Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	rest_n	rest_v	1,999	5	9.3821	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

by the gates of Hell and the punishments of darkness c. If at the burial they pray that it may pass by the gates of Hell then the Soul is still in its passage and further they pray that he may remain in the mansion of the Saints and his spirit may receive no hurt but if his spirit was in purgatory then it would receive hurt ê‘o by this prayer I understand it is yet in a capacity to receive no hurt and ê‘o the Soul must yet be in its passage and so it is plain from the Absolution where he saies the Lord Jesu Christ absolve thee from all the bond of thy sins and I pray thou mayest be absolved before the Tribunal of Jesus Christ this supposes that the Soul is yet in its passage to this Tribunal or why should he pray for this absolution before the Tribunal if he hath already received the sentence of that Tribunal there is another prayer that God would receive the Soul of his Servant freed from Corporal bonds into the peace of his Saints that being Translated into the Region of the living it may escape the place of punishment and the fire of Hell all this supposes that the Soul hath not yet its doome but is now in its passage and ê‘o when the body is carrying to the grave they desire that the Angels would meet him and receive his Soul and lead him into Paradise and the Martyrs receive him into their assembly and when the body is laid in the grave still they pray that the Soul being prevented with the gift of thy bounty it may obain to escape the Judgment of revenge * In Oraticne Deuâ— Origo pietatis c. Nor do they end here but they use such expressions on the Trental and Anniversary as in the Offertory in Anniversario defunctorum free them from the mouth of the Lyon let not Hell swallow them up let not them fall into the dark place but let the standard bearer St. Michael bring them into the holy Light c. and the prayers in the commendatio animarum which suppose the Soul even then in its passage are used at the Trental and Anniversary Offic. sepult sec usum Sarum in rubrica pag. 103. but why should those words which commend it in its passage be used at these times if they did not suppose the Soul yet in its way thus these prayers contradict their received grounds of Purgatory and prayer for the dead for if the prayers they use still suppose them in this passage and not come into torment then they must contradict their usual Doctrine which concludes them presently in torment and that by those prayers they may be speedily delivered from the torment they are in Thirdly There are other prayers which desire that the Soul may be freed from Eternal punishments that Hell may not swallow them up and they may not fall into the place of darkness * Missa â— in die obâ—â—â—s Offertâ—r and in the first prayer at that Mass they pray for the Soul of thy Servant whom thou hast commanded this day to depart out of this world that thou wilt not deliver him into the hand of the enemy nor forget it finally c. and because he hoped and believed in thee that he may not sustain the pains of Hell but possess joyes everlasting This prayer anciently run that he might not sustain paenas aeternas but now this is altered in poenas inferni yet still if they take the word Hell for Purgatory then they pray that God would not suffer it to come into Purgatory which is contrary to their own Doctrine that every man not throughly purged in this life must be purged in Purgatory If they understand it of the Hell of the damned and of eternal punishments as there is a Prayer to be used at the funeral of a Cardinal that by the assistance of Gods grace he may obtaine to escape the Judgment of everlasting revenge * Câ— râ—m Fâ—â—l Rom. l. 1. sect 15. c. 1. fâ—l 1â— 2. if they understand it thus then I aske whether they suppose those persons for whom they pray are very wicked or indifferently good if they be very wicked then it would be absurd to pray for their deliverance from everlasting damnation for it is certain saies Bellarmine * l. 2. de purgatoriâ— c. 18. that the Prayers do not profit the damned for they can not be helped if they be indifferently good such as dye in a state of grace though with some venial sins then why do they pray that he might not fall into Hell for this is already certain or that God would not forget them finally but command them to be received by the holy Angells and brought into the Country of Paradise for it is certain God cannot forget them finally but the longest duration of Purgatory is only till the resurrection or why do they pray that they may not sustain the pains of Hell but possess joyes everlasting and that they may escape Eternalâ— revenge if their only design was to free the Soul from the torments of Purgatory why is there nothing of â—ase in