Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	ghost_n	holy_a	write_v	2,920	5	5.5618	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

cōdemn vanished not by their authoritie personall but the power of the word the principall weeding hooke that cuts vp the tares Math. 13. so were the patrons of circumcision confuted in that Councell Act. 15 by Moses lawe so the Arrians in the Nicen Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiued their deaths wound by the sword of the spirit which is the word of God Eph. 6. But the Protestants admitting of the sole Scripture as Vmpire and Iudge in matters of controue●sie and allowing no infallible interpretor thereof but remitting all to euery mans priuate spirit and singular exposition cannot possibly without error winde themselues out of the Laborinth of so many controuersies wherwith th●ey are no so inueagled and intricated Aunswedre Ignorance ioyned with malice is importunate this section concerning the authoritie and Interpretation of Scriptures hath receiued a sufficient answere ridding vs from all blame for admitting that which Christ commaundeth whose will is that we should search the scriptures Iohn 5. which are not onely witnesses of him but Iudges for him therefore called the rule of life and beleefe discerning the crooked from that which is straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Paul termes it Phil. 3 the one rule not partiall as Bellarmine calles it but totall perfect Else were it no rule sayth Theophylact if it admitted either appositiō or ablation the ignorance thereof is the cause of error by our Sauiour his iudgement Math. 22. the inquirie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more exact addition thereuuto is heresie in the opinion of Basil it driueth from the Church as Christ the marchandize out of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all iarre which might engender controuersie sayth Constantine the famous Emperour by it onely were the Arrians quelled as Theodoret witnesseth to it from the Councelles Saint Austen reuoketh Maximinus the hereticke not doubting there to giue him the ouerthrow for whether shall wee goe sayth Peter Iohn 6 thou hast the wordes of eternall life which woord written teacheth all thinges that concerne both our faith the life of this our pilgrimage 2. Cor. 5. and our saluation the glory of our purchased heritage working in vs sayth Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● euerie excellent vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sincere knowledge without spot or error and as the night extinguisheth not the starres it is the comparison of Zepherinus a Pope so no worldly pollution no soul heresie cā obscure or infect the mindes of the faythfull sacrae scripturae firmiter inhaerentes which holde themselues fast to the holy scriptures Other testimonies thou mayst beleeue or not beleeue according as thou shalt trust them sayth Austen but these are subiect to no humane iudgement beeing the sole and supreme iudge of all writings and decreementes saith hee else where and so the fittest Vmpire in all controuersies The same wee say of Interpretation appealing to the spirite working vppon the heart and the Scriptures explaning themselues the twoo most infallible interpretours For if that rule of the lawyers bee sound and currant Eius est interpretari cuius est condere hee may best expound the law which made it surely the speaches in holy writt being the motions and dictates of the spirite 2. Pet. 1 no expositor can be so sound and infallible as himself who best vnderstandeth his owne secretes 1. Cor. 2. and therefore Ierome thinkes that any sence which he giueth not that wrate it is an heresie Where if Bellarmine his obiection be recōmenced that the holy Ghost speaketh not and that the scriptures are as the philosopher said of law bookes Mutimagistri dumme schoolemasters Iudex mortuus a dead iudge as Canus cals it that is false for God saith the Apostle spake vnto vs by his prophets now by his sonne Heb. 1 not viua voce for they were deade but by their writinges and the word of exhortation speaketh vnto vs as vnto children Heb. 12 and the law hath a mouth Deu. 17. the scripture saith Chrisostom seipsam exponit expoundes it selfe not permitting the auditor to erre and doth present Christ vnto vs being vnderstood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the holy Ghost saith Theophyl For the teacher may bee a latere tuo but if there bee nullus in corde tuo thou canst not vnderstand saith Austen But because the holy Ghost appeared sometime in the forme