Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	spirit_n	worship_v	16,413	5	10.3152	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00796	A treatise of faith wherin is briefely, and planly [sic] shewed, a direct way, by which every man may resolue, and settle his minde, in all doubtes, questions, or controuersies, concerning matters of faith.	Fisher, John, 1569-1641.	1605 (1605)	STC 10915.5; ESTC S2122	65,176	166

the touchstone of the true Pastours of the Catholique Church who may say with S. Paul non ignoramus cogitationes Sathanae we are not ignorant of the cogitations of Sathan and who may also say with S. Iohn Nos ex Deo sumus qui nouit Deum audit nos qui non est ex Deo non audit nos In hoc cognoscimus spiritum veritatis spiritum erroris We are of God he that knoweth God heareth vs he that is not of God doth not heare vs. In this wee know the Spirit of truth and the spirit of errour Now if any will not admitte this manner of trying and discerning the spirit of truth from the spirit of errour but will trust their owne iudgement alone in this matter feare they may iustly nay rather they may be sure as Cassian saith that they shal worship in their thoughts the angell of darkenes for the Angell of light to their exceeding great harme And at least howsoeuer their priuate affection and selfe-loue encline them to thinke well of themselues of that spirite which they permitte to teach them those singuler points of new and strange doctrine yet sure it is that this their perswasion of the goodnes of their spirit is not infallible as the rule of faith must be sith diuers now adaies perswade themselues in the same maner to be taught by the holy Spirit yet one of them teaching against another it is not possible that all that thus perswade themselues should bee taught by this spirit sith this Spirit doth neuer teach coÌ„trary to it selfe And therefore some in this their perswasion must needes be deceaued And therfore who hauing no testimony of euideÌ„t miracle or some other vndoubted proof dare arrogantly affirme that he onely is not deceaued especially in such sorte as to condemne all other and to propose himselfe to himselfe others as the only sufficient rule of faith considering that others who presume perswade themselues altogither in like manner are in this their perswasion deceaued But suppose one could assure himselfe that he were taught by Gods Spirite immediately what is the true faith in all pointes in such sort that he could erre in none as it is not the manner of almighty God to teach men immediately by himselfe alone or by an Angell but rather as the Scripture telleth vs fides ex auditu Faith is bredde in vs by hearing and is to bee required ex ore Sacerdotis out of the mouth of the Priest and is to be learned of Pastors and Doctors whom God hath appointed in his Church of purpose to instruct vs and continue vs in the ancieÌ„t faith but suppose I say that one could assuredly perswade himselfe to be immediately taught of God what is the truth in all pointes How should hee without testimony of miracle glue assurance to others that hee is thus taught especiallie when hee teacheth quite contrary to the Catholike Church which by plaine promises and testimonies of Scripture vvee know to be taught of God Perhaps he will alledge that generall promise of Scripture Omnis qui petit accipit assuring them therby that euery one that prayeth for any thing receiueth it and that he hath earnestly prayed for the spirit therefore he must needes haue it But to this argument we may easily answere that this promise of our Sauiour is not so vniuersally to be vnderstood as though euery one that prayeth for a thing shall infallibly obtaine it without any condition at least in the manner of praying required of our part For we reade euen in Scripture petitis non accipitis eo quod male petatis You aske or pray and receiue not the thing requested because you aske amisse By which place wee learne that to obtaine any thing by prayer requireth a condition of praying wel or in such sorte as is fit the which condition doth as learned men obserue include many circumstances for fault of the due obseruance whereof it may and doth often happen that our prayer is not well made nor in such sort as is fit and is consequently frustrate of the efficacy which otherwise by the promise of our Sauiour it should haue had Now these circumstances being many and diuers of them very inward it is not very easie For any man to be absolutely sure that hee hath