Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	good_a	holy_a	scripture_n	3,042	5	5.5201	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65796	Mr. Blacklovv's reply to Dr. Layburn's pamphlet against him	White, Thomas, 1593-1676.	1660 (1660)	Wing W1836A; ESTC R219979	25,125	33

such a Copy which he could not acknowledge to be his And for the Original being within his reach which is one of his great assurances 't is a great mistake For he having received an answer from the Nuncio and others to whom it was sent knows the contrary After this I came to the Doctors Arguments against Mr. Blacklow his Doctrine which because they hold some five or six leaves I must cut into divers parcels according as they were answered First was objected some Doctors opinions of Doway and Lovain As for Doway he replied he did not wonder for he supposed they perused not the books but took the Doctors information which was full of untruths In the Doctor of Lovains answer he noted that there was not a word of his own liking or disliking but onely that by others the Doctrine was better liked than he expected The next objection was that his Doctrine was injurious to Scripture For the Scripture was utilis ad coarguenda refellenda falsa dogmata but that Mr. Blacklow sayes it is no more proper ad refellenda falsa dogmata than a beetle is to cut The answer was that Mr. Blacklow hath not any such either words or sence The third objection was that he was injurious to Councels and to the definition of Pope Benedict the 11th The answer was that the Doctor conceived Mr. Blacklow could not construe a piece of Latin or knew not the signification of the word mox Wherefore he challenged him that if he could make any of his Grammer-School-boyes construe those words of the Councel Animas quae sunt purgatae in coelum mox recipi to signifie that the Souls are purged before the day of judgement he would yield his cause If not that the Doctor imposed upon and abused the Councel with his private spirit changing in it what he listed He added that those words condemned the Doctor's opinion which putteth nothing to be purged in the Souls of Purgatory and yet that they are not presently received into Heaven So unhappy is the Doctor in his citations As for the definition of Benedict the 11th 't is in substance the same in form lesse favourable to the Doctors opinion And whereas the Doctor citeth Benedict to say that John the 22th never held the opinion of no Saints going to Heaven before the last day it is absolutely false and ignorance in History for he onely testifieth that his Predecessour did not define it and there is extant his revocation of it at his death But the Doctor after he has put the question whether Pope John held the opinion changes it to defining which had been a great fault in one of his meanest Logicians He noted also that the Doctor thinks that to be Historically certain and Theologically certain is all one saying that it is Theologically evident that no Pope hath erred defining as Pastor Vniversalis Ecclesiae which depends purely on History and that obscurely enough He adds that it is maintained by the whole current of Catholick Doctors but the best is he appeals to them presently after who know it to be false and that the contrary opinion both is and ever was held for a probable opinion And if he pleased to dispute the Question he could produce quickly a dozen at least of great Authours whereof some were Popes or grave Cardinals for this opinion But the Doctors assertion is so notoriously false that 't is a shame to spend time about it After this he saith that 't is apparent to those who have perused Mr. Blacklow's books that he makes no use of Holy Scripture nor Authority By which is made apparent that he hath not perused them and therefore can be neither good censurer nor impugner of them And otherwise his assertion is beyond excuse a manifest untruth two of his books consisting in a manner wholly of Authority and that those two also which the Doctor most impugnes to wit those concerning Purgatory and the Pope's personal infallibility His other books are of such a nature as require to have no store of Authorities being but compendiums and therefore called Institutions yet even in those there are some So far Mr. Blacklow The fourth Objection was that he was injurious to the Vniversal practice of the Church which sets up priviledged Altars and to the particular of those who live by the Altar The answer was that the Doctor was mistaken in the signification of those words the practise of the Church which is far different from the practise of many in the Church even Church-men as is evident by the eating two meals in the day and such like practises generally used Likewise in saying the Office of our Lady dayly or Office of the dead or seven penitential Psalms in such dayes in which the Clergy is invited to them by Indulgences And the very name of priviledges and the bestowing them for graces and rewards which are specialties show that though many have them yet are they no general practise such as are those practises emerg●nt out of faith In the second point he said the Doctor had maliciously and wilfully abused him applying those words of his to all those Priests who live by the Altar which he spoke onely of those who made the Altar their occasion to live idly and to apply themselves to nothing that becomes their function Of which kinde of Priests all good men much complain There followed a Discourse to shew that even in Divinity Mr. Bl. his opinion was false To which he answered that he would not examine his high Divinity But that his Scripture seemed very pleasant For it would make a man think he apprehended the Devil has a pair of Leggs and goes locally out of a converted man and walks himself weary in dry and waterlesse grounds and hereupon changes his minde and gets a will of returning back and not that all this is spoken by our Saviour Allegorically and is performed meerly by the Devil 's watching his time to tempt Besides what change of minde is it in one who is violently cast out of his home to desire to return back which is truely to continue the same will and the same minde still In the second testimony he reflects not that it is a pure conjecture that the Devil did send those dreams to Pilate's wife and more likely that they were from God And if they were from the Devil yet must he prove they were from the same Devil ere he can prove hence that the Devil changes his minde which I believe no Commentary saith For his citing of the Thomists Doctrine he answered that in regard he cite's no Authour and there be divers sorts of Thomists it is of no account and signifies nothing There followed in the Doctors discourse how when he was Superiour in England one dying would leave no Alms to M. Bl. his adherents The reply was that the said party was abused and told that Mr. Bl. denied prayer for the dead whereas they who understand his

