Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	call_v	scripture_n	61	3	5.4811	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02483	An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.	Hakewill, George, 1578-1649.; Carier, Benjamin, 1566-1614. Treatise written by Mr. Doctour Carier.; Carier, Benjamin, 1566-1614. Copy of a letter, written by M. Doctor Carier beyond seas, to some particular friends in England.	1616 (1616)	STC 12610; ESTC S103612	283,628	378

in minde that it was ipsissima B. Augustini sententia the very selfe same doctrine which Saint Augustin teacheth The third point which you call Caluinisme is that faith is nothing else but the assured perswasion of a mans owne Predestination to glory by Christ which differs not much in words and in sense very little or not at all as I conceâ—ue from his Maiesties definition where hee calles it a sure pâ—rswasion and apprehension of the promises of God applying them to your soule and therefore may it iustly bee termed saith hee the Golden chaine that linketh the faithfull soule to CHRIST But I wonder what Mr. Doctor meant in saying that Caluin maketh it nothing else whereas the Church of Rome maketh it not by many degrees so much it beeing in their doctrine a naked and bare apprehension of and assent vnto supernaturall trueths in which the deuill himselfe may goe as farre as any nay doeth goe farther then many of them for in that sort hee both beleeues and trembles and by this faith impossible it is that wee should either quench the fiery darts of the wicked as S. Paul speakes or ouercome the world as S. Iohn Faith saith the authour to the Hebrewes is the ground of things which are hoped for and the euidence of things which are not seene now what is that grounded euidence but an assured perswasion and what are those things hoped for and not seene but chiefly the glory to which through CHRIST wee are predestinate so that you may as well put a nothing else vpon S. Pauls definition as vpon Caluins and yet is Caluins somewhat more then you make it in as much as thereby the fauour of God is not onely apprehended but sealed vnto the heart whereas your faith is of that nature as it neither hath any sound foundation to build vpon neither is a man certaine when he hath it neither if hee haue it how long hee shall keepe it neither if hee keepe it whether at last it will serue for his iustification in the sight of God So that a nothing else may rather be pind vpon the sleeue of that faith which the Church of Rome teaches then that which Caluin defines The fourth point which you call Caluinisme is that the Sacraments of the Church are nothing but signes and badges of that grace which a man hath before by the carnal couenant of his parents faith whereas Caluin in many places and expresse tearmes directly denies the Sacraments to be nothing else but bare signes they beeing in his doctrine not onely signes to represent that which they are ordained to signifie but seales to confirme that which they represent and withall pipes to conuey or instruments to present that to the soule of the worthy receiuer which they represent to the sence much lesse then doe either hee or wee make the Sacraments signes onely of that grace which the receiuer hath by couenant of his parents faith as Mr. Doctor would haue it for then would it follow that they should not at all bee Sacraments vnto them whose parents either are or died Infidels though themselues bee conuerted to Christian Religion and whereas hee calls that a carnall Couenant which God made with Abraham and his seed it argues a carnall minded man sauouâ—ing those things which are of the Flesh and not of the Spirit The fift point which Mr. Doctor calls Caluinisme is that Priesthood can doe nothing but preach the word as they call it which Lay-men must iudge of and may preach too if they will where occasion serues as if hee were ignorant that both by Caluin and by vs pâ—blike prayer in the name and for the good of the people is specially committed to the Priesthood and to it onely is the power of binding and loosing and of administring the Sacraments annexed whereas in their doctrine it is permitted not onely to Lay-men but to women in some cases But with vs you say Lay-men must iudge of that which is preached and may themselues preach too whereas the trueth is that wee allow them a iudgement of examination onely or triall which S. Paul allowed his auditors and S. Iohn his not of decision or determination which you seeme to implie and for their preaching both our and Caluins rule is that no man with vs taketh or should take this honour to himselfe but he which is called as was Aaron inwardly by the Spirit of God fitting him with gifts and a disposition thereunto and outwardly by the Constitutions and ordinances of the Church The sixth and last point which Mr. Doctor calls Caluinisme is that the studie and knowledge of antiquitie vniuersalitie and consent is not necessary but euery man may expound Scripture as his owne spirit shall mooue him where first I cannot but wonder that Mr. Dr who vrgeth neither antiquity vniuersality nor consent through his whole discourse should here at last