Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	faith_n	true_a	3,645	5	5.2551	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07858	The hunting of the Romish foxe Presented to the popes holines, with the kisse of his disholy foote, as an odoriferous & redolent posie verie fit for his grauitie, so often as he walketh right stately, in his goodly pallace Bel-vidêre.	Bell, Thomas, fl. 1593-1610.	1598 (1598)	STC 1823; ESTC S101468	27,735	82

est persecutiones tyrannorum et tentationes spirituum malignorum non praeualebunt ad uersus eam a vera fide subuertendo ex quo patet quod ecclesia non consistit in hominibus ratione potestatis vel dignitatis ecclesiasticae velsecularis quiamulti principes summi pontifices alij inferiores inuenti sunt apostatasse a fide propter quod ecclesia consistet in illis personis in quibus est notitia verae confessio fidei veritatis And I say to thee for thee and for thy fellowes that thou art Peter that is to say the confessor of the true rocke which is Christ. And vpon this rocke which thou hast confessed that is vpon Christ will I builde my Church and Hel-gates that is the persecutious and tentations of wicked spirits shall not preuaile against it in subuerting it from the true faith Whereby it is euident that the Church doth not consist in men by reason of power or dignitie either ecclesiasticall of secular because manie both Princes and Popes and others of the inferiour sort are founde to haue reuolted and made an appostasie from the faith for which cause the Church consisteth in those persons in whom there is true knowledge and confession of the faith and veritie Loe by the verdict of Lyra a great learned papist that which was spoken to Peter was spoken to him not as to himselfe alone but to him for and in the behalfe of his fellowes And the rocke vpon which Christ promiseth to builde his Church is not Peter but his owne person euen our Lord Iesus But this point is handled atlarge in my booke of Suruey To which as also to my booke of Motiues the papists would ere this haue framed some answere if they knewe in the worlde how to deuise the same But the truth must needes in time haue the vpper hand The 21 Hounde TEll mee O pope thou that bearest the worlde in hand that the particular Church of Rome can not erre is not that Church which cannot erre the whole congregation of the faithful I wote it is so and thine owne children doe testifie the same against thee Panormitanus a famous popish Archbishope thyrenowmed canonist hath these expres wordes ecclesia uniuersitatis errare non potest scilicet in fide vel articulis fidei pro hac tantum christus in euangelio orauit ad patrem The church vniuersall cannot erre to witte in the faith or in the articles of our beleefe and for this church onelye was Christs prayer when he prayed to his Father in the Gospell Syluester hath these wordes sicintellige glossam dicentem quodecclesia quae errare non potest dicatur non papa sed congregatio fidelium quae silicet tenet fidem quam Petrus cum aliis populis docuit And thus must we vnderstande the glosse which saith that the church which cannot erre is not the Pope But the congregation of the faithfull that is such as holde that faith firmely which S. Peter with other godlye people taught By which testimonie euery one may see that hath eyes that all the auncient writers euen the papistes themselues did euer more both thinke and write that the church which could not erre was onely and solely the whole companie of the faithfull which thinge our Iesuite Bellermine as one that forgetteth himselfe confesseth vnawares in these expresse wordes secunda opinio est pontificem etiam vt pontifex posse esse baereticum docere haresim sequitur hanc opinionem tuentur aliquot Parisienses vt Gerson Almain in libris de potestate ecclesiae nec non Alphonsus de Castro libro primo cap. 2. contra haereses et Adrianus sextus papa The second opinion is that the Pope euen as Pope may be an heretique and teach heresie Certaine doctors of Paris follow this opinion as Gerson and Almaine Alphonsus also pope Adrian him selfe Loe both papists the Pope himselfe tell vs that the Pope euen as Pope may be an heretique teach vs a false faith yet must we beleeue that whatsoeuer he desireth or teacheth as Pope is as true as the Gospell or else be reputed heretiques for our refusall in that behalfe and if it rest in the Popes power be also burned at a stake The 22 Hound TEil mee O monstrous Pope doe not all thy priestes in all their absolutions ascribe remission of sinnes eternall life to the merites of mans works I wote they doe so I know your practise right well and Polanchus our Iesuire hath published the same in print These are his expresse worde passio D. N. I. Christi merita B. V. Mariae omnium sanctorum quicquid bonifeceris vel mali sustineris sit tibi in remissionem peccatorum tuorum in augmentum gratiae praemium vitae aeternae The passion of our Lord Iesus Christ the merites of the blessedvirgin Marie of al Saints