Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	build_v	peter_n	rock_n	30,238	5	9.7701	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20475	A quartron of reasons, composed by Doctor Hill, vnquartered, and prooued a quartron of follies: by Francis Dillingham, Bachelour of Diuinitie. August, in Senten ...	Dillingham, Francis, d. 1625.	1603 (1603)	STC 6889; ESTC S118442	90,324	122

vnderstood comparatiuely the Gospel was before his time but it was not in tanta luce in such brightnes as it hath beene since and I trust it shall more and more increase ingratijs Papistarum whether the Papists will or no. They may presse the truth but they shall neuer oppresse it they may vaunt of veritie but they must winne the cause by force of arguments The second reason the name of Catholikes A man may maruell that any who would perswade to religion should make so simple an argument as this They which are called Catholikes are the true Church But the Papists are called Catholikes Ergo they are the true Church The proposition is false Salvianus in the beginning of his 4. booke of prouidence speaketh excellently of this point Nomen sine officio nihil est nam sicut ait quidam in scriptis suis quid est principatus sine meritorum sublimitate nisi honoris titulus sine nomine A name without the dutie is nothing for as one faith in his writings what is principalitie without sublimitie of good works but a bare title of honour For the further handling of this matter we will consider what Catholike is Vincentius Lyrinensis thus describeth this word Catholike Quod ab omnibus creditum est Catholicum est that which is beleeued of all men is Catholike Is Poperie then Catholike which is not beleeued of all men I will name some opinions and prooue them not to be credited of all and I will beginne with the worshipping of Images which I will prooue not to be Catholike Minutius Foelix in his Octauius speaketh thus Cruces nec colimus nec optamus we neither worship nor wish for Crosses Againe in the same treatise it is demanded of Christians Cur nullas aras habent templa nulla nulla nota simulachra why they haue no altars no temples no images The Councell of Eliberis in Spaine haue in plaine words banished them out of Churches Placuit picturas in Ecclesiis esse non debere ne quod colitur aut adoratur in parietibus depingatur We haue decreed that pictures ought not to be in the Churches least that which is worshipped or adored be painted on walls Sigebert in the yeare of our Lord 755. writeth that Constantinus Jmperator Constantinopoli synodum trecentorum triginta Episcoporum congregat in qua edicto promulgato de Imaginibus Dei sanctorum eius deponendis Ecclesiam Dei nimis scandalizat Constantine the Emperour gathered a Councell at Constantinople of 330. Bishops in which publishing an edict against the Images of God and the Saints he doth too much scandalize the Church Thus it appeareth that worshipping of Images is not Catholike Secondly the Papists teach that the Church is built vpon vpon Peters person Is this Catholike doctrine Ionas in his second booke of Images speaketh thus of this point Multi penÃ¨ omnes Petram super quam aedificatur Ecclesia fidem intelligunt beati Petri quae communis est totius sanctae Ecclesiae videlicet eam quae paulÃ² ante promissionem hanc praecesserat id est tu es Christus filius Dei vivi Many and almost all vnderstand by the Rocke on which the Church is built the faith of blessed Peter which is common to all the holy Church namely that which a little before was precedent to this promise that is to say Thou art Christ the sonne of the liuing God Thirdly the Papists teach that the virgin Marie was no sinner is this catholike doctrine Read Aquinas in his third part the 27. quaest the 4. art and his answer to the third argument where reiecting Chrysostomes authoritie he saith that excessit in illis verbis his words are too broad yet many yeares after Chrysostome was this doctrine held in 22. Math. Theophilact writeth that Marie was ambitiosula tanto sibi filio subdito somewhat ambitious hauing such a sonne vnder her Fourthly the Papists teach that Ministers may not haue wiues is this catholike many hundred yeares after Christ Priests were married In the yeare of our Lord 1074. Hildebrand as Lambertus Schafuaburgensis reporteth decreed that Habentes aut dimittant aut deponantur they which had wiues must either dismisse them or be deposed therefore saith the forenamed writer Aduersus hoc decretum infremunt tota factio Clericorum the whole companie of the Cleargie stormed against this decree The same is also reported by Sigebert saying that Gregorie vxorates Sacerdotes Ã divino officio removit novo exemplo remooued from diuine seruice the married Priests by a new example What should I speake of prayer in a strange tongue of concealing the Scriptures from the people of summoning of Councells by the Pope These with many other opinions might I shew to be against diuinitie taught in the ancient Church Pacianus thus describeth Catholike that it is Obedientia omnium mandatorum scilicet Dei an obedience vnto all Gods commandements Now let vs see whether you teach obedience vnto Gods commandements or no to let passe Idolatrie and other sinnes M. Perk. ex Molano See more of this point in the Reason of doctrine I come to swearing The Papists teach that they may sweare that they haue not beene at Masse when they haue beene there This is nothing but to prophane an oath as Aquinas testifieth in his 2. 