Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	part_n	testament_n	2,968	5	7.9440	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20471	A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times.	Dillingham, Francis, d. 1625.	1599 (1599)	STC 6883; ESTC S111897	57,357	173

chap. and 15. verse be penitent I will not stand vpon any moe places in the newe Testament but come to a fewe of the olde In the ninth of the Preacher and second verse they haue these wordes Omnia in futurum servantur incerta All things are reserued as vncertain for the future time there is no such thing in the Hebrew yet out of this place is prooued the vncertentie of saluation and finall perseuerance O most wretched and vile doctrine that must coyne scripture to defende it selfe In the 98. psalme and 5. verse they translate vvorshippe his footestoole for it is holy and from hence conclude the adoration and worshipping of creatures wheras it should haue beene turned at his footestoole he is holy lahadom the same thing being repeated in the last verse In the 8. of Genesis toward the ende of the chap. where it should be the thoughts of mans heart are euill in their translation it is prone to euill as if there were no difference betwixt prone to euill and euill If I should affirme a papist to be prone to euill and treason doe I say that he is euill and treason it selfe nothing lesse euen so there is a difference betwixt pronesse to vice and vice it selfe In the 14. of Genesis and 18. verse they haue it thus erat enim sacerdos dei altissimi for he was a priest of the most high God in fauour of their sacrifice where it is and he vvas a priest of the high God neither let them aunswere me that the coniunction vau doeth sometimes signifie for that is not the question but whether it so signifieth in this place And because they vaunte of antiquitie in this point Freculph in the first booke of his historie and 42 chap. saith that Melchizedech in refectionem ipsius Abrahae panem vinumque protulit Melchizedech brought forth bread and wine for the refreshing of Abraham I will follow this matter of translations no further at this time By this euery one may gather why they forsake the pure Hebrewe and Greeke fountaines and drinke of the corrupt Latin streames I come in the second place to the denial of plaine Scriptures In the 3. of the Galat. and 10. ver it is thus written for as many as are of the deedes of the law are vnder the curse for it is written cursed is euery one that continueth not in all things that are written in the booke of the law to doe them in which words the Apostle doth thus reason They which cannot fulfill the law are vnder the curse But no man can fulfill the law ergo If this be not the Apostles assumption the Galatians might haue answered Paul that they could fulfil the law and therefore were not vnder the curse Yet the Papists teach that man may fulfil Gods law and so cut the sinewes of S. Pauls reason Secondly in the 4. to the Rom. and 11. verse circumcision is called a seale of the righteousnes of faith out of which place we gather that we are not iustified by the sacraments The Papists to elude the place answer it followeth not that it is so in all because it was so in the patriarchs this answer disioynteth the Apostles argument which is this As Abraham was iustified so are all men iustified But Abraham was iustified without the sacraments Therefore all men are so iustified In the 6. of the Rom. and 27. ver it is saide that the gift of God is eternall life through Iesus Christ our Lord. S. Pauls speach is corrected by the Rhemists saying the sequele of the speach required that as he saide death or damnation is the stipend of sinne so life euerlasting is the stipende of iustice To see papists sit as it were in iudgement of the Scriptures to alow or disalow sentences at their pleasure is the most notorious example of Hereticall pride and miserie that can be Againe in the 6. to the Rom. and 12. v. concupiscence is called sinne yet denied by them to be sinne If the scripture had so said they might well haue expounded it as they doe namely the occasions and matter of sinne But caÌ„not one thing be properly sinne and the occasion of sinne let Augustine then be controlled who in his 5. book contra Iul. Pelag. and 3. chap. writeth thus Sicut caecitas cordis peccatum est poena peccati causa peccati it a concupiscentia carnis peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati causa peccati As blindnes of heart is sinn and a punishment of sinne