Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	doctrine_n	scripture_n	1,634	5	5.5775	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07838	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.	Mosse, Miles, fl. 1580-1614.	1614 (1614)	STC 18209; ESTC S111317	73,555	96

did that in my yeares which an other said he had done in his vigour Orabam meditata loquens tres tractus in horas To doe it without set forme of words and to misse nothing either of matter or manner must be the act of a man of greater gifts then my selfe But new when I returned home and after so many requests had resolued to commit that which I had said to writing I had no safer rule to walke by then the method by which I had in short notes digested my meditations And therefore in that forme they come forth into the world 3. Thirdly if any take offence at the multitude and multiplicitie of mine allegations I would haue them to knowe that as it is not mine vsuall manner of preaching in the countrie so here are many more Ouotations added and some a great deale more enlarged then as they were at that time deliuered Tullie said of youth Dandum est aliquid aetati So say I in this case something must be giuen to this learned age something to the solemnitie of that place and something to the expectation of the hearers Sure I am that much was to be giuen to this Argument where the Position was to be ouerswaied by Antiquity for that the Doctrine is on all sides challenged of Noueltie It is hard I confesse to hold The golden meane But there is a worse extremitie growne vp in preaching which for reuerence of mine owne coate I will thus taxe from S. Augustine in an allegorie Aduertendum est non sol●m rerum corporearum nitore pompa sed eriam in ipsis sordibus lutuosis esse posse iactantiam eò periculofiorem quo sub specie seruitutis Dei decipit I haue said if not all that I would yet all that I could the time so straightening me in the penning hereof as I haue scarse found leisure to read it ouer My prayer is now to Almightie God that he would be pleased in mercie to accept of these my poore endeauours and to blesse them to the good of his Church for which they haue been vndertaken And for your Lordship my supplicatiō shall euer be that God would vouchsafe to continue in you that liuely iustifying and sauing faith treated vpon in this Sermon which may keepe you from trembling here and in the day of iudgement So I take my leaue From Combes in Suffolke Maij. 29. 1613. Your Lordships in all Christian deuotion MILES MOSSE IVSTIFYING AND SAVING FAITH distinguished from The faith of the Deuills The Text. Iam. 2. 19. The Deuills beleeue and tremble THe Inscription of this Epistle is somwhat diuers not onely in the Latine but euen in the Greeke editions also but the best and the most compleat is that which Stephanus and Beza follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Catholicke Epistle of Iames the Apostle It noteth foure points worthie of obseruation 1. It is an Epistle And that not onely in a metaphoricall sence as Paul calleth the Corinthians his commendatorie Epistle or as Christ may be called an Epistle sent to vs from his Father or as S. Augustine calleth all the Scriptures Letters or Epistles which haue come to vs hither de illa ci●●itate vnde peregrin●●ur from that heauenly e●tie from whence we are yet pilgrims but also in a more proper and vsuall meaning For it is a Letter sent of one friend absent from an other euen from Iames the Apostle to the twelue Tribes scattered abroad And so is by this Tale distinguished from the historicall Propheticall and Poeticall bookes of the holy Scriptures 2. It is a Catholicke Epistle Catholicke not onely because the Doctrine contained in it is orthodoxall in which sence the word Catholicke is often vsed of the Fathers no● onely because the vse of it is Catholicke as well to vs as to those to whome it was written at the first but also and rather because it is not directed to any one man as those of Paul to Timothie Titus and Philemon and those of Iohn to the Elect Ladie and Gaim no not onely to some one particular Church or place as those to the Romanes Corinthians Galatian● and the rest but to all the Iewes dispersed in all countries of the world as hath beene before our time well obserued Therefore we translate it The generall Epistle not as fearing or abhorring the word Catholicke as the Rhemists obiect vnto vs but as desirous to expresse best the meaning of the word as our learned Fulke the 〈◊〉 of his time hath answered in that behalfe 3. It is the Epistle of S. 〈◊〉 The name of the Author fitly answereth the Argument Iames or Iacob signifieth a S●ppla●ter And it was giuen at the first as other names commonly were ●ratiane from a speciall occasion Nec taemen absurdum est saith S. Cyril vt Iacob 〈…〉 supplaentator id est qui Supplantat Sathanam yet may euery supplanter or vnderminer be called a Iacob euen he that supplanteth and vndermineth Sathan Now this Iames the Author of this Epistle is a notable Supplanter of all prophane Esaus which bragge of the Spirit and walke in the 〈◊〉 which professe Faith and neglect workes and so is therein a very pi●ner to vndermine the kingdome of the Deuill 4. It is the Epistle of Iames the Apostle So the best Greeke copies have it And those which 〈◊〉 the Gospels and Epistles into the Syrian language immediatly after the Apostles times Iacobum Apostolum agnoscunt acknowledge this Iames for an Apostle And so Tremellius translateth it from the Syriake Epistola Iaakub Apostoli The Argument which Illirieus alleadgeth to the contrary viz. that this Iames intituleth himself the seruant of Christ and not an Apostle which he would not haue omitted if he had beene an Apostle maioris authoritatis gratia for the adding of authoritie to his writing is as a number of his positions are more subtill then iudicious For Paul omitteth his title of Apostleship to Philemon So doth the Author of the Epistle to the Hebrewes and both Iohn and Iude. in their Epistles And besides that is not nothing which Lyranus alleadgeth to this purpose that Iames writing to the bragging Iewes who carried themselues so high aboue the Gentiles to induce them by his example to humilitie non nominat se Apostolum quod nomen est dignitutis sed servum quod nomen est subiectionis he intituleth not himselfe an Apostle which is a name of dignitie but the seruant of Christ which is a name of subiection Now this is here worth the noting that this Epistle being written by Iames and Apostle it was not written by that Iames that was syrnamed Oblias whome the Apostles Peter Iames and Iohn are saide to haue ordained Bishop of Ierusalem though I am not ignorant that Eusebius and those that follow him doe so conceiue it For that Iames though he were an holy and worthie