of a Dooue therfore they take it hee hath that qualitie of dooues Aspicis vt fugiant ad candida tecta columbae to delight and reside only in glorious assemblies in general councels or in the radiant dooue-cote of the Popes braine but the Apostle giues that priuiledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to euery spirituall though a priuate man ● Cor. 2. For hee respectes not persons no● places nam vos vnctionem habetis sayth S. Iohn you also haue the annointing those were priuate men Which annointing teacheth you all thinges neither neede you vt quis that any man or Angell or Councell or Pope should teach you and therefore the scripture beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule which cannot erre the spirite inwardly and the woord outwardly are the most infallible interpreters for exposition and by consequent the onely arbiter for controuersies beecause hee which knowes the trueth may soone discerne of a lie by S. Iohn his rule for that no lie is of the truth And they which know the truth saith Aquinas habent sc●ētiam discernendi agnoscendi haereticos haue the perfect vnderstanding to discerne and know heretikes and by knowing them to auoide them for that cause by Dauid called a guide to our pathes by S. Peter a light in darken●s by S. Austen the ballance to weigh all opinions whether light or heauie the touchstone to trie the mettall whether base or pure whether currant or counterfaite saith Chrysostome the only Ariadnees threed to extricate our inclosure within any maze of empestered errors the Alexanders sword to cut the Gordian knot of the most inexplicable ambiguities Vppon all which premisses wee conclude that the scriptures hauinge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiencie in themselues authoritie from the spirite thereby haue potéstatem decernendi power to iudge and for the exact knowledg they affoord haue vim discernendi faculty to discerne betwene trueth and falsehood therefore the Protestantes to bee commended for admitting them the sole Vmpiere in-controue●sies the most certaine interpreters of themselues Onely wee pray with Dauid renouncing our owne insight Open thou our eies that we may see the woonders of thy law viz the assistance of the spirite which both giues the sence thereof and mooues the assent therevnto saith Bernard And the i●reconciliable iarres betwixt them and the Puritanes in essentiall pointes of faith giue sufficient testimonie

confession ecclesiasticall iudges are but men and may soone be deceiued that Councelles as Hilary excellently noteth are oft contrarie to themselues that the Pope their sacra anchora their Church Oracle is like as hee spake of Egypt a splitting reede Esa. 36. daungerously erronious therefore the sole meanes for the establishing of fayth and of the minde in doubts and against heresies are the books of God for in the deluge of these waters deepe deceitfull wauering where should the Doue rest but on Noahs Arke or the minde of man repose it selse but on the word written quod proficit ad fidem ad vnitatem ad salutem sayth Hilary which au aileth for faith there is the setling of our beleef and for vnitie there is the diuision of controuersies and the repulse of heresies the twoo speciall breaches of Godly vnitie And now I had thought these articles of fayth had beene ended but hee had a spare syllogifme which hee knevve not vvhere to marshall and that he hath annexed to this Article like a Goose feather to a Woodcocks tayle And to conclude these Articles of fayth I say that if the principles of the Protestantes religion bee true Saint Paul himselfe exhorteth vs to infidelitie which I proue thus Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by fayth exhorteth vs to infidelitie But S. Paul doth exhort vs to doubt of our saluation which we are bound to beleeue by fayth according to the protestants Religion ergò S. Paul exhorteth vs to infidelitie The maior is plaine for to doubt of matters in fayth is manifest infidelitie because whosoeuer doubteth whether God hath reuealed that which indeede hee hath reuealed beeing sufficiently proposed as reuealed virtually doubteth whether God sayth truth or lieth The minor is prooued by the testimony of S. Paul Cum timore tremore salutem vestram operamini with feare and trembling worke your saluation All feare whether it bee filiall feare or seruile feare includeth doubt the one of sinne the other of punishment Aunsweare The hottest fire cannot consume a dead mans heart which hath bene poysoned nor the spirite of grace allay the blasphemy of a feared conscience cauterized