Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	church_n	true_a	1,441	5	5.0713	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08330	A true report of the priuate colloquy betweene M. Smith, aliâs Norrice, and M. VValker held in the presence of two vvorthy knights, and of a few other gentlemen, some Catholikes, some Protestants : with a briefe confutation of the false, and adulterated summe, which M. Walker, pastour of S. Iohn Euangelist in Watling-streete, hath diuulged of the same.	S. N. (Sylvester Norris), 1572-1630.; Walker, George, 1581?-1651.	1624 (1624)	STC 18661; ESTC S461	30,866	65

signifieth to redeeme as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Redime doth in Latin hence Peric signifieth a Redeemer Purkan Redemption and so Theodotio so Vatablus so S. Ierome and so all others expresse the word wherfore either all texts are falsified or all are true If all be false the Hebrew is tainted with corruption as wel as the Greeke and Latin if all true your translation is inexcusable in discording frō the truth of all originalls from the version of all the Auncients Syr Edward Harwood with others These Disputations about the Hebrew text are aboue our capacity an● filter for the Schooles I pray you descend to some more profitable matter and easier for our vnderstanding M. SMITH Vpon this motion only I ceased to rip vp the residue of Protestant corruptions but not because neyther I nor my Companion had any more to say as M. Walker according to his fashion peruersly relateth for infinite other deprauations of theirs are obuious and apparent as the fraudulency they vse in translating one and the same Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditio For in such textes as mention good and holsome Traditions they in lieu of Traditions read Ordinances where the Scripture speaketh of such as be naughty or friuolous they in hatred of our Apostolicall Traditions carefully set downe the right word Traditions The same deceit they practise in expressing the Hebrew word Sheol Hell For where it may import a third place besides Heauen Hell they warily turne it into Graue Gen. 37. v. 35. Osee 13. v. 14. but where it cannot be meant of any other then of the dungeon of the damned there they rightly translate it as in the 15. of the Prouerbes v. 24. Hel beneath I might haue vrged how they iuggle with the word worthy or make worthy against the merit of workes how they change Iustifications into Statutes Iustice into Righteousnes against inherent Iustice how they sometyme forsake the Hebrew and retire to the Greeke as in the 9 of Prouerbes v. 2. Wisdome hath mingled her wine because the Hebrew word Masecha wholy fauoureth the ancient mingling of water and wine in the Chalice which the Fathers vrge as necessary and Protestants vtterly neglect they fly to the ambiguity of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signify to powre out as well as to mingle so did they alwayes read before his Maiesties Correction Otherwhiles they leaue the Greeke and haue recourse to the Latin as Act. 13. though the Greeke be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sacrificing to our Lord as Erasmus translateth it yet your translation still runneth according to the Latine they ministring vnto our Lord because you cannot abide that word although written by God which doth any way relish of the Sacrifice of the Masse These and a thousand such of your guilefull sleights I might haue alleadged howbeit to condescend to the reasonable motion of Syr Edward Harwood and the rest I willingly omitted them and returned to prooue the second part of my first Antecedent which you denied The Antecedent was this The Word of God preached in the Church of England is corrupted with errours and the men that deliuer it are subiect to errours The former part is already prooued by the manifest adulterations of your Bible before mentioned The second Part. That your men also are subiect to errour I conuince by the confessiō of M. Reynoldes M. Whitaker and the most learned Protestantes of our tyme who expresly write that the true Church which they suppose theirs to be may erre and all her Pastours in some points of fayth euen necessary to saluation Therfore your men your Preachers and Pastours are subiect to errour M. WALKER I graunt that the true Church may erre for a tyme insome one fundamentall point necessary to saluation this I affirme of the Protestant Church of our Church of England Ground what you can vpon this M. SMITH Though some of the Catholikes heerevpon cryed out We haue inough inough let vs leaue of our dispute yet to giue more full