ Mathaei Athanasius thinketh S. Matthews Gospel was translated into Greeke by S. Iames the Apostle others by S. Iohn the Apostle others by S. Matthew himselfe but by whomsoeuer it was translated the Greeke translation is so approued by the Church as if it had bene originally written in that tongue Againe Itaque Graeca editio noui testamenti vniuersa Apostolos Euangelistas authores habet Therefore all the Greeke edition was set forth by the Apostles and Euangelists And as for the vulgar Latine edition it is by the Councell of Trent imposed vpon all Romish Catholickes vpon paine of excommunication to be receiued as authenticall and without exception Therefore according to the rules of their Catholicke religion I argue against the Catholickes more safely and firmly out of the Greeke and Latine which are plaine and of whose authority they make no question then Bellarmine doth against vs out of the Syriac which is both ambiguous and of no authority in the Church to build vpon So then for asmuch as by the decree of that Councell nothing can be held for truth in the Syriac which is repugnant to the Latine but the Latine maketh for vs I conclude that my Analysis of the text is without exception let him refute it if he can Now this being the question whether the Church be founded vpon the person or vpoÌ„ the doctrine of Saint Peter If they say vpon his person I reply the Church was from the beginning of the world and it stood as firme as now it doth before the conuersion of S. Peter When S. Peter was not the Church was one and the same which now it is and it could not stand without a foundation But the faith which he professed was more ancient then himselfe euen from the beginning common to the whole Church so that the Church might well be builded vpon that faith though not vpon Saint Peter nor vpon the person of any sinfull man And therefore our Sauiour saith he will build his Church that is the members of the Church vnder the Gospell which make but vnam Ecclesiam aggregatam one Church ioyntly with that which was vnder the time of nature and the time of the law vpon the same foundation being all stones of the same building But Bellarmine alledgeth out of Saint Chrysostome Hom. 55. in Matth. Where he saith Tues Petrus super te aedificabo Ecclesiam meam Thou art Peter and vpon thee will I build my Church And Hom. 4. in Esaiae cap. 6. Quid autem Petrus ille basis Ecclesiae What shall we say of Peter the foundation of the Church As if Saint Chrysostome did not acknowledge the doctrine but the person not the confession but the confessor himselfe to be the foundation of the Church To the first place I answer I haue examined but finde no such place in that Homily but that which is contrary to it But supposing that to be true which he hath so faisified I answer to it as likewise to the secoÌ„d place which is rightly by him produced that it is but the fallacy of aequiuocatioÌ„ For he alledgeth that out of Chrysostome as a speech proper which is but metonymically vnderstood It is a figure called Metonomia causae So Abram speaketh to the rich man They haue Moses and the Prophets meaning not the men themselues which were dead but their bookes which were extant So Saint Paul teacheth that we are built vpon the foundation of the Prophets and Apostles that is vpon the faith which is taught in the Propheticall and Apostolicall writings so that there is but one faith one ground or foundation vpon which the old Church from the beginning and the new Church vnder the Gospell are builded vpon these two being but one as before I haue deliuered And that the meaning of Saint Chrysostome is metonimicall and not proper it appeareth by his owne exposition of himselfe where he saith in the same Homily contrary to that which Bellarmine hath alledged super hanc Petram aedificabo Ecclesiam meam id est fidem confessionem I will build my Church vpon this rocke that is vpon this faith and confession which thou hast made And it is iustified to be a true exposition by the consent of other Fathers as of Saint Hilary which saith super hanc confessionis Petram aedificatio Ecclesiae est vpon this rocke of confession is the Church founded And of Cyrillus which saith Petram opinor nihil aliud quÃ m inconoussam firmissimam discipulifideÌ„ vocauit He called the faith of S. Peter arocke because it was stedfast as a rocke that cannot be moued And by the way to preuent that which may in subtilty but not in sincerity be obiected against vs that the foundation must be answerable to the building but we which are builded vpon that foundation are all liuing stones and we come to him which is also a liuing stone disallowed of men which is Iesus Christ as the building is personall so there must be a personall foundation the persons of men are these liuing stones I answer the onely true and proper foundation of the Church is Christ as the Apostle teacheth No other foundation can any man lay then that which is already layed which is Iesus Christ I will therefore explaine the meaning of Saint Chrysostome Saint Hillary and Saint Cyril in what sort faith may be verified to be the foundation of the Church and yet with a due reseruation of that prerogatiue which

