Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	dead_a	resurrection_n	2,720	5	9.2201	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07405	A godly and learned assertion in defence of the true church of God, and of His Woorde written in Latine by that Reuerend Father D. Philip Melancthon, after the conuention at Ratisbona, anno 1541 ; translated into English by R.R.	Melanchthon, Philipp, 1497-1560.; Robinson, Richard, fl. 1576-1600.	1580 (1580)	STC 17790; ESTC S1632	66,768	154

many light or sieÌ„der matters as where he sayth That Peter excelled the rest because it is sayde vnto him in the plural number it shall be loosed in the heauens and to al the whole coÌ„pany of the Apostles it is sayd in the singuler nuÌ„ber it shall be loosed in heauen But these trifles I let passe yet it proficeth the learned and such as apply their iudgementes to reade the auncient writinges first by reason of historicall testimonies theÌ„ bicause the coÌ„ference of them sharpneth the wits exerciseth the studious So shal the reading of Origen profite them which before are rightly instructed doe holde fast the summe principles of christian doctrine Of Dionysius There is one booke which Dionysius writt touching the ecclesiastical hierarchy and it is for the history profitable the rest conteyneth vaine matters of knowledge For there the ceremonies of the Sacraments are set down and the ordinaunces of the Church it appeareth in those dayes that there were mean ceremonies as yet And especially the ordinaÌ„ces of the Masse are there too be coÌ„sidered so that it appereth the later popes that haue byn in the church haue in their time digressed farre froÌ„ the ancient rule of the church They vsed to recite certein Psalmes certeyne lessons cut of the Gospel they made also Prayers for the church for the coÌ„mon weale After this the priest staÌ„ding at the table recited the wordes of Christe concerning the Lordes Supper Furthermore he distributed the sacrameÌ„t vnto the people lastly folowed a giuing of thaÌ„ks This was the ordinary maner of their masse wherby it playnly appeareth that the Masse was only a Communion and that there were then no priuate Masses but that is also to be meruailed at that there is no mention at all made of oblation no nor so much as the rite or maner of him that doth offer These things specially it is profitable too obserue in Dionysius that wee may oppose antiquity against those which defend the abuses of their Masses He maketh mention of Baptisme Anointing Communion and as I said of the ordeining of Priestes and of them which made bowes and of those which annointed the dead where he declareth what maner ceremonies they vsed at funerals when the dead body was placed in the Church in presence of the people there were recited certeine lessons out of the worde of God touching resurrection The people also after this was bid to geue thanks in theyr prayers that suche a one had departed out of this worlde in the knowledge of the Gospel And herevntoo was added an exhortation that euery one touching himself shuld pray for a Godly ende out of this life This was an order very godly and woorthy of commendation For what greater benefites may be deuised than in that greate agony firmely too retaine in minde the knowledge of Christe to be helped of Christe and saued by him This better ceremony the latter age hath vtterly abolished retaining and heaping vp of others farre woorse Also Dionysius addeth that after this exhortation the Priest weâ—t from his former place and powred oyle vpon the corps and prayed that God woulde pardon his infirmity which was remayning after the tyme of his conuersion Afterwardes the coarse was laide straightway in the earth These onely were the ceremonies of burialles at that tyme there was as yet no mention in the Masse of them that were departed much lesse was the body of the Lorde offered for those that were dead This prophanation or abuse of the Sacrament was added in the latter age Thus much concerning Dionysius wherin although ceremonies apeare somewhat lesse faulty yet notwithstanding were they the beginnings of Monkery and this thing was woorthy of great reprehension that it maketh no difference betweene the sacramentes appointed by God and mans traditions Touching thing anoynting hee speaketh al one as of Baptisme and he maketh by thinges equall with thinges of substaunce And it preferreth the ordering of Monks before the institution of Ministers which is greatly too be dispraysed when as the institution of Ministers pertaineth vnto the preaching of the Gospel And that ordering of Monks is superstitious and is only ordained for a kinde of woorshipping God not allowed of according to that saying They woorship me in vaine teaching traditions of