cast stand so much vpon them yet I am perswaded it was rather to beare vs in hand that himselfe was deepely studied in them then that hee thought they could much aduantage his cause neither is the studie and knowledge of them so neglected by those whom Master Doctor if hee were liuing would call Caluinists that they feare euen by that triall to encounter the stoutest Champions of the Church of Rome For leauing Caluins frequent quotation of the ancient Councils and Fathers let the workes of Martyr of Bucer of Zanchius of Iunius of Sadeel of Chamier of the Noble Du Plessis and Dâ— Moulin testifie what account they make of the vniuersall consent and of Antiquitie And for our owne here at home he that shall looke into the writings of Bishop Iewel of Raynolds of Whitakers of Fulke of Humphreys of Perkins I spare to name the liuing nothing inferiour herein to the dead may easily finde if hee shut not his eyes against the light that they spared neither cost nor paines in this kinde To what â—â—â—pose hath Tossanus written his Synopsis Patrum and Scultetus his Medulla Patrum To what end did that noble and worthy Gentleman Sir Thomas Bodley with so much charge and traâ—ell found and furnish our Vniuersitie Library at Oxford and priuate Colledges by his example inlarge their owne or why should Sir Henry Sauill with so much expence and care set fâ—orth Chrysostomes workes in so exact and exquisite a maner iâ— wee made that slight reckoning of the studie and knowledge of Antiquitie as Mr. Doctor would make the world beleeue indeed wee cannot but acknowledge that to bee true which trueth it selfe hath deliuered onething is necessary and that many care and are cumbred about other things more then about this yet withall wee as freely confesse that many things are requisite some in one degree and some in another to the better compassing of that one which is onely and absolutely necessary in it selfe But eâ—ery man you say with vs may expound Scripture as his owne spirit shall mooue

if you pretend both and in the end performe neither it is the worst piece of seruice you can doe B I suppose there is no gouernour in the world who deserues that name but that a chiefe part of his care is to make his subiects at leastwise morally good that so he may find them the more obedient and some of those very heathen kingdoms which S. Augustine describes in his bookes of the city of God specially that of the Romanes yeelded more rare examples of morall goodnesse namely of iustice and temperance then it doth at this day though it professe Christ. And for the seruing of the times and turnes of those that beare the sway I doubt not but as many may be found in those kingdomes which you call Catholike who are as able and willing to doe it for their owne aduantage as amongst the heathen themselues C It is true that the happinesse of the whole State extends to euery particular member of the same in as much as they all belong to the same body but that the happinesse of euery particular member should reach to the whole body of the State is not alike certaine But to grant both I must confesse my dulnesse I conceiue not how from thence it followes that the vertue of a good man and a good citizen is alwayes and necessarily the same Once I am sure that Aristotle who defends the one denies the other Bodin both a Christian a Catholike of your owne in my iudgement truely obserues that the best men for the most part are the worst Statesmen in as much as being caried vp to heauen by contemplation they shunne societie and seeke out deserts and solitary places for their abode And I would faine know of your Monkes and Friers and Hermites and Anchorites who presume by their vertue and goodnesse not onely to merite for themselues but to supererogate for others what good they doe as members for the Common wealth but onely by meanes of that imaginary Supererogation which is no lesse hard for a wise man to beleeue then for a good to performe But to let passe the examination of the trueth of both those positions and the dependance of the later vpon the former your inference therupon to iustifie your selfe and your owne proceedings is both in it selfe more vntrue and in regard of the premises more loose and inconsequent in as much as by leauing your station and betaking your selfe vnto and consulting with the enemies of his Maiesty and the State for the ruine and destruction of both which you maske vnder the glorious titles of honour of our Sauiour common saluation vnity peace reconciliation seruice to his Maiesty good of his kingdome you neither performe the part of a good Common wealths man not yet of an honest man consequently indanger as farre as in you lieth not onely the happinesse of the State in which you liued Church in which you were baptized but of your owne together with them but aboue all a marueile it is that acknowledging your selfe a member of the Church of Rome you notwithstanding still professe your selfe a Minister of the Church of England since your common opinion of vs is that amongst vs there is no lawfull calling to the Ministery no sucâ—ession or conferring of holy Orders no Ephod no Teraphim but that our