Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	scripture_n	tradition_n	unwritten_a	4,497	5	12.9092	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35974	A discourse concerning infallibility in religion written by Sir Kenelme Digby to the Lord George Digby, eldest sonne of the Earle of Bristol.	Digby, Kenelm, Sir, 1603-1665.; Bristol, George Digby, Earl of, 1612-1677.	1652 (1652)	Wing D1431; ESTC R8320	74,300	238

the wordes be agreed vpon yet the meaning of them is disputed of And therefore seeing it is the meaning that we are to gouerne our actions by and that wordes without meaning are of no weight â—â—t is euident that Tradition is a rule And that Scripture is none But why do I troble your Lordship with such scrupulous balancing of these rules one against the other since by my discourse in excluding â—â—ll former pretended rules it apâ—â—eareth euidently that if Tradition â—â—e not the light which God hath hung out to his Church whereby to know true doctrine from false when he sent his Apostles to preach and promised he would be with them that is with their preaching or with their successours in preaching vntill the end of the world We may truly conclude there is no light or certainty to guide his Church by Which is as much to say as that when he had built the world for men and had fitted them with all thinges requisite for their naturall and ciuill life in this world he failed and mistooke in the maine and chief end for which he had contriued all the rest THE XVIII CHAPTER Against the opinion of some deuines that place Tradition in the consent of fathers that haue written in their seuerall ages and against some other opinions of particular deuines As also against Naturalists and Socinians I am not ignorant that among vs there are some deuines who as they acknowledge Tradition to be the rule of faith for without doing so they could not be stiled Catholikes so they place Tradition in the consent or fathers through all ages But I conceiue I shall not wrong them if I say that in doing thus they consider onely themselues and not the Church which is composed of all sortes and of all degrees of persons simple and wise learned and vnlearned For no man is so weake as not to see that it were a wilder arrant to send the commonalty of Christians to the multitude of Fathers for their faith then to remitt them to the Scriptures It can not be doubted but that the rule of faith must be somewhat within the peoples kenning All sortes of persons are capable of discerning whither or no they are in the publike communion of those who professe they haue receiued their doctrine by a continued sequele of teachers succeeding one an other But for studying of fathers or Scripture the vniuersality of mankinde wanted for the most part capacity talents and leisure And no small difficulty will be added to this taske by our aduersaries endeauouring all they can to cast a mist before mens eyes and to obscure what of it selfe is moâ—â— cleare I take therefore the conseâ—â— of fathers to be a confirmation anâ—â— a testimony to learned men of thâ—â— Tradition that is deliuered by handes but not to be the substance of Tradition which of its nature might haue bin if so God had pleased and would haue maintained its vnshaken inuincible force though there had bin neither writinges of fathers nor Scripture Others seeme to thinke that some points of faith are knowne by Tradition or as they call it by the vnwritten word to witt those whereof they find not sufficient proofe in Scripture but that for the maine ones we are to haue recourse to Scripture Now for these I admire att the loosenesse of their discourse when they allow Tradition to giue assurance of those pointes which are the outmost and which can not be knowne without the former and yet will not haue the former to be knowne by the same Tradition And therefore I imagine it is but a mistake in their deliuering themselues and that their meaning is that all pointes are knowne by Traditionâ—â— but some not onely by tradition but by Scripture too And it is euident that all they who referre vnto Tradition the knowing that Scripture is the word of God and that this booke is the Canon of Scripture must needes relate all certainty of faith to Tradition euen of what they thinke they demonstrate out of Scripture Other deuines there be who adde to Tradition some power of reuealing new verities to the Church But euen they themselues do confesse that the knowing that there is such a power must rely finally vpon Tradition And then seeing it is a point not fully resolued of among our selues I conceiue it is not fitt to presse it vpon those who haue yet reluctance in digesting so much as is resolued of and is euidently true The reason why I haue mentioned these opinions of some particular deuines is because I desire that your Lordship should see that the way wherein we walke is not onely a plaine and a smooth one but an easy one to be found out which it would not appeare vnto you to be if you should be obliged to what these men would impose By my exceptions against which as well as out of what I haue formerly established I conceiue I may safely conclude That all Catholikes do take Traâ—â—ition for the last rule into which the certainty of all particular articles of faith is to be resolued Now were my taske performed Tradition sett in the throne of commanding Christian beliefe Did not the Naturalist and the Socinian with iointe forces endeauour to possesse Reason of that chaire Alleaging how Reason is the nature of man the sole