2. 89. quaest art 7. and answer to the 4. argument saying Quacunque arte verborum quis iuret Deus tamen qui conscientiae testis est ita hoc accipit sicut ille cui iuratur intelligit with what cunning soeuer a man doth sweare God who is the witnesse of conscience doth take it as he meaneth to whoÌ„ a man sweareth Let vs now heare the reason why the name Catholike prooueth a Church because they that are so named haue on their side Scriptures Fathers Councells and Martyrs for of miracles we shall speake hereafter This proud bragge I vtterly denie concerning Scriptures I say with Salvianus in his 5. booke of prouidence that Nos tantÃ¹m Scripturas plenas habemus qui eas vel in fonte suo bibimus vel certÃ¨ de purissimo fonte haustas we onely haue the Scriptures fully perfect which either drinke them in their fountaine or translated out of a most pure fountaine Touching Fathers by that which hath bin said afore it appeareth that they are not all on their side What should I speake of the famous Martyrs in Queene Maries daies which died in the religion now taught in England Thus therefore I returne the argument They which are falsly called Catholikes are not the true church But the Papists are falsly called Catholikes Ergo they are not the true church Concerning the name of Protestants we doe not hold our selues content with it although it be not so bad as the name of Papists and touching the names of Calvinists and Zwinglians they are names invented as Athanasians and Omousians were by the old heretikes But whereas he giueth some allowance to the name

to maintaine their doctrine make their priest is iudges and yet the master of sentences witnesseth Lib. 4. that omnes Sacerdotes non habent scientiam discernendi all Priests haue not knowledge to discerne What wretched iudges then are Popish priests which haue not knowledge But suppose them to haue knowledge can they discerne the heart Augustine demandeth â—â—n 3. vnde sciunt an verum dicam how doe they know whether I speake truth or no seeing no man knoweth what is in man but the spirit of man But if confession be so necessarie why did Nectarius take away confession and leaue it to euery mans conscience how he would come to the communion A certaine noble woman confessed particularly her sinnes to the Priest Socrat. l. 5. cap. 18. and because a Deacon had slept with her this confession of sinnes was taken away Is confession of sinnes for this one fact was taken away what iust cause was there to alter Popish auricular confession let the world iudge Not to be long in this point set apart abuses in confession and we doe not denie it If any be troubled in his minde for his sinnes let him seeke a skilfull physitian Otherwise we say with Chrysostome Homil. 31. ad Hebr. Non dico tibi vt te prodas in publicuÌ„ neque vt te accuses apud alios sed obedire te volo prophetae diceÌ„ti revela domino viaÌ„ tuaÌ„ I wil not aduise thee to betray thy self opeÌ„ly nor to accuse thy selfe before others but I couÌ„sel thee to obey the Prophet saying OpeÌ„ thy way vnto the Lord. And again Si confuÌ„deris dicere alicui quia peccasti dicito ea quotidie in anima if thou art ashamed to tell thy sins to any speake theÌ„ in thy soule Satisfaction depending vpon confession is in the next place to be handled The Catholike Romane religion saith the Doctor teacheth satisfaction to be done either in this life or in Purgatorie and vpon consideration of this they builded so many goodly Churches hospitals c. In few words the doctor hath condemed all their glorious workes as beeing done for wrong endes We acknowledge the satisfaction of Christ to be our onely satisfaction for sinne and say with S. Iohn If any man sinne he hath an Aduocate with the Father Iesus Christ and he is the propitiation for our sinnes Maxius saith that Christi passio nobis sufficit ad salutem Serm. 3. Christs passion is sufficient to saluation And Bellarm. in his 2. booke de iustificat and 5. chap. writeth thus Nihil frequentius omnis scriptura testatur quam Christi passionem mortem plenam atque perfectam satisfactionem fuisse pro peccatis The whole Scripture doth witnes nothing more often then that the suffering and death of Christ are a full and perfect satisfaction for our sinnes If man might satisfie for sinne he might be called a redeemer and a Sauiour which is horrible to heare of Neither doth this our doctrine robbe the poore of their almes children of their education and the sicke of their reliefe and maketh men vnwilling to doe any good at all The Doctor except he be blind may see that men build Colledges and hospitalls and relieue the poore though they doe it not to satisfie for