Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	open_v	seal_n	seal_v	1,844	5	9.6479	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19952	The reply of the most illustrious Cardinall of Perron, to the ansvveare of the most excellent King of Great Britaine the first tome. Translated into English.; Réplique à la response du sérénissime roy de la Grand Bretagne. Vol. 1. English	Du Perron, Jacques Davy, 1556-1618.; Cary, Elizabeth, Lady, 1585 or 6-1639.; Du Perron, Jacques Davy, 1556-1618. Lettre de Mgr le Cal Du Perron, envoyée au sieur Casaubon en Angleterre. English.; Casaubon, Isaac, 1559-1614. Ad epistolam illustr. et reverendiss. Cardinalis Peronii, responsio. English. Selections.	1630 (1630)	STC 6385; ESTC S107359	685,466	494

the Scripture should be infallible and necessarily agreeable to its principle to witt either human discourse or priuate inspiration or the authoritie of an externall meane interposed frō God betweene the Scripture and vs as the magistrate betweene the law of the Prince and the people to interpret to vs the wordes to gather the sense and to sorme and propound the conclusions For to saie that one passage of Scripture should be interpreted by an other besides that there be diuers singular texts wherein this pretention can haue noe place this is still to returne to the same difficultie because one will haue the controuerted place interpreted by one passage and the other will haue it interpreted by an other and the very sense of the passage which shal be brought to cleer the controuerted places will againe be brought into dispute and cannot be infalliblie decided but by an infallible meane which must necessarily be one of these three to witt either humane discourse or priuate inspiration or the authoritie of an externall Iudge And from this the verse of NEHEMIAS derogateth not which is accordinge to the impression of Geneua and they interpreted the law by the Scripture for it must be read with Saint IEROME They whilst it was reading vnderstood it the word Mikra neuer hauinge bene employed in the Scripture to signifie scripture but only in the Rabines as Rabby Elias and Munster and wee after them haue other where demonstrated Now as for humane discourse if in the conclusions drawne from principles which are knowne and vnderstood naturally as are the principles of naturall Philosophie and metaphisicke it be subiect to commit so many errors what shall it doe in that whose principles are not knowne and vnderstood but by a supernaturall light DAVID said to God Enlighten mine eyes and I will consider the meruailes of thy law And thereupon Saint IEROME cryes out If so great a Prophet confesse the darknes of his ignorance what shall become of vs little babes And the Scripture teacheth vs that the principles of Faith ought to be vnderstood by the very same authority either mediate or immediate of him that reuealed them Iesus saith saint Luke opened the sense of the scriptures to the disciples And saint IOHN the Lambe was found worthie to open the booke sealed with seauen seales And the Eunuche of the Queene of Ethiopia beinge demaunded by S. PHILIP whether he vnderstood what he read how should I vnderstand said he heere being none to 〈◊〉 it to me And Sainct PEETER The Scripture is not of priuate interpretation And againe There are in the Epistles of our brother Paule things hard to be vnderstood that ignorant and light-minded men 〈◊〉 as the rest of the Scriptures marke as the rest of the Scriptures to theire owne perdition And not only ignorant and light-minded men too glorious Peter but euen the learned and most learned For who where euer more learned then those whose falls S. VINCENTIVS Lyrinensis doth propound for examples of the temptation of the faithfull What Tertullian of whom he saith as many wordes so many Sentences as manie Sentence so many victories What Origens of whom he writes What Christian did not honour him as a Prophet philosopher did not reuerence him as a Maister What Apollinarius of whom he cries out What spirit did euer surmount him in subtilitie excercise and doctrine If soe manie great and admirable personages eminent in pietie and incomparable in all kinde of Science Tertulians Origens Appollinares assoone as they haue withdrawne the raynes of theire Spirit from the guide of the Church to put them to the guidance of theire particular discourse are fallen into so deepe and fearefull precipices and pitts of heresies who shall dare to assure himselfe vpon his owne particular sense concerning the true and infallible vnder standing of the Scripture and that in all the controuersies of Faith in anie one of whiche to 〈◊〉 and make a Sect is to fall from the title of the Church and to loose Saluation in all But why should