Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostolical_a	church_n	tradition_n	2,354	5	9.3436	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01011	The totall summe. Or No danger of damnation vnto Roman Catholiques for any errour in faith nor any hope of saluation for any sectary vvhatsoeuer that doth knovvingly oppose the doctrine of the Roman Church. This is proued by the confessions, and sayings of M. William Chillingvvorth his booke.	Floyd, John, 1572-1649.	1639 (1639)	STC 11117; ESTC S118026	62,206	105

consequently of the Doctrines contained therein only as an opinion very probable as is hereafter shewed Ergo you question the holy Scripture the Religion and Gospell of Christ you make an if of the truth and certainty thereof You examine it doubtingly with liberty of iudgment prepared in mind to leaue it if perchance you find the grounds thereof apparently false What is this but to be a Nullifidian a man setled in no Religion but doubtfull of all Such an one as they were whome the Apostle checketh terming them men still learning but neuer attayning to the assured knowledge of any thinge Againe Pag. 307. n. 107. you write thus speaking vnto our Maintayner Your eleauenth falshood is that our first reformers ought to haue doubted whether their opinions were certaine which is to say they ought to haue doubted of the certainty of Scripture which in formall and expresse termes contaynes many of these opinions From this testimony I conclude that you doubt of the cetainty of the Scripture You professe to examine and question all your Protestant opinions of Diuine matters to make a doubt of the certainty of them But you contend that some of your Protestant opinions of Diuine matters be such as to make a doubt or question of the certainty of them is to doubt of the certainty of formall and expresse Scripture Ergo your Way and practise of doubting of all your opinions about Diuine matters is doubting euen of the truth of the Christian Scripture and Ghospell of Christ A thinge most impious and execrable as you now suppose yet so fond and forgetfull you are as to say you should haue litle hope of Saluation did you not do it or endeauour to do it 6. In fine your safe Way is a Labyrinth of implicatory and inextricable errours Protestants that are concluded therein are lost in a maze of vncertainties and in an intricate mixture of contrary doctrines being sure to find nothing therein but damnation which way so euer they turne themselues Do they doubt of the truth of their Religion which they belieue to be the Ghospell They are both according to truth and in your doctrine damnable wretches as being formall Heretiques Be they so firme in their Religion as they ranke doubting thereof among deadly sinnes Then they are you say obstinately blind sure to fall into the pit of perdition as much as we are at the least you affoard them litle hope of obtayning Saluation The sixt Conuiction 1. THis Conuiction sheweth that only Roman Catholiques haue sauing fayth which is demonstrated by three Arguments The first Sauing fayth is that without which it is impossible to please God Now fayth which pleaseth Gods must be on the one side certaine and infallible otherwise it is not worthy of God to whose word we owe so firme beliefe that if an Angel from heauen should Euangelize against that we haue receaued as his word he were not to be heard but to be accursed On the other side it must be a free and voluntary assent not enforced by the euidence of the thinge For if the reason of belieuing be euident and such as doth necessitate the Vnderstanding to assent the assent is not pleasing to God because it is not voluntary obedience and submission to his word Roman Catholiques by belieuing the Church to be infallible in all her proposals obtaine a persuasion about Diuine mysteries firme and infallible and yet of voluntary obedience and submission But the Opposers of the Roman Church not only want certainty in truth but also know not which way to challenge infallible certainty without euidence 2. This may be proued by what you write Pag. 329. lin 31. The infallible certainty of a thing which though it be in it selfe yet is not made appeare to vs infallibly certaine to my vnderstanding is an impossibility What is this but to say that fayth of a thing cannot be infallibly certaine except the thinge belieued be made so cleere and apparent that the vnderstanding cannot choose but assent vnto it For what appeares to vs to be infallibly certaine is seen of vs to be infallibly certaine What we see to be infallible certaine we cannot choose but assent that it is so So that a firme grounded beliefe of the truth of thinges not appearing without which it is impossible to please God is by your doctrine to Protestants impossible 3. Moreouer that Protestants cannot haue fayth pleasing to God that is fayth infallibly certayne not grounded on euidence I demonstrate in this sort No man can be assured infallibly of the truth of things not seene nor to him euidently certaine but by the word of an Authour infallibly veracious in all his words deliuered vnto him by a witnesse of infallible truth For if the witnesse or messenger of the word be fallible let the Authour of the word be neuer so infallible our assent to the truth of the thing proposed cannot be infallible Now Protestants haue not the word of God by meanes of a witnesse and messinger infallible For the witnesse proposer and messenger of the word of God is the visible Catholique Church which Protestants hold to be fallible full of false Traditions not free so you say from errour in it selfe damnable and in this sense Fundamentall Wherfore it is demonstratiuely certaine that onely Roman Catholiques who belieue the Church to be infallible can haue Fayth worthy of God Fayth of voluntary submission to Gods word that is fayth of things to them not euidently yet infallibly certayne and consequently they only please God by their belieuing and are saued 4. The second Argument You say pag. 148. lin 16. There is no other reason to belieue the Scripture to be true but onely because it is Gods word so that you cannot belieue the doctrines and myestries reuealed in Scripture to be true more firmely and infallibly then you belieue the Scripture to be Gods word for we must be surer of the proofe then of the thing proued thereby otherwise it is no proofe as you say pag. 37â— n. 59. But your assurance that the Scripture is the word of God is onely human probable and so absolutely fallible For you belieue the bookes which were neuer doubted of in the Church to be Gods word and a perfect rule of fayth onely by the tradition or testimonies of the ancient Churches pag. 63. lin 35. But the ioynt tradition of all the Apostolicall Churches with one mouth and one voyce teaching the same doctrine is onely a very probable argument as you affirme pag. 361. n. 40. Ergo your fayth that Scripture is Gods word consequently of all the mysteries therin reuealed is but human and probable and therefore vnworthy of God being not firmer then the credit we yield to euery morall honest man For to vs his word is probable and credible and to you the word of God is no more 5. Protestants commonely pretend that their fayth

