Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	see_v	1,737	5	3.7569	3	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

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

by M. Williat for Generall and the Patriarkes of the Apostolike seas there present and the Councel of Constance not of vnequall authority the Councell of Trent to passe others with 6. Cardinals 4. Legats 3. Patriarkes 32. Arch-bishops 228. Bishops and 5. Abbots there assembled as Doctor Doue telleth vs that Protestancy in all places is false and Catholicke religion true where no Protestant Church can shew any one such like authority for their cause The third part of such an assembly would haue bene a great countenance to Protestant religion farre greater then euer it had or is likely to procure To which I answer First concerning the Councell of Florence in all those 25. Sessions which in it were held 15. of them being at Ferraria where the Councell began and the other at Florence where the Councel was concluded there is scarce any one point of religion touched of which there is any controuersie betweene Protestants and Recusants onely while it was at Ferraria before the acts of the first Session the question of Purgatory was superficially disputed Therefore that Councell was farre from coÌ„demning Protestancy or approuing Catholike religion Secondly of the Councell of Constance which he will haue to be of no lesse authority Bellarmine his selfe denyeth it to haue any authority at all or credit of a generall Councell alledging that it is in the Catalogue of those 15. Synods which the Catholicke Church hath not receiued It seemeth therefoe that this Author was not well acquainted with the generall Councels Thirdly as I confessed such a number of Prelates to be present at the Councell of Trent so I alledged reasons why it could not bee a lawfull councell which he is so farre from answering that he passeth them ouer with silence As also he spareth to repeate the residue of my words which make against him according to his accustomed fallacy wherein I derogated from the credit of this assembly shewing that they were there onely at the end of the Councell being then newly created by the Pope to countenace the Synod and so to subscribe to all conclusions for forme sake But at the beginning when matters were argued there were but forty Bishops and foure Legates too small an assembly to deserue the name of a generall Councell Albeit it is not a bare multitude of suffrages and presence of Bishops that can giue couÌ„tenance to a generall Councell For the whole multitude of Priests and others cryed against our Sauiour Christ Crucifie him The Kings stood vp and the Princes tooke councell together against the Lord and his annoynted So then if he argue from the Councell of Florence to condemne our religion I deny his antecedent If from the Councell of Constance I deny his argument If from the Councell of Trent it is but a Fallacy Petitio principij because hee taketh that for a proofe which is the matter in dispute THE ANSVVER TO A TREATISE INTITVLED A SEARCH MADE INto matters of Religion By FRANCIS WALSINGHAM Deacon of the Protestants Church before his change to the Catholicke Dedicated to the Kings Maiestie Against Luther Caluin Zuinglius Beza Iewel Williat Doue Rogers and other Protestants IEREMY 47. 10. Cursed be he that doth the workes of the Lord negligently LONDON Printed for SIMON WATERSON dwelling in Paules Church-yard at the signe of the Crowne 1610. THE ANSWER TO A TREATISE INTITVLED A Search made into matters of Religion by FRANCIS WALSINGHAM Deacon of the Protestants Church before his change to the Catholicke dedicated to the Kings Maiesty Against Luther Caluin Zuinglius Beza Iewel Williat Doue Rogers and other Protestants IN my perswasion to the Recusants to reconcile themselues to our Church I vsed these words The ignorant Recusant pretendeth his conscience saying It is against my conscience to come to Church and whatsoeuer I do against my conscience is sin I confesse whatsoeuer is done without testimony or warrant of conscience is sin to them that do it be that which is done in it selfe neuer so lawfull because the Apostle saith He that doubteth is condemned if he eate because he eateth not of faith and whatsoeuer is not of faith is sinne In which words by faith is vnderstood conscience But by the way they must see that their conscience be rightly informed else it will bee their damnation Out of which words M. Walsingham maketh this collection That I seemed to him substantially to iustifie out of these words of S. Paul the Recusancy of Catholickes if they can proue they haue a good ground or motiue of conscience It is true one absurdity being granted many others will follow Therefore to this hypothetical proposition I answer by granting the Maior and denying the Minor For they cannot proue they haue any such good ground or motiue of conscience therfore their Reculancy is not iustified out of these words It is but Petitio principij a begging of the question Againe he saith If their conscience were erroneous and grounded vpon false grounds and principles yet so long as that perswasion endureth it seemeth they may not be forced The insufficiency of which argument I will lay open by the like Hee that hath not examined himselfe may not come to the Lords table lest he eate and drinke vnworthily and so eate and drinke his owne damnation not discerning the Lords body Shall this want of examination of a mans selfe be therefore a warrant to any man to liue like an infidell neuer to examine himselfe and so neuer to come to the Lords table and so to be exempted from the authority and coactiue power of the Church He must be forced to examine himselfe and communicate So the Recusant whose conscience is erroneous and founded vpon false principles must be forced to renounce his errours to build his religion vpon sounder principles to receiue instruction and informe his conscience better and so to come to the Church He taketh vpon him to disproue my definition of conscience which is that it is an application of a generall knowledge grounded vpon Gods word to particular actions and intents He saith This definition is defectiue being not so large as the thing that is defined because the heathens which know not Gods word yet haue a conscience grounded onely vpon the law of nature I answer that if conscience be by him vniuocally vnderstood as all things ought to be which are defined my definition cannot be disproued But when he instanceth in the consciences of heathen men he flyeth to equiuocation whereas an equiuocall thing cannot bee defined In like manner if I should define religion to be a rule of faith and life grounded vpon Gods word he might take the same exception against it and say that the religion of the Turkes is grounded vpon the Alcaron the religion of the Iewes is grounded partly vpon the Talmod the religion of the Catholickes partly vpon the Traditions of men If I define a man to be animal rationale a body indued with a reasonable