whatsoeuer good thou shalt do what punishment soeuer thou shalt suffer be to thee for remission of thy sinnes for increase of grace for reward of eternall life Thus doth our Iesuite truely set downe the vsuall practise of the Romish Church of all popishe Priestes dispersed whersoeuer This practise is agreable to the hymne made of Thomas Becket late Bishop of Canterbury These ar the words Tu per Thomae sanguineÌ„ quem pro te impendit fac nos Christe scandere quo Thomas ascendit By the bloud O Christ which Thomas for thee did spend make vs come thither whither Thomas did ascend Which doubtles is blasphemy intollerable The 23. Hound TEll me O Pope if it like your holines what malice hatred and dissention hath bene among you Popes and that in most weighty and important matters euen in matters of faith fundamentall points of your religion did not Pope Stephanus the sixt of that name persecute the very name of Formosus did he not disanull his giuing of orders did he not degrade them that had receiued orders by him did not Pope Romanus abrogate the whole Actes of Pope Stephanus did not Sergius the third persecute the very name of Formosus did he not cause his head to be cut of after his body was laid in the graue Carranza and Platina doe so write of thee thy brethren O holy father of Rome The 23. Hounde COnfesse the truth O cruell Pope disssemble no longer with the worlde Doe not thy wicked lawes charge all men women children of mature age to make auricular confession of all their thoughts words deeds doth not for all that thine owne Cardinall Caietaeine tell thee that it is a thing impossible to be done did not Iohannes Geilerius a very graue and reuerend diuine who was a long time the preaher at Argentoratum coÌ„plaine oftentimes to his trusty friends that it was impossible for men to make their confessions as the Popes lawe required I wote he did so and thine owne deare

reges differentia agnoscatur To the firmament of heauen that is of the vniuersall Church God made two greate lightes to witt hee ordeined two great dignities which are the authoritie of the Pope the power of the Kinge but that power which ruleth spirituall things is greater that which ruleth things carnal is lesser that there may be as great difference knowne betweene Popes and Kinges as there is betweene the Sunne and the Mone The fourth Hound TEll me O Pope is not thy Romishe Purgatorie so sotted and senselesse a thinge as it can neither be proued by the scriptures nor yet by the ancient writers haue not thyne owne renowmed children Syluester Prieras who was somtime maister of thy sacred pallace and for his profounde knowledge surnamed Absolutus Theologus as also thy glorious so supposed Martyr Iohn Fisher our late Byshoppe of Rochester vttered so much in printed bookes to the viewe of the worlde I wote it is so and that all the worlde may knowe the vanitie and abhomination of late Romish religion I will set downe their expresse wordes Thus therefore writeth Syluester Indulgentia nobis per scripturaÌ„ minime innotuit licet inducatur illud apostoli si quid donaui vobis sed nec per dicta antiquorum doctorum sed modernorum the Popes pardons were not knowne to vs by the holy scriptures although some doe alledge S. Paul for that purpose nether knowne by the auncient father but onely by the late writers Loc pardons and consequently purgatory being the ground thereof cannot be proued out of the scriptures My Lord of Rochester hath these expresse wordes sed graecis ad hunc vsque dieÌ„ non est creditum purgatorium esse Legat qui velit graecorum veterum commentarios et nullum quantum opinor aut quam rarissimum de purgatorio sermonem inueniet Sedneque Latini simul omnes at sensim huius reiveritatem coÌ„ceperunt paulo post non absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fines indulgentiaruÌ„ vsus ab Orthodoxis sit receptus quamdiu nulla fuerat de purgatorij cura nemo quaesiuit indulgentias nam ex illo pendet omnis indulgentiarum existimatio Si tollas purgatorium quorsum indulgentiis opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim Partim ex reuelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquaÌ„ indulgentiarum intelligimus Quum itaque purgatoriuÌ„ taÌ„ sero cognituÌ„ ac receptuÌ„ ecciesiae fuerit vniuersae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat caruÌ„ vsum caeperunt igitur indulgentiae post quaÌ„ ad purgatorij cruciatus aliquandiu trepidatum erat The Greeks to this day do not beleeue there is a purgatorie Reade who will their commentaries and he shall finde either verie seldome mention of purgatorie or rather none at all for neither did the Latine Church conceiue the veritie of this matter all at once but ley surelye by little and little neither was it done without the great dispensation of the holy ghost that after so many yeares Catholicks both beleeued purgatory and receiued the vse of pardons generally so long as there was no care of purgatorie no man sought for pardons For of it dependeth all the estimation