and a cause of sinn so likewise is concupiscence sinne because it disobeieth the rule of the minde and a punishment of sinne and a cause of sinne Augustines syllogisme is this That which is disobedience to the gouernment of the minde is sinne But concupiscence is disobedience to the gouernement of the minde Therefore concupiscence is sinne Also in the 5. of the Roman and 14. vers Paul prooueth all men to be sinners because of death yet is the virgin Marie exempted from sinne which strengtheneth Pelagius his opinion For he might denie the argument Infants die therefore they are no sinners because Marie died and yet was no sinner In the 1. to the Corinthians and 10. chap. S. Paul beateth downe the conceit of the Corinthians coÌ„cerning the sacraments For the Iewes did eate Christ in their sacraments Yet the Papists will haue our sacraments to giue grace ex opere operato of the worke wrought and so make the Apostles argument to be of no force For the Corinthians might haue replied our sacraments giue grace to them that receiue them therfore we cannot be dismaied with the examples of the Israelites Furthermore in the 9. of the Hebrewes the 25. vers Christ is said to haue offered himselfe but once because he suffered but once The Apostles reason is this Christ died but once Therefore he suffered but once Lastly Hebr. 10. and 8. ver the Apostles conclusion is seeing there is remission of sinnes there is no more offering for sinne Therefore it followeth inuincibly that the masse is not a sacrifice for sinne Yet the papists assertion must needes frustrate both these arguments of the Apostle From the deniall of scripture I come to the addition of the same which argueth extreame despeâ—atenes The Councell of Laodicea 59. canon reiecteth the books which we doe and commandeth ne aliqui praeterea legantur in authoritatem recipiantur that non besides be read and receiued into authority Ruffinus likewise in his exposition vpon the Creede reiecteth the same and will not haue them alleadged ad authoritatem fidei confirmandam for the confirmation of faith Cirill of Hierusalem in the 4. booke of his Catech. writeteth thus Lege scripturas sacras nempÃ¨ viginti duos veteris testamenti libros read the holy scriptures namely the two and twentie bookes of the old testament I passe ouer Hieroms authority and Nazianzens with Eusebius Epiphanius and Lyraes

If al these will not mooue them yet let their Angelicall doctor Thomas Aquinas be of some force with them who in his first part 89. quaest 8. artic resp ad secund regardeth not the authoritie of Ecclesiasticus Fourthly and lastly the concealing of the scriptures from the people what end hath it but maintenance of the Idolatrie pompe pride and couetousnes of the popish priests and prelats as Erasmus saith Quis non intelligat istos sacras literas ideo velle paucis esse notas ne quid decedat ipsorum authoritati questuique who knoweth not that these men would haue the scriptures knowne but to few least their authority and gaine should decay How could men be deceiued with Images and robbed with Purgatory if they were conuersant in the scriptures Thus Christian reader I haue giuen thee a tast of foure-notorious-crimes namely corrupt translations deniall of plaine scriptures addition to them and lastly concealing them froÌ„ the people a tast I say I haue giuen thee for I could not prosecute them as the things require If any Papist could shewe the like in the Calvinists what exclamations should we haue Master Martins discouery of our translations argueth either blinde ignorance or extreame malice as I offer to prooue to any Papist Campian in his first reason obiecteth diffidence and distrust because we denie scriptures therefore it is a sure conclusion against them they adde to the Scripture and so distrust their cause otherwise they could not adde any Apocripha books as they doe but inough of this The eleuenth reason of popish contradictions THe number of popish coÌ„tradictions is so great as by reading of Bellarmine himselfe euery man may gather that I may saye with the Orator In hac causa oratio nemini de esse potest In this matter no man can want words therefore non tÃ m mihi copia quÃ m modus in dicendo quaerendus est In speaking of this thing I must seeke for a iust measure not for plentie and varietie of matter Chrastouius in his book called Bellum Iesuiticum the Iesuites warre besides contradictions concerning Antichrist hath gathered two hundred and fiftie about the Masse Thus the Papists like the Madianites