obserued them in such sort as is fit and therefore he cannot bee absolutely sure that his praier hath taken effect therefore it is no sufficient proofe whereby one may perswade others that hee hath the Spirit of God to say hee hath prayed for it especially coÌ„sidering that we may finde very many most contray in religion one to another who notwithstanding will say that they daily pray for the spirit and I doubt not but many of them in some sort yea earnestly after their manner doe pray for it yet sure it is that all these being thus contrary haue it not How shal we then be assured that this or that man who presuming vpon the assistance of this spiritt which he thinketh he hath obtained by prayer setteth a broache a singular and new inueÌ„ted doctrine how shall we be sure I say that such a maÌ„ hath the spiritt of God indeed Some will perchance saye that we may safely beleeue them because they preach nothing but pure Scripture while as for euery pointe of their doctrine they cite still sentences of Scripture But this answere will not serue First because for in the name of scripture they bring forth their false corrupt translations which do differ in some places euen in wordes from true scripture Secondly supposing that they did alwaies cite the true wordes of scripture yet they may easily applye them to a wronge sense or meaninge to witt to that which they falsely imagine being seduced by their own appetite or by their own former error to be the true sense For as S. Austen saieth Ad Imagines phantasmatum suorum carnalis anima conuertit omniâ— sacramenta verba librorum sanctorum a carnall and sensâ—all minde such as heretiques are not without sith heresie it selfe is accounted by S. Paule a worke of the flesh doth conuert or turne all the misteries and words of holy bookes vnto his owne imaginations phantasies Whereupon it commeth to passe that as the same S. Austen saith Omnes haeretici qui in authoritate Scripturas recipiunt ipsas sibi videntur sectari cumsuos sectentur errores All heretickes that receiue and admitte the authority of the Scriptures seeme to theÌ„selues to follow the only Scriptures wheÌ„ they follow their owne errours And as they may seeme to themselues to follow onely the Scriptures when they follow their owne errours so they may seeme especially to the simple people or to those who being seduced by them wholy build their beliefe vpon theÌ„ to preach nothing but pure Scripture wheÌ„ indeed they preach their owne erronious opinions coloured and painted with words of

Scripture as it is the manner of euerie sect maister to confirme his errour with words of Scripture yea the Diuell himselfe doth sometime for his purpose alledge words of Scripture Wherefore there is no reason wherby wee may bee assured that such men haue the Spirit of God but we may finde many reasons to conuince that they haue not this Spirit And to omitte for breuity sake the seeking out of any other euen the singularity or priuatenes of their spirit is sufficient not onely to moue vs to suspect it but also to condemne it and to assure vs that it cannot bee the Spirit of truth as is very well signified by S. Augustine who saith Veritas tua Domine nec mea est nec illius sed omnium quos ad eius communionem publicÃ¨ vocas terribiliter admonens nos ne eam habere velimus priuatam ne priuemur ea Nam quisquis id quod tu ad fruendum omnibus proponis sibi propriÃ¨ vendicat suum esse vult quod omnium est Ã communi propellitur ad sua id est Ã veritate ad mendacium Thy truth O Lord is neither proper to mee nor him but common to all whom thou dost publiquely call to the common partaking of its warning vs terribly to take heede that wee will not haue it priuate to our selfe least we be depriued of it For whosoeuer doth challenge that to himselfe priuately which thou dost propose publiquely to be enioyed of all and will haue that his owne which is common to all he is driuen from the common to this owne that is to say from the truth to a lie CHAP. X. That the doctrine and teaching of the true Church is the rule of faith THE fourth Conclusion is that this infallible rule which euery one ought to follow in all points of faith is the Doctrine and teaching of the true Church or coÌ„pany of the true faithfull of Christ. This I proue by this reason If our Sauiour Christ hath promised to any coÌ„panie of men the presence of himselfe and the assistance of his holy spiritt of purpose to instructe teach them all trueth giuing withall peculiar charge commission to