Ministers are in the state of Lay-men and none other Of this cunning dealing I can conceiue none other reason but that you may with more ease and least suspition conuey your poyson into the readers minde B. C. 2. And although it be sufficient for a man of my profession to respect onely matters of heauen and of another world yet because this world was made for that other I haue not regarded mine owne estate that I might respect your Maiesties therein And after long and serious meditation what religion might most honour your Maiestie euen in this world I haue conceiued vndoubted hope that there is no other Religion that can procure true honour and securitie to your Maiestie and your posteritie in this world but the true Catholike Roman Religion which was the very same whereby all your glorious Predecessours haue beene aduanced and protected on earth and are â—uerlastingly blessed in heauen G. H. 2. The deuill howbeit he be rather a Polititian then of any other profession yet when he came to tempt our LORD tooke vpon him the habite of a Diuine but you in tempting the LORDS annointed lay aside the habite of a Diuine and wholy take vpon you the person of a Polititian But herein if I should tell you you played Phormioes part before Hannibal you would thinke your deepe Policie much impeached Now as you differ from the Deuill in that he turned himselfe in appearance into an Angel of light being indeede a Spirit of darkenesse but you being an Angel in profession turne your selfe into a tempter so in this you both agree as if you had learned your methode from him and proposed him as your patterne that as hee being beaten from Scripture betooke himselfe as being his last refuge to the shewing of the kingdomes of the world and the glorie of them to our Sauiour promising him all if hee would but fall downe and worship so you perceiuing belike all other arguments to bee spent in vaine at length you purpose to try what vse may bee made of the deuils last motiue by promising his Maiestie all worldly honor and securitie for himselfe and his posteritie if he would but fall downe and worship your Lord the Pope but as the deuil promised that which was none of his to giue so doth your Lord too in the disposing of those kingdoms and the glory of them which no way belong vnto him except it bee by the title of being heire apparent to the god of this world and the prince that ruleth in the aire but were it not for feare of interrupting of your deepe and serious meditations I should make bold to put you to the question whether these were the baits that Saint Peter angled with to catch soules or the weapons that Saint Paul fought with when he professed that they were not carnall but mightie through God to cast downe holdes they proposed not honour and securitie to the disciples of CHRIST but hazard and basenesse I insist the longer vpon this argument because the whole following discourse is stuffed with nothing else but reasons of this nature as if in the profession of Religion not the sinceritie and trueth of it were so much to be regarded as those secular and temporall commodities which sometimes attend it as the shadow doth the bodie His Maiesties owne words to his sonne of fresh blessed memorie touching this point are most remarkeable worthy to be written in letters of gold and to be ingrauen in a pillar of brasse or marble If sayeth he my conscience had not resolued mee that all my Religion presently professed by mee and

him whereas wee euery where teach with S. Peter that as noe prophecie-in the Scripture is of priuate motion so neither is it of priuate interpretation the originall word signifies both Wee cannot take from any Christian man in expouÌ„ding of Scripture a iudgement of discretion in weighing the drift of the Text and conferring it with other passages of like nature though to the guides of the Church and Pastours of mens soules we reserue the iudgement of direction but the iudgement of iurisdiction to the representatiue Church it selfe assembled in Synode for as the spirits of the people are in this case subiect to the Prophets who sit in Moses chaire so the spirits of the Prophets are subiect to the Prophets if not to conuince the conscience at leastwise to impose silence for God is not the authour of confusion but of peace and they which thinke otherwise for mine owne part I thinke of them that the way of peace they haue not knowen I will conclude this point with his Maiesties most graue and godly aduice When ye reade the Scripture reade it with a sanctified and chaste heart admire reuerently such obscure plases as yee vnderstand not blaming onely your owne capacitie reade with delight the plaine places and studie carefully to vnderstand those that are somewhat difficile presse to bee a good Textuary for the Scripture is â—euer the best interpreter of it selfe but presse not curiously to seeke out farther then is contained therein for that were ouer vnmannerly a presumption to striue to bee further vpon Gods secrets then hee hath will bee for what hee thought needefull for vs to know that hath hee reuealed there and delight most in reading such parts of the Scripture as may best serue