Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	people_n	scotland_n	3,632	5	8.2890	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12062	The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.	Sharpe, James, 1577?-1630.	1630 (1630)	STC 22370; ESTC S117207	354,037	416

of Christs body receaued only by the faythfull Elect. With many such like which hang vpon the former principle The third and next borne impe of this spirit is the doctrine of Originall sinne which against the Pelagians Luther admitting did yet against the Catholike Church maintaine to be naturall Concupiscence which in the state of corrupt nature remaining in man is very Originall sinne it selfe This Originall sinne say they doth corrupt and infect the whole man and all and euery action in man proceeding from it with sinne doth cause that a man in all euen in his best actions doth sinne and can do nothing but sinne and so can neither merit by any good worke nor satisfy for any sinne doth hinder all internall grace and iustification which should abolish sinne doth take away all ability of free-will all possibility of keeping the Commandements or so much as any one of them all obligation to performe any precept of the loue of God or man morall or diuine and so all endeauour and labour to do pennance to seeke perfection to take vp the crosse of Christ and mortify our passions and follow him as being needlesse fruitlesse and impossible by the infection of this concupiscence which they make to be originall sinne The last and youngest bastard-brood of this spirit is the doctrine of predestination of which though Luther layd the egge yet because Caluin did hatch the brood maintaine aboue any other before him it is imputed to him as the first hatcher of it and as his bastard is by many Lutherans and Arminians reiected The doctrine of which is this that God out of his absolute and irrespectiue will as he predestinated ordained and created some to saluation so by the same will he like wise predestinated ordained and created others to damnation the one because it was his will that they should be saued the other meerely because it was his will without any fault sinne or demerit in them foreseene that they should be damned To which damnation that he might bring them he did for that end create them and ordained that first Adam then all his posterity should sinne that for this sinne he might execute his sentence of damnation for which end he did cause Sathan to tempt them to sinne to moue and force them to sinne yea did himselfe take from them all liberty not to sinne and worke in them immediatly by his operation all their sinne and obdurate them in that sinne and for that end that they should haue no remedy or help against sinne he denyed them the benefit of the death of Christ and his merits the benefit of vocation to grace of sufficiency of grace of iustification by grace or of glorification by the meanes of grace to all those whome he had thus appointed to damnation and to sinne On the contrary to them whome he had ordained to be saued he ordayned likewise the death Passion of Christ as a meane for that end to them only and by it gaue effectuall vocation sanctification and glorification to them only and of these only who are his only children he maks his Church To these only let them do what they will he imputes no sinne but couers all their sinnes with the cloake of the iustice of Christ accounts them iust and notwithstanding all their sinnes loues them as his children esteemes them as his darlinges and enthrones them as heires in his Kingdome of heauen among his Saints and Angels All which and such like opinions in number infinit and in impiety horrible as so many swarmes of locusts and gnates engendred out of the corruption of all good christianity and conceaued in the wombe of double Apostacy and sacriledge between a Frier and a Nunne by the heat and smoke of this fiery spirit of frensy haue as so many clouds shaddowed the light of true Fayth as so many Foxes deuoured the Lambes of Christs sheepfould as so many rootes of ill weedes ouergrowne and choaked the haruest of Christs fields and as so many vipers poysoned the soules of an infinit number of Christians Whereby is left nothing but ruine and vastation of all ancient monuments of piety nothing but horrour and confusion in all discipline and orders of Religion nothing but impiety and desolation of all Fayth and beliefe in many flourishing kingdomes of Christianity Of which as any one in former ages would haue sufficed as a plague to haue infected any Country with heresy so al of them compiled in one bundell can bring no lesse then a general mortality of all goodnes in so many Countrys infected by theÌ„ Of absurdities which follow vpon the first head of contempt of all Church-authority and relying vpon the priuate spirit SECT II. BVT let vs proceed and consider in particuler what fruits and consequences and what absurdities contrary to all reason honesty and piety do flow and follow out of these principles positions And first to begin with their first principle and the issue following from it which is their contempt of Church-authority their condemning the Roman Church as Antichristian and theit bold affirming the true Church of Christ for so many ages to haue decayed perished and to haue beene inuisible not knowne wholy ouerwhelmed with errours of superstition