Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	law_n	liberty_n	parliament_n	4,902	5	6.1958	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

that reason can hardly find the point in quarrell Protestant Religion Laws Liberty Priviledges c. Why do they differ Why are they not agreed may not a great part of the cause be that the King divideth from the Parliament Oh but he had great cause so to do But what if one should say the King had moâ—e cause to go away then he hath now to stay away If it be admitted that the King went away upon great cause may it not be argued that there is now greater cause to return perhaps it will be granted but withall replied that his personall danger will make the advice of his return a sinnefull counsel If I did not love his person well I durst not thus expresse my self But upon that ground I say that he may be personally as safe or safer at Westminster then at Oxford That he may have the same ample splendor of a Court or greater That he may have all the same Officers or some of them better I know that at Oxford they say if the King come hither his life which God preserve is like to be the forfeiture of that rashnesse or else as Damascen relateth that the Mosyni do in Asia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so these will shut him up and feed him in the Tower Good men cannot do so nay good men can not say so or think so No King-killing never was but among papists it was first allowed by a Pope and hath continued with his successours 9. The first Regicide among Christians allowed was that of the Emperour Mauritius This was severely inveighed against and that publickly by the Patriarch of Constantinople But pride and covetousnesse the Saints which the Bishop of Rome then served taught the crafty murderer Phocas to please the Pope in both his lusts for his pride he gives him the title of Vniversall Bishop and feeds his covetousnesse with rich bribes so the bloudy parricide is blest by a holy father Maurice had before given the oecumenicall title to John of Constantinople now Phocas withdraws it thence and placeth it upon Boniface of Rome It is observed by Historians that both these Emperours so overforward to grace Bishops with unallowable Anchristian titles died miserably d quod mysterio non caret as one sayes 10. The last of massacred Kings were the famous Henries of France Henry the third stabbed in the belly by a Jacobin frier encouraged by the Prior of his covent and by Commolet and other Jesuits In lesse then 4. years after this Peter Barrier of Orleance came to Melun where our Queens father then was with a sharpe two-edged knife purposely resolved to have killed the King as he had formerly confessed to one Aubrey a priest and to father Varade then rectour of the Jesuits who confirmed him in his purpose and assured him that if he died for it he should have a Martyrs crown in heaven for reward Within foure moneths after this in the Kings chamber at the Louvre a young fellow John Chastel a Novice of the Jesuites encouraged by them did aim the stabbe of his knife into the Kings belly but by Gods providence the King at that instant stooping down to receive the Lords of Ragny and Montiguy the knife ranne into his upper lippe and mouth and breaking out a tooth missed his life the villain had his deserved execution and the order of Jesuits thereupon banished out of France 11. But unhappy Henry readmitted them and founded a Colledge for the bloud-suckers and appointed his heart to be buried with them which relique they longed for with such impatiency that they would not stay till it was cold but sent the devill Ravillack to take out life and all Ravillack confessed his intended parricide to father Aubigny of that Order and shewed him the knife prepared and at execution he confessed that the book of Mariana the Spanish Jesuite was the motive to his villany onely giving this reason of the fact because the King did tolerate two religions in France And thus by two Jesuited knives the last of the line of Valois and the first of Burbon were both brought to their bloudy winding-sheets But I must not forget to note one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a high pitch of Papall villany in the story of Henry 3. more then in that of Henry 4 which is to prove Boniface the second and Sixtus Quintus Size-Cinque as the best of Queens called him both to be of the same race of bloudy Judas He in selling the life of the Lord Anointed these in applauding the deaths of the Anointed of the Lord for Boniface approves the murder of the Emperour Maurice and Pope Sixtus in a solemne Oration extolled the Frier that massacred the King of France 12. And now my sacrificing Jesuite stand forth and let us occasionally here try a veny Good Antagonist what say you to your bloudy brethren of the black robe Kings have been murdered before but where was the doctrine of King-killing before there were Jesuites Where may we find the commendatory Orations for parricides but among Popes Papists and Jesuites No sect of hereticks no Turk Jew or Pagan no nor even those of Calicute who adore the devil did ever maintain by the grounds of their religion that it was lawfull to murther Prince or people for quarrell of Religion 13. But because you have not made good your undertaking in the second point viz. for Papall Supremacy you see I have courteously argued it for you by confessing that 1000. years since good prescription Phocas gave your great Master the Pope that great title of Vniversall Bishop you have the story wherefore he gave it it was the price of bloud and it is withall a mark of Antichrist Will you believe a Pope herein You do acknowledge Gregory the great to be as much a Pope as Vrban the eighth and to be as infallible as any I will acknowledge with you that he was as good as any Successour of his these thousand years dare you be tryed by the unerring chair whilst he held it or is your faith changed Mark what he sayes answer it if you can Thus he writes to the Emperour Mauritius upon occasion that John of Constantinople did use that title of Vniversall Bishop f Ipsa Domini nostri Jesu Christi mandata superbi atque pompatici cujusdam sermonis inventione turbantur the very commands of our Lord Jesus Christ are broken by the invention of a certain proud and pompous appellation g Absit Ã cordiâ—us Christianorum nomen istud blasphemiae Farre be it from the hearts of Christians this name of blasphemy h In hac ejus superbia quid aliud nisi propin qua jam Antichristi esse tempora designatur In this pride of his what is there else designed but that the times of Antichrist are near at hand And unto John of Constantinople thus he expostulates i Quis rego in hoc tam per