power in him that can giue consent to any thing proposed vnto him And therefore in spight of all I haue said must be Queene and commanderesse both of his beliefe and of his actions But when they obiect this to me they do not consider how I haue beene all this while labouring to do in effect that which they require For what hath all my discourse leuelled att but to shew that reason obligeth vs to ground our beliefe vpon Tradition So that I professe Tradition hath no force to command beliefe vnlesse Reason tell vs so much and as it were deliuer vs vp to Tradition Reason telleth vs it is fitt to belieue a knowing teacher or directour in a matter wherein ones selfe is ignorant She telleth vs that she herselfe hath not principles and meanes without beleeuing some teacher to giue vs certaine information of the state of our soule in the next world and of the wayes in this whereby Beatitude is to be obtained She telleth vs that Tradition hath deriued this knowledge from a Master who was well assured of it and that she containeth within her selfe a strength of infallibility to reach vs without mistake what she learned of him And So Reason concludeth that we must barken to Tradition and follow that rule Else she renounceth vs and protesteth we goe against her sentiments that is we do vnreasonably Will not this satisfy any man that professeth to follow the conduct of Reason Yet I will say more Lett either Naturalist or Socinian produce true Reason that is demonstration against any thing that is attested by Tradition and I will graunt him we ought to leaue Tradition and

how during all this tract of time there hath still bin great disputing out of Scripture against sundry most important propositions diuers of them directly impugning our Sauiour himâ—â—elfe and his dignity and Godhead for the settling whereof in mens beliefes it appeareth that a great part of the Scripture was written And yet peraduenture neuer a one of them was euer conuinced and beaten downe by Scripture or by any other meanes then by Tradition and by the title of possession of the contrary Doctrine And shall not the consideration of this successe after so many attempts make vs very doubtfull and afraid that nothing can be conuinced out of â—â—ole Scripture I haue heard some â—â—ho haue employed their studies to be exact in the controuersy about Scriptures being the rule of faith challenge others that haue pretended to haue greatest skill and insight in Scripture to conuince out of it alone that there was but one God a point wherein all Christians agree and tâ—â—ey could neuer receiue satisfaction in it The Ecclesiasticall stories informe vs how the Arrians defended their denying of our Sauiours dâ—â—uinity by pregnant texts of Scripture and could not be conuinced otherwise then by Tradition And how it fared in like manner with sundry others The very nature of wordes so subiect to diuerses senses and vnderstandinges The length of the Bible whereby all sortes of metaphores and improper manners of speaking do occurre in it And thâ—â— reiterating of the same speech diuersly in diuers occasions Do render it mainely suspitious that it is impossible to make a demonstration for proofe and explication of the true meaning of any passage in it which great wittes haue engaged themselues in explicating a contrary way And therefore before a man can rationally rely vpon Scripture for a sufficient rule to bring him to Beatitude he must be satisfyed and conuinced that there is a meanes whereby he may certainely know what is the sense of Scripture and how he may compasse this meanes For otherwise all that he draweth our of Scripture is vncertaine And no lesse vncertaine it is whither what he hath drawne be enough or whither more be not necessary And in a word he remaineth on all handes in perpetuall incâ—â—titude THE XVII CHAPTER That Tradition is the onely meanes of conueying Christes doctrine to succeeding ages OF the two wayes of conueying Christes doctrine to Mankinde in all ages the first of which is by writing and that â—â—e haue bin hitherto reflecting vpon there remaineth onely the latter which is by handing it from one to an other to be considered A doctrine so conueyed implying thereby that it hath beene in all ages that is to say in the vniuersality of time belongeth onely to Catholikes to lay clayme vnto it and onely they who do so may properly be stiled Catholikes Neither can it be obiected that the Greekes may pretend it in such pointes of faith as they differ in from those that liue in communion with the Roman See Well may they in matters of custome But these are of such a nature as they may haue bin different in seuerall places euen att the very origine of them without any inconueniency att all And consequently in different places there may haue continued different practises euer since the Apostles time But lett vs examine more particularly what aduantages or prerogatiues this way of transmitting Christe's doctrine from hand to hand vntill our dayes hath ouer the retriuing it in Scripture First we shall find that it hath the prerogatiue of Possession All aduersaries hauing found the Catholike Church out of which they broke in a quiett credulity that her doctrine was so descended from the Apostles Next it hath the prerogatiue of all the approbation and commendation that our fathers could giue it by themselues by their lawes by their rewardes and punishements and by whatsoeuer else they could inuent for the continuation of it It hath a high straine of testification aboue all that