idolatry Antichristianity 1. It followes that for so many ages that is 8.10.12 or 14. as before was neither true Church or congregation neither lawfull Pastours and Preachers neither right SacrameÌ„ts or Sacrifice neither any diuine seruice or worship of God among any visible company of people in any part of the Christian world 2. It followes that in all those ages all the Fathers and Doctours all the Bishops Prelates all the Confessours Virgins and Martyrs and all the Councels generall or prouinciall that all the foure Doctours of the Latin Church and the rest with them al the Doctours of the East Church all the learned among theÌ„ all ancient Bishops of the Primitiue church al the Cleargy vnder them all the foure first generall Councels and the other twelue after them with the prouinciall Councels confirmed by them the Bishops and Confessours in them that all the Holy Virgins Confessours and Martyrs in tyme of most of the ten persecutions and of the Arian and image-breaking Emperours that all the Emperours of Rome Constantinople or Germany of the East or West all the Kinges of Italy Spaine France England Scotland Swethland Denmarke or Poland all and euery one who before Luther were Christians and professed the christian Religion that all these with the people who professed the same Christianity with them vnder them were all seduced by a false fayth and false Christianity and all liued and dyed in the seruice not of Christ but Antichrist Into what heart of any Christian can it enter that for so many ages no Doctour with his penne no Prelate out of the pulpit no CoÌ„fessour in prison no Martyr at his death no Councell by

and so both in a sort indifferent to be committed or omitted as both deseruing and neither receauing punishment both being sinnes in themselues and neither imputed for sinnes by God Vpon what motiue or ground therefore of religion either of displeasing God or of hope of reward or of feare of hell can a regenerate Protestant be induced to auoid sinnes rather then good workes or to liue vertuously rather then vitiously sith both are mortall sinnes both mortally offend God and both equally are not imputed neither punished Thirdly it followes that any faythfull and regenerate Protestant may according to the groundes of his fayth commit any or all the former sinnes yea all the sinnes which any reprobate doth commit and yet remaine a iust regenerate and perfect protestant For if faith only doth iustify once had can neuer be lost by any sinne whatsoeuer if no sinnes be imputed but all be by the same faith remitted then may he coÌ„mit any or all the said sinnes and yet retaine faith and iustification and keep his assurance of saluation and so continue still a perfect regenerate Protestant and is as high in perfection as strong in faith and as sure of saluation as any Saint is in heauen who neuer committed any of the same What conscience therefore or scruple will he make of any the said sinnes sith he shall receiue by them no losse of faith no detriment of iustice no displeasure of God no punishment of hell Fourthly it followes that in vaine and to no end is all penance and sorrow for sinnes all chastising of our bodies which S. Paul vsed for sin all fasting sackcloth hairecloth or ashes with Dauid the Niniuites Manasses Achab and others before Christ vsed for their sins That in vaine to no end is all forsaking the vanities and pleasures of the world all abnegation resignation mortification and taking vp the crosse of Christ in deserts Monasteries places secluded from the world and chosen for practise of pouerty obedience chastity which S. Marke S. Hilarion S. Paul S. Anthony S. Gregory Nazianzen S. Basil S. Augustine S. Benedict S. Bernard and so many ancient and holy Saints and Religious persons since Christ haue euer vsed 1. because only faith doth iustify and secure them of saluation and doth take away all imputation of any sinne or paine due to sinne and so makes needlesse all satisfaction for sinne 2. Because Baptisme which according to Caluin is to be ministred only to the faythfull doth remit all sinnes past and to come 3. Because all these actes are sinnes and that mortall as well as feasting lusting deceauing killing and the rest Fiftly it followes that in vaine and to no end are all lawes either of God Church or Commonwealth in vaine are all Tribunals and Courtes spirituall and temporall in vaine are all Iudges and Magistrates appointed to correct punish malefactours in vaine is all power and iurisdiction of Princes or Prelates in vaine is all Regall authority and commaund of Emperours Kinges and Princes because all obseruance of any law or of any one commandement euen the least is impossible and a burthen sayth Caluin greater then Aetna because no Prince or Prelate hath any authority to make any law which shall oblige in conscience because by the liberty of the Ghospell euery Protestant is freed from any obligation in conscience and from any lawes of any Prince whereupon any malefactour guilty of murder theft or the like may answere the Iudge and alleadge their doctrine that the lawes did not oblige in conscience and were impossible to be performed no freewill to do otherwise theÌ„ God had determined no obligation in conscience to obey the Kinges Lawes being freed by the liberty of the Ghospell that the Iudge hath no authority to execute that which the King had no