that we haue of pardons If thou take awaie purgatory to what end shal we need pardons For if there be no purgatory we shall need no pardons Considering therfore how long purgatory was vnknown theÌ„ that it was beleeued of some by little and little partly by reuelations and partly by the scriptures and so at the last beleeued generally of the whole Church we doe easily vnderstande the cause of pardons synce therefore purgatory was so lately knowne and receiued of the whole Church who can now admire pardons that there was no vse of them in the Primitiue Church Pardons therefore began after the people stoode in some feare of purgatorie Thus O Pope writeth thine owne deare Byshoppe whose testimonie must needes be of great credite with thee Whose wordes notwithstanding if they be well marked with the due circumstances thereof are able of themselues without more adoe to perswad any man liuing to detest all popish religion For first we learne here that the greekes neuer beleeued purgatory no not to the daies of this Byshoppe who liued within these three score yeares last past Secondly that the church of Rome now the mother of all superstition did not beleeue the said purgatory for many hundreds of yeares after S. Peters death whose successour for all that thou O Pope boasts thy selfe to be Thirdly that this purgatory which is now the foundation of papistry crept by little and little not all at once into the Latine Church Fourthly that purgatorie was found out by reuelation from heauen or if you had rather so thinke from the deuell of Hell Fiftly that pardons came not vp vntill purgatory was found out the reason hereof saith our popish Byshopp is this because forsooth if there be no purgatory all popish pardons are needlesse Sixtly that pardons were not heard of nor knowne to the Primatiue Church Seuently that pardons then began when men began to feare the paines of purgatorie but of this matter I haue written more at large in my booke of Motiues The Fift Hound TEll me O Pope hast thou not imposed vpon thy Monkes Friers and Nunnes such an heauie yoake as they are not able to beare Is not the prohibition of matrimonie contrarie to Christs institution to the doctrine of the Apostls to the practise of the Primitiue church was not Pope Syritius the first man that made any setled law for that purpose was not the mariage of priests allowed in the Church for one thousand yeares after christ doth not thine owne Gratianus tell vs euen out of thine owne approued decrees that many priests sonnes haue beene Popes of Rome Doth hee not name Bonifacius Agapitus Theodorus Syluerius Faelix Hosius Gelasius Densdedit and many others Doth not thine owne glosse vpon the same text thinke it better to say they were all bastardes then to graunt them to be legitimate children lawfully begotten in holie wedlocke doth not the same glosse alledge for his excuse that vit iu tollitur per successionem the fault is taken away by vertue of their holy succession commeth not the same Gratian roundly vpon the glosse and affirmeth plainly that priests might marrie lawfully euery where vntill the late inhibition made by Siritius doth not Socrates that famous Greeke historiographer tell vs that Byshops of the east Church did in his time beget children of their lawfull wiues and that euen in the time

friend Beat us Rhenanus doth so affirme I haue set downe his expresse words in the 12. chapter of my Suruey And heere I note by the way that there were euer some good men amongst the papistes as this Godly Geileirus who disliked and reproued as farre as they durst the absurdities and abhomination of late Romish doctrine The 24 Hound TEll me O Pope is not thy late Romish religion like to a patched beggars cloake with clouts vpon clouts doe we not knowe how euery clout was put one to an other by whome and at what time I wote we knowe it and my selfe haue proued it in my booke of Suruey If any papist can deny it let him answere that that I haue written there The 25. Hound TEll me O pope doest not thou make hauocke of Christes gospell doest not thou dissolue that matrimonye which Christ himselfe pronounceth to be indissoluble doest not thou dispense with persons lawfully married that the husbande may take an other wife and the wife an other husbande I wote thou doest it and thine owne deare Doctors Nauarrus and Couerrunias doe testifiye the same against thee Nauarre hath these expresse words Diuiditur matrimonium ante consummationem per dispensationem Papaeinsta de can sa factam Matrimony is dissolued before consummation or carnall copulation by the Popes dispensation if it be granted vpon iust cause And the same Nauarre anoucheth boldy in the place already quoted that Paulus the third and Pius the fourth late Bishops of Rome did giue such dispensations in his time to certaine married persons at the same Nauarrs request Couerrunias hath these words Nec me latet Paulum quartum summum ecclesiae pontificem an 1558. hac vsum fuisse dispensatione quibusdam