Purgatory nothing of quick riddance from thence as they pretend from the apparitions of Souls which have been in Purgatory and â—aid they were freed by the Masses and prayers of the living yea further there is one prayer which refers the pardon of sin to the resurrection in the prayer which begins Te Domine Sancte c. Offic. sopâ—lt sec usum Saâ—um they pray Let his Spirit receive no hurt but when the great day of the resurrection comes vouchsafe to raise him with the Saints and blot out all his offences and sins even unto the last farthing now if by the prayers of the living they can procure pardon then there would not be a farthing to be blotted out at the resurrection and so this prayer would be useless All this while we meet with no prayer to put an end to their torments to free them quickly from the pains they are now in they 'le tell us indeed they pray for refreshment and pardon of sins and where must they be for whom they pray thus except in Purgatory but this doth not follow for First There are ancient prayers extant in which they prayed even to give rest to them whom they believed already to be in rest and therefore this doth not suppose them in Purgatory so in St. James Liturgy as it is cal'd he prayes for all from Abel the just untill this present day that God would give them rest in the kingdom of heaven and so in Alcuinus * Offic. per Ferias Col. 228. Oper. Edit Paris 1917. he prayes for the spirits of thy servants and handmaids which thou hast called to thee from the beginning of the world that thou wouldest vouchsafe to give them a lightsome place a place of refreshment and ease Secondly I gather that they were not in Purgatory from that

disposition of his Estate but the Wine in the Cup or the thing contained under the species cannot be so in any proper sense Again 't is uncertain how the blood in the Cup can properly be called the New Testament in his blood for the blood is a physical a Testament is a moral thing yea 't is uncertain whether Bellarmin's * Explanation of the L. 1. de Eucharist c. 11. words be sense This blood under the species is the New Testament under his blood so that 't is doubtful when they have done all they can whether they can explain these words without a figure Secondly They are perplexed about the meaning of these words as what is meant by hoc est corpus meum for if they cannot resolve what is meant by this Pronoun hoc then they cannot determine what is the full meaning of this Proposition indeed Bellarmin * L. 1. de Euchar. c. 10. tels us Vera est Catholicorum sententia qui volunt illud Hoc non demonstrare panem sed rem contentam sub speciebus panis c. That the opinion of Catholicks was true who say this Pronoun Hoc doth demonstrate not the Bread but a thing contained under it which although it was Bread before yet it is now the Body of Christ But he that consults the Romish Writers will find that Bellarmin only hides their quarrels and obtrudes his own opinion for a general Doctrine Johannes de Rhada * Controv. 5. de Sacr. Euchar. Art 4. acknowledges the perplexity of their Doctors some say the Pronoun Hoc demonstrates the species of bread because the Pronoun must signifie a sensible thing which exists when the designation is made and remains when the signification of the word is finished but there is nothing in the Sacrament which is sensible when the words began to be pronounced and when they are ended besides the accidents first it must signifie the Accidents Some say that this Pronoun demonstrates the body of Christ as it is in it self or intending the body of Christ in Heaven which when the words are spoken begin to be in the Host * Occam quod lib. vet q. 2. and so the words signifie this body is my body Some say it designs the substance of bread under those accidents and so the sense is The bread passes into the body of Christ hoc est * Bonavent q. 1. Art 1. in 2. part dist 8. lib. 4. ad hujus verbi prolationem hoc totum transire in corpus Some say it designs something common to the substance of bread and the Body of Christ under this reason of being contained under the species and so the sense should be hoc quod sub his acccidentibus continetur est corpus meum that which is contained under these accidents is my body and this he pretends both Thomas and Scotus holds But still the perplexity remains what that is which is contained under these accidents when they first say Hoc for 't is not the body till the words are ended If it were the bread then the Proposition is true this bread is my body and that they will not gâ—ant Again the subject of the Proposition must have a distinct sense when first our Saviour took the bread into his hand and said this is there must be some meaning of that part of the Proposition that Demonstrative pronoun Hoc must refer to some thing present * Bellar. l. 1. de Sacr. Euchar c. 11. Â§ h. â—c