we haue recourse to arguments where experience speaketh for as naturally all men agree in confessing the conclusions of the Mathematicks because in that kinde of Science humane discourse is infallible so if in the consequences which are drawne by interpretation from Scripture humane discourse were an infallible meanes all men would naturally agree in the conclusions of Scripture Now how farr they are from that the only state of the controuersies of this age doth manifest wherein the Lutherans the Caluinistes the Simple Ana baptists the Seruetians or new Arrians which all professe to tye themselues to the Scripture cannot by the Scripture agree in anie one of theire questions and doe noe more accord one with an other then if they had borne awaie the lawrell from the tombe of Bibrias And as for the inspiration of the particular Spirit besids the danger of those strong imaginations that saint AVGVST calleth prowd and perillous temptations which may be mistaken for inspirations And besides that it is necessarie that the meanes whereby the contentions about the interpretation of scripture are to be decided should be common either in deede or in right to both parties contesting where as the priuate inspiration that one of the parties pretendes is noe common meanes neither in deede nor in right to the other the Scripture aduertiseth vs that the angell of Sathan transformes himselfe into the angell of light and commaunds vs to examine the Spirits and discerne whether they be of God Now by what shall the Spirits be examined to trie whether they be of God If by the Church then we must first know the Church if by the Scripture we must first be assured of the true interpretatiō of the Scripture for to examine them by the Scripture is to examine them by the true sense and by the true interpretation of Scripture And therefore it is not from the particular inspiration of the Spirit of God that we must learne what the true interpretation of te Scripture is since contrarywise it is from the Scripture truly interpreted that we ought to learne whether the Spirit that inspires vs be the true Spirit of God And then these aduertisements of sainct PETER The Scripture is not of priuate interpretation And of sainct AVGVSRINE Hold not priuates truthes least you be depriued of the truth exclude as well the refuge of particular inspirations as the certaintie of humane discourse Now if neither humane discourse nor priuate inspiration be infallible meanes to assure a particular man of the true interpretation of Scripture in euery point of Faith but that he must haue recourse to an externall meanes interposed from God betweene the Scripture and vs as the authoritie of the magistrate betweene the law of the Prince and the people to draw out to forme and to propound the decisions for vs What can this meanes be but

since without this dedicatiō the ordinarie Sacrifices of the Lawe could not be lawful by cōsequēce according to our aduersaries had neede of the testimony of a canonicall Scripture and S. PAVL when he cites in the Epistle to the Hebrewes the historie of the tympanized Martyrs and that not in matters of things knowne by naturall light as when he alleadgeth Aratus or in manners as when he alleadgeth Menander or Epimenides but in matter of faith and to verifie these two theologicall propositions that faith is the proofe of things not apparant and by faith the Saints haue Conquerd Kingdomes and wrought Iustice. For the historie and the word it self of tympanized Martirs S. PAVL takes it from the second Booke of the. Machabees as Theodoret hath noted and after him the Ministers of Geneua who in their annotations vpon the Epistle to the Hebrewes haue quoted in the Margent of this verse the sixth Chapter of the second of the Machabees I know well that the Caluinists doe shake the Authoritie of the two Bookes principallie of the second they obiect fiue things first that the author excuseth the lownesse of his stile the secōd that it is not an originall historie but the extract epitomy of a more large history the third that the primitiue author was called Iason which is a pagan and prophane name the forth that he was a Cyrenian and not a Jewe the fifth that this historie containes manie contrarieties both to itselfe and to prophane histories But there is none of these obiections but brings his solution with him for to the first oppositiō which is in behalfe of the excuse of the stile wee answere that S. PAVL doth yet excuse himselfe in more expresse termes for the stile of his Epistles whē he saith Though I be ignorant as concerning words yet I am not so in knowledge To the second opposition which is in behalfe of the qualitie of the historie which is the abridgment of a larger history