Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	add_v	life_n	write_v	2,999	5	5.9232	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73183	Qvi non credit condemnabitvr Marc. 16. Or A discourse prouing, that a man who beleeueth in the Trinity, the Incarnation, the Passion &c. & yet beleeueth not all other inferiour articles of Christian fayth, cannot be saued And consequently, that both the Catholike, and the Protestant (seeing the one necessarily wanteth true fayth) cannot be saued. Written by William Smith, Priest.	Smith, William, Priest.	1625 (1625)	STC 22872.5; ESTC S124609	77,182	179

of fayth that spouse of Christ Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments Thus Doctor Field 5. Now this distinction being presupposed I thus argue both these kinds of faith are necessary to saluation Explicite faith because it comprehendeth all those fundamental and supreme points of Christian Religiō without the expresse and articulate knowledge of which a man cannot be saued And these be those only which Newtralists in Religion hould necessary to be belieued Implicite faith of other points also is necessary to saluation because otherwyse then beleiuing implicitely inuoluedly what the Church teacheth therin we cannot according to the former Doctours wordes find out that blessed company of holy ones the househould of fayth the spouse of Christ Church of the liuing God And seeing Implicite fayth is necessary to saluation we must graunt that this Implicite fayth hath some obiect the obiect is not the article of the Trinity the Incarnatiō the Decalogue c. since these are the obiects of Explicite fayth as is aboue intimated therfore articles seeming of lesser importance are the obiect of implicite fayth the which as a man is bound implicitly to beleeue in the fayth of the Church so is he bound not to beleeue any thing contrary to the sayd articles Seeing then diuers controuersies betweene the Catholikes and the Protestants are included vnder this implicite faith and that the Church of God houldeth but one way of them it followeth that one side of the cōtrary beleiuers of those points doth erre in their beliefe and consequently through want of this true necessary implicite fayth cannot be saued 6. A third reason may be this It is proper peculier to vertues infused such be Fayth Hope Charity that euery such vertue is wholely extinguished by any one act contrary to the sayd vertue Thus for exāple one mortal sinne taketh away al charity grace according that He (i) Iacob cap. 2. that offendeth in one is made guilty of all One act of despaire destroyeth the whole vertue of Hope then by the same reason one heresy wholely corrupteth extinguisheth all true fayth Therefore seeing Fayth is a Theologicall and infused vertue this fayth is destroyed with one act of heresy whether it be about Purgatory Prayer to Saints Freewil or any other cōtrouersy between the Catholiks the Protestants therfore whoseuer denyeth Purgatory or any of the rest granting their doctrins to be true is depriued of all infused fayth touching any article of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to beleeue but without fayth that is without true infused and Theological faith it is impossible to please God as the (k) Heb. 11. Apostle assureth vs. 4. Another reason may be this These Newtralists in Religion doe not agree euen in the general grounds of Christian faith to wit in the Articles of one God of the Trinity of Christ c. with any other Christiās This is proued because as all other Christians do beleeue in these general heads so doth each of them particulerly agree that these generall principles are to be limited bounded to euery ones particuler secte as the Protestant for example beleeueth otherwayes in God the Trinity and Christ then the Catholikes doe as is els where demonstrated But now these our Newtralists doe not limit the foresayde principles to any particuler sect or in any particuler manner therefore it euidently followeth that they haue no true beliefe euen of those generall and fundamentall articles 5. A fift reason shal be this It is most certaine that what generall propension Nature or rather God himselfe by nature as his instrument hath ingrafted in all men the same is in it selfe most true certaine and warrantable As for example Nature hath implanted in ech mans soule a secret remorse of Conscience for sinnes and transgressions committed as also a feare of future punishement to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be cōcluded that sinne it selfe is to be auoyded that after this life there is a retribution of punishment for our offenses done in this world since otherwayes it would follow that God should insert in the soule of man idly vainly and as directed to no end certaine naturall impressions instincts which to affirme were most derogatory to his diuine maiesty and wisedome repugnant to that anciently receaued Axiome God Nature worketh nothing in vaine Now to apply this we find both by history and by experience that diuers zealous and feruent Professours of all Religions whatsoeuer both true and false haue beene most ready to expose their liues in defence of any impugned part or branch of their Religion from