Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	concern_v	faith_n	scripture_n	2,167	5	6.0411	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07803	A direct answer vnto the scandalous exceptions, which Theophilus Higgons hath lately obiected against D. Morton In the which there is principally discussed, two of the most notorious obiections vsed by the Romanists, viz. 1. M. Luthers conference with the diuell, and 2. The sence of the article of Christ his descension into hell.	Morton, Thomas, 1564-1659.	1609 (1609)	STC 18181; ESTC S103393	25,429	38

the reason for Bellarmine himselfe in the verie next chapter is of a contrarie opinion vnto that which M. Doctour deriueth generally vpon the Papists What pietie then or humanitie was in this preposterous deuice The Answerer I will tell you euen with that pietie which truth it selfe did challenge of my conscience and which your humanitie I hope will easily acknowledge after that I haue informed your ignorance what among the Romanists is the most common opinion Feu-ardentius you know deliuering the Romish meaning of this Article held that Christs soule went not into the place of the damned but onely vnto the place which is called sinus Abrahae the bosome of Abraham and is commonly termed Limbus Patrum where say they the soules of Patriarcks were detained vntill Christ his ascension into heauen But Cardinall Bellarmine held thus At probabile profectÃ² est c. That is It is probable that his soule descended through all the parts of hell both because the Scriptures do not otherwise distinguish and because S. Augustine Fulgentius Ambrose Eusebius Emissenus Nyssenus and Cyrill do signifie as much You now aske me why I did pretermit this opinion of Bellarmine and suggest the other of Feu-ardentius my reason was because the opinioÌ„ propouÌ„ded by Feu-ardentius is the more common as may appeare by Salmeron and other Iesuits saying Ad Limbum Patrum reipsa descendit ad damnatos per effectum that is Christ went downe into the Limbus Patrum in deed but onely vertually or by the effects thereof vnto the place of the damned O but Bellarmine himselfe say you is of a contrarie opinion Take heed what you say he is of a contrary opinion he was indeed but now he is not because euen Bellarmine himself hath lately retracted that his former opinion and is become contrarie vnto himselfe in these expresse words Re mâ—lius consideratÃ¢ c. that is after that I had better aduised of the matter I resolued to follow the iudgement of Thomas wherein other Schoolemen do consent Do you not perceiue how wisely your great Bellarmine had considered of so many testimonies of Fathers whence he concluded his probabile est with a profectÃ² for his former opinion Do you not also see how he reclaimeth himselfe and accordeth vnto the common opinion whch I proposed from Feu-ardentius to be the ordinary tenet of the Romish faith Faithlesse therefore had I bene in setting downe the doctrine of your Church if I had obiected a priuate opinion in stead of a common Whereby it is euident that I haue not bene preposterous but you I forbeare to giue you your due peruerse For you confesse that the different iudgements of Bellarmine and Feu-ardentius were both by me expresly set downe so that you could not iustly interprete the word you to signifie you all Is this the man that cried Alas c. weepe not for me but weep for your selfe who if I had bene so vnconscionable as to coÌ„mit a sleight meant by this knacke to be euen with me and yet calleth his collusion a faithfull conuiction But God forgiue him this also I returne vnto that Article This being the doctrine of your Church I will make bold to inquire Whether the sence of the Article of Christs descent now commonly maintained in the Romish Church doth stand vpon any sound foundation T. H. SECONDLY that your difference is in the substantiall sence and meaning of this article but our difference is a scholasticall disceptation in a matter of greater or lesser probabilitie which being a doubt not resolued by the Church may be indifferently accepted by her children without breach of charitie or violation of faith The Answer The place which the Romanists assigne vnto the reall presence of Christ in his descension into hell is onely that Limbus Patrum which they call Abrahams bosome which place Tertullian calleth sublimiorem inferis that is higher then hell Other Fathers might be alledged but because M. Higgons dependeth principally vpon S. Augustine let vs heare him for in his time this opinion of assigning the place of Abrahams bosome vnto a part of hell had some suggestors but I confesse saith S. Augustine that I haue not found that place called hell wherein the soules of the Patriarks did rest And then he reasoneth