Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	good_a	lord_n	9,702	5	3.6330	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15508	Charity mistaken, with the want whereof, Catholickes are vniustly charged for affirming, as they do with grief, that Protestancy vnrepented destroies salvation.	Knott, Edward, 1582-1656.; Matthew, Tobie, Sir, 1577-1655, attributed author.; Potter, Christopher, 1591-1646.; Potter, Christopher, 1591-1646. Want of charitie justly charged.	1630 (1630)	STC 25774; ESTC S102197	54,556	140

world but yet that light which is cast so far abroad is but one and the same she spreads her brannches ouer the whole earth after a plentifull manner she extendes her flowing streames with greate abundance to a great distance but yet is she one head and one roote and one mother who is fruitfull by such store of issue Lib. 1. Epist 6. The same Saint also speaking of the sin of Core Dathan and Abiron implies that the one Church must not only be entirely belieued but followed also in all her doctrines and directions For he saieth that though Core Dathan and Abiron did belieue and worship one God and liued in the same law and religion with Moyses and Aaron yet because they deuided theÌ„selues from the rest by Schisme resisting their gouernours and Priests they were swallowed vp quick into hell S. Basile puts such a value vpon the absolute integrity of all the whole Christian Doctrine which declares what he belieued concerning the necessity of vnity in the Church as to expresse himselfe after this manner S. Basil apud Theodoret l. 4. hist c. 17. Qui in sacris litteris c. They who are well instructed in holy writ permit not one syllable of diuine doctrine to be betrayed or yeelded vp but are willing to embrace any kind of death for the defence thereof if neede require That man of God had beene solicited by some to relent for a time and to yeeld though it were but to a litle he refused in such sort as you haue seene he did it much disdaine to be atteÌ„ted in that kind S. Gregory Nanzianzene speaking of Hereticks who doe all breake the vnity of the Church seemes yet to apprehend them to be worste of all who whilest indeed they breake it Greg. Nazian Tract de fide Nihil periculosius c Lib. Apo cont Ruff. Propter vnuÌ„ c. doe yet seeme to doe it least because so they will hardliest be perceaued And he deliuers himselfe in these words Nothing can be more dangerous then those Heretikes who wheÌ„ they runne streight through all the rest doe yet with one word as with some drop of poison infect the true and sincere faith of our Lord. S. Hierome shewes that the vnity of the Church and faith thereof must be so perfect as that for some one word or two contrary to the same many heresies haue been caste out of the Church And S. Leo saith that out of the Catholicke Church there is nothing pure according to that of the Apostle whatsoeuer is not of faith is sinne and els where he saith also If it be not one it is no faith at all CoÌ„cerning this one Church S. Augustine is also most expresse cleere For when the Donatists saith he calumniated the Catholickes In Breui collat collat dici tertiae as affirming that there were two Churches one vpon earth which contained both the good and bad and the other in heauen which contained none but good the Catholicks made them this answere That they did not make two Churches but did only distinguish the two times of the Church saying that the same One only Church was in one state now and was hereafter to be in an other that now it had a mixture of euill men but that hereafter it should haue none iust so as there are not therefore two Christs because once he could dye and now he can dye no more And thus the Catholickes refuted that slaunder which the Donatists had layed vpoÌ„ theÌ„ expresly shewing what they had formerly sayed namely that there was but One and the same holy Catholicke Church And to shewe more ouer by the iudgmeÌ„t of S. Augustine In explicatione Psal 54. that the Church in her doctrine was to be truly One he spake thus of the Donatists who called vpon the same God preached the same ghospell sunge the same Psalmes had the same Baptisme obserued the same Easter and the like In those things they were with me yet not wholy with me in Schisme not with me in Heresie not with me in many things with me in a few not with me but in regard they were not with me in a few their being not with me in many could not helpe them Nay S. Ireneus whom I named before implies Lib. 2. cap. 3. not only That it is necessary for a true Christian Catholicke to differ in no one point of the doctrine or faith from other Christans but he must withall not beleeue any thing after a different manner that is to say vpon a different motiue from that for which it is beleeued by other Christians But this point I shall touch hereafter And for the present it may suffice to haue proued the necessitie of most perfect vnity in the Church and that indeede no reasoÌ„ can be giueÌ„ why if there be allowed any more true Churches then One there should not be admitted as well two thousand as two So that now it remaynes for me to shewe also by the iudgment