wee answere that the historie of Kings and that of Chronicles are also of other larger histories of the Kings of Israel and Iuda and that to make a history Canonicall it is not necessary that the holy Ghost should immediatly indite all the matter of the Narration but it sufficeth that he so assist it that in the composition of the ingredients of the history there be noe falshood mingled with it To the third opposition which is cōcerning the name of Iason one of the authors of the originall history which they will haue to bee a prophane name wee answere that the name Jesus in hebrewe and the name Iason in greeke the one deriued from the hebrewe word Iesa which signifies saluation and the other from the the Greeke word Iasis which signifies healing is one selfe-same From whence it came that the priest Iesus brother of Onias was called Jesus amongst the Hebrewes and Iason amongst the Greekes as Onias his brother was called Onias or Oniā amōgst the hebrewes which signifies the strēgth of the people and Menelaus amongst the Greekes that since Iason sonne of Eleazar and manie other Iewes bore the same name To the fourth oppositiō which concernes the coūtrie of this Iason who is surnamed Iason the Cyrenean we answere that Cyrene was a prouince and peopled with Iewes frō whence it is that the Ghospell calls him that did helpe to carry the crosse of our Lord Symon the Cyrenean and that S. LVKE calls one of the Synagogues of Ierusalem the Synagogue of the Cyreneans And finally to the fifth and last opposition which is concerning the pretended repugancie of this history either against itselfe or against prophane histories we answere that if this gate should be once opened there were noe Canonicall booke whose authoritie might not be called in question For who knowes not that it is a thousand times more difficult to reconcile either the historie of the Chronicles which saith that Elias writ to Ioram king of Iuda with the historie of the Kings which saith that Elias had bene taken vp out of the world eight yeare before the raigne of the same Ioram King of Iuda or saint MATTHEW who writes that Ioram King of Iuda begat Ozias and reckons from Dauid to Ozias fourteen Generations with the history of the Kings the Chronicles which tetestifie that Ioram was the Grandfather of the Grandfather to Ozias and let ts downe from Dauid to Ozias seauenteen Generations or the historie of the Acts which computes the death of Theodas to be vnder the Empire of Tiberius with Iosephus an author of that countrie and tymel who reckons it vnder the Empire of Claudius then to reconcile all the seeming repugnancies which are in the historie of the Machabees either against itselfe or against prophane histories And if it shoud be lesse who sees not that it belongs not as hath bene already said to the matter now in agitation For the question that is in dispute in the matter of the collection intituled the sixth Councell of Carthage is not whether the bookes of the Machabees are in their ground Canonicall or not not whether the other partes of the Church haue reputed them canonicall or not Canonicall but whether the African Church hath holden them for such and whether the Greeke interpreters in ecclipsing them from the canon of the African Church haue done falsely or not Now wee proue that they haue done so both by the Catalogue of the third Councell of Carthage and by that of saint AVGVSTINE and by a thousand other authenticall testimonies and consequently that the latine edition of the African canons is of better creditt then the Greeke Rapsody which is that wee haue obliged our selues to proue Of the difficultie touching the epistles that are at the end of the African Councell CHAPT IX THERE remaines one last difficultie which is represented vpon the matter of the Councells of Africa touching the Epistles annexed to the end of the century of the African Canons to witt whether the latine text of these Epistles which wee haue at this daie in our Libraries haue bene translated from the Greeke translation and added to the collection of Dionisius the ancient latine originall being lost or whether the ancient latine text being come to our hands it haue bene corrupted by the Schismatickes of West the whether it were in the tyme that the Church of Aquilea and that of Grada were in Schisme and that the Popes held for the Church of Grada and the Lumbards for the Church of Aquilea or whether it were afterwards For that it hath bene familiar with the Schismatickes of the West to abuse these Epistles to the fomenting their rebellions it appeares by the mocke-Councell of Rheims holden for the cause of Arnulphus Bishop of Orleans where the principall piece that the Schismatickes made vse of was the Epistle of the