Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	altar_n	prayer_n	stand_v	1,206	5	6.5625	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16174	A reproofe of M. Doct. Abbots defence, of the Catholike deformed by M. W. Perkins Wherein his sundry abuses of Gods sacred word, and most manifold mangling, misaplying, and falsifying, the auncient Fathers sentences,be so plainely discouered, euen to the eye of euery indifferent reader, that whosoeuer hath any due care of his owne saluation, can neuer hereafter giue him more credit, in matter of faith and religion. The first part. Made by W.P.B. and Doct. in diuinty.	Bishop, William, 1554?-1624.	1608 (1608)	STC 3098; ESTC S114055	254,241	290

handes and by which many miracles were wrought if with filing be could get off any thing For when many that come hither doe craue that blessing that they might haue of that dust which is filed off those chaines the Priest comming with the fileâ— doth for some presently get off something whereas for other he drawing the file on the chaines a long time nothing at al wil off it Further to a Noble man of France he sent the blessing of S. Peter and a little Crosse within the which was inclosed some such filing of S. Peters chaines Which for a time saith he bound S. Peters necke Lib 2. Epist 72. but shal loose your necke from sinne for euer Some relikes also of S. Laurence Grid-yron were inclosed in the foure corners of that same Crosse That by the helpe of that whereon his body was broiled your minde saith he may be kindled in the loue of God Touching the Images of Saints he not only approueth them to be made but teacheth them to be set in Churches Lib. 7. Epist 119. that they who cannot reade may by beholding of them learne to imitate some of their vertues Moreouer he exhorteth al men to worship them by kneeling before them yet with this caueat that they doe not yeeld them any such adoration as is proper to God What a protectour he was of Purgatory praier for the dead Lib. 7. Epist ad Secundin Lib. 4. Dialog cap. 20. may be seene in these places vvhere he saith that we must beleeue that there is a Purgatory fire to cleanse lighter offences after this life before the day of judgement And proues it both by Christes wordes Â¶ Math. 12. vers 32. If any man blaspheme against the holy Ghost it shal not be forgiuen him neither in this world nor in the world to come And out of S. Paul 1. Cor. 3. vers 15. He shal be saued yet so as by fire And in the beginning of the third penitential Psalme expounding these wordes of the Prophet O Lord rebuke me not in thy fury neither chastise me in thy wrath he adjoineth This is as much as if Dauid had said I know that after this life some shal feele the fire of Purgatory others shal receiue the sentence of eternal damnation But because I esteeme that transitory fire of Purgatory to be more intollerable then any tribulation of this life I doe not only wish not to be reproued in the fury of eternal damnation for I feare also to be purged in the wrath of thy transitory correction In this exposition he agreeth vvith S. Augustine vpon the same Psalme euen as he did in the first with the same profound Doctor Lib. 21. de Cinit cap. 24. Et lib. 6. contra Iouintanum cap. 9. Further he teacheth to pray for the soules departed Lib. 4. Dialog cap. 50. And to offer sacrifice for them Ibid. cap. 55. and else where in many places To speake a word of the single and chast life of the Clergie S. Gregory saith None ought to be admitted to the ministry of the Altar Lib. 1. Epist 42. L. 12. In fine In decretis sauing such whose chastity hath beene approued before they were made Ministers Againe If any Priest or Deacon doe marry accursed be he How wel he liked of the vowes and holy profession of Monkes and Nunnes may appeare by that that he himselfe was one of them And he relateth Homil. 11. in EzechiÃ«lem Hom. 40. in Euangel that there were 3000. Nunnes of name in his time within the walles of Rome whose life was so holy and so much exercised in fasting praiers and teares that he did beleeue had it not beene for them none of the rest had beene able to haue subsisted so many yeares amongst the swordes of the Longobardes He then did not as the Protestants doe thinke religious persons vnprofitable members of the common weale by whose holy liues and deuout praiers he esteemed the Citty to haue beene preserued For the sprinckling of holy Water in Churches erecting of Altars placing thereof Relikes of Saints see Lib. 9. Epist 71. For Pilgrimage to holy places Lib. 4. Epist cap. 44. Homil. 