Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	allege_v	holy_a	word_n	2,182	5	3.9148	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07858	The hunting of the Romish foxe Presented to the popes holines, with the kisse of his disholy foote, as an odoriferous & redolent posie verie fit for his grauitie, so often as he walketh right stately, in his goodly pallace Bel-vidêre.	Bell, Thomas, fl. 1593-1610.	1598 (1598)	STC 1823; ESTC S101468	27,735	82

reges differentia agnoscatur To the firmament of heauen that is of the vniuersall Church God made two greate lightes to witt hee ordeined two great dignities which are the authoritie of the Pope the power of the Kinge but that power which ruleth spirituall things is greater that which ruleth things carnal is lesser that there may be as great difference knowne betweene Popes and Kinges as there is betweene the Sunne and the Mone The fourth Hound TEll me O Pope is not thy Romishe Purgatorie so sotted and senselesse a thinge as it can neither be proued by the scriptures nor yet by the ancient writers haue not thyne owne renowmed children Syluester Prieras who was somtime maister of thy sacred pallace and for his profounde knowledge surnamed Absolutus Theologus as also thy glorious so supposed Martyr Iohn Fisher our late Byshoppe of Rochester vttered so much in printed bookes to the viewe of the worlde I wote it is so and that all the worlde may knowe the vanitie and abhomination of late Romish religion I will set downe their expresse wordes Thus therefore writeth Syluester Indulgentia nobis per scripturaÌ„ minime innotuit licet inducatur illud apostoli si quid donaui vobis sed nec per dicta antiquorum doctorum sed modernorum the Popes pardons were not knowne to vs by the holy scriptures although some doe alledge S. Paul for that purpose nether knowne by the auncient father but onely by the late writers Loc pardons and consequently purgatory being the ground thereof cannot be proued out of the scriptures My Lord of Rochester hath these expresse wordes sed graecis ad hunc vsque dieÌ„ non est creditum purgatorium esse Legat qui velit graecorum veterum commentarios et nullum quantum opinor aut quam rarissimum de purgatorio sermonem inueniet Sedneque Latini simul omnes at sensim huius reiveritatem coÌ„ceperunt paulo post non absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fines indulgentiaruÌ„ vsus ab Orthodoxis sit receptus quamdiu nulla fuerat de purgatorij cura nemo quaesiuit indulgentias nam ex illo pendet omnis indulgentiarum existimatio Si tollas purgatorium quorsum indulgentiis opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim Partim ex reuelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquaÌ„ indulgentiarum intelligimus Quum itaque purgatoriuÌ„ taÌ„ sero cognituÌ„ ac receptuÌ„ ecciesiae fuerit vniuersae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat caruÌ„ vsum caeperunt igitur indulgentiae post quaÌ„ ad purgatorij cruciatus aliquandiu trepidatum erat The Greeks to this day do not beleeue there is a purgatorie Reade who will their commentaries and he shall finde either verie seldome mention of purgatorie or rather none at all for neither did the Latine Church conceiue the veritie of this matter all at once but ley surelye by little and little neither was it done without the great dispensation of the holy ghost that after so many yeares Catholicks both beleeued purgatory and receiued the vse of pardons generally so long as there was no care of purgatorie no man sought for pardons For of it dependeth all the estimation that we haue of pardons If thou take awaie purgatory to what end shal we need pardons For if there be no purgatory we shall need no pardons Considering therfore how long purgatory was vnknown theÌ„ that it was beleeued of some by little and little partly by reuelations and partly by the scriptures and so at the last beleeued generally of the whole Church we doe easily vnderstande the cause of pardons synce therefore purgatory was so lately knowne and receiued of the whole Church who can now admire pardons that there was no vse of them in the Primitiue Church Pardons therefore began after the people stoode in some feare of purgatorie Thus O Pope writeth thine owne deare Byshoppe whose testimonie must needes be of great credite with thee Whose wordes notwithstanding if they be well marked with the due circumstances thereof are able of themselues without more adoe to perswad any man liuing to detest all popish religion For first we learne here that the greekes neuer beleeued purgatory no not to the daies of this Byshoppe who liued within these three score yeares last past Secondly that the church of Rome now the mother of all superstition did not beleeue the said purgatory for many hundreds of yeares after S. Peters death whose successour for all that thou O Pope boasts thy selfe to be Thirdly that this purgatory which is now the foundation of papistry crept by little and little not all at once into the Latine Church Fourthly that purgatorie was