Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	succession_n	1,657	5	10.2019	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69161	The Iesuites gospel: by W. Crashawe, B. of Diuinity and preacher at the Temple	Crashaw, William, 1572-1626.; Scribanius, Carolus, 1561-1629.	1610 (1610)	STC 6016; ESTC S113949	57,198	110

sinnes of the soule are cleansed and taken away aswell by a creatures milke as by Christ his blood is this the catholike doctrine they brag so much of is this the catholike Church that teacheth such diuinity is this the chaire of S. Peter the seate that cannot erre If it be so then what didst thou meane thou St. Iohn Euangelist to teach that it was Iesus Christ that faithfull witnesse Reuel 1.5 that first begotten from the dead and that Prince of the Kings of the earth euen he and not any creature who hath loued vs and washed vs from our sinnes in his blood sure either must thou recant this doctrine els they that boast themselues to be successors of thy brother Peter may be ashamed of theirs who tell vs that our sins are washt away in her milke as well as by his blood and you that are the dutiful and deuoted children of that Romish sear be Iudges euen your selues in this case what can be said heereunto how can it stand with scripture or with the tenor of true catholike faith or how can it any way be defended that a creatures milke can quench the fire of sinne in the soule as well as Christ his blood Can ye say that heere is onely ascribed to her and her milke a deriued vertue from another and that the original and fundamentall power is onely and wholy in Christ and his blood if it were so it were lesse euill though Christ Iesus may not nor will not bestow the prerogatiues of his Mediatorship on any creature but looke and wade ouer the words againe and again expound them with any fauour that the wordes may beare and you shall not see the least difference Suffocare queo Sanguine Lacte queo Detergere queo Lacte Cruore queo If Lust burne Anger boyle Enuy fret Vaineglory swell I can helpe it with blood so can I with milke I can helpe it with milke so can I with bloud there can be no greater equalitie made betwixt any two thinges in the worlde then here they make betwixt this Bloud and Milke Can it be said that the Author is a Poet and said thus but to make vp the Verse which otherwise wold not haue falne so fitly surely no for a yong versifier can soone shew how the verses might haue run aswell as they do if he had not purposely laboured to sort his verse to his matter and not the matter to the verse For thus he might haue said Detergere queo sanguine Christe tuo with very little alteration And so of the rest but he as truly endeuoured to magnifie the milke as the bloud and therefore without any necessitie of the verse giues the same power place preheminence in euery respect to the milke as to the bloud but had he bene as sound and sincere a Christian as he is a good Poet he might in as good verses haue giuen all the honour to Christ as he deserueth Therefore my deere country-men be no longer seduced by a Religion so fraught with Atheisme blasphemy impyety doe but looke into the Scriptures Counsels or Fathers yea aske the honestest learnedst of your owne religioÌ„ or any except Iesuits or such other like them who frame a religioÌ„ to their owne purposes If this be tollerable Diuinitye that the Milke of the Virgin doth cleanse mans soule from sinne aswell as Christ his bloud If it be not diuinity but blasphemy no Christian doctrine but impiety and yet suffered yea approued in the Romane Church both by doctrine and practise then returne to that truth and holy religion which out of Gods word and according to the purest antiquity is established amongst vs with heart voice ioyne with vs to imbrace and say Amen to that holy doctrine of blessed St. Iohn who saith it is Iesus Christ that loued vs and washed vs from our sinnes by his blood to him be glory for euer and euer Amen This was his religion this is ours oh that it were yours also he sucked this diuinity out of that blessed brest of Gods sonne whereon he leaned and if he had sucked thence this diuinity of the Iesuits that the virgin Mary washed vs from our sinnes by her milke surely he would neuer haue concealed it from vs nor haue depriued her of the honour nor vs of the comfort that thereby might accrewe both to her and vs for he was her sonne by her owne adoption yea her sonne by the gift and nomination of her sonne and sauiour yea her sonne in loue duty and all respectiuenesse could he then or would he in any sort obscure her due glory would he giue too much to her sonne and too little to her would he giue all that to her sonne which in parte was hers can this may this or dare this be immagined by any Iesuit If not then how dare they extend their deuotion beyond his and ascribe that to her which he neuer did yea that to her which he appropriates to Iesus Christ If they thinke that Peter had more deuotion then Iohn 1. Pet 2.24 hearken then what he saith Iesus Christ his owne selfe bare our sinnes in his body on the tree let the words be pondered Iesus Christ saith he bare our sinnes true say they but so did the virgin Mary also No saith Peter he himselfe his owne selfe bare them yea in his body he bare them in his body say they that is true but he beares them in his mysticall body in his members much more therefore in his mother which is more then many members of his body nay saith St Peter he bare our sinnes his owne selfe in his body but what body euen that body that was on the tree therefore if St Peter preach true diuinity then is this doctrine of your Teachers hainous blasphemy All that may be imagined for their defence at the best is this that all this is but poeticall hyperbolicall or proceedes from the passion height of deuotion but that in truth and earnest he ascribes all to Christ to his blood makes his prayer to him and puts the confidence of his heart in him alone but least any man should haue the least suspition of him this way or thinke so good a thought of him he deales yet more plainely and to preuent all such thoughts and obiections he makes his prayer both to the mother and the sonne without any difference in the world to the one for her milke to the other for his blood for thus he saith Ergo par ens et nate meis ad vertite votis Lac peto depereo sanguinem vtruÌ„que volo That is Mother and Sonne giue eare to what I craue I begge this milke that blood both would haue Heere is plaine dealing it is not the Sonne and his blood that will serue his turne he must also haue the mother and her milke is not this good catholike doctrine and deuotion but further is it not strange to see how he