their sinnes but his confession is to be accepted that faith their building and giuing of almes is to satisfie by which he disgraceth all their workes From satisfaction he commeth to freewill saying that their doctrine causeth the people to endeauour to doe good and flee from all euill the Protestant taking it away discourageth men vtterly from doing good workes for who will goe about a thing which is not in his power What could Pelagius haue said more M. Doctor is it in our power to doe good vnto saluation or no without grace answer directly Our Sauiour Christ saith Without me ye can doe nothing Augustine writeth lib. 1. Retract c. 15. that voluntas in tantum est libera in quantum est liberata our will is so farre free as it is freed To set downe our doctrine briefly We say with the same father 3. Hyp. esse fatemur liberum arbitrium omnibus hominibus non per quod sit idoneum qua ad Deum pertinent sine Deo aut inchoare aut certe peragere we confesse that all men haue freewill not that it is able either to beginne or to perfect those things which belong vnto God without God but onely in the works of this life whether they be good or euill To shut vp the matter doth Cyprian withdraw men from doing good when he saith Dei est omne quod possumus all is of God that we doe Now we must speake of the Masse the Catholike Romane religion teacheth the holy Masse to be a sacrifice in which the true bodie and blood of Christ is offered vp which maketh the people so deuout and reuerent I answer first what if the Priest haue no intent to consecrate what then is become of your sacrifice secondly we knowledge no bodily sacrifice for sinne but onely Christ on the crosse And that I make plaine by the Apostles reasons Where there is no remission of sinne there is no more offering for sinne Heb. 10. but by Christs passion there is perfect remission of sinnes ergo Againe Christ died but once ergo he offered himselfe but once Ireneus writeth thus Oportet not oblationem Deo facere we must offer to God Lib. 4. cap. 34. and in all things yeild thankes to the maker with a pure minde vnfained faith steadfast hope and feruent loue offering the first fruits of his creatures And this oblation the Church onely sacrificeth in puritie offering to God of his creatures with thanksgiuing Where is your sacrifice of the very bodie and blood of Christ if the Church sacrificed onely the sacrifice of thanksgiuing Not to heape other testimonies I pray you tell me M. Doctor resolutely and with infallible arguments in which part of the Masse this sacrifice consisteth Bellarmine is his 1. booke de Missa and 27. chap. maketh many propositions and faith some thinke thus and some thus it were therefore good for you to be certaine your selues before you obtrude this sacrifice vpon the people to stirre them to deuotion Now let euery man iudge of this your syllogisme They which teach holy doctrine are the true Church But the Papists teach holy doctrine ergo To make a briefe of that which hath beene handled he chargeth vs with vnholy doctrine because we approoue ministers marriage yet his owne man Panormitan doth the same Bell. lib. 1. de cler cap. 19. Againe he chargeth vs with vnholy doctrine because we allow marriage to the innocent partie after a iust diuorce yet his owne men teach at we teach Caietan and Catharin Thirdly he chargeth vs with the same crime because we teach that all magistrates lawes binde not the conscience yet his owne fellowe Gerson holdeth as we holde Fourthly

doe teach that by choyce of meats and other humane constitutions remission of sinnes is obtained I doubt not but they which haue thus written could prooue their saying but M. Doctor doe you not make fasting to consist in choice of meates this you can not denie Aquin 2 2.4â— art and yet you teach that fasting doth satisfie for sinnes Ieiunium saith Aquinas assumitur ad satisfaciendum pro peccatis Fasting is taken vp to satisfie for sinnes If men by fasting doe satisfie for sinnes then they obtaine remission of sinnes by it but the first is true ergo Bellarmine hath prooued that fasting satisfieth for sinne and deserueth at Gods hands and I thinke not but that many simple people in popery did thinke by abstaining from meate and by obseruing of humane constitutions they could deserue at Gods handes and satisfie for their sinnes This some can testifie at this day The fifte lye toucheth the Sinalchadicall articles which I haue not seene therefore I cannot say any thing to it but I thinke that they could prooue there assertion if they could not let them answer for themselues yet thus much M. Doctor I say that if the Sacrament giue grace ex opere operatâ— of the workes done without any thing in the partie receiuing them so be it he put no hinderance how can it be but that contrition confession and satisfaction must giue grace and so by consequent make a man iust though he had not faith the censure of Colon prooueth that baptisme giueth grace to children by the worke done without any motion of the heart and say they why should it not doe soe in men of yeares