Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	divine_a	reason_n	revelation_n	1,589	5	9.4988	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01007	A paire of spectacles for Sir Humfrey Linde to see his way withall. Or An answeare to his booke called, Via tuta, a safe way wherein the booke is shewed to be a labyrinthe of error and the author a blind guide. By I.R.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.	1631 (1631)	STC 11112; ESTC S102373	294,594	598

contrary of Christ's body in the B. Sacrament as by and by shall appeare 8. Fourthly whereas the Latine saith Caro spiritualis spiritual flesh the knight translateth it the spiritual body which I onely note without standing vpon it for it is noe great matter But that which cometh next is the maine corruption of all For whereas Aelfricke saith that this spiritual flesh which is as much to say as our Sauiour's flesh in the B. Sacrament according to the outward shew which it carrieth doth consist of graines of corne hath noe bones nor sinewes noe distinction of limbs noe life or motion of it selfe the knight leaueth out those words Secundum speciem quam gerit exterius according to the shew which it carrieth outwardly which are the very life of all that which followeth to wit that to see to it coÌ„sisteth of corne to see to it hath noe bones and sinewes to see to it hath noe distinction of parts to see to it hath noe soule nor power to exercise any motion of it selfe the knight making his Reader thinke that Aelfricke saith our Sauiour's flesh in the B. Sacrement hath noe bones noe parts noe soule c. which is a notorious falshood Lastly whereas the knight maketh this inference in the same place as if they were Aelfrick's words therefore there is nothing to bee vnderstood bodily but spiritually Aelfrick saith not soe though that might bee said in a good sense but thus he saith For whatsoeuer therein giueth the substance of life is of spiritual power inuisible working and diuine vertue In which there is a great deale of difference betweene Aelfrick's for which giueth a reason for that which goeth before and the knight's therefore which maketh an inference vpon that which was said which a learned man will easily perceiue to make a great deale of difference in the sense nay any man may see the difference betweene a reason and an inference Aelfricke therefore plainely teacheth in these words that that flesh doth liue but with all that that life proceedeth from a spiritual power and inuisible working Which agreeth very well with what he had said before that according to the outward shew that flesh hath neither bones nor sinewes nor limbs nor life nor motion but that all these things are not seene and that the life which it hath proceedeth from a spiritual power and working which is not seene 9. Now lett any man see whither this Knight haue not egregiously abused this ancient author corrupting this little sentence of his by fiue great corruptions besides other more of lesse moment which I haue beene somewhat longer in discouering because it is the man's maine proofe in this place and one of his two records as he calleth them wherewith as it were with two speciall and ancient euidences he presenteth his Reader in the very beginning of this Section Â§ 1. and wherein therefore he hath vsed all the cunning he could deuise to make this author speake his Protestant language and consequently also the Bishops and other learned men of that tyme who approued this Homily if they did approue it as hee saith but in vaine as you may see by this that is said and by one place more which I will bring euen out of this Knight's maister Dr. Vsher which shall plainely shew this Aelfrick's perfect Catholique beleife in this point The words are these Sicut ergo paulo antequam pateretur panis substantiam vini creaturam conuertere potuit in proprium corpus quod passurum erat in suum sanguinem qui post fundendus extabat sic etiam in deserto manna aquam de petra in suam carnem sanguinem conuertere praeualuit c. as therefore a little before he suffered he could change the substance of bread and the creature of wine into his proper body which was to suffer and into his bloud which was extant to be after shed Soe in the desert he was able to change manna and water into his owne flesh and bloud c. Where he sheweth plainely a conuersion of bread and wine into that owne body of Christ and bloud which was a little after to suffer and be shed which is nothing more then that which we call transubstantiation And out of this as a certaine truth he gathereth that Christ had also the power to turne manna and water into his body and bloud as well as bread and wine And soe it is in reguard of the power it is all one but in reguard that Christ was not then in being according to his humane nature the manna could not be changed into his body and water into his bloud Which place as plaine as it is it is a strange and almost incredible thing to see how D. Vsher which I onely note by the way for my quarrel heere is not soe properly against him doth peruert by his interpretation