is to be found in our titles to land inheritances legacies bargaines and all other morall transactions and concernements whatsoeuer It hath the testimony of all our aduersaries to haue continued for a thousand yeares euen in those pointes wherein they dissent from vs but in all others wherein they agree with vs they allow our continuance from the very origine of Christianity So as it can not be doubted euen by our Aduersaries confession but that this way is capable of bringing downe truths vnto us vncorrupted But aboue all it hath the euidence or its fidelity in conueying to posterity the doctrine of Saluation by the connexion of one age to an other Out of this maxime That it is impossible all fathers through out the whole world should conspirâ—â— to deceiue their Children in so important an affaire For this Maxime doth so connect the knowledge of euery century to what was knowne in the century immediately preceding it that it is impossible for any error to creepe in betweene them And the maxime it selfe is as euident as any that belongeth to Mathematikes And so much more cleare then any of those as perpetuall dayly practise beateth vs into the knowledge and continuall view of it For as no man could doubt but that the braines of that person were crased who conuersing with marchants vpon the Exchange in London and hearing them speake dayly of Paris and of moneyes they remitt hither and of letters they receiue from thence Should neuerthelesse thinke confidently there were no such towne as Paris because he was neuer there himselfe So much more â—â—ould he be held for a mad man that liuing in England and conuersing with all forces of people reading their bookes of all kindes hearing their sermons considering their lawes and the change of some particular ones in matter of Religion and innumerable other particulars which speake manifestly how Catholike Religion had course in England before Henry the VIII changed it should neuerthelesse deny it because he liued not in the time when that Religion was publikely professed For in this case the number of wittnesses is farre greater then in the other Now when a motiue of humane prudence is so preualent a one as to brand him with want of common sense who shoud not assent to what it induceth It is a manifest signe of a conquering axiomaticall euidence in the proposition that he should so deny And consequently by this discourse applying it to euery age since Christ's planting of his Church the descent of Christian or Catholike Religion from Christ is as euident as any Geometrical demonstration whatsoeuer One great prerogatiue more I must not omitt that Tradition hath aboue Scripture which is that Scripture is deliuered in precise and determinate wordes whose sense is not vnderstood But Tradition is deliuered in almost as many seuerall expressions as there be seuerall persons that deliuer it So that in Tradition the sense is constant though the wordes be vncertaine Whereas in a truth deliuered by writting though

follow reason But if reason could do that iâ—â— would not assert and maintaine the Infallibility of Tradition It is not therefore true reason but defectiue and Topicall essayes and flashes of witt which these men produce and vpon which they rely that is vpon a broken reede whose splinters as the Scripture telleth vs will gore them that leane vpon it Yet is it not my intention by this discourse to persuade your Lordship that it is impossible since the mysteries of Christian faith haue been reuealed to reach by the helpe of faith vnto the demonstration of reuealed truths so as nature be first duely vnderstood I know the wordes in which our faith is deliuered ought to be explicated by naturall definitions I am sure that by the knowledge we haue of God by naturall sciences as that he is a spirit that he is immutable and the like we come to know that many wordes and expressions deliuered of him in Scripture are to be vnderstood as spoken Metaphorically And the like of angels and all spirituall substances I know that Man's freewill is a naturall thing and that by Philosophy and Looking into our selues we may come to vnderstand what it is and that out of the right or wrong explication of it great and noble truths may be discouered and as great and foule errors incurred I know that termes once rightly vnderstood must of necessity haue connexion among themselues and that we do not loose our vnderstanding as soone as we apply it to faith And therefore may make legitimate consequences out of faith and naturall principles ioyned together I know the doing of this is expected from Deuines is commended to them by S. Paul the example of it is giuen them by the fathers is professed by the Princes of our schoolemen and that consequently there can not be a greater irrationality then for a Diuine to say there can be no demonstration in Diuinity Which were in effect to stile himselfe a professour of Diuinity and att the same time to professe there is no such science as Diuinity For whatsoeuer is deliuered as Diuinity and is neither demonstration nor the way to it is not onely idle garrulity but profane and temerarious contamination of our holy Christian faith But my Lord I perceiue my weake boate is sliding apace before I am aware into a sea too rough and too dangerous for me to steere a steady course in It is time for me to take in my sailes and to lett fall an anchor I pretend not to learning much lesse to be knowing in Diuinity The various courses in the world that my seuerall employments and fortunes haue cast me