disserit ut valdÃ¨ etiam jejunafutura esset responsio CHAP. XXI Catastrophe THus have you what my little leisure and lesse learning can afford wherein I might have shortned my pains and with one line have answered all for in all these six sheets of paper you never come near the proof of what you assumed Viz. That Christ Jesus did institute a sacrifice and that this sacrifice by him instituted is a sacrifice properly so named This proprietie and this institution I say you have not in any authority by you alledged once touched and are therefore farre from proof of your cause Your masse is the highest act in your Religion your sacrifice is a that point wherein consisteth the very essence of the masse wherein saith your Jesuite Caussin b The life of a Saviour is sacrificed yet for this highest point the very essence of your masse the sovereigne act of your faith devotion and Religion you have not one text throughout the whole Law of Christian Religion either convincing or pregnant nay you have not one probable deduction whereby to prove your determined errour Two places you grasp hard hold by but both in the old Testament First that of Malachy which you will take for your externall visible and proper sacrifice contrary to the plain sense of the place and contrary to the frequent exposition of the Fathers who receive it as of internall visible and improper sacrifice as Eusebius demonstr. Evang. l. 1. c 6 and l. 2 c. and l. 1. c. ult. Justin Martyr Dial. cum Tryphone Irenaeus l. 4. c. 32. Tertull cont. Marcion l. 3. c. 22. l. 4. c. 1. advers. Judeos in â—ine cap. 5. initio cap. 6. Chrysostom in Psalm 95. and advers. Judaeos Hom. 2. Hieron. in Malach. 1. 11. Augustin cont. advers. Leg. proph l. 1. c. 20. de civitate Dei l. 18. c. 35. l. 19. c. 23. contra Judeos c. 9. The other place is that of Melchisedec where he both a priest a King doth exercise both dignities As a priest he blesseth Abraham as a King he feasteth him and his army and this is the plain truth of that story so much and so impertinently by Papists drawn over to their Missall sacrifice CHAP. XXII Antistrophe 1. I Was minded to have cast anchor here and not to have whetted a disputation sharp already yet since that in matter of Religion one side is never to be blamed though it do proceed Disputationis serram reciprocando for truth must not be deserted because her adversaries bark at her I am therefore resolved to change my style and to proceed Semper ego auditor tantum nunquÃ¢mne reponam Yes the defendants buckler having warded your blows let me now take the assailants sword and be you respondent another while wherein I am well content to be concluded within three sheets of paper as you promised and did undertake You have produced three Fathers who all have answered themselves yet omitting many other I think fit to give you three for three First John Bishop of the Patriarchall sea of Constantinople for his eloquence surnamed Chrysostome The next Cyrill who held the famous Patriarchate of Alexandria whom Anastasius saluteth with the title of most clear light of the Fathers Thirdly S. Ambrose of Millan the ghostly father of S. Augustine And thus I begin with S. Chrysostome First having produced that of Malachy He clearly delivers himself what this pure offering is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is not offered saith he by fume and smoke neither by bloud mark it and ransome but by the grace of the spirit And that our Christian sacrifice is not tyed to any place as yours to your altars he saith that every man sitting at his own home shall worship God And for the manner he telleth you that our Saviour Christ did bring in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a more sublime and spirituall kind of worship But of a bodily sacrifice no word Secondly Chrysostome in another place doth number up tenne severall sorts of sacrifices in the Christian Church yet as if he were ignorant of all proper externall and visible sacrifice they are all of them metaphoricall and spirituall The place is full and copious I must contract it The first is imitation of Christ or charity 2. Martyrdome 3. Prayer 4. Psalmes or Hymnes 5. Righteousnesse 6. Almes 7. Praise 8. compunction or contrition of heart 9. Humility 10. Preaching Is it not pity that you or some body for you was not at this ancient Fathers elbow to jog him and to put him in mind of your Popish sacrifice But alas your present Romish faith or rather folly was then unborn Thirdly speaking of Christ he saith a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He is both sacrifice and preist as Epiphanius before alledged whence I inferre that if the body of Christ be really present in your sacrifice by conversion of the substance of bread into the substance of his body then also since relatives do alway stand and fall together and that Chrysostome in that place saith that he is offered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by himself it must follow that your priest also as well as your sacrifice is Christ really and properly by the like conversion or transubstantiation of persons For Chrysostome and other Fathers do affirm that Christ is both our sacrifice and our priest and in all relatives if you will take one of them properly you must take the other properly also You may believe Cardinall Bellarmine cited before in my sixth Aphorisme cap. 6. Fourthly in the same Homily we do not saith he perform another but the same sacrifice whereupon as if he had been adventurous in this expression which happily might incurre a misconstruction the immediate words following do seem to retrench that latitude of sense thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or rather saith he we do perform a remembrance of a sacrifice Fifthly upon these words in S. John Except ye eat the flesh of the sonne of man and drink his bloud ye have no life in you and vers. 63. It is the spirit that quickneth the flesh profiteth nothing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All these things are carnall and which ought to be understood mystically and spiritually for saith he if any man take them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fleshly he will gain nothing by them But you take say you the very flesh of Christ and look to gain thereby Therefore S. Chrysostome and you are of two religions Sixthly in the Liturgie ascribed to S. Chrysostome which on your side is called S. Chrysostomes masse after the consecration there is a prayer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Send down thy holy Spirit upon us and upon these gifts here placed before

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