and Turkes may be saued in eyther of these wayes their errours according to your principles not being remedilessely damnable The fifth Conuiction THis Conuiction ouer throweth the chiefe cause for which you charge our Religion to be damnable sheweth first that the thing for which you would send vs to Hell is the necessary duty of a constant Christian Fayth Secondly that your contrary mutability and leuity is Apostaticall and impious You damne vs to Hell for being faythfull and constant Christians Â§. 1. 1. YOu often proclame vs to be men wilfully blind sure to fall into the ditch of damnatioÌ„ For this your censure of vs you giue this reason because we will not enter into any triall of our Religion with indifference with liberty of iudgement with are solution to doubt of it if vpon examination the grounds of it proue vncertaine or to leaue it if they proue apparantly false my owne experience assures me that herein I do you no wronge but it is very apparent to all men from your ranking doubting of any part of your doctrine among mortall sinnes Thus you And we willingly grant and openly professe that we hold it a mortall sinne to doubt deliberately of any poynt of our fayth But must we be damned in this respect O how doth malignancy against our saluation confound your memory and wit For against doubting in matters of Religion you write most earnestly pag. 195. n. 11. lin 20. which of vs euer taught it was not damnable to deny or doubt of the truth of any thing whereof we eyther know or belieue that God hath reuealed it Thus you Now if it be damnable to doubt of the truth of any thing we belieue to be reuealed of God what an obliuious Creature are you who will haue vs damned for not yielding to do that very thing which you proclame damnable to be done you will haue vs sent to Hell because we ranke doubting of any part of our fayth which we hold reuealed of God among deadly and damnable sinnes and yet your selfe ranke this doubting among deadly and damnable crimes with an earnest tacite detestation of the contrary Doctrine which of vs euer taught it is not damnable 2. Haue you so soone forgot your selfe Are your sayings no sooner out of your pen then out of your memory and head which of vs say you euer taught it is not damnable Euen your selfe good Sir you William Chilling worth teach it is not damnable yea you hold it damnable for any man to ranke doubting of the Religion which he holdes reuealed of God among mortall sinnes which you proue because seing euery man must resolue neuer to commit mortall sinne it followes that he must neuer examine the grounds of his Religion for feare of doubting or if he doe he must resolue that no motiues be they neuer so strong shall moue him to doubt This is your argument vpon which you conclude we are a company of blind inconsidering men louers of the darkenesse and not of light And yet your selfe are so blind so inconsidering and your wits are so dulled and darkened as you do not perceaue that this very argument proueth you all your Biblists to be in the same case we are to wit obstinately blind for you grant that all of you ranke doubting of your Religion among mortall sinnes that is you all teach that it is damnable to doubt of the truth of any thing you belieue to be reuealed of God Hence it followes that seing you must resolue neuer to commit damnable sinne that you must neuer examine the grounds of it at all for feare you should be moued to doubt or if you do you must resolue that no motiues be they neuer so strong shall moue you to doubt You see your argument agaynst vs turneth vpon your selues and proueth you are obstinate and blind and in danger of the Ditch as much as we are 3. And do not you further teach and contend that it is damnable for you to doubt of the Doctrine of Diuels if you belieue it to be Diuine Reuelation Pag. 99. n. 122. l. 22. If by the discourse of the Diuel I be I wil not say conuinced but persuaded though falsely that it is a Diuine Reuelation and shall deny to belieue it I shall be a formal though not a material Heretique For he that belieues any thinge to be a Diuine Reuelation and yet will not belieue it to be true must of necessity belieue that God is false which according to your doctrine is the Formality of an Heretique You who teach that he who will not belieue and he that will doubt will not belieue that thing to be truth which falsely by the persuasion of the Diuel he belieues to be Diuine Reuelation is a formal Heretique and a blasphemous wretch you I say that teach this who will not wonder how you could be so inconsiderate as to make vs damnable because we resolue not to doubt of that doctrine which by the Tradition of so many Christian Ages by our Pastours and Ancestours men renowned for Learning Sanctity Miracles for expelling of Diuels for conuerting of nations hath been deliuered persuaded vnto vs to be reuealed of God That your Protestant VVay to be firme to no ReligioÌ„ but still in motion and change is damnable Â§. 2. 4. ABout your selfe and your being vngrounded and vnsetled in matters of Religion thus you write and sincerely professe pag. 278. lin 29. I truly for my part if I did not find in my selfe a loue and desire of all profitable truth if I did not put away idlenesse preiudice and worldly affections and so examine to the bottome all my opinions of Diuine matters being prepared in mind to follow God and God only which way so euer he shall lead me If I did not hope that I eyther do or endeauour to do these thinges certainly I should haue litle hope of obtayning Saluation Here you professe that neither Christian Religion nor any truth thereof hath been as yet firmely rooted or deepely by the fingar of God printed in your heart You declare your soule to be a Blanke noted with no Religion but prepared for any which to you shall seeme of God to wit you are ready to belieue not absolutly but as most probable for the present but resolued neuer to belieue God so firmely as to ranke doubting of what you haue receaued as his word among mortall sinnes 5. That this your practise implyeth doubting of all Christian Religion I proue because you professe to question and examine all your opinions of Diuine matters to make an if or a doubt of the certainty and truth of them all that is you examine them prepared in mind to leaue them all and euery one if vpon trial they seeme to you false But among your opinions of Diuine matters your persuasion that our Christian Scriptures and doctrines are Diuine oracles and Gods word is one for you hold the Diuinity of Scriptures

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