Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	hold_v	scripture_n	1,662	5	5.9540	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

catalogue of heresies many reckoned vp which are so farre from directly impugning faith that indeed they do not at all impugne the faith as that of Aerius which denied prayer and sacrifice for the dead and the set fasts of the Church To which I answer out of S. Augustine First these Fathers which make such long catalogues of heresies do not write as if they in their owne iudgements did hold all these to be heresies but onely they deliuer what opinions in seuerall ages haue bene condemned as hereticall leauing it to the priuate iudgement of the reader whether they were iustly condemned as hereticall or not but their selues deliuer not what is their owne iudgement For saith he Quid faciat haereticum regulari quÃ¢dam definitione comprehendi sicut ego existimo aut omninÃ² non potest aut difficillimÃ¨ potest To deliuer by a lawfull definition what thing maketh an hereticke in my opinion it is impossible or at lest of great difficulty Againe that in the catalogue of heresies the Fathers do not agree concerning the number of them but some recken vp more some fewer he saith Quod vtique non euenisset nisi aliud vni eoruÌ„ videretur esse haeresis aliud alteri The cause was for that such an opinion as seemed heresie in the iudgement of one Father in the iudgement of another was not hereticall And concerning Epiphanius the Bishop of Cypris Philestrius Bishop of Brix which both writ of heresies the one making a longer Catalogue then the other he saith Procul dubio in eÃ¢ quaestione vbi disceptatur quid sit haeresis non idem videbatur ambobus reuer Ã hoc omnino definire difficile est ideo cauendum quum omnes in numerum redigere conamur ne pretermittamus aliquas quum hareses sint aut enumeremus aliquas quum haereses non sint That which seemed an heresie to one of them did not seeme so to the other and to define truly what is heresie is very hard and they which will write the Catalogue of heresies must be very circumspect lest they leaue out of the Catalogue some opinions which are indeed hereticall put in others which are no heresies Secondly the Fathers in those Catalogues did not vnderstand this word Heresie so strictly as in our age it is vnderstood but generally for euery sect in religion differing from the receiued opinion of the Church as it appeareth by S. Augustine in the words going before where hee maketh an heresie and a sect all one shewing Quantum inter se differunt de numero sectarum How much Epiphanius and Philastrius discent concerning the number of sects where he calleth them sects which before he called heresies And it is no maruaile though with those Fatheres all heresies do not directly impugne the Faith when by theÌ„ onely sects are vnderstood But to make euery opinion an heresie which not only directly but also by a consequent impugneth faith as M. Walsingham will haue it is to make no difference betweene errour and heresie but to call euery errour in religion an heresie as Ludouicus Viues speaketh Haeresis nomen rebus leuissimis impingitur The name of heresie is layd vpon euery light matter And of him it may one time or other be verified which Alphonsus de Castro speaketh Idcirco fit vt hiqui tam leuiter de haeresi pronuntiant non expendentes de quÃ¢re loquantur saepÃ¨ suÃ ipsorum sagittÃ¢ feriantur incidantque in eam foueam quam alijs parabant It happeneth that they which so rashly call euery thing heresie not considering whereof they speake bee oftentimes beaten with their owne weapon and fall into the pit which they digged for others I shewed pag. 10. how Pusillanimity maketh men sometimes do contrary to their owne conscience as Cardinall Pole who dying said The Protestants are the honester men I would be a Protestant were it not for the Church of Rome This I brought for example to illustrate not for argument to proue For exempla non probant examples proue not He turneth it another way saying I broughtit for a reason to proue that Protestants are no heretickes In defence of our Church that it could not be accounted hereticall I called into question the authority of the Councell of Trent by which it was condemned alledging diuers exceptions against that Councell that it could not be a lawfull generall Councell the paucity of the Bishops which were there present their partiality the definition of a generall Councell cited by Bellarmine which could no way be verified of that assembly Hauing produced these arguments to disinable that Councell he doth not so much as repeate any of them much lesse doth he answer them onely he saith that it seemed to him a slight argument and to giue more aduantage to my aduersary then defence to my selfe and my cause I reply that it is no maruaile though a man of slight iudgement which passeth ouer all other things of moment so slightly doe esteeme those arguments to be so slight which his selfe cannot answer To perswade Catholikes to come to our Church I shewed how the learned among them do come euery day nearer to our religion and more and more fauour our opinions He saith it is a dreame I wish this dreamer to awake out of sleepe and with greater vigilancy to consider of the particulars as they are produced by mee I said First the learned Catholickes agree with vs concerning the bookes of Scripture which be Canonicall which Apocripha I writ in this maner The bookes of Toby Iudith Baruch Ecclesiasticus Wisdome Maccabes the fragment of Esther they hold to be Canonicall according to S. Augustine We to be Apocripha according to S. Hierome and in this point we differ no more from them then Hierome did from Augustine which did both agree and were easily reconciled S. Hierome interpreting S. Augustines meaning that they were Canonicall enough to proue rules of life not grounds of doctrine and faith Thus haue we deliuered long since But Bellarmine handling this question at large replieth not against vs nay hee doth not so much as mention this distinction of Canons of faith and Canons of good life Therefore we take it as a thing granted by the lawes of disputation that he holdeth as we hold resteth satisfied with our answer the case to be cleare betweene vs both M. Walsingham blusheth not to deliuer a notorious vntruth saying that Bellarmine handleth this distinction at large and refuteth the same in his first booke De verbo Dei cap. 10. In which booke and chapter no such thing can be found Secondly they agree with vs coÌ„cerning the Bible which is the best and truest edition For wheras we holding the originall text only to be authenticall the Councell of Trent obtrudeth to vs the vulgar Latine translation Bellarmine preferreth the original before the Latine as we do M. Walsingham is not ashamed to charge me that