her with all the honour that may be giuen to a creature But I meane Lipsius his lady of Sichem or our lady of Hall nay it may be it was more curiously carued and better wrought Thus it continued certhine yeares till at last the Parish Priest perceyuing they began to be well customed bestowed some cost on their Lady which got them so much and built her a little chappell of boords and there placed her But still their custome growing greater they shewed them selues thankefull to their patronesse and as she fild their purses they sought her honour and built her a faire chappell of stone some 2. yeares agoe and in that resteth the Image working miracles euery day But what became of the holy Oake it was so cut away by pieces by deuout persons and carried away that it was in danger of falling and a counsell was called in the towne what were to be done with it as in so great a matter it is requisite and there after serious consideration it was grauely concluded that it should be cut vp by the rootes with much solemnity brought into the towne of Sichem where when it came forthwith happy was he that could get a peece of the holy wood whereof saith Lipsius and blusheth not to write it diuers made them little Images and with much piety do worship them others that were sicke of grieuous diseases shaued it into their drinke and drunke it and so were healed See what an excellent religion this is one Image hath begot many and the first Image being but fastened to the tree so sanctified the whole Oake that euery Image made of the whole tree should be as good as it selfe and euery crumme of the wood should worke miracles as fast as the Image did Loe heere the history of our Lady of Sichem or of the sharp hil this legeÌ„d is not Lipsius ashamed to thrust vpon the vvorld for a true vndoubted story such are the times we be fallen into that to set fast the crowne vpon the Popes head truth must stand aside and lies must past for currant without controule and such a cause is Popery as cannot continue in credit before the people but by forging a continued succession of lying wonders for now we are made beleeue that the Virgin Mary hath 2. Images within few miles together which haue done more miracles in a fewe yeares by-past then God himselfe did in the olde or Christ and his Apostles in the new testament Such Idols of indignation doth the Romish harlot aduance against the soueraigne maiesty of God to prouoke him withall for what is it but an Idoll of indignation that not a creature only but the very Image of a creature should be made pertaker of the deuine power and maiesty of God The time was when Isaiah the Prophet durst say of God I am the Lord this is my name Esay 42.28 and my glory I will not giue vnto another nor my praise to grauen Images but how soeuer that might be tollerable doctrine in those daies had he liued in these he must haue bene taught that a part of the glory and praise of God may daily be giuen to grauen Images and yet the glory of God not at all thereby impeached but rather augmented Loe what Idols of indignation and abhominations lye hid vnder this mistery of iniquity Ezech. And yet good Reader as God saith vnto the prophet turne thee a little and thou shalt see greater abhominations then these It is yet scarce 3 yeares agoe since the tale of our Lady of Hall was forged by some Iesuit and published by Lipsius when withall a faire picture grauen in brasse was prefixed vpon the first page before the booke of our Lady holding her Sonne in her armes And beholde the Iesuits as though the Mother were a woman and the Sonne but an Infant or as though they had gained mercy by Christ already and would now see what they could get by the Mother began to call in question his merits and mediation and the dignity of his wounds and sufferings at last pronounce that his wounds and her paps his blood and her milke are either all one or els that the milke is better And yet before we enter into the perticular let the reader obserue that though the Image be both of our Lady as they call her and of her sonne Iesus our Lord yet notwithstanding the miracles are all ascribed to her and her picture and none to Iesus Christ for the colouring of which impiety what they can say I see not vnlesse they dare affirme that the sonne will doe no miracles in the presence of his mother to which end it may well be noted that generally in all places where the mother and the sonne the virgin Mary and our Lord Iesus be pictured together in their Churches she is alwaies set forth as a woman and a mother and he as a childe and infant either in her armes or in her hand that so the common people might haue occasioÌ„ to imagine that looke what power of ouerruling and commaunding the Mother hath ouer her little childe the same hath she ouer her sonne Iesus and that seeing the sonne is but an infant in his mothers armes therefore they might not wonder why her picture doth all the miracles his none for its likely Christ did no miracles whilst he was a child into these superstitious and euen blasphemous conceits do they indeuour to driue their people not caring what they derogate from Christ so they giue it to their Saints Is it not admirable that still they will make him an infant still in his mothers armes still vnder her power and still all miracles must be wrought by her and at her picture as though either he could not or in his mothers presence would not or at the least as though she had many enemies and therefore needed miracles and Christ none But alas who seeth not that the Athisme and prophanesse of the world causeth euen the name and religion of Christ to be blasphemed that if miracles might lawfully be expected we should thinke them as needfull as euer since the first planting of the Gospell it is therefore a strange peice of Popish doctrine that there is more cause that the virgin Mary and her picture should haue miracles for them then Christ and his religion But yet this and all other their suspicious and impious speeches and practises against the honour of Christ his religion are in my iudgement inferiour and may all stoupe to this newe impiety of the Iesuits wherby the Mother is compared to the Sonne not as being a childe or a man but as the Sauiour and mediator and the pappes of a Woman equalled with the wounds of our Lord and her milke with his bloud If this were written by Protestants some might say we might report partially or if it were a matter of olde the age might yeild suspition that it were made worse in the carriage But

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