If Baptisme doe soe then doth pennance so by consequent giueth grace without faith The sixte lye toucheth not any one Protestant but all wee affirme forsooth that Papists doe worship Saints in stead of Christ and doe honour them as Gods which is a grosse impudent lye as euery man knoweth is this a lye M. Doctor doe you not pray to the virgin Mary thus Maria mater gratiae mater misericordiae tu nos ab hoste protege hora mortis suscipe O Marie the mother of grace the mother of Mercy defend vs from our enemies and receiue vs at the houre of death What is this but to make her God doe you not build Churches iâ— Saints which is to make them Gods as I haue prooued yea you pray to this Saint against the plague to that Saint against the tooth ache and so in other diseases is not this meere heathenisme did not the heathen so wee should pray to God against all diseases Furthermore you pray thus vnto Thomas by the blood of Thomas which for thee hee did spend make vs O Christ to clime whither Thomas did ascend Many such blasphemous praiers might I recite and I answer that simple people haue made such Gods I cannot let passe an intollerable prayer of some papists to the Virgin Marie Roga patrem iube natum Intreat the father command the sonne And againe Iure matris impera filio By the right of a mother command thy sonne compel God to be merciful to sinners Thus M. Doctor by consequent you make Saints Gods The seauenth lie concerneth M. Haddon for answer of which I referre thee Christian Reader to M. Foxe a man of famous memorie who hath answered Osorius That the Abbot of S. Albons couenanted for a concubine ad purgandum renes to purge the reines a thing so notorious that common lawyers can shewe it in record Vide Iuellum 559. The Bishop of Arentine hath a Florence euer of the Priest that keepeth a Concubinâ— And the reuerend Bishop Iewel alleadgeth out of your Rubricke this sentence Qui non habet vxorem loco illius concubinam habere licet It is lawefull for him that hath not a wise in stead of her to haue a Concubine What should I alleadge the common saying as M. Harding calleth it Si non castÃ¨ cautÃ¨ If not chastly yet warily Stewes in Rome are notorious to all the world and one calleth them a necessarie euill If the Pope for money suffereth Stewes why should we not thinke that he will suffer Priests to haue Concubines for money especially seeing that you hold that the Pope may dispense against the Apostle yet he forbiddeth as you say Priests marriage By these things euery man may see what a lie it is to say that the Pope for money giueth Priests leaue to haue concubines and thus haue I ended your lies which as you say the Protestants charge the Catholikes with Marke Christian reader first that some of them are but particular mens sayings and therefore the whole church is not to be charged with them Secondly marke the number in so many writings of Protestants Thirdly marke the answer vnto them and thou shalt finde many of them if not all no lies but trueths Before I set downe lies of Papists I will answer the lies which some Protestants lay vpon the Fathers Melancthon said of Augustine that he taught originall sinne to be taken away in Baptisme not that it was not any more but that it was not imputed Whereas Saint Augustine spoke not there of originall sinne but of Concupiscence M. Doctor are you so ignorant that you know not original sin to be concupiscence Aquinas in his 1. 2. quaest 82. art 3. defendeth this point that originall sinne is concupiscence If originall sinne be concupiscence I hope by right conuersion in Logycke concupiscence is originall sinne If a man be a reasonable creature then a reasonable creature is a man And if concupiscence be taken away then is originall sinne taken away so as it is not imputed Now M. Doctor vpon your owne doctrine marke howe I conclude If concupiscence be remitted in Baptisme so as it is not imputed then it was sinne before it was remitted but it remaineth the same in the regenerate according to the substance of the thing ergo it is sinne in the regenerate This argument is plaine by Aquinas who in 1. 2. quaest 99. art 5. teacheth that the first motions of sensualitie are not deadly sinnes in infidels because the person doeth aggrauate the sinne if the person doeth make the sinne greater then is concupiscence sinne in the godly because it was so in the vngodly Neither can you answer that that saying is vnderstood of voluntarie sinnes for the first motions are not so by your owne doctrine The second lie is some Protestants say S. Bernard recanted Monachisme at his latter ende and why should not some thinke so seeing he writeth thus Fateor non sum dignus nec proprijs possum meritis regnum obtinere caelorum caeterÃ¹m Dominus meus duplici iure illud possidens haereditate patris merito passionis altero ipse contentus alterum mihi donat I confesse I am not worthy neither can I obtaine the kingdome of heauen by mine owne merits by my Lord possessing it by a double right by his fathers inheritance

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