thus We reade saith he of a great gulfe or distance set betweene the place of torment and Abrahams bosome and many obserue that when mention is there made of hell it is not applied vnto the rest of Lazarus but vnto the punishment of Diues Therefore as I haue said I haue sought and yet search and cannot find in all the Canonical Scripture that hell is takeÌ„ for any place of well-being But who will say that the place of rest wherein the Patriarks were was not good The Argument which was necessarily deduced from this doctrine of S. Augustine is this They who beleeued that Christs soule descended onely into the place of the soules of the Patriarks called AbrahaÌ„s bosome or Limbus PatruÌ„ do not beleeue the descending of Christ into the reall hell But the common and almost vniuersall doctrine of the Romish Church at this day is to beleeue that the soule of Christ went only vnto that Limbus Ergo by the iudgement of S. Augustine they hold not the reall descent of Christ into hell And can you yeelding vnto S. Augustine call your now common exposition no violation of faith The differences of opinions thus standing I adde A determination of this question concerning Christ his descending into Hell whereunto our Aduersaries are compellable to accord I can truly say with M. Higgons that the difficultie of this Article did not a little perplexe me to heare of such differences of sences not onely among Protestants whom he hath noted but also among the Romanists some of our Aduersaries holding this descension of Christ to be vertuall onely and not personall and among these who defend the personall some to beleeue his presence in the reall hell and the most to fancie onely such a Limbus which hath bene proued to be no part of hell And againe concerning the Romish sence of this Article some of themselues doubting whether it be an Apostolicall Tradition and some affirming that it is not proued by Scriptures And finally not to vrge the Councell of Trent other Catechismes which haue singled out that forme of Creed as the onely foundation of faith in all Churches wherin this Article is awanting their owne most accomplished Iesuite Suarez to account it an Article of no such absolute necessitie I thought it necessarie to diue deeper into this mystery as God should enable me in some sort to compose the distractions of all parts which do arise from the fore-said differences of expositions so farre as otherwise they are consonant vnto Scriptures by conceiuing that our Aduersaries if they wil religiously acquit themselues must grant that notwithstanding all these diuersities of sences attributed vnto this

matter T. H. 2 This position with me is an impregnable bulwarke of my Religion viz. Whosoeuer doth pertinaciously reiect any point of faith accepted by publike consent of the CATHOLICKE Church he is an HERETICKE and no member of her communion For which consideration I am as tenderly affected in this article as in any other of my Creede esteeming my selfe obliged thereunto for two respects FIRST because the essentiall truth thereof is clearely reuealed vnto me by God both in his word written and by Apostolicall Tradition In his word written for what can be more perspicuous then this saying Thou wilt not leaue my soule in hel c. By Apostolicall Tradition for what can be more plaine then this Article He descended in hell 3 SECONDLY I am moued by the authoritie of the Church For who saith Augustine denieth that Christ descended into hell vnlesse he be an INFIDELL And for the sence of this Article he hath this cleare resolution Who is he that was not left in hell Christ Iesus but in his SOVLE onely Who is he that lay in the graue Christ Iesus but in his FLESH onely For the NATVRALL vnion of his bodie and soule was dissolued but not the HYPOSTATICALL vnion of either with his Person 4 This truth being so patent and perspicuous I aske you now what reason haue you for any part of your faith if you haue not assurance in this And if you fall from this what certaintie haue you in any other point Therefore it importeth your Church to shew a due conformitie in this Article of the Creed Finally you may remember that S. Athanasius in his Creed which your Church pretendeth to admit throughly c. hauing premised this denuntiation Whosoeuer keepeth not the Catholicke faith entire and inuiolate without doubt he shall perish euerlastingly doth afterward subnect this Article of Christ his descent into hell as parcell of that CATHOLICKE faith The Answer No man may iustly discommend M. Hiogons resolution if he can make good all that he professeth The heads be three the first is the equall necessitie of this Article with any other and secondly the equall euidence for the proofe hereof and lastly a generall