which vndaunted resolution of theirs we certainly collect that this their constant determination of defending the least point of their Religiō proceedeth partly from a generall instinct of God impressed in mans soule teaching each man that death it selfe is rather to be suffered then we are to deny any part of fayth and Religion in generall And thus according hereto we find that the Athenians who were Heathens though they did erre touching the particuler obiect herein as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worshiping of their Gods The like religious seuerity was practised by the Iewes as Iosephus (l) Cont. Apion witnesseth And God himselfe euen in his owne writtē word threatneth that VVho (m) Apo. 22. shall eyther adde or diminish to the booke of the Apocalips written by the Euangelist from him he will take away his part out of the booke of life Now if such dāger be threatned for adding to or taking frō more or lesse thē was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names writtē in the booke of life Since it is certaine and granted on all sides that eyther the Catholike addeth more to the fayth of Christ then was by him instituted or the Protestant taketh from the sayd fayth diuers articles which Christ his Apostles did teach But to returne to our former reason From al this we deduce that no points of true Religion are of such cold indifferēcy as that they are not much to be regarded or that they may be maintayned cōtrarywayes by contrary spirits without any danger to mans saluation but that they are of that nature worth dignity as a man is to vndergo all torments yea death it selfe before he yeald or suffer the least relapse in denying any of the sayd verityes 6. The sixt and last reason to proue that the maintayning of false doctrins now questioned betwene the Christians of these tymes are most preiudicial hurtful to the obtaining of our heauēly blisse

of God the personal vnion of two natures in Christs c. 4. But to come nearer home the (h) In their mild defence of the silenced ministers supplication to the court of parlamēt Puritans here of England thus complaine of the Protestants Do we vary from the sincere doctrine of the Scriptures Nay rather many of them do much more swarue from the same c And thus answerably we find that the Puritans hould the Bishops of England for Antichristian whereas the Protestants do teach that of necessity Bishops ought to be in the Church of God Doctor VVillet speaking of diuers opinions taught by the more moderate Protestant as M. Hooker D. Couell and others thus writeth From (i) In medit in psal 122 this fountaine hath spronge forth these and other such whirle pooles and bubbles of new doctrine as that Christ is not originally God c. And then after he thus cōcludeth Thus haue some byn bould to teach and write who as some Schismatiks mening herby the Puritās haue disturbed the peace of the Church one way in externall matters concerning discipline they haue troubled the Church another way in opposing themselues by new quirkes and deuises to the soundnes of doctrine among Protestants M. Parkes in his booke dedicated to the then pretended Archbishop D. Bancroft thus writeth of the proceedings of some Puritans heere in England They (k) Epist dedic are headstronge and hardened in errour they stricke at the maine points of Faith shaking the very foundation it selfe Heauen and Hell the diuinity and humanity yea the very soule and saluation of our Sauiour himselfe And againe more plainly in the former place he sayth thus They haue pestilent heresies And yet more They are hereticall and sacrilegious 5. To conclude this point of their particuler sayings and redargutions heerin D. Couell repeating and registring the positions of the Puritans here in England In his defense of Hooker ● 65. 74. 75 among other of their positions setteth downe these following The statute Congregations of England are no true Church And againe The Protestant church of England hath no forme of a Church Now that all these dissentions among English Protestants cannot be interpreted only about ceremonies or about gouernement as some Protestants doe answeare (l) Vbi supra when they are chardged herewith by the Catholikes the foresaid M. Parkes plainly and truly confesseth the cōtrary saying The Protestants deceaue the world and make men beleeue there is agreement in all substantiall points They affirme that there is no questions among them of the truth Now the former point is furthermore made euident by the reciprocall deportment and demeanour of Protestants among themselues For first besides the chardging one another with flatt heresy as is aboue shewed they doe not only prohibite the reading (m) So Hospiniā a Protestant witnesseth in histor sacrament parte altera fol. 693. of ech others books but they also set downe articles of visitation for the inquiry (n) Hospiniā vbi supra apprehending of such their aduersaries and being apprehended do imprison (o) Hosp vbi supra them yea further they proceede not allowing the trauailers (p) so relateth Osiander in Epitom of either party common entertainement due in al Nations to strangers Finally their dissentions are so implacable among them though all be Protestants as that in defence of their seuerall doctrine they haue with great hostility taken (q) This is showed exemplifyed by Hospiniā vbi supra fol 395. 