them to teache all natioÌ„s and to preache to euery creature giuing also warrant to all that they may safely heare them giuing also commandement whereby he bindeth all to doe in all thinges according to their saying and threatning greatly those who will not heare and beleeue them then certainely the doctrine teaching of these men is in all pointes most true and infallible such as if the other conditions required in the rule of faith be not as they are not wanting may well be proposed to all sortes as an assured ground whereupoÌ„ they may safely build an infallible Christian faith For looke what our Sauiour Christ hath promised must needes be performed and whatsoeuer he warranteth or commandeth may safely without danger of errour be done nay must of necessity be done especially wheÌ„ he threatneth those and will not doe it and consequently if he haue promised to sende his holy spirit to teach any company of men all trueth it is not to be doubted but that he sendeth this his holy spirit and by it teacheth them all trueth sith the teaching of this spirit is vnfallible we are not to doubt but that this company is in all pointes infallâ—bly taught the trueth If also the same our Sauiour gaue warrant and commandement that they should teach vs that we should heare them and doe in all thinges according to their saying we may not likwise doubt but that they shall be able to teache all sortes of men in all pointes the infallible trueth and that all sortes of men may if they will learne of that company what in all pointes is the infallible trueth For otherwise by this generall commaundement of hearing them and doing according to their saying we should be bouÌ„de sometime to heare beleeue an vntruth and to doe that which were not vpright and good which without blasphemy to Christ his veritie goodnes can no way be thought But so it is that Christ our Sauiour hath in holy Scripture promised giuen commission warranted commaunded and threatened in manner aforesaide Therefore we can not doubt but that their is a certaine company the which is called the true Church of Christ which both is in all pointes of faith infallibly taught by the holy spirit and is likewise to teach all sortes of men in all pointes of faith what is the infallible trueth and therefore the teaching of this companie may well be assigned and proposed to all men as an vndoubted sufficient rule of faith The promise of our Sauiour Christ we haue first in the Gospell of S. Mathew ego â—obiscum sum omnibus diebus vsque ad coÌ„sumâ—ationem seculi I am with you al the daies vntill the ende of the world in which wordes is promised the continuall presence of Christ himselfe who is veritas the trueth it selfe with his Church not for a while then or for a while now but all the daies vntill the end of the world Secondly we haue an other promise in the gospell of S. Iohn Ego rogabo patrem alium paraclitum dabit vobis vt maneat vobiscum in aeterâ—um spiritum veritatis I will aske my father and he will giue you an other paraelite the spirit of trueth that he may remaine with you not only for 600. yeares but for euer And againe in the same S. Iohn to shew vs for what purpose he would haue his holy Spirite remaine among vs for euer he saith Paraclitus quaÌ„â—ittet pater in nomine mâ—o ille vos docebit omâ—â—a suggeret vobis omnia quaecunque dixero vobis the paraclite whom my Father will sende in my name shall teach you all things shal put you in mind of al things whatsoeuer I shall say vnto you And againe Cum venerit ille spiritus veritatis docebit vâ—s omneÌ„ veritateÌ„ WheÌ„ that spirit of truth shall come hee shall teach you all truth The charge and commission is plaine in S. Mathew cuntes docete omnes gentes Going teach all nations And in S. Marke euntes in mundum vniuersum praedicate Euangelium omni creaturae Going into the whole world preach the Gospell to euery creature The warrant we haue in S Luke Qui vos audit me audit Hee that heareth you heareth mee By which wordes appeareth plainely that our Sauiour Christ would haue vs to heare and giue credit to his Church no lesse then to himselfe The commandemeÌ„t is expressed in S. Mathew Super Cathedram MoysisederuÌ„t Scribae Pharisaei Omnia ergo quaecunque dixeriâ—t vobis seritate facite The Scribes Pharisies haue sitten vpon the chaire of Moses All things therfore whatsoeuer they shall say vnto you obserue and doe Out of which words we may gather that wee are bound in all pointes

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