of holy Scriptures and Fathers that out of this One Church there is no saluation It is prooued both by holy scriptures and Fathers that out of One true Church of Christ our Lord no saluation is to be found CHAPTER V. SInce the Church of Christ our Lord is so truely One and but only One it followes easily inough that no saluation can be had out of this Church and that euery heresy or schisme is sufficient to depriue any soule thereof But yet neuerthelesse to the end that men may be wholy left without excuse or rather that they may be the better warned to take heede in time of those miseries which otherwise they are to feele for all eternity I will strengthen also this trueth by the authority of some few Scriptures and Fathers of the primitiue Church For so by degrees it will easily and of it felfe appeare that we Catholickes are not faulty in that wherewith we are so much charged The Prophet Esay thus foretelles the quality and condicion of the then future Church of Christ our Lord and what shall become of them who serue it not Cap. 60. Gens enim regnum quod non seruierit tibi peribit That nation and kingdome which will not serue thee shall perish And now if a whole nation and kingdome shall perish for not seruing what shall become of those priuate miserable people who blaspheme and rent it The same Prophet sayth else where to the same purpose Cap. 54. Omne vas c. Euery vessell or pot which is framed against the shall not succeede or proue well and thou shalt iudge euery tongue resisting thee in iudgment We haue seene already in the new Testament vpon another occasion to prooue the vnity of the Church that whosoeuer obeyes not this One Church is by the order of our blessed Lord himselfe to be held for no other then a Pagan or Publican that is to say for no better then a meere Idolater

to those seuerall spirits which our Lord imparts to seueral persons For though any man may be good in any lawfull state of life but especially in some holy Order of Religion yet because men are not only of seuerall constitutions in body but of as seuerall dispositions also in minde and that some are apter for contemplation others for a more actiue life some for corporall austerities others for mentall reflections and mortifications some for catechising preaching and coÌ„fessing others for silence and recollectioÌ„ Vt omnis spiritus laudent Dominum it was most agreable to the sweete prouidence of Almighty God to inspire his emineÌ„t seruants with seuerall spirits who might erect seuerall Orders at seuerall times which seuerall natures might affect and so apply themselues to God both more cheerfully more fruitfully therein especially if they conserue that spirit with which the Order was first indued And as wel wisely might Caluin haue coÌ„fest a differeÌ„ce of Religion amongst theÌ„selues because some men weare gownes others cloakes as to haue argued a disunioÌ„ amongst our Religious men because of their differeÌ„ce in habit or diet either froÌ„ other Orders or else from secular people I heare them also make a third obiectioÌ„ against our vnity in points of faith in regard of the difference betweene our learned and vnlearned men for in consequence thereof they say that some one of vs belieues incomparably more then an other For the clearing of this point I will open a certaine distinction the subiect whereof they are wont to lay to our chardge as a crime but if they lend me a litle patience the same will serue them for a light to let them see that theÌ„selues are out of the way This distinction is of Explicite and Implicite faith A man is sayd to haue Explicite faith of any Article or doctrine when he hath heard it particularly propounded to him and hath some particular knowledge thereof and giues particular assent thereunto But as for Implicite faith of any Article or doctrine a man is then sayd to haue it when he belieues that concerning it which the Church teaches them explicitly who are capable thereof although for his owne part he haue not perhaps so much as heard of it in particular or if he did he hath forgot it or if he remember it he hath not capacity inough to apprehend or vnderstand it But howsoeuer as I sayd he is resolued to belieue both of that and all things else as the Church teaches wil giue an Explicite consent to it wheÌ„ he shal be informed hereof be made abâ—e to vnderstand it hath this firme resolutioÌ„ that he will neuer hold he coÌ„trary either of that or of any other thing which they Church shal require him to belieue This I say is our doctrine concerning Explicite and Implicite faith and I dare confidently affirme that whosoeuer considers the same indifferently and with a resolution to receaue satisfaction if there be cause and not to be still cauilling whether there because or noe will confesse that not only the doctrine of Explicite and Implicite faith doth not only not impeach our vnity in beliefe in regard that some meÌ„ belieue some things more Explicitely â—hen others do but that if it were possible to aboâ—ish this doctrine which indeed it is impossible to do because it is rather deliuered vs by the voice of nature it selfe which hath