397. In like sort by Osiander in epitom cent 16. pag. 735. armes one against another as appeareth by the late memorable example in Holland of the Arminians and Gomarists who only for some difference touching Freewill and Predestination betweene them did rise in hostile manner against their aduersaryes and ceased not that course till Barnauille the chiefe of one side faction was beheaded All which violences and extremityes would neuer haue beene vndertaken if their diuersity of doctrine which is the cause of such and so great exhorbitancies did consist only in articles indifferent of themselues and such as did not concerne the necessity of saluation 6. The foresayd point touching the Protestāts dissentions in essentiall points of fayth is most clearely manifested by taking a view of their bookes written one against another though this method is partly inuolued in the displaying of their particuler sentences and writings aboue alleadged The number heerof amounteth to diuers hundreds yet as desirous to be short and compendious I will set downe the titles only of twenty of them euen from which titles the indifferent Reader may iudge whether the authours of them being al eminent Protestants did maintaine the subiects of the sayd books to be matters of indifferency and such as may be either way houlden without breach of that true fayth which is necessary to mans saluation And heere I will forbeare to reckon within this number any book written only eyther for or against the reall presence maintained by the Lutherans because heerein they conspire partly with vs Catholikes and consequently the controuersy heerin resteth not only betweene the Protestants themselues but also betweene them and vs. 7. First then may be reckoned that booke intituled Oratio de incarnatione filij Dei contra impios blasphemos errores Zuinglianorum Caluinistarum printed Tubingae Anno Domini 1586. Secondly Alberti Graueri bellum Ioannis Caluini Iesu Christi Brapiae 1598. Thirdly Antipeus hoc est refutatio venenati scripti a Dauide Pareo editi in defensionem Stropharum corruptelarum quibus Ioannes Caluinus illustrissima scripturae testimonia de mysterio Trinitatis nec non oracula Prophetarum de Christo detestandum in modum corrupit Francofurti 1598. Fourth Aegidij Hunnij Caluinus Iudaizans hoc est Iudaicae glossae corruptelae quibus Ioannes Caluinus illustrissima scripturae sacrae loca testimonia de gloriosa Trinitate deitate Christi Spiritus Sancti cum primis autem vaticinia Prophetarum de aduentu Messiae natiuitate eius Passione Resurrectione Ascensione ad caelos sessione ad dexteram Dei detestandum in modum corrumpere non abhorruerit VVittenbergae 1593 Fift Conradi Schlussenburgij Theologiae Caluinisticae libri tres in quibus seu in tabula quadam quasi ad oculum plusquam ex ducentis viginti tribus sacramentariorum publicis scriptis pagellis verbis proprijs authorum nominibus indicatis demonstratur eos de nullo fere Christianae fidei articulo recte sentire c. Francofurtae 1594. Sixt Pia defensio aduersus Ioannis Caluini Petri Boquini Theodori Bezae VVillelmi Clebitij c. similium calumnias Item Refutatio Pelagiani seu Anabaptistici Caluinistarum erroris de baptismo peccato originali Adduntur collectanea plurimorum Caluini contra Deum eiusque prouidentiam praedestinationem Effordiae 1583. Seauenth Demonstratio imposturarum ac fraudū quibus Aegidius Hunnius Ecclesiae

orthodoxae doctrinam petulanter corrumpere pergit Bremae 1592. Eight Argumentorum obiectorum de precipuis articulis doctrinae christianae cum responsionibus quae sunt collectae ex scriptis Philippi Melancthonis additis scholijs illustrantibus vsum singularum responsionum partes septem Neapoli 1578. Ninth Gulielmi Zepperi Dillenbergensis Ecclesia Pastoris institutio de tribus Religionis summis capitibus quae inter Euangelicos in Controuersiam vocantur Hannoniae 1596. Tenth Responsio triplex ad fratres Tubingenses triplex eorum scriptum de tribus grauissimis questionibus de coena Domini de maiestate hominis Christi de non damnandis Ecclesijs Dei nec auditis nec vocatis Geneuae 1582. Eleuenth Ad Ioannis Brentij argumenta Iacobi Andreae theses quibus carnis Christi omnipresentiam nituntur confirmare id est aduersum renouatos Nestorij Eutichetis errores responsum Geneuae 1570. Twelueth Apologia ad omnes Germaniae Ecclesias reformatas quae sub Zuingliani Caluiniani nominis inuidiae vim iniuriam patiuntur Tiguri 1578 Thirteene Christophori Pezelij Apologia verae doctrinae de definitione Euangelij apposita thrasonicis praestigijs Ioannis VVigandi VVittenbergae 1572. Fourteene Colloquij Montisbelgartensis inter Iacobum Andreae Theodorum Bezam Acta Tubingae 1584. Fifteene Veritatis victoria ruina papatus Saxonici Losannae 1563. Sixteene Hamelmannia siue Aries Theologizans dialogus oppositus duabus narrationibus historicis Hermani Hamelmanni Neostadij 1582 Seauenteene Christiani Kittelmani decem graues perniciosi errores Zuinglianorum in doctrina de peccatis Baptismo ex proprijs ipsorum libris collecti refutati Madelburg 1592. Eighteene Ioannis Mosellani