Rome Page 29. 30. I spake of the Popes supremacy and my words are these What authority soeuer the Pope had ouer the Latine Church or West part of the world it hath bene giuen him by humane constitutions onely and generall consent of Princes and States which they suffered him to enioy during their good liking and no longer And hauing thus shewed that the Popes authority ouer other Churches was not by diuine institution but onely by humane permission not certaine but during the pleasure of Princes and States my words fauour not his supremacy ouer vs in England out of which by consent of Prince and Parliament hee hath beene abandoned long since And therefore I say the Bishop of Rome is little beholding to me for his title of supremacy This is a very loose and negligent kinde of disputation Seuenthly saith he Doue Persw pag. 15. referreth the question what books be Canonicall Scriptures to the two Doctors S. Augustine and S. Hierom. His words be these Catholikes proue them to be Canonical out of S. Augustine we that they be Apocripha out of S. Hierome both which Doctors are of no smal authority in the Church of Rome therefore in this we differ no more from them then S. Hierome did from S. Augustine Therefore I hope for many causes Protestants will giue place to us in this question I deny not but the question being propounded concerning the bookes of Toby Iudith Baruch Ecclesiasticus Wisedome the Maccabes and the fragment of Esther whether they were Canonicall as the Church of Rome doth hold or Apocripha as our Church maintaineth I answered that forasmuch as there is Canon fidei morum One Canon or rule of good life another of faith and that may be Canon morum quodnon est fidei Arule and patterne of good life for vs to follow which is not a sufficient ground of doctrine to build our faith vpon they were both Canonicall and Apocripha Canonicall according to Saint Augustins for rules of good life Apocripha according to S. Hierome because they were no true grounds of doctrine And so the Church of Rome and our selues rightly vnderstanding one another as Saint Hierome and Saint Augustine vnderstood themselues there needed not be any difference concerning this point betweene vs. But how can he inferre vpon this that therefore we must giue place to him in this question As Saint Hierome gaue no place to Saint Augustine so will we giue no place to any onely I wish they would better vnderstand both vs and themselues and giue place to the truth And forasmuch as they allow both of Saint Hierome and Saint Augustine to be Orthodoxall Doctors they cannot receiue S. Augustine his opinion but they must also embrace S. Hieroms exposition where it is explained what is the meaning of S. Augustine where hee alloweth those bookes to be Canonicall Eighthly saith he Concerning the vulgar Latine translation allowed among Catholikes D. Doue writeth thus pag. 16. We grant it fit that for vniformity in quotation of places in Schooles and Pulpits one Latine text should be vsed and we can bee contented for the antiquity thereof to preferre the old vulgar translation before all other Latine bookes and so much we yeeld to the Councell of Trent The praemisses are mine but what is his conclusion Because we ascribe to the vulgar edition more then to all other Latine translations and therein agree with the Church of Rome and because we yeeld to the Councell of Trent so farre as reason doth require and no further but disagree both from the Church of Rome and that Councel in things which are erroneous Concedendo vera negando falsa will he therefore take this for a Protestant proofe of his Catholicke religion Non taliauxilio nec defensoribus istis Roma caret If the Church of Rome had no better champions it would not stand Ninthly Doctor Couel writeth No translation whatsoeuer is authenticall Scripture And Doctor Doue addeth All translations haue many faults page 16. In so writing I write the truth For onely God is free from errour and therefore only the originall text is authenticall Scripture All men are subiect to errours Omnis homo mendax but all translations are the workes of men But how idlely is this brought in as a Protestant proofe of Recusancy well may it serue against Recusants which ascribe more to the translation theÌ„ to the originall If no translation be authenticall then it followeth as a firme consequent that the vulgar Latine edition cannot be authentical howsoeuer the Councel of Trent hath imposed it vpon vs as authenticall Tenthly For this time and place saith he I will only make amplification of Doctor Doue his grant confession which followeth in these words When the Masse was first put down King Henry had his English litourgie and that was then iudged absolute without all exception But when King Edward came to the Crowne that was coÌ„demned and another was in the place which Peter Martyr and Bucet did approue as very consonant to Gods word When Q. Elizabeth began her reign the former was iudged to be full of imperfections and a new was diuised allowed by consent of the Clergy But about the middle of her reigne we grew weary of that booke great meanes haue bene wrought to abandon it establish another which although it was not obtained yet we do at the least at euery change of Prince change our booke of Common praier we bee so want on we know not what we would haue Pag. 31. Hitherto his words and he freely confessed errours in all these states and changes For defence whereof besides that these words are written by way of obiection from them rather then any confession made by our selues I did not so much as intimate that there were errours in all these states and changes as he vniustly chargeth me but onely that in the Seruice bookes of King Henry and King Edward some things were iudged to sauor of the superstitions of the Church of Rome But as for the Seruice booke which was allowed by Queene Elizabeth it stood not only during her time without alteration but also it is ratified by his Maiestie and allowed of by the State albeit by some particularmen it hath bene impugned as nothing else can be by the wit of man so well deuised but mans wit can dispute against it And as for those errours which were reformed in the books of K. Henry and King Edward they were the superstitions onely of the Church of Rome the land being not then sufficiently reformed nor purity of religion so perfectly established as now it is because the Bishops Clergy men by whom those bookes were written their selues were too much so wred with the Romish leauen And our daily renouncing those superstitions and receiuing greater light of the Gospell could be no Protestant proofe that we should any way fauour their superstitions Eleuenthly he writeth thus Why may we not say with the Councell of Florence cited

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