wound on another and indeed Non tanta nobiscum quanta secum est contentio The controuersie is not so great with vs as with themselues and this agreeth to the wonted and accustomed dealing of the Lord who did Haereticos inter se committere set hereticks togither by the eares For as Hierome saieth Amos the 9. Nisi superbiam haereticorum suo dominus calcauerit pede peruersam sceleratamque doctrinam spirituali mucrone percusserit magistros eorum qui in capitibus accipiuntur inter se diui serit atque in bonam partem occiderit non possunt discipuli viuificari Except the Lord tyed dovvne the pride of hereticks with his foote and wound their peruerse and wicked doctrin with his spiritual sword and set their masters which are counted the principallat dissention and slay them for the most part their schollers cannot bee restored to life The first contradiction The Papists teach that the Pope as he is Pope cannot erre in giuing of sentence although he may erre as a priuate person yet Alphonsus who wrote bitterly against Luther Lib. 1. cap. 4. when it came to this point giueth the Papists both the crime of impudencie and flatterie Non credo aliquem adeo esse impudentem papae assentatorem vt ei attribuere hoc velit vt nec errare possit I cannot thinke any man to be so impudent a flatterer of the Pope as to attribute this vnto him that hee cannot erre out of these words I gather first that the papists are the Popes flatterers Secondly that their flattery is ioyned with impudencie which are two no small faultes to goe foreward in Alphonsus Caelestinum papam errasse circa matrimonium fidelium quorum alter labitur in haeresim res est manifesta omnibus neque hic Caelestini error talis fuit qui soli negligentiae imputari debuit ita vt illum errasse dicamus veluti priuatam personam non vt Papam quoniam huiusmodi Caelestini definitio habebatur in antiquis decretalibas c. It is a thing manifest to all meÌ„ that Pope Caelestinus erred touching the marriage of the faithfull vvhen either part fell into heresie neither was the error of Caelestinus such as ought to be imputed onely to negligence so that wee may say he erred as a priuate person not as a Pope because this definition of Caelestinus was in the auncient decretalls vvhich I my selfe haue seene and read In this sentence Alphonsus confuteth the distinction vsed by the papists namely that the Pope may erre as a priuate man but not in a definitiue decision of a matter but I would gladly knowe the cause why they hold that the Pope cannot iudicially erre Is it not by reason of Christs praier Luke 22. verse 32. who prayed that Peters faith might not faile such senslesse disputes are not worth an answer yet if they will be satisfied let Cyprian satisfie them who writeth thus in his 4. booke of Epist and 4. Epist Adeo autem pro nobis deprecabatur vt legamus in alio loco Luc. 12. Dixit Dominus ad Petrum c. Quodsi ille pro nobis ac delictis nostris laborat prec c. He prayed so for us as we read in another place namly Luk. 12. the Lord said vnto Peter c. If he doth pray so for vs and our sinnes how much more ought we to continue in praier By this exposition and collection of Cyprian wee may gather that no christian can erre iudicially if that were the intent of Christ his prayers to free the Pope from giuing any definitiue senteÌ„ce against the faith for Christ prayeth for all Christians and therfore we thus conclude He for whome Christ prayeth cannot erre But Christ prayeth for all true Christians Therefore no Christian can erre No papist I am assured will graunt the proposition seing the assumption cannot be denied being so plainly auouched by Cyprian but I proceed to the second Contradiction The 2. Contradiction The Papists nowe teach that the Pope is aboue a councel Qui tradunt saith the Turrian concilium esse supra papam illi naturae repugnant quum hoc nihil aliud sit pag. 294. quam partem toti praeferre They that deliuer this doctrine that a councel is aboue a pope crosse nature seeing this is nothing else but to preferre a part before the whole If this be true then the counsell of Basill opposeth it selfe to nature for I finde it written in the 33. session Veritas de protestate concilii generalis vniuersalem ecclesiam representantis supra papam quemlibet alterum declarata per Constantiense hoc Basiliense generaliae concilia est veritas fidei Catholicae The truth of the power of a generall Councell representing the vniuersall Church aboue the Pope and

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