praeseruatiua contra venenum Zuinglianorum Tubingae 1586. Ninteene Responsio ad scriptum quod Theologi Bremenses aduersus collectores Apologiae formulae concordiae publicarunt Lipsiae 1585. Twenty Hieremiae Victoris vera dilucida demonstratio quod Zuingliani Caluinistae numquā se subiecerunt confessioni Augustanae exhibitae Carolo quinto anno 1530. Germ. Francofurti 1591. And thus much of the titles of Protestants bookes written one against another 8. Now from al the former premises aboue set downe I heere conclude that if the seuerall opinions and doctrines among the Protestants themselues be not in their owne iudgmēts matters of Indifferency but are by themselues truely reputed for Heresies and the maintayners of them not houlden to be in state of Saluation but accounted branded Heretikes then with much more reason may the same sentence be pronounced touching the maine irreconcitiable Controuersies differently beleiued and houlden by the Catholikes Protestants the rather since as it is aboue said there is a farre greater difference of doctrine betweene the Catholike the Protestant then betweene the Protestant the Protestant The truth of the former doctrine proued from the many absurdityes necessarily accompanying the contrary doctrine CHAP. XV. SVCH is the sweet prouidence of the diuine maiesty in the disposall of things as that he euer causeth truth to be warranted with many irrefragable reasons falsehood to be attended on with diuers grosse absurdities that so the iudgement of men may the better be secured for the imbracing of truth and remaine the lesse excusable if in place of truth it entertaineth falsehood and errour Of the reasons conuincing the infallible truth of our doctrine maintained in this treatise I haue already discussed aboue in the ninth chapter now heere I will a little insist in displaying the many and palpable absurdities accompanying the contrary doctrine which point will chiefely rest besides some other short insertions in a recapitulation of most of the former heades or branches aboue handled For if this doctrine were true that euery one might be saued in his owne Religion or that the beleife only of the Trinity the Incarnation the Passion and the Creede were sufficient therto notwithstanding the beleife of other erroneous opinions and heresies then would it follow first that the holy scriptures of Christ his Apostles were most false which haue inueighed so much against heresies and hath denounced the heauy iudgment of damnation against the professors of them as aboue is showed which comminations and threats the scripture in some places not only extendeth to all heresie and Heretikes in generall without any (a) Epist ad Titū cap 3. Galat ● 5. Rom. c. 16.1 ad Tim. 1. limitation but also in some other texts they are particulerly restrayned euen to certaine heresies of farre smaller importance then the denyal of the Trinity the Incarnation the passion the Creed are as is euident touching the denying of (b) 1. Tim c. 4. 2. ad Tim. c. 2. 1. Ioan. cap. 2 mariadge of eating certaine meats and touching the nature of Christ Now that the denyall of other inferiour articls of faith then of the Trinity Incarnation c. is plaine Heresie is demonstrated aboue both from the definition of Heresie and from the iudgment of the primitiue Church 2. Secondly the foresaide doctrine of our Newtralists impugneth (c) vt supra the definition of faith giuen by the Apostle which definition of faith comprehendeth a general beleife of all articles of Christian Religion (d) Heb. cap. 11. and is not therefore to be restrained to any one kind of them 3. In like sort it destroyeth the priuiledges and dignityes of fayth set downe by the foresayd Apostles who (e) Matt. vltim Hebr. 11. promiseth saluation to him who hath faith as also affirmeth That without fayth we cannot please (f) Eph. 4. Act. 4. Rom. 12. God but such excellencyes cānot be ascribed to a mungrill fayth which beleeueth somethings true other false they are therfore to be giuen to a true intire perfect faith in all points or els the Apostle grossely erred in assigning to faith the foresayd priuiledges seeing a false fayth is no better then no faith at all 4. Againe it depriueth Christian faith of its true marke or Character of Vnity so much celebrated by the Apostle Now then if vnity of faith be necessary to Saluation how can both Catholikes and Protestants expect saluation Seeing there is no greater distance betweene the opposite parts of a Diameter then there is repugnancy betweene both their beleifes And thus if both them though wanting this vnity can be saued then hath the Apostle falsely and erroneously described and delineated the fayth of a Christian But to reflect vpon the former passages is any man so stupid as to dreame that that doctrine should be true which giueth so open a lye to so many vnanswerable texts of Gods holy writ touching the condemning of Heretiks in generall as also touching the definition excellency and propriety of true faith It is impossible it is not to be imagined Gods word is like himselfe most true sacred and inuiolable and therefore it iustly witnesseth of it selfe that Sriptura (g) Matt. 24. non potest solui And againe Coelum terra