Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	tradition_n	14,231	5	9.4820	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20471	A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times.	Dillingham, Francis, d. 1625.	1599 (1599)	STC 6883; ESTC S111897	57,357	173

this thing most clearely confirmed what then caused Bellarmine to teach that temporall prosperitie is a note of the church Christ and his Apostles are much beholding to him who suffred exquisite torments and therefore by his diuinitie are to bee exempted from the number of Gods Saints but they that haue better learned Christ hold otherwise Now to returne to the matter Read the booke of Martyrs haue not the Papists bin drunken with the blood of Gods Saints so I come to the sixt and last property of truth The 6. Propertie Idverum quodcunque primum id adulterinum quodcunque posterius Tertullian adv Prax. That is true which is first that is adulterous which is an after intention but their opinions are not first but latter deuises did not the lay people receiue the cup in the Apostles time no Papist although he hath lost his forehead can denie it To wind this vp in a word Master Iewell that reuerend and renowned bishop his challenge in the 27. articles is not answered Totis iam triginta annis Catholici omnes Iuello nostro nondum fatisfecerunt that is All the Papists in thirtie yeeres space and vpvvard haue not satisfied M. Iewell And therefore I constantly conclude all these 27. opinions are new and no auncient doctrine thus they that cannot shew 27. of their opinions in the compasse of six hundred yeares are mainteiners of new doctrin but the Papists cannot do this therfore they maintaine a new doctrine and by consequence a false doctrine Now as in the former circumstances of Antichrist so likewise in these sixe seuerall notes of truth I desire thee to combine theÌ„ thou maist be able to maintaine this that truth is not lodged in the Popes breast The third reason of haeresy in generall AS touching the definition of haeresie I might spend many wordes and much time Lib. de veili taâ—e cred but I referre thee to Augustine come to particular notes and markes of haeretickes which I doubt not but most euideÌ„tly to prooue that they agree to papists after a kind of Excellencie Aristoâ— iâ— Metap for so I haue learned to speake by metaphysicall philosophie The first note The first note or badge of haereticks is to mayme the sayings of Fathers Counc 8. Constant Juelius act 4. The eight Counsell of Constantinople and the eight act hath these wordes Non conuenit orthodoxis ita circumtruncat as saÌ„ctorum patruÌ„ voces deflorare haereticorum potius hoc proprium est Is it not meete to mayme the sayings of Fathers it is the point of haeretiks to doe so That the Papists doe mayme the sentences of Fathers I might shewe by many examples Duraeus in his tenth page citing Augustine his testimony out of his booke de fide operibus and the 14. chap. leaueth out these words which plainely ouerthrow his defence namely opera sequuÌ„tur iustificatum non praecedunt iustificandum that is Works follow him that is iustified they go not before iustification Harding so dealeth with the testimony of Gregorie in the article of the popes primacy but I will conuince them by their owne testimony out of their Index expurgatorius page 11. Although say they we make no great account of this booke viz. Bertramius and therefore we would not greatly care if either it were no where extant or vtterly lost yet seeing that in other ancieÌ„t Catholik writers we beare very many errors extenuate excuse theÌ„ yea very often by devising some pretie shift we denie them and doe faine some commodious sence vnto them when they are opposed against vs in disputations or in Conflicts with the Aduersaries we doe not see why Bertram doth not deserue the same equity Thus farre the papists themselues whose owne words declare that they are voide of al truth and honestie What should I speake of Cyprian who to establish Peters primacy is falsified by Pamelius contrarie to the auncient editition in print yea the very argument of the place is directly contrary vnto it The second note The second note of Haeretickes is not to stand to onely scriptures so saith Tertullian aufer haereticis quae cum ethnicis sapiunt vt de scripturis solis quaestiones suas sistant Lib. de resurrect carnis stare non poterunt take from the haeretickes that which is common to the heathen with them that they propound their questions only out of scripture and they cannot stande Out of which testimony I reason thus they that dispute not out of scripture alone are either haeretickes or Ethnickes but the Papists do no so dispute Ergo they are either Haeretickes or Ethnickes I will conclude this propertie with the Historie recorded by Master Sleidon in his sixt booke at the disputation at Berne when Conradus Tregerus an Augustinian prooued that he must dispute out of nothing but scripture he by and by fled and so in that place poperie was destroyed so Lord let papistrie perish in euery place The third