with malice not sparing to accuse euen the greatest Apostle of infidelitie Yea but he doth it not simply onely vpon condition that is if the principles of the protestants religion be true Their principles are that there is but one God and three persons that Christ is the Sauiour of the world that hee was incarnate and crucified deade and glorified c. Is S. Paul an infidell because we lay these groūds of religion his meaning is of principles differing from Popery First then that is his leaudnesse or his ignorant rashnesse indefinitely to attache all the principles as accessarie to infidelitie Secondly it had beene plaine dealing to haue named them for because we set down that there is but one purgation and that in this life the bloud of Iesus Christ no Purgatory after to be expected that there is but one sacrifice propitiatory once offered videlicet the body of Christ crucified no masse to be reiterated one mediator betweene God and man the man Iesus Christ no Saintes to bee inuocated that faith onely iustifieth no workes coadiuuating these are our principles or rather the scripture positions differing from the Romanistes doth S. Paul therfore exhort vs to infidelitie I prooue it thus saith hee whosoeuer exhorteth vs to doubt c Here is that speech of reuerend Synesius verified cùm ex plaustro quod aiunt conuicijs sit insectatus multaque in nos sit vociferatus when hee had with full mouth and open crie challenged all the principles of our religion for infidelitie at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base sophister shewes vs a Mouse for a Lion and seazeth vppon one onely principle namely the assuraunce of saluation Which when it is examined will proue but the Cyclops out cry in the Poet after his sole and onely eie was stroken out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bodie no bodie For first this question whether the certainetie bee of hope or of faith is not iointly and generally determined among all protestantes Againe that we are to ascertaine our selues therof euen by faith is the opinion of some eminent Papistes Durand is censured by Medina and registred in his rew of erroneus Doctors for it Catharinus and Gropperus mightely oppugned the contrary as●ertion in the Trentish conuenticle Lastly the syllogisme it selfe is both fond false fond in the Maior for doubting may bee in pointes of faith without infidelitie or heresie as before out of Melchior Canus hath bene shewed because infidelitie is commōly lincked with pertinacie then the probate of the Maior in that faith is not tyed to thinges reuealed alone beecause multa creduntur quae in scriptur is non leguntur saith Austen many thinges are beleeued not reuealed in scriptures False in the Minor because that text of S. Paul marginally misalleaged Phil. 2 is no motiue to doubting but an exhortation semblable to that duetie prescribed to euery mā by God himselfe Mich. 6 sòlicitè ambulare coram Deo to walk warely before the Lord as a sonne before his father with feare to sinne not of sinne that is least by sinning he should be counted vnworthy the graces wherewith he is endowed and the fauour whereof hee is vouchsafed not of sinne as if it were able to cast him finally from God and so make him either to dispair or doubt of his saluation for being iustified by faith hee hath peace with God Rom. 5. and hauing semen manens 1. Ioh. 3. he cannot sinne irremissibly besides this Bellarmine himselfe frō whome this impious argument is borrowed puts a difference betweene feare and doubting for saith he the receiued opinion in the church about this certainetie of saluation albeit it remoue not all feare yet it vtterly taketh away all anxietie and haesitation ipsam etiam dubitationem and euē doubting it selfe and therefore though the Apostle will vs to feare yet hee exhorteth not to doubt as this mate inferreth Certainelie if wee consider the state wherein we stand we shall finde as the said Apostle speaketh without terrours within feares causes of them both euery wher by Sathan his pollicie malice about vs by the lustes and affections raging or tickling within vs by the world either flattering or pursuing vs but if wee looke vp vnto him that loues vs in his beloued to that sacrifice by which wee are reconciled that victorie whereby sinne is conquered to that spirite wherewith wee are sealed we may in a Christian confidence and assurance of faith say with S. Bernard turbatur conscientia sed nōperturbatur quoniam vulnerum Dei recordabor my conscience is tossed not ouerwhelmed beecause I call to minde the woundes of my God For how should hee feare