authority to decree no iustice to punish him for that which God forced and willed him to do and which he had no liberty or power but to do no reason to hinder the liberty of his spirit graunted by the Ghospell The traitour and Rebell may answere his King and alledge out of the same liberty of this Ghospell the same reasons and say that he is as free from obedience to his owne Prince as to a forain Prince or from the lawes of his owne Country as of a forraine Country may resist his Prince and his lawes ryse and rebell against him oppose and depose yea kill and murther his person in case he do not iustice obserue not his own law defend not the common-wealth or giue not free passage to the preaching of their Ghospel Which as after shal be shewed they haue in Germany France Scotland Belgia Geneua other countryes according to these groundes practised and approued and which the Trinitarians and Anabaptists do according to the same yet positiuely maintaine and defend In vaine therefore did God giue to Kinges power from himselfe and vertue from the highest In vaine do Kings rule by God makers of lawes decerne iuâ—t thinges In vaine is all power from God and higher powers to be obeyed In vaine are we to be subiect to higher powers not only for anger but for conscience In vaine are we admonished to be subiect to Kinges and Rulers and sent from God to be subiect to Princes and powers to be obedient to carnall Lordes and Maisters in feare and trembling to honour them with all honour to giue to Caesar that which is Caesars In vaine is the King made the head and ruler of the common-wealth In vaine doth he make lawes inflict punishments appoint Iudges iustices and Magistrates sith subiects haue no liberty to obey or not obey them no tye in conscience not to violate them but by the liberty of their Ghospell are freed from all and the thinges also are either impossible to be done or if omitted it is without any sinne more then veniall at the most that is not imputed In vaine and foolishly do they condemne Popes for assuming power to declare Princes deposed or to depose them in case of extreme necessary to conserue the true fayth of God and the right authority of the Church or to preuent the grieuous calamity of the common good sith euery one among them may doe the same and more vpon his priuate authority to right his owne priuate wronge In vaine foolishly doe they accuse and condemne Popes for deposing Emperours Kinges as Gregory the second did Leo Isauricus Zachary did Chilpericke the King of France Gregory the 7. did Henry the 4. Innocent the 3. did Otho the 4. Alexander the 2. did Iohn of England and the like since they themselues in so short a tyme haue deposed two Queenes in Scotland one Bishop of Geneua and by armes laboured to depose one Queene of England two Kings of France three Kinges of Spaine three Emperours of Germany from their temporall right and dominion All which are lawfull and

men did iudge of Bishops That if we looke into Scripture or ancient tymes Bishops vsed to iudge of Christian Emperours not Emperours of Bishops Thus S. Ambrose imitating S. Athanasius who sayd When was it euer heard that the iudgement of the Church did receaue authority from the Emperour Many synods and iudgements haue beene yet did neither any Bishops persuade any Emperour any such thing nor any Prince shew himselfe curious in any Ecclesiasticall affaires Valens the Arian was asked by Eulogius the Priest in Edessa Hath the Emperour the dignity of Priesthood we haue a Pastour whome we must obey Anastasius the Eutichian was told by Gelasius the Pope That though he did rule ouer meÌ„ in earthly things yet he did subiect his necke to the Prelates in diuine thinges Thou knowest that thou oughtest to be ruled nor to rule in order of religion thou knowest that thou art to depend of this iudgement not they to be brought to thy will S. Mauritius was admonished by S. Gregory the great That Priests are as Gods among men therefore ought to be honoured of all Kinges And Michael was let vnderstand the same by the Nicolas 1. Leo the Image-breaker was told by S. Iohn Damascene That the Church ought to be ruled not by lawes of Kinges but by the written and not written institutions of Ancestours And to conclude S. Iohn Chrysostome sayd freely to his owne Deacon If any Duke Consull or the Emperour himselfe come vnworthily represse repell him thou hast greater power then he Where we may note that these Emperous were thus by these Fathers reprehended for assuming Ecclesiasticall iudgment either as Heretiks or as Tyrants nor yet for doing it alone without the Bishops but only and simply as Emperours who hauing only temporall power ouer the common-wealth did assume Ecclesiastical ouer the Church Which also is further proued by the confession and practise of the best of the Christian Emperours for Constantine the Great acknowledged that the Bishops had power to iudge him and when he did iudge of the cause of Caecilianus Bishop of Carthage he did it so that he asked pardon of the Bishops for it Valentinian the elder would haue them to iudge in a cause of fayth and ecclesiasticall order who are not vnlik either in office or title that is Priests of Priests Marcians commissioners referred themselues to the Councell of Calcedon to be taught in fayth and himselfe wills that Priests determine what is to be obserued in ReligioÌ„ And though