note The third note of haeretickes is to accuse the scripture of vncertainty Haereticks saith Iraeneus cum ex scripturis arguuÌ„tur in accusationem ipsarum scipturarum conuertuÌ„tur quasi varie sunt dictae quia non possit ex his inveniri veritas ab bijs qui ne sciant traditionem non enim per literas traditam illam sed per vivam vocem c. When they are convicted out of the scriptures they fall to accusing of the scriptures themselues as though they were diuersly vttered and that the trueth could not be found out of them which knowe not the traditon for that was not deliuered in writing but by word of mouth Besids in the same place he hath these wordes they accuse the scriptures quasi non rectÃ¨ se habent neque sunt ex authoritate as though they were not right an a perfect or not of authority sufficient Whether the papists hold not all these points mencioned I appeale to their own conscience though I knowe it to be corrupt Did not Syluester affirme that Sleidan lib. 1. fol. 3. ab authoritate papae vis omnis scripturae pendet all the authority of the scripture dependeth on the pope Doth not Cusanus write that the scriptures vna cum tempore mutantur are chaunged with time Epist 2. vid. Whitak cont Duraeum p. 161 117. Who but Wolfangus HermaÌ„nus blasphemed that the scriptures without the church are of no more worth then Aesops fables and as touching traditions do not they teach that we haue not the fence of holy writ because we doe not embrace the truth of their traditions so then gather of all these that they are haeretikes as well as those against whome Iraeneus did write The fourth note The fourth note is to conceale their doctrine from the people dicunt as testifieth Iraeneus noÌ„ opportere ip sorum mysteria effaeri sed in abscondito contineri per silentium Lib. 1. c. 23. They affirme that their mysteries and

If al these will not mooue them yet let their Angelicall doctor Thomas Aquinas be of some force with them who in his first part 89. quaest 8. artic resp ad secund regardeth not the authoritie of Ecclesiasticus Fourthly and lastly the concealing of the scriptures from the people what end hath it but maintenance of the Idolatrie pompe pride and couetousnes of the popish priests and prelats as Erasmus saith Quis non intelligat istos sacras literas ideo velle paucis esse notas ne quid decedat ipsorum authoritati questuique who knoweth not that these men would haue the scriptures knowne but to few least their authority and gaine should decay How could men be deceiued with Images and robbed with Purgatory if they were conuersant in the scriptures Thus Christian reader I haue giuen thee a tast of foure-notorious-crimes namely corrupt translations deniall of plaine scriptures addition to them and lastly concealing them froÌ„ the people a tast I say I haue giuen thee for I could not prosecute them as the things require If any Papist could shewe the like in the Calvinists what exclamations should we haue Master Martins discouery of our translations argueth either blinde ignorance or extreame malice as I offer to prooue to any Papist Campian in his first reason obiecteth diffidence and distrust because we denie scriptures therefore it is a sure conclusion against them they adde to the Scripture and so distrust their cause otherwise they could not adde any Apocripha books as they doe but inough of this The eleuenth reason of popish contradictions THe number of popish coÌ„tradictions is so great as by reading of Bellarmine himselfe euery man may gather that I may saye with the Orator In hac causa oratio nemini de esse potest In this matter no man can want words therefore non tÃ m mihi copia quÃ m modus in dicendo quaerendus est In speaking of this thing I must seeke for a iust measure not for plentie and varietie of matter Chrastouius in his book called Bellum Iesuiticum the Iesuites warre besides contradictions concerning Antichrist hath gathered two hundred and fiftie about the Masse Thus the Papists like the Madianites wound on another and indeed Non tanta nobiscum quanta secum est contentio The controuersie is not so great with vs as with themselues and this agreeth to the wonted and accustomed dealing of the Lord who did Haereticos inter se committere set hereticks togither by the eares For as Hierome saieth Amos the 9. Nisi superbiam haereticorum suo dominus calcauerit pede peruersam sceleratamque doctrinam spirituali mucrone percusserit magistros eorum qui in capitibus accipiuntur inter se diui serit atque in bonam partem occiderit non possunt discipuli viuificari Except the Lord tyed dovvne the pride of hereticks with his foote and wound their peruerse and wicked doctrin with his spiritual sword and set their masters which are counted the principallat dissention and slay them for the most part their schollers cannot bee restored to life The first contradiction The Papists teach that the Pope as he is Pope cannot erre in giuing of sentence although he may erre as a priuate person yet Alphonsus who wrote bitterly against Luther Lib. 1. cap. 4. when it came to this point