Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	primitive_a	2,508	5	9.0550	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69071	Directions to know the true church. Written by George Carleton, Doctor of Diuinitie	Carleton, George, 1559-1628.	1615 (1615)	STC 4632; ESTC S112818	32,595	148

we finde the rule chaÌ„ged in the present Church of Rome therfore we are sure that it cannot bee the true Church that hath chaÌ„ged the rule of faith by which the true Church was alwaies knowen heeretofore and must bee knowen heereafter And as they haue changed the rule of faith so haue they changed the Iudge of the controuersies of faith For before the Councill of Trent the Church neuer held the Pope to be Iudge of Controuersies of faith Before the same time the Church neuer helde the Pope to bee aboue generall Councils but his authoritie alwayes euen in the greatest ruffe and pride of Popes was yet helde to bee vnder the authoritie of a generall Councill Concerning the iudge of controuersies of Faith the ancient Writers and the writers of the Church of Rome haue written no otherwise then as we write and speake In the Council of Nice Theodoret Lib. 1. cap. 1. declareth how Constantine described the iudge of controuersies of faith In the disputations of things diuine sayth hee the Bishops haue the doctrine of the holy Spirit written For the Euangelicall and Apostolicall bookes and the oracles of the ancient Prophets doe fully instruct vs and therefore let vs take the determination of questions from the wordes of the holy Ghost In which words he declareth first that in diuine Disputations or in Controuersies of Faith wee haue the doctrine of the holy Ghost written then let them tell vs from what spirit the vnwritteÌ„ word of Trent proceedeth Secondly he sayth that the writings of the Prophets and Apostles doe fully instruct vs then that writing is the full rule of faith for that which doeth fully instruct vs and not in part is the full rule and not a part thereof Thirdly he saith that all determinations of doubts must be taken from this written word Then hee prooueth vndoubtedly that this written word doeth suffice to ende all controuersies of faith because the words of men may be subiect to errour but the wordes of the holy Ghost are not This is the Catholike determination of the iudge of controuersies in faith which hath beene in all succession preserued vntill the Councill of Trent Optatus an ancient Father holdeth the same way in seeking a iudge for thus he reasoneth against the Donatists Let no Optat. lib. 5. man beleeue you let no man beleeue vs for all we are contentious men Iudges must be sought but if wee take Christians they cannot be helde indifferent for both sides because the trueth is encumbred by contentions Wee must then seeke a iudge without But if he be a Pagan hee cannot vnderstand our mysteries if a Iewe he is an enemy to Christian baptisme Therefore on earth no iudgement will be found for this wee must seeke the Iudge from heauen But what need we knock at heauen seeing wee haue him here in his Gospel Thus Optatus sought a iudge and could find none but Christ speaking in his Gospel in his written word How easie had it beene for Optatus to haue named the Pope if the Pope had then beene esteemed the iudge of controuersies of faith But this is a late inuention not knowen to the ancient fathers Saint Augustine speaketh in like sort This matter Libr. 2. cap. 33. de nupt concupisc saith he writing against the Pelagians requireth a Iudge and therefore let Christ iudge And then hee produceth the words of Christ as the words of the Iudge Hee saith also Let the Apostle iudge with him for in the Apostle Christ speaketh And then he produceth the words of the Apostle as being the words of Christ the Iudge And in another place It is not without great cause that Ad Cresc lib. 2. cap. 31. the Canon of the Scriptures is ordeined with such wholesome vigilance whereunto certaine books of the Prophets and Apostles doe pertaine which wee dare not iudge at all but according to them may we freely iudge of other writings whether they be written by beleeuers or no beleeuers After this till the Councill of Trent the Church helde the same determination still concerning the Iudge of controuersies of faith Indeed there were some Friars and Canonists that flattered the Pope and the Pope was as willing to make vse of their flatterings But these flatterers were reiected as men odious and could neuer finde any credit in the world before the Council of Trent In so much that the Popes themselues and what is it that