he himselfe went to the Councell yet it was not to determine but confirme the fayth not prescribing lawes sayth S. Ambrose but leauing the Priests free iudgement and making the Priests themselues Iudges as he did in the Councell of Aquileia Theodosius the second sent to the Councell of Ephesus but not so much as to talke of matters of Fayth holding it vnlawfull for those who are not of Episcopall order to medle in Ecclesiasticall affaires The same did Iustinian in his Constitutions and Basil in the eight generall Councell Thirdly because power not only to preach but much more to iudge of doctrine of fayth for the authority to iudge is the strong meat of perfect men whose senses are exercised to the discerning of good and euill was committed to Bishops as of greater difficulty then the office or preaching giuen to Priests and is a spirituall grace or guift giuen by imposition of handes to spirituall men according to that of the Apostle Neglect not the grace that is in thee which is giuen thee by prophecy with imposition of the handes of Priesthood Therefore as power to minister Sacraments is proper to Priests so also to iudge of Controuersies is proper to Bishops lawfully ordained by authority successiuely descending from the Apostles For which cause to Priests and Prelates not to Kings and Princes it is sayd Thou shalt seeke the law out of the mouth of the Priest My wordes shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed for euer I will giue you mouth and wisedome which all your aduersaryes shall not be able to resist It is not you that speak but the spirit of my Father which speaketh in you He that heareth you heareth me He that knoweth God heareth vs. He that is not of God heareth vs not sayth one of the spirituall Pastours for which guift Caiphas prophesy was a guift of his functioÌ„ or priesthood according to S. Augustine though his ill life was the cause of ignoraÌ„ce of what he prophesyed Lastly because many inconueniences and absurdities would follow if this authority were annexed to the kingly Scepter not to the priestly function for it would follow that Fayth could not continue one and the same neither in all persons nor in all tymes nor in all Countryes because Princes in all tymes and places are of disposition various in iudgement different in faction opposite and in subordination neither depending one of another nor alwayes respecting Religion or Religious persons more then may besteed them for their temporall and priuate endes and vses Wherefore as Ieroboam of old and Queene Elizabeth of late did relinquish the old and introduce a new Religion for reasons more politicke then diuine rather to establish their doubtfull titles then religiously to serue God so would Kinges by vertue of this their authority if it were in them either in policy or vpon affection be still altering Religions and setting vp new most for their owne endes and dispositions by which we should haue as many alterations of Religion as of Kinges and as many Churches as are Kingdomes and as great opposition in Faith as is in States and Common-wealthes All which may appeare by an example in EnglaÌ„d where while the authority in iudging in matters of faith was in the Prelats religion continued 900. yeares the same from Ethelbert till Henry the eight but after that power of iudging was assumed to the scepter by King Henry the 8. the supremacy by one the same King was in three yeares thrice changed from the Pope to the Clergy from the Clergy to the Archbishop from the Archbishop to the King and afterwards as many religions were a new broght in as Kings were a new crowned to wit one by King Henry another by King Edward a third by Queen Mary a fourth by Queen Elizabeth a fifth of Puritans would haue been vnder the same Queen if power had not preuented it and what may be yet lies in the power of the King and Parlament It would also follow that a man should be obliged alwayes to follow the religion of the King to change with the King and so should not be obliged to be certaine of any or to dy or suffer for any religion but should belieue and preach obserue and practice what the King prescribes

it is Iudas damnation as the hauing of it is Iames his sauation Iudas therfore and that which I say of Iudas I say of all the reprobate is as much obliged vnder paine of his damnation to belieue as an article of his faith that he shal be saued as Iames or any elect is But whatsoeuer Iudas and all the reprobate or infidels are bound to belieue as an article of faith necessary to their saluation as wel as Iames and the elect must needs be true and that certainly and infallibly true whethersoeuer they do belieue it or no Therefore it must needs be true that as well Iudas and all the reprobate shal be saued as Iames and the elect The fundamental reason of which is this All diuine Faith of which kind and that the most chiefe the Protestants will haue this their Speciall Faith to be depends vpon diuine reuelation froÌ„ God this reuelation supposeth truth in the obiect or thing reuealed the obiect of truth or thing reuealed is aeterna veritatis and true in it selfe before it be belieued and so true whether it be belieued or no. The obiect therefore of this speciall faith which euery one as well reprobate as elect is bound vnder paine of his damnation to belieue and which is the remission of his owne sinnes his Iustification