giueth the Papists both the crime of impudencie and flatterie Non credo aliquem adeo esse impudentem papae assentatorem vt ei attribuere hoc velit vt nec errare possit I cannot thinke any man to be so impudent a flatterer of the Pope as to attribute this vnto him that hee cannot erre out of these words I gather first that the papists are the Popes flatterers Secondly that their flattery is ioyned with impudencie which are two no small faultes to goe foreward in Alphonsus Caelestinum papam errasse circa matrimonium fidelium quorum alter labitur in haeresim res est manifesta omnibus neque hic Caelestini error talis fuit qui soli negligentiae imputari debuit ita vt illum errasse dicamus veluti priuatam personam non vt Papam quoniam huiusmodi Caelestini definitio habebatur in antiquis decretalibas c. It is a thing manifest to all meÌ„ that Pope Caelestinus erred touching the marriage of the faithfull vvhen either part fell into heresie neither was the error of Caelestinus such as ought to be imputed onely to negligence so that wee may say he erred as a priuate person not as a Pope because this definition of Caelestinus was in the auncient decretalls vvhich I my selfe haue seene and read In this sentence Alphonsus confuteth the distinction vsed by the papists namely that the Pope may erre as a priuate man but not in a definitiue decision of a matter but I would gladly knowe the cause why they hold that the Pope cannot iudicially erre Is it not by reason of Christs praier Luke 22. verse 32. who prayed that Peters faith might not faile such senslesse disputes are not worth an answer yet if they will be satisfied let Cyprian satisfie them who writeth thus in his 4. booke of Epist and 4. Epist Adeo autem pro nobis deprecabatur vt legamus in alio loco Luc. 12. Dixit Dominus ad Petrum c. Quodsi ille pro nobis ac delictis nostris laborat prec c. He prayed so for us as we read in another place namly Luk. 12. the Lord said vnto Peter c. If he doth pray so for vs and our sinnes how much more ought we to continue in praier By this exposition and collection of Cyprian wee may gather that no christian can erre iudicially if that were the intent of Christ his prayers to free the Pope from giuing any definitiue senteÌ„ce against the faith for Christ prayeth for all Christians and therfore we thus conclude He for whome Christ prayeth cannot erre But Christ prayeth for all true Christians Therefore no Christian can erre No papist I am assured will graunt the proposition seing the assumption cannot be denied being so plainly auouched by Cyprian but I proceed to the second Contradiction The 2. Contradiction The Papists nowe teach that the Pope is aboue a councel Qui tradunt saith the Turrian concilium esse supra papam illi naturae repugnant quum hoc nihil aliud sit pag. 294. quam partem toti praeferre They that deliuer this doctrine that a councel is aboue a pope crosse nature seeing this is nothing else but to preferre a part before the whole If this be true then the counsell of Basill opposeth it selfe to nature for I finde it written in the 33. session Veritas de protestate concilii generalis vniuersalem ecclesiam representantis supra papam quemlibet alterum declarata per Constantiense hoc Basiliense generaliae concilia est veritas fidei Catholicae The truth of the power of a generall Councell representing the vniuersall Church aboue the Pope and

euery other person declared by the generall councells of Constance and this of Basill is the veritie of the Catholicke faith And to retort Turrian his reason thus may an argument be framed The whole is aboue the part But the general Councell is the whole representing the vniuersal Church Therefore it is aboue the Pope The 3. Contradiction The Papists teach that necessarie arguments may be drawne from traditions couÌ„cells Popes decrees and I know not what and therefore wanting arguments against vs obtrude their pelfe of traditions which haue no warrant in the booke of God yet Aquinas writeth otherwise Sacra doctrina authoritatibus canonicae scripturae vtitur ex necessitate argumentando parte 1. q. 1. art 8. resp ad 2um authoritatibus autem aliorum doctorum ecclesie quasi arguendo non ex propriis sed probabilibus Diuinitie vseth the authoritie of the Canonicall scripture arguing out of it by by necessarie arguments but the authoritie of other church teachers arguing as it were by proper not by probable arguments I wish the Papists would attend to their Angelical Doctor in this point which he proueth soundly out of Augustine Solis enim scripturarum libris qui Canonici appellantur didici hunc honorem deferre vt nullum authorem eorum in scribendo errasse aliquid firmissimÃ¨ credam For I haue learned to deferre this honour onely to the Canonicall Scriptures to beleeue most steadfastly that no Author of them hath erred in any point If this were the opinion of all papists many controuersies would be compounded betwixt them and vs yet this is in truth to honour and reuerence the Scriptures which were good for all papists and not to disgrace them as they