men Mat. 15. And yet Monkery is there called perfection Therfore let these testimonies of this Dionysius be of force so far as they pertaine to the history that wee may know what ceremonies were then vsed But let no doctrine or lawes be instituted by his descriptions Of Tertullian Tertullian rightly confuted Martyon and other Heretikes of that seet He conteineth profitable testimonies of the Trinity not recyting his opinion therein but the ancient opinion receaued from the Apostles Against Praxea he hath a large lightsome testimony of the worde that is of the sonne of God that he is the second person yea before he toke vpoÌ„ him humane nature But yet the auncient fathers doo also reprehende his errors namely that he disalloweth the second marriages and in that he very fondly alleadgeth That a man may not lawefully marry the wife of a Christian brother that is dead for saith he who so marryeth the widow of a Christian marrieth the wife of a brother deceassed therefore hee doth not right Hee doth also tryfle as touching the kingdome of the sainctes when they fained that it shoulde endure a thousande yeeres in this corporall life before the consummation of the worlde and before the last iudgement too others by a little and a little rysing sooner too others rysing later This Iudaicall doting opinion is altogither to bee excluded out of the Churche In his litle booke De corona militis hee speaketh many things concerning mans traditions and very sharply hee declameth touching custome that it is too bee reputed for a lawe By meanes of these sayinges wrested a wrong way in the Churche as it happeneth might greate errours bee established in all ages bycause mans circumspecyou and vigilancy can neuer bee such and so greate but that some peruerse customes doo creepe into the churche some tyme. Moreouer Tertullian rehearseth very childish fashions namely that for seuen dayes after Baptisme there bee no vsing of bathe or entering into baine Also that vnto such as werâ— baptised milke and hony shoulde be giuen too taste Hee sayeth also there Wee make once a yeere oblations for the soules departed and for the byrth dayes of those that are liuing That thing now do our aduersaries vngodly apply vntoo Masses for the soules departed But why doo they leaue out the byrth dayes if they giue so much credit to the autority of Tertullian But hee maketh no mention of the Supper of the Lorde But at the byrth dayes and buriall dayes there was meate brought intoo the Churches and other giftes was bestowed vpon the poore people These they called offeringes and

if any man obiect vnto vs the tyme wherein Augustine liued let him knowe that in deede all the rytes or ceremonies of his tyme did not please Augustine for hee complayneth that many â—â—perstitious opinions then remayned still in the Churche That mans traditions were esteemed better then the commaundementes of GOD and that ceremonies were so encreased that the ã€ˆâ—Šã€‰ of the Iewes in tymes past was more tollerable than of the Churche in Augustines tyme. His woordes are these vntoo Ianuaâ—ius in his 119. Epistle Yet notwithstanding the same Religion which in a very few and moste manifest sacramentes of honouring GOD The mercy of God woulde haue to be free doo they suppresse now with seruile yokes that the state of the Iewes was more tollerable to them in tymes past which were yet subiect vnto Gods lawes and not vnto mans And firste touching mans traditions hÃ¨e sayeth Al this kinde of matter hath his free obseruations And afterwardes hee willeth that vnprofitable traditions of men shoulde be cut off Therefore by this it appeareth Augustine dooth not so allowe the ceremonies of his tyme that hee woulde tye or binde the Churche vntoo that rule for there were many thinges then receaued in the Church which in deede himselfe dooth not at all allowe of Nay rather hee woulde those too bee founde faulte withall and reformed And certayne other thinges there were which after the maner of his tyme hee obserued So that wee all doo yeelde much vntoo present manners or fashions of their tyme. In this mannes tyme speeches of Purgatory began euery where too waxe ryfe which hee neither refuteth nor confirmeth Only hee declareth saying there were certaine persons which so thought that the soules of the godly were purged after that they departed out of their bodyes But in his 9. booke of Confessions hee requyreth of God in his prayer for his mother departed in these words Lorde inspire thy seruauntes that they may remember my father and my mother at the Alter Neither doth hee require any thing more Nowe although this be spoken modestly by him yet now it to wickedly wrested too the oblation of the Sacrament for the dead such as was not in Augustynes tyme. And there