Potter may do Neither is this to condemne men the cause being not heard for the whole lumpe being corrupted the particulars could not be cleare neither was any particular to expostulate with God the whole lump being iustly damned more then Moses was to be admitted to plead for himselfe why he should not be cast into the water when it was decreed generally that all male children of the Hebrues should be cast into the water It was sufficient without further arguing the case that Moses was a male childe of the Hebrues so it was sufficient that Esau was the sonne of Adam That God elected but a small remnant and damneth many millions it is no new doctrine our Sauiour saith Many are called but few are chosen Saint Augustine saith God is glorified as well by destroying as by sauing of mankinde else he would not create so many millions whom he knew before should be damned If all saith Augustine which are borne of Adam should be saued lateret beneficium quod donatur indignis Gods mercy to them which are saued which are indeed vnworthy of saluation would not appeare Plures Deus facit damnandos quÃ m saluandos incomparabili multitudine vt reiectorum multitudine ostenderetur quÃ m nulli momenti est apud Deum iustuÌ„ quantalibet numerositas iustissimÃ¨ damnatorum atque vt hinc quoque intelligant qui ex ipsÃ¢ damnatione redimuntur hoc fuisse massae illi vniuersae debitum quod tam magnae eius parti redditum cernerent God ordeined more to condemnation then to saluation without all coÌ„parison first that it might appeare by the maier part of them which are damned how little God which is so iust regardeth the destruction of whole multitudes of sinners which are most iustly punished Secondly they which are redeemed from that damnation may by their owne redemption confesse when they see the maior part damned that that damnation was due to the whole lumpe which was adiudged to the greater part And last of all if he thinke it an hard speech in Caluin to say that God inciteth men to sin that so he might take occasion to punish them let Saint Paul answer it out of whom Caluin did alledge it where he saith God hardened and God stirred vp Pharaoh for this purpose that he might shew his power in him and that his name might be declared through all the earth To conclude whereas he obiecteth 1. Tim. 2. It is the will of God that all men should be saued And Ose 13. Perditio tua ex te salus ex me IsraÃ«l that thou art damned it proceedeth from thy selfe that thou art saued it is to be ascribed to me Ã´ IsraÃ«l And therefore inferreth that the cause of predestination is in our selues not in God I answer first to Saint Paul It is his will that all should be saued that is his reuealed but not his secret will and to Hose our destruction is of our selues and yet it is of God that men are predestinated to destruction for as much as there are two causes of damnation one principall which is his will and that is outward and not in men the other subordinate which commeth betweene the decree and the execution of the decree which is damnation and that is sinne matter worthy enough of damnation and that is inherent in man And thus you see the saying of the Apostle verified of this Iesuite Volentes esse Doctores legis non intelligunt quid loquuntur neque de quibus affirmant They would bee Doctors of the law and yet vnderstand not what they speake neither whereof they affirme CHAP. 4. Of inuocation of Saints THe Church of Rome hath bene for many yeares past charged with the crime of idolatry for yeelding that worship to dead mens soules which is due onely to God Being not able to stand any longer vpon the iustification of themselues the matter appearing so fowle they flye froÌ„ their first holds and deuise new defences to auoide that grieuous imputation and yet still to retaine their ancient superstition Therefore concerning inuocation of Saints they deliuer this doctrine Non licet Ã sanctis aliquid petere vt nobis tanquam auctores aliquid concedaÌ„t sed vt coruÌ„ precibus Ã Deo nobis beneficia concedantur It is not lawfull to pray vnto Saints as authors and giuers of any good thing which they should bestow vpon vs but onely as helpers and mediators vnto God in our behalfe that by their praiers for vs we may more easily obtaine at the hands of God such things as we shall aske Being charged that their practise is contrary to this doctrine that in the practise of their religion throughout their Churches they pray still in as grosse maner as before they did howsoeuer in their Schoole-diuinity they dare not maintaine it to cleare themselues they say Si quis dicat sancte Petre miserere mei quantum ad verba sic licet dicere sed sensus intelligendus est Miserere mei orando pro me da mihi aditum coeli id est precibus impetra It is lawfull to pray in these termes S. Peter haue mercy vpon me open to me the gate of heauen but that praier is not to be vnderstood as it is conceiued in those expresse words but in another sense which is this Pray for me that I may obtaine mercy by thy praiers obtaine for me that the gate of heauen may be opened vnto me To which I reply that the common people among them are no Schoole-men and therefore this euasion doth not make their prayer to bee lesse idolatrous then it was before This is but to hold the people still in darknesse and to rob God of his honour by the fallacy of equiuocation But let vs examine the grounds of this defence They alledge the words of the Apostle I magnifie my office to try if by any meanes I might prouoke them of my flesh to follow them and might saue some of them And in another place I am made all things to all men that I might by all meanes saue some To these words I answer they are sufficient to proue that while Saint Peter liued God stirred him vp as an instrument of his glory to bring men to the kingdome of heauen and to saue their soules but not after he was departed out of this life So Timothy taking heed to learning and continuing therin might both saue himselfe and them which heard him when he liued but not after his death For who knoweth not that verbum Dei est officio seruatrix humani generis the word of God hath a sauing power and that the ministery of the Gospell is the ordinary meane to saue mens soules But what is this to Saints departed whose ministery ceaseth or to proue the lawfulnesse of prayer to the dead which do not heare vs S. Paul spake of sauing men in his life time not after his death by his preaching to them

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