ordained a different capacity in the mindes of men it would be wholly impossible to maintaine any Church in any vnity of faith at all For example will any man amoÌ„gst them be so absurd as to coÌ„ceaue that any plough man or Trades man or silly Woman doth belieue the same things Explicitely concerning Originall sinne or the relation which runnes betweene free will and grace and a hundred other questions of this nature which may be Explicitly belieued by some principall Doctour of diuinity amoÌ„gst them who haue particular studied these questions And if they confesse they cannot will they be content that we shall inferre thereby that there is no vnity of faith maintained amongst them Infallibly they will not and therefore it is but reason that they measure as they would be measured to and that they acknowledge that if dissension in point of faith could depend vpon the Explicitenesse or Implicitenesse of a mans belieuing seuerall doctrines there would be in effect as many seuerall faithes amongst vnlearned Christians as there are seuerall capacities For as much as we can hardly finde two such men whereof the one belieues iust as much Explicitely and no more then the other doth because the notice and the attention and the capacity and the memory and the profession is euer in effect more or lesse in one then in another and according to the more or lesse of these circumstance will the Articles Explicitely beleiued be either more or lesse The truth concerning this particular holds not only in the Catholicke Church but in all congregations which professe any Religion whatsoeuer consisting of seuerall Articles parts They who are learned and haue eminent endowments of nature and apply themselues with particular industry must euer belieue Explicitely more points of their Religion whatsoeuer it be and those others who are of contraries qualities must belieue Explicitely fewer points And this is also clear that the more points of any Religion which a man belieues Explicitely the fewer doth the leaue himselfe to belieue Implicitely and so on the contrary side the more he belieues Implicitely he reaches so much the fewer with an Explicite faith He may must belieue all the Articles and Doctrines of his Religion with a true entire most certaine and supernatural faith but that he should belieue them all with an Explicite faith is neither necessary nor possible But by belieuing as much as he can with an Explicite faith and what he can not with an Implicite a Cardinal Bellarmine and a Collier nay the simplest Catholicke woman in the whole world and the most glorious Mother of God if she liued still on earth should be absolutely fully of the selfe same Religion faith wiâ—h one another So that the swâ—rd of our aduersaries prooues a buckler to vs and that obiection which they make to disproue our vnity in faith vnder which they would both shelter their weaknes when we iustly obiect their departure from the Church against theÌ„ also authorize their malice when they haue a minde to cast the scandall of affected ignorance vpon vs prooues a foundation to vs of that truth which shewes how our vnity is made perfect These are the three obiections which Protestants are wont to make against our vnity in point of faith And now there remaines an allegation or argumt wherby they procure to defend themselues against our obiectioÌ„ that they want vnity amongst themselues For in vertue hereof they affirme that they ought not to be held in disunion either with the Fathers of the primitiue Church

humane and fallible motiue whatsoeuer it is cleare that I could haue no supernaturall faith at all euen concerning that one single article of Catholicke doctrine And the same is to be said of the rest whether they be many or few great or smalle And the vndoubted reason hereof is because I giue not my firme assent to it vpon the only true infallible motiue which is the reuelatioÌ„ of God the propositioÌ„ of his Church For whatsoeuer is lesse then this cannot erect and qualifie an act of supernaturall faith with must be absolutely vndoubted and certaine and otherwise it is noe true faith at all but opinion and persuasion or humane beliefe He therfore with belieues not euery particular Article of Catholicke Doctrine which is reuealed and propounded by Almightie God and his Church doth no assent eueÌ„ to any one of them which he belieues vpon the sayd only true and infallible motiue For if he did he would as certainely or rather indeede could not choose but as willingly belieue all the rest since they all come recomended to him by the same Authority And now if there be truth in this which indeed cannot be called into any question the Catholikes and Protestants are farre inough from being of one faith and Church since it is demonstrated that besides the maine differeÌ„ces which runne betweene vs either they or we haue not really any true and supernaturall faith at all of any one doctrine of the Church wherein yet we seeme to consent together For as Turkes and Mores who belieue in God the Father haue yet no true supernaturall faith euen of that one single Article nor the Iewes of any thing contained euen in