37. in Euang. Lib. 2. Dialog cap. 17. Finally if I would stand to rehearse al that S. Gregory hath vvritten in the defence of the Catholike Roman faith I should make a vvhole volume And this briefe extract out of his owne authentike workes vvil suffice I hope to demonstrate what a jolly patron he was of the Protestants doctrine and vvith vvhat good conscience M. Abbot and his fellowes doe alleage him as a fauourer of their errours which he disproued confuted and condemned so fully and particularly little lesse then a thousand yeares before they vvere hatched and thrust into the world And must it not needes vvorke in al considerate English-mens harts a very vehement inclination to imbrace the now professed Roman religion to see the same point by point professed taught and practised a thousand yeare gone by so wise holy and learned a Bishop vvho was also as I noted before the chosen instrument of God principally to procure our reclaiming from Idolatry and the seruing of false gods vnto the true and sincere faith of IESVS Christ That faith which he taught was planted first amongst vs English-men See the Catholike Apologie out of Protestants as the most learned among the Protestants doe confesse the same hath also euer since vntil of late beene wholy retained of al our most holy Ancestours is it not then a great shame for vs to degenerate so farre and to fal so fondly from it I trust in the mercies and goodnesse of God that we shal once haue grace to perceiue vnderstand and amend it ROBERT ABBOT GREGORY the ninth Bishop of Rome though liuing in later time of great corruption yet by the ancient doctrine of the Catholike Church could say that * Greg. Ep. ad Germ Archi-Episc CoÌ„stat apud Math. Paris in Henrico tertio the not knowing of the Scriptures by the testimony of the truth it selfe is the occasion of errours and therefore that it is expedient for al men to reade or beare the same But now the doctrine of Rome is that it is pernitious for the people to meddle vvith the Scriptures that reading and knowledge thereoff is the breeding of error and heresie and as dogges from holy things so the people must be secluded from the reading and vse of them WILLIAM BISHOP M. ABBOT seemes to be fallen into a dangerous consumption and to draw fast vpon a desperate estate or else he vvould neuer vse such silly salues as this to prolong the life of his forlorne cause From Gregory the first he leapeth ouer the heades of an hundred Popes his Successours and lighteth next vpon Gregory the ninth that liued aboue six hundred yeares after him whom also he citeth not out of his owne workes but from the report of another and when al is done he hath

vvhom S. Augustine alleageth stiling him a Saint and ranking him with S. Ireneus S. Cyprian and S. Ambrose in these wordes August lib. 1. cont IulianuÌ„ cap. 4. CÃ¹m hijs etiam ipse considet etsi posterior tempore prior loco In time somewhat after some of them but in dignity of place before them This holy and learned Bishop of Rome I say vvho flourished in S. Hieromes daies or else S. Augustine vvho was in manner his equal Epist. 3. ad Exuper cap. vltimo could not haue cited his testimony doth expresly declare those very bookes to be Canonical Scripture I trust his declaration that ruled that See of Rome wil rather be taken for the doctrine of the Church of Rome then any other mans besides Againe Pope Gelasius the first who liued not long after him which also is one of M. Abbots chosen patrons did in publike assembly In Decret de Libris sacris in 2. tomo CoÌ„ciliorum assisted also vvith 80. other Bishops define the same bookes to be Canonical Scripture who can then doubt but that the Church of Rome in S. Hieromes and Ruffinus daies tooke those bookes to be Canonical Scripture wherefore it was but M. Abbots addition to the text to affirme that Hierome and Ruffinus according to the doctrine of the Church of Rome did so say Besides the third Councel of Carthage holden at the felfe-same time CoÌ„cil 3. Carthag cap. 47. doth declare the said bookes of Tobias Ecclesiasticus c. to be Canonical Scripture affirming also that therein they followed the sound judgement of their Ancestours Lib. 2. de Doctrina Christ cap. 8. Lib. 18. de Ciuitat cap. 36. S. Augustine in sundry places of his workes doth by name declare the bookes of Wisdome Ecclesiasticus Tobias Iudith and the two bookes of the Machabees to be Canonical Scripture and seemeth to expound S. Hieromes sentence in these wordes The bookes of the Machabees the Iewes indeede doe not receiue but the Church of God taketh them for Canonical Scriptures Whence we after the auncient Lib. 7. Etimolog cap. â— learned and holy Bishop Isidorus doe collect this