For thus hee putteth the English in the text So he turned through inuisible vertue the bread to his owne body and that wine to his bloud as he before did in the wildernesse before that he was borne to men when he turned that heauenly meate to his flesh and the flowing water from that stone to his bloud Wherein there is scarce one word truly translated which I will not stand to shew particularly but not onely the maine corruption that whereas Aelfricke saith that as Christ was able to turne the bread and wine soe he was able to turne the manna and water This man turneth it quite contrary that as hee turned the manna and water soe he turned the bread and wine which is a foule corruption But D. Vsher I heare is sufficiently answeared and his corruptions laid open to the world if the books might be as freely printed and sold as his But therein they haue the aduantage of vs Catholiques that they haue free vse of libraries and prints and publique allowance for the sale All which we want and therefore noe meruaile if books be not answeared as freely as they are written But this is but by the way 10. Now then if thus much may be said out of what D. Vsher picketh out for his owne purpose what may a man thinke might be said if a man saw the author himselfe who though he were printed in London as Sir Humphrey noteth 1623. yet is he not now to be heard of But as I was saying all this sheweth this Aelfricke to haue beene a Catholique and that his doctrine was none other then the Doctrine of the Catholique Church at this day Wherefore Sir Knight Campian's saying which you account a vaine flourish standes good still that you cannot espy soe much as one towne one village one howse for 1500. yeares that sauoured of your Doctrine and should still be true though you might find some one man or two or more that did agree with you in your Berengarian haeresy though alsoe one man doe not make either towne Village or howse For your faith doth not consist of

and yours Ministers 14. See Tert. de praescr cap. 21. Epiph. Chrisost Basil The particular testimonyes you may see in Bellarmine to whom I remitt you onely for S. Aug. I cannot omitt to make more particular mention of him in this place by reason of a certaine sentence which you haue brought in the end of this Â§ as alsoe of euery one of the 6. Damascen alios ap Bell. de verb. Dei lib. 4. cap. 7. foregoing Â§Â§ still coÌ„cluding with this saying of that holy Father Siue de Christo fiue c. Whether concerning Christ or concerning the Church or concerning any other thing that pertayneth to our faith I will not say we who are noe way to bee compared to him that said but if an Angel from heauen shall preach vnto you beside what you haue receiued in the legal and euangelical scriptures lett him be anathema And in the end of euery one for the most part adding the particular controuersy of that Â§ as for example in this of Indulgences you say if wee or an Angel from heauen preach vnto you any thing concerning the faith of Indulgences besids that you haue receiued c. and soe in euery of the other particular points Whereby you would perswade your Reader that Saint Aug. would haue nothing beleiued but what can bee proued by expresse words of Scripture Wherein I appeale to your owne conscience as bad as it is whither this be not damnable dishonest dealing both towards S. Aug. and towards your Reader For if you haue read S. Aug. as you pretend how can you be ignorant how many points of faith he doth defend against seueral Haeretiques either onely or chiefly by the tradition and Practise of the Catholique Church De Bap. câ—nt Donat. lib. 2. cap. 7. lib. 5. cap. 23. as single Baptisme against the Donatists Consubstantiality of the sonne Diuinity of the Holy Ghost and euen vnbegottenesse of the Father the first person in Trinity against the Arrians and the Baptisme of Children against Pelagius to say nothing of prayer for the Dead Cont. Maxi. lib. 3. cap. 3. ep 174. de Genes ad literam lib. 10. cap. 23. De cura pro mortuis ep 118. Obseruation of the Feasts of Easter Ascension Whitsuntide and the like nay this truth was so grounded with him that he counted it most insoleÌ„t madnesse to dispute against the common opinion and practize of the Catholique Church Which is of soe great authority with him as that he saith in one place that when we follow it we follow the truth of the Scriptures these are his words Scripturarum a nobis tenetur veritas cum id facimus c. Lib. 1. cont Crescon cap. 33. The truth of the Scripture is held by vs when we doe that which seemeth good to the whole Church which Church the authority of the Scriptures themselues doe commend that because the holy Scripture cannot deceiue whosoeuer is afraid to bee deceiued by the obscurity of this questioÌ„ may haue recourse to the Church the which the holy Scripture without any ambiguity doth demonstrate vnto vs soe he there and that it may farther appeare that to deny this authority and practize of the Church is not onely to deny the authority of Scripture but euen of Christ himselfe I cannot heere omitt