ex causis quas iustissimas esse idem summus ecclesiae praesul existimauit idem paulo ante Iulius tertius fecerat in eodem matrimonio cum ecclesiae vninersali presideret Neither am I ignoraÌ„t that Pope Iulius the fourth put this dispensation in practise for certaine causes which the same Pope thought to be most iust Iulius the third likewise when he was Bishop of Rome granted the same dispensation in the same matrimoniall contract See more herof in my booke of Motiues The 26. Hounde TEll me O Pope dost not thou teach vs that the Virgin Mary was conceiued without sinne hast not thou for that end appointed the feast or festiuall day of her conception doth not thine own sweete Bernard forsake thee herein doth not he sharply reproue the Carhedrall Church of Lyons for the self same thing doth not he terme that practise the nouelty of presuÌ„ption the mother of temerity the sister of superstition the daughter of leuitie do not S. Austin S. Ambrose S. Chrisostome S. Bede Eusebius Remigius Anselmus Bonauentura Aquinas Hugo and all the resti sing the selfe same song are anye with these idolatrous Pope in this point of doctrine saue onely thy late hatched Iesuites and Seminaries few or none I assure thee as I haue proued in my Suruey and in my booke of Motyues To which bookes I earnestly wish that some of thy vassals would once frame some answere The 27. Hounde TEll me O pope thou that commauÌ„dest thy Church-seruice to be said and song in a vnknown language which the coÌ„mon people the greater part of the priests caÌ„not vnderstand were not all prayers other seruice of the Church in the vulgar tongue as well in the primitiue Church as many hundred years after Christ I wote it was so I haue proued it in my booke of Suruey But harken O Pope what thine own Lyra telleth thee he is a wel mouthed hound take heed lest he bite thee for these are his words Caeâ—eruÌ„ si benedixerit 1. Tu sacerdos vel episcope spiritu 1. absque hoc quod populus intelligat qui supplet locuÌ„ idiotae quasi diceret quid proficit populus simplex noÌ„ intelligens q. d. nihil aut modicuÌ„ quia nescil se coÌ„formare tibi qui estainister ecclesiae respoÌ„dendo Amen Propter quod in primitiua ecclesia benedictiones cetera coÌ„munia fiebaÌ„tin vulgari But if thou shalt blesse that is thou that art priest or Bishop in spirit that is so as the people vnderstand not what thou saist what pro fit shal the simple ignoâ—â—â— people haue truly eyther very little or none at all because they cannot coÌ„forme theÌ„selues to thee who are the minister of the Church in saying Amen to thy giuing of thanks For which cause both praiers other coÌ„mon things were done in the vulgar tongue in the primitiue church Out of which words I note first that the church-seruice in old time was made in the vulgar tong which all the people vnderstood I note secoÌ„dly that the church seruice ought to be in the vulgar tongue according to S. Pauls doctrine I note thirdly that the people receiue no profit by the church seruice wheÌ„ it is made in a tongue which they do not vnderstaÌ„d I note fourthly that the people ought to pray together with the minister to answer AmeÌ„ to this blessings I note fiftly that the people in the Romish church caÌ„not this day performe that which their own Lyra a learned man indeed auoucheth very constantly to be the doctrine of S. Paul I note sixtly that the late Romish religion is farre different nothing like to the olde catholike religion and practise of the primitiue Church The supplement for the solace of the vvell affected Reader FIrst the Church-seruice was made in the vulgar tongue in the old ancient and primitiue Church Secondly popish primacy began in the yeare 607. by the tyranny of the Emperour Phocas at the earnestsuit of Boniface the bishop of Rome third of that name Thirdly the Popes pardons were neuer heard of vntill the yeare 1300. Fourthtly the mariage of priests was not prohibited till the yeare 385. at which time Syritius then Bishop of Rome made a wicked lawe in that behalfe Fiftly popish purgatory tooke no roote in the Romish Church till the yeare 250. sixtly popish pilgrimage began in the yeare 420. seuenthly the merit of works de condigno was disputable about the yeare 1081. eightly the inuocation of saints adoratioÌ„ was not known or hard of till the yeare 370. ninthly the coÌ„munion vnder both kinds was neuer thought vnlawfull till the yeare 1414. tenthly the Popes Buls were not authenticall till the yeare 772. eleuenthly auricular confessioÌ„ was not established till the yeare 1215. twelftly generall couÌ„sels were euer summoned by the Emperours These many other importaÌ„t matters are proued at large in my book of Suruey here noted briefly for the helpe of the simple vulgar sort ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ Exod. 32. ver 8. 19. 2. Reg. 18 Numb 11 8 1. Reg 18 vers 18 2. Reg. 1. v. 2. 10. 12. Psal. 69. vers 9. Act. 13. vers 10. Act. 5. vers 5. 2. Tlm 4.

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