can neither be effectuall nor yet made with a good conscience That they cannot be effectuall it is the doctrine of Saint Iames Euery thing which we aske must be asked in faith and not with doubting c. That such prayers are made with an ill conscience and are sinne it is the doctrine of Saint Paul He that doubteth is condemned because hee doth it not of faith and whatsoeuer is not of faith is sinne Let euery man bee fully perswaded in his minde But we cannot be assured that they heare vs seeing there is no ground nor proofe thereof in the holy Scriptures neither can the classicall Authors and and maintainers of that doctrine yeeld any plaine or firme reason to satisfie either vs or their owne selues how it may be so that we should beleeue it and subscribe vnto it He alledgeth many arguments in defence of inuocation of Saints as mediators to pray for vs which arguments haue bene alledged long before his time by Eckius and other Catholicke Doctors And they haue bene long since ansered by Peter Martyr Caluin Kemnitius other Protestant writers before his booke came forth Now it was to be expected for the Catholike credit of Bellarmine so great a Doctor that he should not haue produced these old arguments againe whose answers were published in print so long since for that is no cunning but he should haue bene furnished with new stuffe or at the least haue replyed vpon the answers hic labor hoc opus est which he hath not done The answers therefore being so sufficient that hee doth not reply vpon them as his proofes are but the same which were before so it shall be sufficient to answer them as they were answered before and so to satisfie old arguments with old answers Saints saith Bellarmine do pray for the good estate of the whole Church in generall and for such men in particular as do pray vnto them and we ought to pray vnto them that they would particularly pray for vs. And that I may speake to these three propositions although I deny not the first that Saints do pray for vs in generall yet I will examine the validity of his arguments which he alledgeth for proofe thereof to shew how weake the grounds are which they build vpon and so I will in order descend to the rest only to set downe his arguments and Kemnitius his answers to those arguments published in print long before for the satisfaction of others by whom they were before obiected as followeth That Saints departed do pray generally for the whole Church BEll Hieremy 15. The Lord said to me though Moses and Samuel should stand before me yet my affection could not be towards this people Therefore Moses and Samuel being dead both then could and vsually at other times did pray for the people alioqui inepta esset Dei loquutio otherwise God had spoken these words impertinently as if a man had said If my Oxe pray for thee he shall not preuaile meaning that Oxen cannot pray Kemnitius We deny not but Saints departed do pray for the whole Church but it cannot be proued by this text First a conditionall proposition proueth nothing vnlesse the condition were performed but Moses and Samuel did not theÌ„ stand before God therfore they made no intercession for the people Secondly by the confession of the Church of Rome they were then in Limbus as all other Saints departed vntill the death of our Sauiour Christ therefore they could make no intercession Thirdly the idolatry of the people was so odious in the sight of God that if Moses and Samuel had bene aliue to make intercession for the people as in their life time they did yet God would not heare them Fourthly this supposition was made of Moses and Samuel being aliue and not after their death To which I adde my owne answer this argument is a fallacy called the ignorance of the Elenche Bellarm. 2. Maccab. 15. Iudas in a vision saw Onias the Priest and Ieremy the Prophet pray for the people but that booke of Maccabes is held for Canonicall Concil 3. Carthag cap. 47. Kemnitius First that is but a dreame and not a story is related to animate the Souldiers to fight valiantly Secondly notwithstanding the relation of this dreame neither Iudas Maccabeus nor yet his army did inuocate Onias or Ieremy but onely God Thirdly that booke is vnderstood to be Canonicall for examples of life but not for ' points of doctrine and therefore maketh not for this purpose Bellarm. Apoc. 5. 8. The 24. Elders fell downe before the throne hauing their phials full of odours which were the praiers of Saints Kemnitius These praiers as they were their owne and not of other men which were made vnto them so they were onely a thankesgiuing to God for their owne redemption for the redemption of the whole Church but no intercession Bellarm. 2. Pet. 1. 15. I will endeuour therefore alwaies that ye may be able to haue remembrance of these things after my departure Kemnitius Saint Peter did this endeuour by his epistle while he liued not by his praiers after he was dead Bellarm. Luk. 16. The glutton in hell praied for his kindred much more do the iust in heauen pray for the whole Church Kemnit First we must not forsake the Scriptures to receiue instruction from them which are damned in hell which being forsaken of God seeke for comfort any where rather then at the hands of God Secondly this is but a parable and not a story Thirdly if it were a story yet this prayer is not heard Fourthly he saw Abram whom he prayed vnto and receiued answer from him what is this to Saints departed whom we see not neither heare them make any answer Fifthly the glutton remembred in what state he left his kindsfolks when he departed but they might haue repented after his departure for any thing that hee knew This proueth not that the dead know the state of them which are aliue neither yet that they pray for the Church in generall That Saints departed do pray for particular men which pray to them BEllarm The Saints do not onely pray forvs but also take charge ouer men and whole Countries and Prouinces as the Angels do Concerning the Angels we haue proofe Toby 12. Zach. 1. Apoc. 8. Dan. 10. Psal 19. Matth. 18. And much more the Saints departed which are as the Angels Luk. 20. and haue a prerogatiue aboue Angels because they are members of the body of Christ and are neerer vnto vs and better able to haue a feeling of mens infirmities being men themselues Kemnit The booke of Toby is not Canonicall to proue any point of faith but onely for examples of good life That Angell in Zachary is our Sauiour Christ which maketh intercession for his Church and his praier is his owne which is there mentioned and not the praier of the Church The Angel in the Apocalips which offereth the praiers

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