expl and that which is evident to the senses and not barely apprehended by the imagination what can that be but only bread which they confess was existing during the speaking of the words Thirdly they are perplexed whether this Transubstantiation be wrought by the Prayer of Consecration or the words of Institution that it was wrought by the Prayer as well as the words was the opinion of some that the Consecration was the same with the blessing and giving of thanks was the opinion of Thomas Durand Hugo Cardinalis c. yet still how this can be is wholly intricate and perplexed for if our Saviour Consecrated by blessing and giving of thanks then he consecrated by Prayer but that they will not say for they now conclude he Consecrated by those words hoc est corpus meum as it is determined by the Council of Florence * Conc. Flor. in Instruct. Armen that our Saviours words by which he made the Sacrament are the form of it and that by the virtue of those words the Consecration is wrought and so it is explained in the Roman Catechisme We are taught saies the Catechisme by the Evangelist's Mathew and Luke and by the Apostle this is the form of the Sacrament of the Eucharist hoc est corpus meum well but still they are perplexed in what sense the Priest uses these words for some think they are only repeated Historically * Salmero tract 13. tom 9. Soto Art 5. q. 1. dist 11. but they cannot work this change for so they only shew what was done by our Saviour in the first celebration of the Sacrament others say that they are spoken significatively i. e. that the Priest speaking in the person of Christ signifies the turning of that bread into the body so saies the Florentine Council Sacerdos loquens in persona Christi hoc conficit Sacramentum but this will not agree with the Canon of the Mass where they are repeated Historically for after the Prayer that God would make that offering to be to us the body and blood of his Son Jesus Christ 't is immediately added in imitation of the Apostles recital of the Story who the day before he suffered tooke bread into his holy and venerable hands and lifting up his eyes unto Heaven to thee his Father God Allmighty gave thanks he blessed brake and gave to his Disciples saying take eate all of this for this is my body now what connexion can there be betwixt these latter words and the former unless they be joyned as part of the History or what sense in the former words he brake and gave to his Disciples saying take eate all of this if they break off abruptly the repeating of the Story and do not add these words hoc est corpus meum Thus they are perplexed on either hand and first to avoid this intricacy they have divised a new way that these words should both be taken recitativÃ¨ and significativÃ¨ both as part of the Story and as the Priests words in the person of Christ by virtue of them turning the bread but still how can this be that the same words should be both a repetition of a former Story and the production of the like effect how is this intelligible that the same word without any variation should be used for these different purposes both to relate what was done and to work the same thing over again and further in the Consecration of the blood 't is added qui pro

commands all who have any cure to teach this That the Saints reigning with Christ offer up their Prayers for men to God that it is good and profitable humbly to invoke them and for the benefits to be obtained of God by his Son who is our only Redeemer and Saviour to fly to their Prayers help and aid and it declares that all those think impiously who deny that the Saints enjoying Eternal happiness are to be invoked or who assert that they do not pray for men or that it is foolish to supplicate to them either with the voice or the mind Now this Doctrine is so dubious that it is unreasonable to make it an article of faith for first though the Saints should pray for us yet 't is no necessary inference first we must pray to them no more then if a friend at an hundred miles distance should every day pray for us first we must every day say at that distance ora pro nobis Secondly it is no way certain that it is good and profitable to fly to their Prayers help and aide for if it be not certain that they know our Prayers it is not certain that it is profitable to fly to their prayers now if they know them it must be either that they hear these themselves or are revealed to them by God or discover'd to them by the holy Angels But first it is not certain that they themselves can heare them for though according to Scoâ—us seperat souls may intuitively see every vocal oration which they might have known if they were joyned to the body and also mental orations and may behold the essence and internal operation of our souls yet all this must be understood nisi immoderata distantia impediat * Io. de Rhada Cont. 16. Art 4. Concl. 