found out by reuelation from heauen or if you had rather so thinke from the deuell of Hell Fiftly that pardons came not vp vntill purgatory was found out the reason hereof saith our popish Byshopp is this because forsooth if there be no purgatory all popish pardons are needlesse Sixtly that pardons were not heard of nor knowne to the Primatiue Church Seuently that pardons then began when men began to feare the paines of purgatorie but of this matter I haue written more at large in my booke of Motiues The Fift Hound TEll me O Pope hast thou not imposed vpon thy Monkes Friers and Nunnes such an heauie yoake as they are not able to beare Is not the prohibition of matrimonie contrarie to Christs institution to the doctrine of the Apostls to the practise of the Primitiue church was not Pope Syritius the first man that made any setled law for that purpose was not the mariage of priests allowed in the Church for one thousand yeares after christ doth not thine owne Gratianus tell vs euen out of thine owne approued decrees that many priests sonnes haue beene Popes of Rome Doth hee not name Bonifacius Agapitus Theodorus Syluerius Faelix Hosius Gelasius Densdedit and many others Doth not thine owne glosse vpon the same text thinke it better to say they were all bastardes then to graunt them to be legitimate children lawfully begotten in holie wedlocke doth not the same glosse alledge for his excuse that vit iu tollitur per successionem the fault is taken away by vertue of their holy succession commeth not the same Gratian roundly vpon the glosse and affirmeth plainly that priests might marrie lawfully euery where vntill the late inhibition made by Siritius doth not Socrates that famous Greeke historiographer tell vs that Byshops of the east Church did in his time beget children of their lawfull wiues and that euen in the time

of dome the sole which is the cleare and faciall sight of God And it is said that he induced the Vniuersity of Paris to this that no man should take degree in the same but he that first did swear to desend this error to mantain the same for euer Thus saith Adrian who was him selfe the Byshoppe or Pope of Rome and the most excellently learned Byshoppe that euer was in that sea And it will not serue the turne to say as the Iesuite Bellermine doth in the defense of popish faith to wit that Pope Iohn erred as a priuate man but not as Pope for that distinction doth not onely want a good foundation whereupon it should be built but also it flatly destroyeth the plain text the reason hereof is most euident euen to euery childe First because Pope Adrian saith docuit hee taught Secondly because he saith publice publiquelie Thirdly because he saith mandauit he coÌ„maunded all to holde it Fourthly because none coulde be made graduate saue onely he that held this opinion Fiftly because euery graduate did swere to hold defeÌ„d it foreuer So then the Pope may erre not only as a priuate man but also in the publike decree of faith that euen by the consente testimonie of Adrian who was Pope himselfe yea who for learning knowledge as the papists theÌ„selues coÌ„fesse was one of the rarest Popes that euer came at Rome But of this point I haue spoken more largely in my booke of Motiues The eleunth Hound TEll me O Pope doe not thy Doctors deare wrest the scriptures most cleare that so they may serue thy turne thou must for shame confesse it for thine owne sworne vassall Polydorus Virgilius doth witnesse it to be so these are his expresse words Non secus isti iurisconsulti aliquoties detorquent sacras literas quo volunt ac sutores sordidas solent dentibus extendere pelles These popish Legistes and Canonistes doe nowe and then so wrest and writhe the holy scriptures euen as Coblers doe gnaw with their teeth and stretch out their filthy skinnes Out of these wordes I note first that this Polydore was a great papist himselfe and so this testimonie must needs be of great force against the papistes I note secondly that he speaketh not of the meanest and basest sort of papistes but euen of the best and of their renowmed Doctors because he meaneth Hostiensis their grande and famous Canonist I note thirdly that their mangling and wresting of the holy scriptures is most intollerable and that without the same they cannot possibly maintaine their wicked doctrine The 12. Hounde TEll me O Pope doth not Dominicus Soto thine owne Dominican Frier tell vs with open mouth that no soules abide in Purgatorie aboue tenne yeares Doest not thou for all that giue pardons for tenne thousand yeares doe not thy Romish priestes take money to saye Masses for those that were dead and buried seuen thousand yeares agoe the vsuall practise which my self haue knowen doth proue it to be so I haue also proued the same in my booke of Motiues and more at large in my booke of Suruey The 13 Hounde TEll me O Pope doest not thou teach thy children that they are iustified by their owne merites and by their workes of supererogation and yet doth not thy deare Frier Iohannes de Combis oppose himselfe