and saluation is and must be aeternae veritatis is and must be true before it be belieued is and must be true whether it be belieued or no and so it is and must be true that euery man as well reprobate as elect hath remission of sins iustification and saluation it is was eternally true before it was belieued and so is true whether it be belieued or no and so that his sinnes are remitted he iustified and saued whether he belieue or no. And as there cannot be giuen an instance in any other article of faith necessary to saluation in which this reason which indeed is the ground of all faith doth not conuince that the article is true whethersoeuer it be belieued or no so no reason nor answer in any reason according to the same ground of true faith can be giuen why it should not hold good also in this act and obiect of this Special Faith which if it be diuine faith must participat of the nature essence of all diuine faith Therefore it must follow that either this speciall faith is no diuine faith but an illusion and phantasy or if it be diuine that this absurd absurdity must follow vpon it that man may be saued without any faith and that all shal be saued whether they haue any faith or none Which is yet confirmed further by these two parities the one diuine the other humane the former thus As the Resurrection of euery man being an article of faith which euery one is bound to belieue is true that is euery man shall ryse againe whethersoeuer he do beleeue it or no so the Iustification and saluation of euery man being likewise an article which euery one is bound to belieue or else is damned is likewise true that is he is iustified or saued whethersoeuer he do belieue or no. The reason of both is because remission of sins iustification or saluation of euery one being as well an obiect article of ones faith as the Resurrection of euery one is they are both presuposed as true to faith not composed and made true by faith so both alike eternally true both alike true antecedent and before the act of faith and so both true whether they be belieued or no. The later thus As King Charles for example whome God preserue is right and lawfull King of England whether he be by all subiects for such belieued and receaued or no and the obligation that al subiects haue so to acknowledge receaue him vnder paine of treason doth suppose him to be their true King for else it were not truly treason to refuse him so all articles of faith and amongst the rest this of proper saluation are true whether they be belieued or no and the obligation that euery one hath to belieue them and so this vnder paine of damnation doth suppose them and this to be true for else could none vnder paine of damnation be bound to belieue either them or this of his Saluation Therefore as King Charles his title and right of being King supposing that all are bound vnder paine of treason to receaue him is good whethersoeuer euery one of his subiects do belieue it and so receaue him or no so the truth of euery mans saluation supposing euery one is bound vnder paine of damnation to belieue it as true is certaine and infallibly true whethersoeuer euery one do so belieue it or no and so shall be iustifyed and saued whether they belieue or no. Which absurdity as it is most absurd so the Protestant principle of sole and speciall fayth out of which it necessarily followes must needes be absurd and false The same absurdity may be inferred and is seconded by other like absurd positions of some particuler Protestants as by that position of Zuinglius who maintained that Theseus Hercules Socrates and Aristides all Pagans are equally with Peter and Paul in heauen by that of some of M. Fox his martyrs who as himselfe recordes of them taught that euen a Mahometan Turke or Sarazen may be saued if he trust in God liue well by that of Puccius in Germany of Syr William Hickman and some of his fellowes in Lincolnshire heere in in England which is also too common in the simple peoples mouths that all men at the last shal be saued and that God will suffer none to be damned whome he created All which as absurd do inferre and second the former absurdity Fifthly it followeth that a man is iustified by a fayth which is in it selfe 1. False 2. Contradictory 3. Sinnefull 4. Rash 5. Presumptuous 6. Preiudicious to all Hope Charity and good life and 7. Iniurious to Christ as he is a Redeemer a Law-giuer a Iudge a Priest and also doth make him ignorant sinnefull damned as shal be proued by euery one of these heades in particuler And first that this Speciall Fayth is a fayth not true but false is proued thus First because a true fayth is of thinges reuealed by God in scripture or tradition and proposed by the Church in practise or definition but that either so many of so contrary religions as Lutherans Caluinists Anabaptists Familists Arians or that any one in any one of these professions is predestinated iustified glorified as they all belieue is neither reuealed in any Scripture or Tradition from God nor confirmed in any practise or declaration of holy Church therefore not a true but a false fayth 2. A true Fayth cannot perswade and propose beliefes doctrines which are contrary and condemne one another but this speciall fayth persuades a beliefe doctrine and certainty of saluation which is contrary and

Selected quad for the lemma: england_n

Text snippets containing the quad