haue beene compelled to be more then ordinarily short But behold The Lord is with vs while we are with him The more mine infirmitie humbled mee and caused me to cast 〈◊〉 whole hope vpon the helpe of God the more readie 〈◊〉 his power to support my weakenesse For to my best remembrance I neuer preached with more strength of bodie with more audible voice with more freedome of spirit nor as it n●w appeareth with more acceptation of the hearers And that not only of the Common people whom notwithstanding a man must not neglect auribus ducere to lead them along after him by the cares but also of the better wiser and learneder sort which Isidore said were called Sapiemes à sapore as most sa●orie in themselues and least tasting the relish of others A thing farre beyond mine expectation and farther well I wo●e beyond my desert and of which I can giue no other reason but this that God would shew his power in my weakenesse To him only be the glorie of all his gifts Now among the best and best indicious sort of those mine Hearers I haue many reasons to seat and ranke your Lordship And that not onely for your eminencie of place in the Common Wealth which notwithstanding is of right high and worthie respect but also for that God hath giuen you so many meanes of knowledge so long practise in the heart of the State so deepe insight into your owne professed Lawes and so carefull a desire to looke into our discourses of Diuinitie All which are euidences that against the malicious Calumnies of that Romish Catholike Diuine that your fingers are often turning ouer bookes of all sorts to the increase of all kind of knowledge It is true that your place hath many yeares called you to deale about Capital matters and the more businesse haue you had that way a great deale by the treasonable practises of Romish Antichristian Diuines But what saith S. Hierome Homicidas sacrilegos venerarios punire non est effusio sanguinis sed Legis ministerium To punish murderous sacrilegious and adulterous persons is not that effusion of blood which God hath forbidden but the administring of necessarie Lawes which God hath commanded For my part I would that euen their Catholike Diuines themselues would gladium stylo mutare as Tertullian speaketh of S. Paul would they did leaue fingering of blood euen of the sacred blood of Princes and fall more to the fingering of the bookes of holy Scripture and not suffer themselues therein to be outgone of our Secular Iudges and temporall Magistrates who besides matters of Iustice applie themselues also to the knowledge of Religion Sed illine vnde abij redeo To your Lordship first who pleased so honourably to comfort me ouer this labour and then to all others of like knowledge and moderation it contenteth me well to submit the censure of this Treatise for to all mens iudgements I willingly submit it not Some are ignorant and cannot iudge Now Graue iudicium est eius qui iudicare non potest The ignoranter man the seuerer Iudge Anacharsis misliked it in Greece and so doe I here with vs. Artifices certant iudicant qui non sunt artifices Diuines stand and preach in the pulpit artizans sit and iudge in the alehouse Others are too rash and hastie in iudgement whereas Iudicium est firmitas stabilitasque deliberationum mentis Iudgement is a firme and stable verdict giuen of that vpon which the minde hath often deliberated Others like madde dogges s●atch here and there on both sides as they goe reading by starts and iudging by parcels But Plutarch well aduiseth those that will sift other mens doings or confute other mens writings non obiter percurrere nec voces hinc inde avulsas adori●i not hastely to runne them ouer nor to snatch here and there a word and away but totally and aduisedly to examine the whole Others are malicious poisoning with their eyes like Witches euery thing they looke on maligning other mens credits and deprauing other mens labours Habe● malitia currum suum saith S. Bernard rotis quatuor consistentem saeuitia impatientia audacia impudentia Malice is at her chariot or caroch for shee is a loftie minded dame This chariot is drawne along on foure wheeles crueltie impatiencie boldnesse and impudencie Cruell shee is shee will spare no mans name no not his life Impatient shee is shee will beare no mans infirmitie no not an error though to erre be most humane Bold shee is shee blurteth out all whatsoeuer shee knoweth And Impudent she is no checke nor rebuke will snibbe her to make her hang the head To stand therefore to such Iudges were halfe before-hand to condemne my selfe But to learned men to temperate men to studious men to curteous men to your Lordship and to your like is this poore labour in all deuotion most reuerently submitted Now some things there are in which I humbly craue fauourable interpretation 1. As first that I doe not put vpon this Treatise in the penning that vigor and viuacitie which it carried in the preaching For there is euen in nature a great difference between the tongue and the quill betweene speaking and writing The very sound and t●ne of the voice is melodie to the eare it beeing the proper Obiect of that Sense And thereof it is that the speciall part of Oratorie is said to be Pronuntiation And besides that Vox est ictus animi passing through the eare and braine and blood it smiteth as it were and giueth a stroake vpon the verie soule and so with a kind of violence doth deepely affect it Therefore it is called Viua vox as that which hath in it a speciall kind of liuelinesse Hierome beeing absent turneth ouer Macclinus to Austen that was present qui viua vt aiunt voce docere te poterit who saith S. Hierome may teach thee thereby the liuely voice better then I can by an Epistle But yet further besides all the worke of Nature there is in Preaching a speciall gift of grace which enableth a man to speak with such euidence of the Spirit with such power to the Conscience as no pen of man by writing can expresse whereof Preaching is the most liuely and effectuall instrument of saluation and so to be respected 2. Secondly I must craue pardon that all things are not here exactly set downe in that order and forme in which they were deliuered Writing nothing at large nor carrying with me any helpe of my notes into the pulpit some things might easily be forgotten which I premeditated some things might be added which I premeditated not some things might misse their due place and some things their due poize some things might bee enlarged some things might be contracted more then I purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not possible but things written will slippe out of memorie I