roundlie against that wicked heresie Gods holy spirit mouing him so to doe I wote it is so for these are his expresse words Hoc patet quiae Deus semper remunerat supra meritum sicut punit citra condignum All this is euident because God euermore rewardeth vs aboue our merites and also doth euer punish vs lesse then we deserue For which respect Saint Austen saith grauely Ue etiam laudabilvitae hominum si remotae misericordiae discutias eam Woe euen to the best liuer of all if thou O GOD shall examine his life thy mercie set apart The 14. Hound TEll me O Pope doth not thy famous Canonist and most reuerend Bishop Couarruuias tell vs without blushing that albeit the doctrine of thine Angelicall Doctor Aquinas be confirmed for Authentical by sundry Popes afore thee yet must the contrary opinion be defended of necessitie because forsooth saith Couerruuias the life of popery cannot otherwise saued bee These are his expresle words Nec me latet D. Thomam praevia maxima deliberatione afferere Rom. pontificem non posse propria dispeae satione continentiae solenne votum monathorum tolere paulo post oportet tamen primam opinionem defendere neque passim fiant euertantur omnino Neyther am I ignorant saith Couerruvias that Saint Thomas affirmeth after great deliberation that the Bishop of Rome cannot with his dispensation take away from monks their solemne vow of chastity this notwithstanding we must defend the first opinion least the common practise of the Pope be turned vpside downe Out of these wordes sundry very necessarie obseruations may be gathered First that the best learned Papistes doe not agree about the Popes Authoritie Secondly that great learned papistes among whom Aquinas is one doe deny the Popes resolution iudgement and authority and that euen in the highest points of doctrine Thirdly that false and absurd opinions must be defended for the credite and safegarde of the Popes religion Fourthlye that most miserable is the Popes religion which must haue such beggerly shiftes for the maintenance of the same The 15. Hound TEll me O Pope doest thou not reiect the sixt generall synode because it prescribeth limites to thy holinesse doest thou not like wise reiect one parte of the generall counsell of Constance for that it preferreth the authority of the counsell against thee doth not thine owne Iesuite Bellarmine reiect the Epistle of Damasus to Hierome and an other of Hierome to Damasus doth not thy renowmed canonist Nauarre reiect the common opinion so often as hee disliketh the same doth not Cardinall Caietanus contemne a whole multitude of Fathers when they seeme to him to holde against the scriptures doth not Melchior Canus a most learned papist oppose himselfe against the Thomistes and the Scotistes Against all both olde and newe writers all this is true I knowe it well and I houe proued it in my booke of Motyues One or two testimonies I will heere set downe because they are verie profitable for the Reader Caietanus hath these expresse wordes Si quando occurrerit nouus sensus textui consonus nec Ã scriptura sacra nec ab ecclesiae doctrina dissonus quamuis Ã torrente doctorum sacrorum alienus aequas se praebeant censores Memineriut ius sum vnicuique tribuere solis scripturae saecrae authoribus reseruata est authoritas haec vt ideo credimus sic esse quod ipsi ita scripserunt nullus itaque detestetur nouum sacrae scripturae sensum ex hoc quod dissonat Ã priscis doctoribus Sed

scrutetur perspicatius textum ac contextum scripturae si quadrare inuenerit laudet Deum qui non alligauit expositionem scripturarum sacrarum priscorum doctorum sensibus sed scripturae ipsi integrae sub catholicae ecclesiae censurae alioquin spes nobis ac posteris tolleretur exponendi scripturam sacram nisi transferendo vt ainnt de libro in quinternum If at any time a new sense occurre which is consonant to the text not dissonaÌ„t froÌ„ holy writt or doctrine of the Church although it swarne from the opinion of neuer so many fathers yet let the Readers iudge there of indifferentlye and according to equitie Let them remember to giue to euerie one his right because this priuiledge is onelie graunted to the writers of the holy scriptures that we must therfore beleue it to be so because they haue written so Let none therfore loath a newe sense of holie scripture because it dissenteth from the old Doctors but let him exactly consider the text and context of the scripture and if he find it to agree let him praise God who hath not tyed the exposition of the holy scriptures to the opinions of the olde Doctors but to the integritie of the scripture it selfe vnder the censure of the Catholique Church For otherwise neither we nor our posterities shall haue any hope to expound the scripture but onely to translate out of one booke into another Thus we heare the crye of a well mouthed hound to wit the verdict of our learned Caictain our great Thomist our religious fryer our Cardinall of Rome By whose graue resolution well worthy to be written in golden letters it is euident to euery