conformitie of profession herein For the weight and necessitie he pretendeth to be as tenderly affected in this Article is in any other I would willingly beleeue him but that in my booke of Apologie in the same Chapter from whence he now maketh his obiection I propounded the iudgement of their learned Professor and Iesuite Suarez who determined this question in these words There followeth saith he a doubt whether the truth of Christ his descent into hell be not onely a matter to be beleeued but also an article of faith the reason hereof is this because it was not in the Nicene Creed nor set downe by the Apostles and because the Fathers as namely Augustine Tertullian Irenaeus Origen haue omitted it in their expositions of the Creed I answer saith he that it is not altogether certaine that the Apostles added this Article if by an Article of faith we vnderstand a truth which all faithfull men are bound explicitly to know and beleeue I thinke it not necessarie to reckon this among the Articles of faith because it is not a matter altogether so necessarie for all men and for this cause peraduenture it was omitted in the Nicene Creed the knowledge of which Creed may seeme to be sufficient for the fulfilling the precept of faith This resolution M. Higgons doubtlesse there saw wherein an ods of necessary vse of this article is professed by your eminent Iesuit SchoolemaÌ„ and yet doth our yong Antagonist exact an equall necessity of this with any other Article The equall euidence of this Article is the second point wherein he doth insist requiring as good an assurance and certaintie for this as for any other point accounting it an essentiall truth clearely reuealed vnto him by God both by Apostolicall Tradition and by the word written and by custome of the Church as though he had obserued a certaintie hereof among the Romanists which he could not finde among Protestants not vnderstanding that their foresaid Iesuite hath said concerning his first hold that it is not certaine that the Apostles added this Article And as for the Scriptures which they produce for the proofe of the Romish sence thereof the same Suarez saith some Catholicks so expound these Scriptures as destroying and denying this Article and of the Article it selfe their Iesuite Salmeron durst pronounce saying We doubt not that this article is not so euidently declared in Scriptures as the other Articles are which concerne the humanitie of Christ insomuch that Scotus and Durand thought as he saith that it could not be proued out of Scriptures and yet their nouice M. Higgons presumed that all Romanists held it as most perspicuously deliuered in Scriptures As for his ground taken from the testimonie of S. Augustine this wil proue maruellously preiudicial to the Romish sence The last point which he professeth is conformitie in this Article of the Creed whereby he would be thought to auouch their owne consent herein notwithstanding he knew that among their Romanists there hath bene broached these differences one saying that Christs descent into hell was onely vertuall and not personall the second sort of them who held a personal descent but some applying it vnto the reall hell of the damned others onely vnto a Limbus Patrum which wil be proued out of S. Augustine to be no part of hell As yet the Romanists affoord vs neither an absolute necessity of the Article nor euideÌ„ce of their sence either from Apostolicall tradition or from perspicuous places of Scriptures nor yet entertaine among themselues a conformitie of consent So that as yet we cannot perswade our selues of M. Higgons equall tendernesse of affection in this behalfe but now concerning my selfe T. H. His Accusation Â§. 2. D. Mortons pretence of his Churches vnity in this point is clearely refuted NOw see your Doctors syncerity who may cal God to reuenge it vpon his soule if he deceiue any man with his knowledge First he citeth the opinion of Bellarmine in these words Opinio Catholica haec est CHRISTVM VERE SECVNDVM ESSENTIAM FVISSE IN INFERNO As much as to say Christ in his soule substantially did descend into hell Then he addeth Hanc vestram sententiam NOS quoque iuxtÃ cum Augustana confessione libentissimÃ¨ profitemur non tamen quatenus vestram sed quatenus veram We also together with the Augustane confession do most willingly professe this opinion c. It is well that he left out the Scottish French Belgian and Heluetian confessions for he knoweth that the true Caluinists are hereticks in this behalfe The Answerers Iustification I concealed not the different expositions of some other Protestants who notwithstanding are no more guiltie of heresie in this point then are the Romanists as will appeare But

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