vpon haue not allowed me time nor meanes to store my minde as I would with knowledge and solide litterature If I haue acquired any thinne sprinkling in any of the partes of naturall learning I owe it to my misfortunes and to the reuolutions of my country causing them that haue condemned me to such a manner of liuing as if I should not conuerse with bookes and employ my time in some study it would become burthen some and in supportable to me And then since my study is chiefly for my entertainement you may easily conceiue that my application of it hath bin vpon such subiects as I haue beene most willing to be informed of To see whither the Immortality of the soule may be demonstrated by reason or no hath bin a maine one among them And then hauing found satisfaction therein and by following of my principles hauing discouered a new world in that region where she liueth when the body is dead and meeting there such amazing considerations of weale or woe resulting out of the guidance of ones life and actions in this world as would rouse the sleepiest person aliue to be very solicitous what course he taketh here I do not deny but that it hath made me more inquisitiue then peraduenture I should otherwise haue bin into what rule and guide may secure a man in his iorney thither For without such liuely stirrers vp it is not vnlikely but that I might haue contented my selfe with walking dully and implicitely in the way that my birth and education had sett me in Thus My lord I haue gleaned so much of Philosophy and haue cast an eye so farre into Diuinity as I haue iudged necessary for my owne priuate vse In these few sheetes you haue an essay of the litle I know in either If it may proue as vsefull to you as I conceiue it hath done to me I were much too blame if I did not impart it to you vnto whom I haue long since giuen an equall share and power with my selfe in all that is mine For besides your excellent partes in all kindes as well the more gentle and the winning ones as the strong ones that make you highly esteemed and honored by all those who know you your particular kindenesse and frendship to me requireth a particular returne of affection from me I can not expresse it better then by confidently imparting to you my priuatest thoughts which as they are the pleasingest I euer had so seeme they to me the vsefullest Such as they are you haue them here You will not deny them a welcome for his sake who truly loueth you and is MY LORD Your most affectionate kynsman and most humble and most obedient seruant KENELME DIGBY THE APPROBATION OF the Doctors of Diuinity of the Faculty of Paris THIS small but learned treatise entitled A discourse concerning Infallibility in Religion full of sublime Christian truths expressed euen beyond the expectation of what humane language could afford doth clearely shew how Grace is engrafted vpon Nature that is how the Diuine reuealed tenets of our Catholike Church are framed to heighten as most connaturall to the light of reason whereby to raise our soules to a more celestiall straine of loue piety then euer pure nature could haue attained vnto To say it containe's nothing in relation to faith not Catholique In reference to manners not Christian were to discount from the worke 's desertâ—â— It being an euident conuiction oâ—â— the euer inuiolable permanent subsistence of them both in the vniuersally vnited Roman Church Demonstrating withall the false foundations of the Presbyterian consistory of the Socinian ratiocination of the Independents priuaâ—â— Spirit of the erroneous or rather no grounds or principles of the late particular English Protestant Schismaticall Synagogue Lett it then bee sett vpon a candlesticke by publike print giue light to all it's readers that it's bright flames may loudly speake it's Authour's vnspeakeable worth learning And â—â—ee Doctours of Diuinitie of the Faculty of Paris by signing here vnto neede onely say it needed not our â—â—approbaâ—â—ion Paris the 28. Novemb. 1652. H. HOLDEN E. TIREL THE Printer entreateth those who shall take the paines to reade this discourse that they will be pleased before they do so to correct some errors in the manner as is intimated hereafter Others of lesse importance as the mistake sometimes of a letter in a word or the putting two wordes so neere together as if they were but one or some failing in Orthography or somme misse-pointing that will not perplexe the sense to any easy reflection he submitteth to their courtesy to pardon Which he doubteth not but they will be fauoubly induced to do when they shall consider that the composer and the corrector of the presse for this piece are Strangers to the tongue it is written in and that they wrought not vpon the originall but vpon such a coppy as hauing descended by seuerall transcriptions and passed through sundry handes fell in the end casually into mine who durst not aduenture to haue recourse to the Author for his assistance herein least he should haue hindered the publishing as hitherto he hath done of what is so much desired and sought after by all those who haue heard of it Page 2. line 4. palanteis p. 9. l. 6. the p. 10. l. 3. precipices p. 20. l. 16. to haue p. 27. l. 10. it p. 43. l. 17. repeated p. 66. l. 17. which l. 18. performed p. 69. l. 1. on p. 71. l. 4. with l. 5. knowledge p. 105. l. 3. euer p. 145. l. 15. is p. 147. l. 26. tortured p. 164. l. 9. too l. 22. leaue to referre p. 172. l. 5. and p. 178. l. 8. God did giue p. 215. l. 12. writing

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