they durst not doe durst not claime this authoritie before that time Pope Clement the first hath Dist. 37 cap 14. This Pope liued anno 1047. these wordes You must not seeke a strange sense which may be adulterated and inwardly corrupted nor confirme such a sense by the authoritie of Scripture but a man must take the sense of the trueth from the Scriptures themselues seeing that one may haue the full and firme rule of faith and trueth in the Scriptures Thus sayth a Pope Integra firma regula veritatis ex Scripturis Then there were no vnwritten Traditions thought of at that time to be thrust into the rule of faith Secondly he saith that the vnderstanding of the trueth must be sought out of the Scriptures themselues So that hee knew no other Iudge of the controuersies of faith Thus was the doctrine of the Iudge of controuersies maintained vntill the time of the Council of Basill The Councill of Basil doth likewise maintaine the ancient doctrine of the Church concerning this point For thus they say Lex diuina praxis Concil Basil Sess 4. Christi Apostolica Ecclesiae primitiuae vna cum Concilijs Doctoribusque fundantibus se veraciter in eadem pro verissimo indifferente iudice in hoc Basiliensi Concilio admittentur That is The diuine Law or holy Scripture the practise of Christ of his Apostles and of the Primitiue Church together with Councils and Doctours grounding themselues truely thereon shall be admitted for the most true and indifferent Iudge in this Council of Basill We finde by this what was the sense and iudgement of the Church in our fathers dayes for this was done about the yeere of Christ 1440. Then before the Councill of Trent there was no change in these things but there they haue changed all and made a new Church but with such sleights and cunning that it is apparant that it was not religion and conscience which mooued them but ambition and a singular estimation and pride of their owne wit holding such a scorneful conceit of other nations whom they call Tramontani that they presume that they can make all other men fooles This they practised in the Council of Trent and through the simplicitie and ouer-much credulitie which they haue found in some haue partly well confirmed their purpose for there were certaine questions which were determined in that Councill of Trent and yet neuer discussed as namely whether the Popes authoritie be aboue the authoritie of a generall Councill and whether the Pope be the

hic populus decipi vult decipiatur in nomine diaboli that is Seeing this people will needes be deceiued let them be deceiued in the name of the deuill and so gaue them the Popes blessing Thus doe the Popish teachers come to saue soules making the people blind keeping them in blindnesse and then profanely scoffing at that blindnesse which themselues procured But S. Chrysostome and the ancient godly Fathers dealt farre otherwise with the people alwayes exhorting them to reade the Scriptures And Chrysostome in the same place doeth with great reason and eloquence both pull off this vaile of ignorance which the Papists labour to cast ouer the eyes of the people and doeth very effectually descry the fraude and imposture of such teachers as these Popish teachers are For sayth Chrysostome would it not be thought a very absurd thing if in borrowing and lending of money a man should trust him that brought him money and not tell it after him how is it then that this is thought so absurd not to tell money after another and shall we in things oâ— the greatest weight simply follow the sentence of otheâ— men without examination seeing we haue such an exacâ— rule of holy Scripture Chrysostome prooueth that the learned Papists are couseners anâ— the simple Papists sottish likâ— them that will not see their money tolde This is the reason that in stead of golde and siluer they receiue copper and brasse The damage redoundeth to the destruction of their soules and therefore they ought to haue a greater care and foresight lest in the matters concerning their soules they bee abused by such as dare change the rule of Faith delighting in the ignorance of the simple and profanely scoffing the ignorance which themselues haue caused This thing the simple people ought more carefully to looke to more exactly to preuent then any damage that can grow in their worldly estate Cyrillus Bishop of Alexandria Lib. de recta fide ad regni saith It is necessary for vs to follow the holy Scriptures and from their prescript in no manner of thing must we depart Tertullian saith The rule of Faith Lib. de velandis virgini is instituted