distinction The Canon of the Scriptures is twofold the one of the Hebrewes the other of the Christians that of the Hebrewes vvas compounded long before Christes daies in which these bookes of Wisdome Ecclesiasticus c. are not comprehended because they vvere written in later times and not in the Hebrew tongue Prolog Galiator Of this Hebrew Canon speaketh S. Hierome in that Prologue as it wil be manifest to al that shal but reade it for he saith first That the Hebrewes haue but 22. letters and according to the same number but 22. bookes in their Canon then reckoning them vp by name inferreth therefore the booke of Wisdome c. be not in the Canon to wit that Canon of the Hebrewes whereof he there spake vvhich also appeareth more euidently by his answere to Ruffinus vvho objected against him as a shameful reproach that he rejected certaine Chapters of DaniÃ«l because they were not in the Hebrew though they were in the Septuaginta S. Hierome excuseth himselfe saying Lib. 2. cont RuffinuÌ„ versus finem That therein be shewed the opinion of the Hebrewes but did not deliuer his owne sentence And as he there saith That he who would calumniate that his doing should shew himselfe a sycophant so he doth thereby giue al others to vnderstand that he vvho would after that faire warning build any Catholike conclusion vpon his relation of the Hebrewes opinion should proue him selfe a foole in trusting to so sandy and slippery a foundation And yet further in his Preface vpon the booke of Iudith he teacheth That the Hebrewes did not take that booke of Iudith for Canonical yet the first Nicene Councel vvhich is the most authentike of al general Councels did account it in the number of holy Scripture so that in S. Hieromes opinion also though these bookes were not in the Canon of the Hebrewes yet they may be very sincere Canonical Scripture with the Christians vvho haue the spirit of discerning and judging of such Canonical bookes as wel as the ancient Hebrewes had But S. Hierome saith in the later place That the Church doth not vse them to establish Ecclesiastical doctrine I answere that the Churches of Afrike did vse them euen in his owne time and the Church of Rome which is the principal of al Europe at the least as hath beene proued before so that his vvordes must needes be restrained vnto some Churches in Asia where he liued for the most part or it may be said that the Church had not then when S. Hierome so wrote generally declared them to be Canonical though very shortly after euen before his dying day they were in the most principal places of the Church both declared and receiued for Canonical That the Church had sufficient authorâ—ty by declaration to make bookes of Scripture Canonical that before were not generally taken for such the Protestants themselues must needes confesse because they take for Canonical the Epistle to the Hebrewes and diuers others with the Reuelation of S. Iohn which vvere doubted off by many of the learned Christians in the primitiue Church Lib. 3. Hist. Eccles c. 10. 19. as witnesseth Eusebius ROBERT ABBOT VIGILIVS borne at Rome and Bishop of Trent according to the doctrine of the Church of Rome that then was affirmeth That the body of Christ when it was vpon the earth Vigil coÌ„t Eutich lib. 4. was not in heauen and that now because it is in heauen it is not vpon the earth But now the Councel of Trent and Church of Rome perswade vs that the very body of Christ though it be in heauen yet is really and substantially here vpon earth also vpon the Altar and in the Pix and in the Priests belly and in the bellies of as many as are partakers of the Sacrament WILLIAM BISHOP In vita S. Sisinnij THIS large amplification is shortly answered Vigilius though a holy Catholike Bishop as his praying to Saints doth demonstrate yet was none of S. Peters successours neither doth he speake any thing against Christs real substantial presence in the Bles SacrameÌ„t if his wordes be taken in his owne meaning to wit that Christ since his ascention is not here in that maÌ„ner and fashion as he did conuerse vpon the earth with his Disciples that is in the forme of man Which I gather out of Vigilius his owne wordes for he saith that Christ is departed from vs in the forme of a seruant and so according vnto that forme of a seruant in the habit and likenesse of a man he is not present with vs but the very same body vnder the forme of bread is in as many places as the blessed Sacrament is consecrated See for this more in the question of the Real presence ROBERT ABBOT Hier. in Catalogo TERTVLLIAN being for enuy of

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