to note a place of the same Saint his booke de vnit ecclesiae Where hee treateth this very point very particularly and excellently soe as to take away all doubt of his opinion therein For heere he doth of purpose intend to shew that where plaine proofe of Scripture is wanting we must haue recourse to the Church prouing it thus by occasion of the question of rebaptization and supposing that there is noe proofe of Scripture either way Puto si aliquis sapiens c. I thinke saith hee if there were any wise man of whom our Sauiour had giuen testimony to wit Aug. de Vnit. eccles cap 22. of his wisedome and that he should be asked in this question we should not doubt to doe what he should say lest we should seeme to gainesay not him soe much as Christ by whose testimony hee was commended Now Christ beareth witnesse of his Church And a little after againe he saith that Whosoeuer refuseth to follow the practize of the Church doth resist our Sauiour himself Who by his testimony commendeth the Church By which discourse and comparison any man may see that in S. Augustines iudgment the Churches word is warranted by Christ as much as if he should haue named any one man in particular whose words he would make good and whom consequently we should follow that by refusing or leauing him we should leaue Christ himself Soe as nothing can be more plaine and euident to declare this holy Fathers opinion in this point of the Churches authority in the beleife and practize euen of things not expressed in Scripture And this may sufficiently coÌ„uince you Sir Humphrey of malicious deceipt in alleadging that other place of this holy Father soe contrary to his meaning declared in soe many places and soe plainely 15. But because you may yet make difficulty in this testimony which you alleadge as though it alone should stand against all other that can be alleadged out of him and that noe interpretation of any man els can be able to satisfy you I will alleadge his owne words interpreting the meaning of S. Paul's words which he alleadgeth vseth in this testimony to shew that the word beside doth not import that a man must not beleeue any thing but that which is expressed in Scripture but that a man must not beleeue any thing contrary For thus he saith The Apostle did not say if any man euaÌ„gelize to you more then you haue receiued Aug. to 98. in Io. but beside that which you haue receiued For if he should say that he should praeiudicate that is goe against himselfe who coueted to come to the Thessalonians that he might supply that which was wanting to their faith But he that supplieth addeth that which was lacking taketh not away that which was c. These are the Saint's very words in that place By which it is plaine that he taketh the word praeter beside not in that sense as to signify more then is written as you would vnderstaÌ„d it but to signify the same that contra against or coÌ„trary to what is written For otherwise there would be noe sense in his saying or opposition coÌ„sisting of two members with difference of the one from the other Which to be his meaning is yet more plaine by his whole discourse which is to shew what maÌ„ner of knowledge or priuate reuelation is to bee admitted indeede there hee alloweth of such as it not against the rule of the Catholique faith contra regulam Catholicae fidei reprehends only in Haeretiques such kind of knowledge as is also contrary or against the rule of faith and then obiecting

Vncertainety and nouelty of his owne For which end you produce 8. seueral places six whereof I haue answeared before and there also shewed that some are nothing in the world to the purpose others most grosly falsified The 1. place to wit that noe maÌ„ can be certaine of his faith because he cannot bee certaine he receiueth a true Sacrament because that dependeth vpon the Ministers intention is answeared and proued most foolish chap. 10. n. 7.8 c. the secoÌ„d place which is of transubstantiation as if Bellarmine confessed it probable that it could not bee proued out of scripture is answeared in Cap. 9. Â§ 2. n. 22. concerning which I onely note that in this place you haue a new corruption For whereas Bellar. saith onely that yt may be doubted whether there be any place of Scripture soe plaine as without the declaration of the Church to enforce transubstantiation because some learned meÌ„ as Scotus did doubt thereof though Bell. saith to him the Scripture seemeth soe plaine as to enforce it heere you make him say it may be doubted whether the Scripture will beare it which is cleane another thing for to enforce a sense beare a sense are two Seueral things neither did Scotus or any Diuine els euer make question but that the scripture would beare that sense but whither that were soe cleare and obuious a sense as of it selfe to enforce the beleife of transubstaÌ„tiation The 3. Bell. lib. 2. de Miss cap. 9. 