by Christ and it is one and the same which none may change which none may reforme Then whether the Papists wil call it an Alteration or a Reformation of the rule of faith which in Trent they haue done it is vtterly denied that the Church may either alter or reforme that rule S. Hillarie saith The presumption or Lib. ad Constan August frailtie or errour of some hee speaketh there against the Arrians but his wordes doe no lesse touch the Papistes hath either fraudulently confessed or impudently transgressed the vnchaÌ„geable coÌ„stitution of Apostolike doctrine So he calleth the rule of faith Indemutabilem Constitutionem Apostolicae doctrinae S. Hierome saith The Church Lib. 1. in Mich. c. â— of Christ which dwelleth well possessing the Churches spread ouer the whole world is ioyned together in the vnitie of the spirit and hath cities of the Lawe and Prophets of the Gospel and Apostles and goeth not out of her boundes that is out of the holy Scriptures Thus he calleth the holy Scriptures the bounds and limits of the Church out of which limits the Church of Christ neuer goeth but the Church of Rome is gone out of these bounds S. Augustine Libr. de bon vidutat cap. 1. saith The holy Scripture hath fixed a rule for our doctrine lest we might dare to be wiser theÌ„ we ought I omit many for breuity S. Gregory saith In the volume of the Scriptures are conteined In Ezek. all things which doe teach vs all things that edifie And again All our munitioÌ„ is coÌ„tained in the holy Writ To these Ancients agree the writers of the Church of Rome Peter Lombard saith Lib. 1. dist 1. Matters of faith must be demonstrated according to the authorities of holy Scriptures T. Aquinas In 1. ad sim c. 6. saith The doctrine of the prophets and Apostles is called Canonicall because it is the rule of our vnderstanding and therefore no man ought to teach otherwise The same might be proued out of others but this may suffice From all which I conclude that the doctrine of the Scriptures hath euer bin held to be the rule of faith which must rule the Church in teaching For these men presume that they deale with simple men that may not examine their doctrines and therefore they bid the people take doctrines at their hands and seeke no further And they tell vs that the rule of faith is that which the Church teacheth These be mad fellowes that presume so much vpoÌ„ the simplicity of others for the rule of faith is a rule that ruleth the Church for deceiuers may come into the Church The Scripture hath warned vs of deceiuers that such shall come Antichrist with his deceiuing Priests shall come Now lest these deceiuers should abuse vs with false doctrines which they may call the doctrines of the Church the rule of faith is fixed to rule them and all other The ancient Fathers were all ruled by this rule we are ruled by the same rule onely these that haue changed the rule refuse to be ruled by this rule They tell vs that their doctrine must bee the rule to vs but they tell vs not what should rule their doctrine Now here is the point which we entreat learned and vnlearned to consider who seeke out the true Church and are desirous to find it and therein to rest The Church is knowen by the careful keeping of the true faith that is the true Church which from the Apostles in all successions hath held the true faith the true faith is knowen by the rule of faith the rule is the same in all ages This rule hath beene helde inuiolable from the Apostles times downeward in the Greeke Church in the Latine Church euen in the Church of Rome vntill the Councill of Trent And in the Councill of Trent we find this rule changed For whereas before the Church helde this rule alwayes to bee the Propheticall and Apostolicall doctrine conteined in the holy Scriptures now they haue made the rule to bee Scriptures and vnwritten Traditions These vnwritten Traditions they call the word of God as well as Scriptures and thus haue they made a word of God of their owne inuention By this meanes they magnifie the Popes authoritie and haue turned the Supremacie into a Godhead and will not vnderstand that they worship Antichrist in the Church For these Traditions are the Popes word as the Scripture is Gods word And they blush not to teach that the word of the Pope is the word of God And thus haue they set vp in the church another God and another word of God And what can Antichrist doe more then this Then in seeking the true Church wee must follow the rule we follow the same rule that all the fathers followed and because

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