1. vnless there be an immoderate distance for no Agent can act but upon a patient duly approximated to it and an immoderate distance hinders the approximation first unless the Seperate Soul be in its due distance it cannot understand these Prayers and so Biel â€ In Canon Missa Lect. 31. Sayes that they cannot know that way either mental or vocal Prayers by reason of the immoderate distance supposing I say with Scotus that seperate Souls may hear those Prayers which they might have known when they were joyned to the body yet this is not certain how far this distance reaches and what is the Sphear of their activity and 't is far less certain whether the Saints in Heaven can at that distance hear the many suppliants in several parts of the Earth and see those secret desires which never discover'd themselves in words Secondly it is no way certain that the Prayers of men are discover'd by the Angels to the Saints for it is not certain that the Angels can know the thoughts * Bellar. lib. 1. de Sanct. Beatit c. 20. or if they do 't is not certain that they do discover these things to them 'T is not certain they do know them yea its most certain that God only knoweth them â€ 2 Chro. 6. 30. and if they do know them yet 't is not certain that they are either bound by Charity or Office to represent these things to the Saints Thirdly the usual way they pitch on is either Gods revelation to the Saints as he revealed things which were future to the Prophets or else that the Saints see all things in God from the begining of their happiness which any way pertain to them and this way Bellarmine calls the more profitable opinion but neither of these waies is certain For first 't is no way certain that God doth reveal these Prayers to the Saints which are made to them And if he should as Bellarmine argues the Church could not so confidently say to the Saints Pray for us as rather Pray to God that he would reveal these Prayers to them no man can say that God is any way bound to reveal these things or de facto that he doth so and how then can we be certain that God will reveal these Prayers to them Secondly 't is not certain that they see these things in the word as in a Corporeal Glass men may see clearly and distinctly what appears according to Becanus * Maâ—â— Contr. l. 1. c. 8. Â§. 4. his explication For first 't is no way necessary to the Saints happiness that they should see these things in God neither from the nature of happiness because as Scotus and his followers argue the proper nature of Happiness consists in seeing God and his Attributes but the Prayers of Saints are distinct from God and his Attributes first 't is not necessary they should see these ex ratione beatitudinis * Rhada Cont. 16. Art 4. Concl. 3. nor is it a consequent flowing from their happiness that because they may see in his Essence those things which flow from his Essence first they may see the Prayers made by the Creatures though they may see his works about the Creature I mean the Idea of his works which is himself yet it doth not follow they should see what ever the Creature himself doth and so Biel tells us that it is no part of their Essential beatitude nor is it certain that it pertains to their accidental beatitude â€ Biel in Canon Missa Lect. 31. Secondly as it is not necessary they should so it is not certain that they do see all things in the Glass of the Divine Essence for either then they see all things simply in that Glass or only such things as God is pleased to permit them to see if all things simply then they must needs know all future contingencies they must know the day and hour when the Son shall come to judge the world and yet our Saviour saith of that hour knoweth no man no not the Angels though they alwaies see the face of their Father who is in Heaven * Maâ— 18. 10. If they see such things only as God is pleased to discover to them then we cannot be certain that they know our prayers unless we are first certain that God will discover them to them If this Glass they talke of discovers all things tanquam per naturalem communicationem then they must see all future contingencies if the Glass discovers things only tanquam per voluntariam communicationem then they know no more then he is pleased to communicate and without his revelation we cannot be certain what that is which he doth communicate and if we cannot be certain they know our Prayers we cannot be certain that it is profitable to fly to their Prayers Thirdly it is no way certain that they Pray for us I confess it is not incredible that they Pray for their fellow members none will deny that their Charity is more ardent in Heaven then it was on Earth and the greater their Charity is it will appear in more eminent effects so far as their conditiou permits to

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