the old Testament so neither hath any heticke of any thing contained either in the old or new since they all resemble one another in this that whatsoeuer they belieue it is not done vpon that motiue which only can make an act of true and supernaturall faith And thus it shall suffice me to haue proued according to the maine proiect of this discourse that there is but one true faith which is the foundation of the only one true Religion which is exercised in one only true Church wherewith Christians are bound to communicate and that out of this Church there is no saluation to be found and lastly that both Catholicks and Protestants can by no meanes be accounted for members of one and the same true Church of Christ our Lord. But Protestants Qui nolunt intelligere vt bene agant though their reason tell them that al this is true do yet find their Religion to be so vnsoundly built that they can hardly be drawne to an acknowledgment thereof And therefore they are wont to say that such vnity of faith as this whereof we haue spoken is a kind of impracticable thing in this life that the holy Scripture speaking thereof is not to be vnderstood in such a rigid sense that the Fathers of the primitiue Church were too precise that way that their discourse of this kind was metaphysicall and that saluation is no so hard to be obtained but that there is roome inough in heauen for both Religions And finally they obiect that there is no such exact vnity as I haue her described euen amongst vs Catholickes and that theÌ„selues maintaine a sufficiency of vnity in faith both with the Fathers of the primitiue Church and with their owne fellow brethren the Lutheranes yea some moreouer will be so courteous as to professe that they agree euen with vs moderne Papists in all Fundamentall points of faith But I will consider in the next chapter both how litle reason they haue in what they obiect herein against vs and in what also they alleadge for themselues The auoiding of three obiections which they make against vs to disproue our vnitie in faith amongst our selues and of a fourth allegation whereby they would shew that they hold as much vnity both with the Lutherans and euen with vs Catholickes at this day as they are bouÌ„d to maintaine CHAPTER VII THey first striue to impeach our vnity in faith by obiecting that variety of opinioÌ„s in some points which they find by our books to be amongst vs whereby they would inferre that there is also amongst vs a diuersity of beliefe and faith and there is nothing more vsuall with them then this discourse But the answere is shortly and clerely this That wheresoeuer they find our Doctours to be of a contrary opinioÌ„ they shall also find those points in question not be haue bene defined by the Church but left at liberty to be debated and disputed as men see cause Such are a world of difficultyes betweene the Thomists and Scotists de auxilijs betwene the Dominicans and the Iesuites wherein either side defendes that which they take to be the truth opposing the contrary opinion by all the argumeÌ„ts that occure And both sides the while are resolued ready to submit to the iudgmeÌ„t definitioÌ„ of the Church whensoeuer it shall be declared so captiuating their vnderstanding to the obedieÌ„ce of faith as the Apostle exhorts And in the meane time they preserue the spirit of charitie in the bond of peace If our aduersaries could shâ—w that they erected Altare contra altare or that they were resolued not to obey to the definition of the Church when it were declared they should haue reason on their side but otherwise they are either very ignorant or els full of malice who make this obiection And let them either shew what Iesuite and Dominican breakes communion with on another or els betake theÌ„selues to some better prooffes The next obiection is yet more stupide then the former and I wonder how Caluins rage against the Church could put him so farre out of his wits as that he would euer take it into his mouth For it is he who being pricked by our noting their want of vnity towards their fellow brethren thinkes to reâ—ort it backe vpon vs by saying that we are not in case to obiect any such thing against them forasmuch as that forsooth we haue as many sects amongst vs as we haue seuerall Orders of Religious men and then he rekons vp Benedictans Carmelites Dominicans Franciscans whom els he will Wicked man who well knewe that no one of those holy Orders doth differ in any one point of doctrine from any of the rest are so farre from breaking communion with them as that still they preuent one another in all honour and good respects according to the aduice of the Blessed Apostle and much more do they exhibite all possible reuerence and obedience to the same Church and the Prelates thereof The difference which indeede raignes amongst them is who shal strip themselues soonest of all earthly incombrance and so fly the faster to heauen They haue seuerall Rules indeed which were framed by their seuerall Founders those men of God whereby they might the better direct their course to this iourneyes end according

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