Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	doctrine_n	scripture_n	1,817	5	5.6300	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18620	The state of the now-Romane Church Discussed by way of vindication of the Right Reuerend Father in God, the Lord Bishop of Exceter, from the weake cauills of Henry Burton. By H.C.	Cholmley, Hugh, ca. 1574-1641.	1629 (1629)	STC 5144; ESTC S107813	40,972	128

then himselfe about the truth and true visibilitie of the Church of Rome vseth all kind of sophistrie and deceit as may appeare both by the whole Discourse and by euery part and parcell thereof In the whole you shall perceiue two points of notable sophistrie common to him with all those that maintaine bad causes One is Beggery commonly called of the Logitians Petitio principij which proueth one obscure or vncertaine thing by another or would haue that to be granted which reason denyeth Another is Disorder which is Horaces Humano capiti c. and Ouids Rudis indigestaque moles A confused heape of independencies like a Lotterers pitcher full of scrowles shuffled together without any reference one to another His Beggery will soone appeare if we resolue this dispute into that Enthymeme whereof it wholly consisteth which is this S. Iohn saith The second Angell poured out his viall vpon the S●a and it became as the blood of a dead man and euery liuing soule dyed in the sea Ergo the Church of Rome is neyther a true Church nor a true visible Church To which I may say farre better then Bishop said to Perkins Apply Iohn Barber and thou shalt haue a new paire of Sizors Whether I wrong him or no I referre my selfe to the censure of euery iudicious Reader And if I wrong him not euery man may see that hee beggeth two things which no good Diuine may yeeld vnto him One is that an Allegoricall Prophecie such as this is may bee laid for a good foundation whereon to frame an Argument to decide a Controuersie in Diuinitie contrary to the old Maxime Theologia symbolica non est argumentatiua Allegories in diuinitie afford no good arguments Especially if they be Prophecies whereof there may be doubt whether they be fulfilled or no in which case the tryall is to examine the perspicuitie thereof for a Prophecie as of all Scriptures it is most obscure before it be fulfilled so when it is fulfilled it is of all other most cleare and easie This therefore being an Allegory and propheticall and retaining the aenigmaticall darknesse which it had originally as appeareth by the various interpretations of the Learned euery day renewed I for my part cannot suppose it to be yet accomplished and so to me it is vnfit for that vse to which hee hath imployed it The other point of his Beggerie is That his owne priuate interpretation of these words may be allowed as the true meaning of the holy Ghost which is That by the Sea we are to vnderstand the Doctrines of the Councel of Trent by the blood the abominable corruptions therof by the Angel Chemnitius and other learned men of that time that examined it and by the pouring out of the viall their preachings and writings All which hee hath borrowed from Brightman whom notwithstanding elsewhere he forsaketh But now what if we deny him this interpretation and require some proofe hereof what will he say then Surely hee is vtterly disappointed and all his building falls to the ground If he say we must shew some reason for our denyall besides that we haue shewed some already it would be knowne why we may not as well deny as he affirme without reason If this course bee good euery mans priuate fantasie especially if he can make some shew of probability must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reuelations Reuelation And then why may not Bellarmines interpretation of the ninth cap. Oratione in Scholis habita wherein he turnes all vpon Luther and the Lutherans passe for current But lest I may seeme to seeke euasions I will doe that against him which he cannot or at least hath not yet done for himselfe I will shew some reason for my denyall and leaue it to the iudgement of the Learned And because the ground of all is that the Councell of Trent or the doctrines thereof are that bloody sea I suppose it sufficient if I proue it to bee otherwise to turne vp all his phantasticall Cauillation First therefore I proue it ex praeconcessis for hee granteth that the same Sea whereof cap. 8. r. the third part was turned into blood is here wholly turned thereinto Now Brightman whom in this point he followeth will haue that third part of the Sea to bee the doctrine of Europe the third part of the Christian world And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole sea is the doctrine of the whole Christian world But the doctrine of the Councell of Trent is not the doctrine of the whole Christian world Ergo it is not the Sea here mentioned by S. Iohn Secondly vpon the powring out of this second Viall this sea is turned into congealed and putrified blood which by his interpretation signifieth that by the conclusions of the Councell of Trent Romes doctrines are become mortall and damnable and this puts a difference betweene the state of Romes doctrines before the Councel of Trent while as yet they were in their growing and after it Before there was some fresh water c. but after none at all So saith he But I say that the Councell of Trent hath not a whit corrupted Romes Doctrines more than they were along time before Ergo the Councell of Trents conclusions are not here to be vnderstood I need not take paines in the proofe hereof because the learned doe not accuse it of this fault but that whereas it promised reformation and that it was expected ther from it cosened the world and in stead of reforming confirmed the foule corruptions of the religion and doctrine of the Church which formerly had preuailed Indeed Master Crashaw whose memory for old acquaintance is pretious to me noteth one and but one point of doctrine for the other is only for practice wherein the Councell of Trent hath added some thing to the former corruptions which is the equalizing of the Apocrypha with the Canonicall books of Scripture But if we consider how he interpreteth himselfe that no Councell before had done the like it will appeare that hee denyeth not but that euen that corruption also was inueterate ●efore the Councell of Trent Thirdly I say that the Councell of Trent hath reformed Romes doctrine and made it at least in one point better then it was before Ergo it is not here to be vnderstood The point is this that there is no naturall ability in a man to prepare himselfe for grace and so no merit of congruity in which regard Stapleton saith Meritum ex congruo explosum est a point of no small moment in these dayes Fourthly I say that there is as much fresh water in Romes doctrines since the Councell of Trent as there was before Ergo it is not here to bee vnderstood This I proue by the doctrine of the Tridentine Catechisme in euery part whereof there is sufficient quantity of sauing doctrine for those that to vse your owne words can search and find it out separating the good from the bad and truth from errour as