unbeseeming the fact he proved against the Doctor and he would do him satisfaction Otherwise he understood not that accusers used complements in their accusations or spake not the Crimes by their own names As for his holy acceptance of them which he so like a Saint professe he wish't his actions were conformable to his words For holy words with contrary actions is Hypocrysie added to misdeeds I read on the Doctors reply to what Mr. Bl. had excepted against his first Objection concerning external sin without consent of the minde It began with the Doctors asseveration that he had added nothing to the Regular's words Mr. Bl. answered that he expected either the Regular's own subscription or at least some bodies that had heard him speak and that it was a weak conceit to ground and propose a calumny of that nature to all our brethren upon no other Authority to make it good than meerly his own bare asseveration which ought to be of no value in his own cause especially against an Adversary both renouncing and detesting the wicked sence the Doctor objects it in and showing in his books publick and extant that they ground the quite contrary Doctrine The next part of the Doctor's answer was that he would make it clearly appear that to commit an external sin remaining in charity and yet to go to heaven which Mr. Bl. acknowledged and called the body of the report doth necessarily require the circumstances of destructive of Religion and morality which he called the Vesture Mr. Bl. drew out his Answer and shewed me these words For dressing he adds Mr. Bl. pretends that the Soul may do well when the flesh does ill and added is this to use common honesty thus manifestly to change the plain words and sence of the Writer For it was the Doctors false and groundlesse imposing this pretence now mentioned which Mr. Bl. called the Vesture or dressing not those other words he dissemblingly substitutes The like fraud he uses concerning the Regular's report For Mr. Bl. having said the Regular would spit in his face if he should say he had told him that Mr. Bl. pretended the body might do ill and the soul well He in common sayes that Mr. Bl. affirms the Regular would spit in his face for venting a report the Regular himself had spread We came afterwards to the Doctors proof which was no better than his own bare asseveration that Mr. Bl. assertion imports so sweet an agreement betwixt charity and exteriour sin that it would infallibly invite frail nature to sin exteriourly Mr. Bl. replied he was ashamed to have to do with a man who had so little understanding in Divinity as not to know the general Tenet of Divines Lawyers and Mankinde to be that an exteriour sin may be committed without knowledge or consent much lesse without sweet harmony with charity The next part of the Answer was that Lot had lost his charity by being twice drunk and that the blessing of progeny was no Argument because Thamar had a greater and the Midwives who saved the Jews Children were likewise rewarded though they told a ly Mr. Bl. said he admired the Doctors boldnesse to censure a Saint and sirnamed just in the Scripture as Lot is for being cozen'd into drunkennesse if so much be true for mebriari amongst the Hebrews doth not still signifie so much and his shortnesse of understanding as not to see he yields the whole question if Lot sinned not the first time which he grants when he sayes that at least he lost his charity the second bout Nor is his rashnesse much lesse in censuring Judah and Thamar whereof Thamar had the testimony from Judah to be juster than he being freed from all punishment as soon as her fact was understood and plainly sought by her action what God granted her to have the Messias spring from her and to raise a family to her first husband which was then a custome and afterwards enacted for a Law by God and Moses and therefore it must be supposed she proceeded in an innocent ignorance and consequently that she should not be temerariously censured Judah's action whatsoever it was in his heart was not of that quality as in those times God took notice of to hinder blessings deserved by other services or titles and is esteemed a Saint as the rest of his brethren Patriarchs amongst whom were greater sins than his He added he had reason to expect no other at the Doctors hands than the Saints did finde The example of the Egyptian Midwives he neglected saying the Doctor could not be so simple as not to see that the saving of the Children for which they were rewarded was a different action from their lying to excuse themselves Lesse to the purpose was St. Austins speech of the Romans being rewarded for their moral vertues there being in the testimony no sin objected which is all our question There follows in the Doctor his Reply to Mr. Blacklow his charging him with calumniation for saying he knows his accusation to be true and that it is verbatim in his writings that the happinesse of the damned exceeded all the happinesse of this life the contrary to which he show'd him out of his writings in expresse terms His first excuse is that he doubts Mr. Blacklow hath not cited the place truely because in another place there is corruption Secondly he sayes that the sence is there though the words be not that the particle verbatim could not mean more than that onely the sence was there so that the plain adverb verbatim must quite lose it's signification to save the Doctor innocent from an other-wise unavoidable falsification Thirdly the Doctor would club his opinion into an Heresie pretending still most shamelesly against plainly contrary words brought to his face that his opinion is the happinesse of the Devils is greater than any worldly happinesse And that to say their pains were pure volitions was again an Heresie Nay that to deny material fire in Purgatory is next to Heresie if not Heresie Mr. Bl. reply'd with a sigh Oh how irksome it is to have to do with one who throws his verdicts at random without ever considering how easily they are convinced nor understands the question he talks of As for his suspicions he may know that I have his own hand to shew for what I say and why doth not he produce that place of mine which he thinketh himself sure to be corrupted This a solid and sincere man should have done and not ground all things thus upon his own bare word Mr. Bl. added that the Question being whether the possession of goods without having content in them makes one happy the Doctor is so wise as to say Mr. Blackl affirms the Devils are happy because they have great goods which is wilfully or ignorantly to misse the question yet this is the substance of his answer and particularly he takes without proof that the damned notwithstanding their perversnesse enjoy the goods they