were vowes accustomably vsed at that time and the Question was asked whether marriages after vowes contracted might bee dissolued yea or no. Touching this matter the opinion of Augustyne is extant in decretis 27. q. 1. c. Nuptiarum Here although Augustyne attributed more vntoo vowes then was conuenient yet he pronounceth that marriages contracted after the vowes are not â—oo bee dissolued And hee affirmeth them too bee mariages indeede Bycause the one person ought not returne vntoo the vowe again with the iniury of the other Neither is the bonde made frustrate betweene both persons yea although one of them haue brought with him the chaunging of his former purpose These thinges briefly dooth hee speake in that texte But the error of vowes was then of more valure then this mitigation of Augustyne Therefore the constitutions which afterwardes folowed in the church did separate and diuorse Mariages Augustine also then saw that this distractioÌ„ was faulty but he did not sufficiently consider what fault might be euen in those vowes theÌ„selues which was a more obscure and darke thing to be discerned For hee was ouercome with vulgar opinions of his tyme Now was the custome receaued of making vowes A number liuing in that kind of life were greatly meruailed at and admiration of such hindereth or hurteth iudgement Hee therfore did not at al dispute whether vowes were of force yea or no when as indeede there were many errors wrapped in them they were accompted for woorshipping of God for a singular merite of righteousnes for perfection also to a great many they were impossible These if he had first refuted he might the better beene able to haue prohibited the separation and diuorse of such mariages Therfore it is manifest that in those dayes there remained many abuses in the Churche wherof althogh Augustin was against some of them yet he tooke in good part others some which after they be discouered ought not too be defended Moreouer although the exaÌ„ples of the ancient fathers were after a sort dissembled in their tyme yet nowe ought they not at al to be applyed for the confirmatioÌ„ of greater abuses as for exaÌ„ple this consequeÌ„ce is of no force As admit Augustine biddeth that prayer be made at the alter for his mother departed Ergo Masses are too bee allowed for those which are dead Or else certaine persons in Augustines tyme did thinke that there was a Purgatory Ergo Masses pardons and other foundations deuysed for the dead are to be allowed For as yet in Augustines tyme these monstruous impieties were not at al heard of although by litle litle the seedes of such impiety were sprinkled Of Gregory Romanus Gregory entred into the Popedome Anno 593. 157. yeres fully expyred after the death of Augustine In the meane tyme many Barbarous nations flocked togither intoo Italy as the Gothes Lumbardes and their confederates And not onely the studies of learning were put too silence and the Churches were neglected but also those same Barharous nations which possessed Italy eyther brought in with them or easily receaued amongest them many superstitious opinions Therefore in shorte space after encreased many abuses and that greatly During that troublesome state of Italy it seemed a peculiar felicity too bee out of the country too dwell a farre of in some solitary place either without their housholde without children and not too beholde the destructions of theyr Cities and spoyling of theyr natyue country For it is a miserable thing too say that which Aeneas sayeth Et quorum pars magna fuit Signifying that hee himself was one of the chiefe beholders and sufferers of the trouble Therefore men of modest conuersation which kept houses and families did thinke those which liued solitarily to be happy for theyr tranquility So encreased the admiration of men to wards Monks or solitary persons and many began to seeke for and to loue solitarily by places Moreouer barbarous people meruaile at and are in loue with newe fashions which haue a shewe of excellent godlinesse and as it were of fellowship with God It was therfore not too bee merualled if than the crewes of Monkes increased that plausible opinions touching that kinde of workes did spread further abroade and that the light of the Gospel touching true fayth and true worshipping of God was then extinguished Also the Barbarous people were wel pleased with the worshipping of Sainctes Afterwardes when it was once receaued too reuerence or honor them namely the saincts with Images and peculiar temples after the Heathenishe manner the custome increased by the imitation of those in greate autority And by litle and little it came to so great vngodlinesse that this woorshipping of Sainctes in

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