for your instruction in your calling reiecting foolish curiosities vpon Genealogies and contentions which are but vaine and profit not as Paul saith If these then bee the opinions of the Church of England which you call Caluinisme maintained aswell by the pens as the tongues of those Church-men who sit at the Sterne and in the most eminent places of the Church there will easily appeare a reason to the Parliament if it be demanded why so necessary a partie as the Clergie should at leastwise peaceably enioy that allowance which they haue allotted by Gods ordinance the piety of deuout mindes and the ancient constitutions of the Realme and sure wee are that a great deale lesse reason there is of maintaining so chargeable a Clergie in the Romane Hierarchie where the Popes plenary Indulgence may in a trice effectuate that about which they make so much a doe But at length the Asses eares appeare through the Lions skinne before he haue told vs in generall that those opinions forged for the most part out of his owne braine were too much faâ—ored maintained by Clergie men themselues here he comes at length to open his splene tels vs in plaine termes that the Clergie men he meanes are such who can be content to be Lords and to go in Rochets being indeed the greatest enemies of the Clergie now had the same men who long since did smell his hypocrisie and inclination toward Rome fauoured Dr. Cariers Popish doctrine and designes or endeuoured to haue put him in a Rochet and to haue made him a Lord whereof he thought himselfe worthy though no man else did they had doubtlesse bene in his account the Clergies best friends but for that they discouered and discountenanced his slie purposes and practises they are now become the greatest enemies the Clergie hath they are therefore become enemies because they tell the trueth yet whatsoeuer they are to the Clergie whome they loue and tender as their brethren sure I am they haue proued themselues more loyall to his Maiestie and more faithfull to the State more diligent in their calling and more vnblameable in their wayes then the accuser it being a thing full of commiseration and compassion to see that by these false and wicked suggestions of mutinous and discontented persons the deuil the father of these and all other lies doth daily take possession of the soules of some of his Maiesties subiects both of the Nobles and Commons But another sort of Clergie men you say there are good schollers and temperate men who cannot but in their iudgment approue the trueth of the Catholike religion These that you may the better satisfie you desire two things and by way of counterchange or retribution promise three hauing assurance as you pretend from some of the greatest The first thing you desire is no lesse then the Bishop of Româ—s Supremacie in England which you vaile vnder the title of the subordination of the Church of Canterbury vnto that Church by whose authority all other Churches in England at first were and still are subordinate vnto Canterbury Wheâ—ther Rome may properly be called the mother Church of England I haue already in another place considered but vndoubtedly as the case now stands she being become vnto vs worse then a stepmother we cannot in common reason entertaine vnâ—on with her much lesse acknowledge subiâ—ction vnto her for shall we thinke that the head of the Papacie being in the body of Poperie will bee long behind no no if that one poâ—nt were once yeelded vnto all the rest controuersed betweene vs and them would quickly follow after as a necessarie traine The Frier in Chaucer would haue nothing be killed for his sake only he desired the liuer of the capon and the braine of the pig So the Pope would bee contented there should bee no innouation in England vpon condition his Supremacie and the Masseâ— the second thing you desire were readmitted vpon which two in a manner the whole frame of Poperie is built and therefore in the reformed Churches of France not without good reason in my iudgment such as forsake the fellowship of the Church of Rome and betake themselues to their profession are bound before they bee admitted into their society publikely in the Congregation as to renounce the errours of that Church in generall so in speciall and by name to abiure these two The vsurped authority of the Bishop of Rome and the â—dolatry of the Masse as may appeare in the late declaration of the admittance of the Earle of Candale into their Church in Ianuary last he being sonne and heire to the Duke d'Espernon a chiefe Patron of the Iesuits and their faction and the Lord himselfe as he is stiled in the declaration printed at Rochel 1616 Prince of Busch Duke and Peere of France gouernour and Lieutenant generall for the king in the Prouinces of Xaintongâ— Aâ—goulmois high and low Limosin principall gentleman of the kings chamber in this declaration he also protesteth before God the searcher of hearts and iudge of soules that his change proceeded not from the motions of flâ—sh and blood oâ— from worldly respects but from the meere sencâ— of consâ—ience But to returâ—e to our purpose the latter of

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