doe The 4. Contradiction Praefat. Toâ—ia Postquam auxiliante deo saith Lyra scripsi super libros Canonicos sacrae Scripturae incipiendo Ã principio Genes progrediendo vsque ad finem eiusdem confisus auxilio super alios intendo scribere qui non sunt de Canone lib. Sapientiae Ecclesiastic Iudith Tobiae Macchabaeorum c. After that by Gods assistance I haue written vpon the bookes of Canonicall scripture from the beginning of Genesis and so forward to the ende trusting still vnto his helpe I purpose to write vpon those that are not Canonical as the booke of Wisdome Ecclesiasticus Iudith Tobias and the Maccabees This is Lyra his opinion concerning these bookes which he prooueth out of Hierom and yet the Papists plead for them to be numbered amongst the Canonicall Scriptures yea as thou heardest before Campian in his first reason prooueth that we distrust our cause because we denie them to be of equall authoritie with the other bookes I passe by the authoritie of other Papists as namely Hugo the Cardinall and Caietan who with Lyra cut these bookes from the bodie of the Bible yet we may not doe so without heresie and accusation of mayming the holy Scriptures let them now turne their pennes against their owne fellowes Here I might haue made an other article of dissention about the corruption of Scriptures for Lindanus and other Papists holde them to be corrupt but the contrarie is learnedly taught by Isacke and Arrias Montanus two famous Hebricians and by Gods assistance I offer to defend it against all Papists that are of another minde Bellarmines reasons are blowne away with a blast The 5. Contradiction There are so many opinions of Papists about marriage that they themselues are vncertaine what to hold This is witnessed by Melchior Canus lib. 8. cap. 5. fol. 245. in initio Lege Magistrum Diuum Thomam Scotum Bonavent Richard Paludan DuranduÌ„ caeterosque scholae theologos nisi statim pendentes vacillantes eorum animos depreheÌ„deris tum verÃ² me aut stultum aut temerarium iudicato nam cum quaerunt an matrimonium conferat gratiam idque eo loco maximÃ¨ finiendum erat non definiunt tamen sed in his referunt quae in hominum opinione posita sunt In materia auteÌ„ forma huius sacrameÌ„ti statuenda adeÃ² sunt inconstantes varii adeÃ² incerti ambigui vt ineptus futurus sit qui in tanta illoruÌ„ varietate ac discrepantia rem aliquam certam constantem exploratam conetur efficere quod si in forma materia sacrameÌ„ti c. Read the Master of Sentences Saint Thomas Bonaventure Richardus Paludanus Durandus and the rest of the schoole diuines and if forthwith thou doest not finde their wauering and doubtfull mindes then iudge me either a foole or a rash fellow for when they dispute whether matrimonie giueth grace that which was especially to be determined they doe not determine at all but onely make relation of mens opinions and in setting downe the matter and forme of this sacrament they are so inconstant so variable so vncertaine and doubtfull that he shall be iudged indiscreete who in such a varietie and discent goeth about to frame any certaine constant matter But if they be so doubtful about the matter and forme of the sacrament which is a matter of exceeding great moment c. Thus the Papists bare witnesse one against another concerning their pretended sacrament of marriage and whosoeuer readeth Bellarmine out of this point tom 2. shal find more varietie The 6. Contradiction Peter Lumbard the master of sentences Lib. 40. dist 18. teacheth that priestes onely haue power to manifest and declare that men are bound loosed froÌ„ their sins and therfore he is reprehended by Doctor Allen in his booke of the power of priesthood I wil set downe their masters reasons Non ergo postmodum per sacerdotem cui confitetur ab ira aeterna liberatur Ã qua liberatus est per dominum ex quo dixit confitebor he is not afterward deliuered from aeternall vvrath by the priest to whome he maketh confession from which he is deliuered by the Lord euen then vvhen he said I will confesse His syllogisme is this He that is deliuered by the Lord before his confession is not absolued by the Priest But the repentant is deliuered by the Lord himselfe before his confession Therefore not by the Priest Next followeth Ambrose his testimonie Verbum dei dimittit peccata sacerdos iudex sacerdos quidem officium suum exhibet sed nullius potestatis ius exercet The vvord of God namely Iesus Christ forgiueth sinnes being Priest and Iudge the Priest indeede doeth his duetie but hee practiseth not the right of any povver To Ambrose is adioyned S. Augustins saying Nemo tollit peccata nisi solus Deus no man taketh away sinne but onely God Afterward in the same distinction he prooueth it because the Lord first cleansed the Leapers and then sent them to the Priests Hee likewise first raised Lazarus and then offred him to the disciples in the end after Hieroms notable testimony he coÌ„cludeth thus Et in remitteÌ„dis vel in retineÌ„dis culpis id iuris officii habent Evangelici sacerdotes quod

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