10. place which is of Masse without coÌ„municants I passed ouer before as impertinent to the purpose and soe I might doe heere but for the Reader 's fuller satisfaction I answeare Bellarmine saith that Masse is ordained both to offer sacrifice to God and to nourish the people with spiritual food in which respect as it is not vnlawful to offer it to God though there be none to communicate but very lawfull good and holy soe is it more perfect and as I may say in a certaine sort more lawfull where be some to communicate For then it hath both the ends for which it was ordained Now what doth this make for you Sir Knight or against vs as also that which followeth heere to wit that there is not any expresse mention among the ancienâ—s where none did coÌ„municate but the Priest alone but onely coniectures For noe more is there any expresse mention to the contrary that noe Priest might nor euer did say Masse without communicants which vnlesse you can shew in Bellarmine you say nothing against vs neither if you could shew it should you therefore say any thing for your owne sacrificelesse communion which hath noe affinity with our Masse the essence whereof consisteth in being a Sacrifice and communion in being a participation of the same Sacrifice Your Protestant communion being but a bitt of vnblessed bread and noe participation of Sacrifice for you absolutely deny all manner of visible Sacrifice in the Church Now for Bellarmines coniectures it is true he giueth them noe other name but of coniectures but they are such as may with great probability perswade any indifferent man to conclude that many times and I may say much more frequently the Priest said Masse without communicants then with them And the lest of them is such that if you had but halfe such an one for any point you hold you would vaunt it and triumph as if you had an vnanswearable demonstration But be it soe or bee it not of some of the peoples communicating whensoeuer the Priest said Masse what maketh it to our purpose which is whether it be lawful to say Masse without communicants or not they did not will you say in the primitiue Church I aske what then may not we now the people did communicate euery day then must euery body communicate now therefore euery day all gaue their goods away and liued in common must euery body doe soe now I beleiue Sir Knight you will not like that soe well If the peoples deuotion grow soe cold as not to participate sacramentally of the sacrifice must the Priests grow soe cold also as not euen to offer Sacrifice for his owne and the peoples sinnes This is noe good councel Sir Humphrey almighty God reprehendeth it by his Prophet Isay 24.2 that the Priest were growne like the people Sicut populus sic Sacerdos We could be glad Sir if you could helpe to mend the people but not marre the Priest which you would doe enkindle their deuotion not destroy their faith nor take away the holy Sacrifice of the Masse which affordeth many benefits euen to not communicants though not soe much as to them that doe communicate sacramentally But what doe I in this discourse heere it is enough to shew that Bellarmine doth not patronize you nor weaken vs. The two places following touching prayer in a knowne tongue and Communion vnder both kinds in the primitiue Church are also answeared before are onely of the same kind of argument with this the 6. place which is as if Bell. taught your two SacrameÌ„ts is answeared in two places vpon seueral occasions Chap. 9. Â§. 4 fine and ch 10. fine and in both is shewed your notorious corruption both of words sense 2. Now for your two last testimonies which you brought not before I shall heere examine One you tell vs is touching faith and good works of which say you it is Bellarmines confession Bell lib. 3. de â—ustif cap. 6. that the Protestants doe not deny but that faith repentance are requisite that is a liuely faith and earnest repentance and that without them noe man can be iustified To this I answeare first that you propound the matter very imperfectly and ignorantly in saying thus touching faith and good works it is Bellarmines confession c. not telling vs the particular controuersy for which you bring this saying of Bellarmines there being more controuersies then one betweene you and vs as whither any thing be needful to iustification beside faith or what faith it is that iustifieth and how and whither good works bee necessary or noe and how they concurre for there be all these things and more in question betweene you and vs. And a man would haue thought by your general title of faith and Workes it had beene in proofe of some of these that you had brought Bellarm. But it is for noe such matter Bellarmine in the place cited handling a cleane differeÌ„t question to wit whether a man can be certaine of his owne grace and iustice that is whether he be in the grace and fauour of almighty God or not and for proofe that a man cannot be certaine thereof he bringeth diuers places of Scripture which imply a condition on our part in our iustification as if we turne to God if we seeke him in our whole hart if we doe penance if we beleeue if we doe his will c. God will turne to vs forgiue our sinnes and the like Which condition saith

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