child that no sense though neuerso new no exposition though neuer so strange no opinion though different from neuer so many fathers must or ought to be reiected if it be agreable to the holy scriptures And consequently it followeth by the said resolution that euerie trueth is to be tryed by the scriptures and none at all by the fathers Melchior Canus an other learned papist is of the selfe same opinion These are his expresse wordes Vbi ego si Thomistae omnes cum Scotist is existant si cum antiquis iuniores vellent contra me pugnare tamen superior sim necesse est non enim vt noÌ„nulli putant omnia sunt in the logorum authoritate Wherein though all the Thomistes stand with the Scotists though the olde writers with the younge fight against me yet shall I of necessitie haue the vpper hande ouer them For all thinges doe not as some thinke rest in the authoritie of diuins And why shoulde any man depende vpon the iudgement of men seeing O Pope thine owne sweete Iesuite Bellarmine doth tell vs plainely that all Bishops doe so dissent among themselues and so swarue from the truth of the scripturs as he knoweth not in the worlde whom to followe These are his expresse wordes At sine dubio singuli episcopi errare possunt aliquando errant inter se quaudoque dissentiunt vt nesciamus quisnam eorum sequendus sit But without all doubt all Byshops may erre one after an other and they sometime doe erre and sometime dissent one from an other so as we cannot in the worlde tell whome it is best to followe Out of these wordes I note first that God who caused Balaams Asse to speake hath enforced our Iesuite against his will to confesse the truth I note secondly that there is no Bishoppe in the worlde but he both may erre and sometime doth erre and consequently that the Pope of Rome is eyther no Bishoppe at all by his owne Iesuites graunt or else that he both may erre and doth erre in deede Of which testimonie I make the the greater account because it proceedeth from a Iesuites mouth For none more forcible weapons can be vsed against the papistes then to beate them with their owne swordes I note thirdlie that by our Iesuites confession euerie Bishoppe hath so manie errours that the people cannot tell whom to followe I note fourthlie that since euerie auncient father both may erre and doth erre and that by popish grant there is no reason why the papistes shoulde vrge vs as they doe to stande to the censure of the fathers in euerie thing Nay they ought to giue vs leaue to examine their writinges Ad amussim scripturarum according to the true meaning of the scriptures because the greate papistes Caietanus Canus and Bellarminus doe all three graunte the same as is alreadie prooued Adde heereunto the sente of the nexte hounde The 16. Hound TEll me O Pope doest not thou take awaye all freedome and libertie graunted of olde time to all assemblies and synodes Doest not thou denie voyces and definitiue sentence to all persons in all counsels euen to the Emperour himselfe admitting none though neuer so learned but Bishoppes onely to iudge of doubtes in faith or religion doest not thou absente thy selfe from all counsels and yet reseruest all iudgement to thy selfe sitting in thy chaire at home doest thou not with all this take thy Bishops sworne euen when they are made Bishops to defende thy papall Tyranny and lawes whatsoeuer I wote it is so and I haue proued it in my booke of Motiues I will neuerthelesse in this place briefely shewe the same by the testimonie of three Romish Houndes The first hounde is Gregorie who was himselfe the late Bishoppe of Rome His expresse words in his decreetals are these Ego N. episcopus ab hac hora sidelis ero S. Petro sanctaeque Romanae ecclesiae dominoque meopapae N. eiusque successoribus CanonicÃ¨ intrantibus sequitur papatum Romanae ecclesiae regulas sanctorum patrum adiutor ero ad defendendum retinndum contra omnes homines sic me Deus adiuuet haec sancta euangelia I Iohn Fisher Bishoppe will from this day forwarde be faithfull to saint Peter and to the holy Church of Rome and to my Lorde Boniface the Pope and to his successours chosen canonicallie and I will bee an helper to defende the popedome or papall authoritie and the rules of the holie fathers against all people so God me helpe and the holie Gospell Out of these wordes it may be easilie gathered that the decrees of late Romish counsels are in these our daies of no force at all The reason is euident because none but Bishops haue definitiue voyces in the saide counselles neyther can the saide Bishops decree any thing against eyther the Pope or the Church of Rome For as we see by the Popes tyrannicall constitution nowe alledged all Bishops are sworne to be faithfull to my Lorde the Pope and to defend whatsoeuer he hath set downe against all people in the worlde Te second hound is Bellarmine our Romish Iesuite whose expresse wordes are these Istum iuramentum non tollit Episcoporum libertatem quae in conciliis necessaria est iurant

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