satisfaction to the Protestāt Gentlemen who perceaued not so soone the absurdity of this Paradoxe or folly of M. VValker in granting that very part of my Antecedent which before he denyed I proceeded a little further and argued thus against him If your Church may erre in one point necessary to saluation it may as well erre in another and so cā propose nothing vndoubtedly to be belieued as an article of fayth Which inference though M. VValker denyed and with many cauillations laboured to diuert yet it euidently followeth as I thus declare That Church which hath not sufficient authority to persuade all the mysteries of fayth she proposeth to be infallibly true can propose nothing vndoubtedly to be belieued as an article of fayth But your Church which may erre now in one point now in another at least for a tyme hath not sufficient authority to persuade all the mysteries of fayth she proposeth to be infallibly true Therefore your Church can propose nothing vndoubtedly to be belieued as an article of fayth For seeing the Articles in which your Church may erre are not specified by God nor knowne to your followers they may iustly feare and suspect least those she now proposeth be some of them in which she may erre But with feare and suspition no fayth can stand nothing can she propose which ought vndoubtedly to be belieued as S. Augustine in the like case most excellently discourseth saying How can he be belieued who thinketh he may sometyme tell a lye for perchance he then lyeth when he c●mmaūdeth vs to beleeue him So you that hold your Church may sometyme erre haue cause to doubt least then perchance she erreth when she commaundeth you to follow her doctrine If cause to doubt no cause to obey no cause to credit her Nay it implyeth cōtradictiō we should with diuine fayth giue credit vnto her For by fayth we are assured that the thing she teacheth cannot possibly be otherwise then we belieue By doubtfulnes or suspicion we mistrust they may be otherwise Els why do we doubt Why do we suspect Therfore it is a manifest implicancy and irreconciliable cōtradiction that fayth and doubtfulnes should cōsist togeather that we should be vndoubtedly persuaded of the truth proposed yet stagger and misdoubt of the truth therof as you haue iust cause to do as long as you maintayne that your Church may deceaue you Besides to prooue out of the former Paradoxe that your Church is not the true Church I framed these Syllogismes That Church which may erre for a tyme in a fūdamentall point necessary to saluation hath no certainty for that tyme. Yours is such Ergo it is no true Church Againe That Church which may erre for a tyme in a fūdamentall point necessary to saluation hath not sufficient meanes of saluation for that tyme. Yours is such Ergo it is no true Church M. WALKER These

second Principle presupposeth that Faith must not only be infallible but whole also and entire Witnes S. Athanasius in the beginning of his Creed Whosoeuer doth not beleiue the Catholike faith wholy i●uiolably he shall vndoubtedly perish And S. Leo A great safeguard is faith entire true faith in which nothing can be added by any nothing de●racted because vnlesse fayth be one it is no fayth the Apostle auerring One Lord One fayth To which purpose our Sauiour himself auoucheth He that beleiueth not shall be condemned that is he that beleiueth not euery Article expresly or implicitely he that beleiueth not the whole summe of Christian doctrine shall incurre the forfaiture of his saluation For as all thinges are to be obserued whatsoeuer Christ commanded so all thinges to be beleiued whatsoeuer he taught and in such manner that albeit the mysteries in themselues are some of lesse some of greater moment some necessary some contingent yet as they are testified reuealed by God they ought all with equall certaintie with the same suretie to be credited imbraced because God in all things little or great necessarie or contingent is equally great of infallible credit Wherby euery Article is so fast riuetted and conioyned one with the other in such vniforme due proportion as they make sayth S. Gregory Nazianzen A Chayne truly golden and soueraigne From which if your withdraw but one you withdraw your saluation as S. Ambrose writeth The third principle is that the ordinary meanes of atteyning the whole and infallible fayth is from the mouth of the Church from the lipps of her Priests because fayth is by hearing and hearing by the word of Christ to wit by the word expounded and preached vnto vs by his lawfull Pastours for it goeth immediatly before How shall they heare without à Preacher and how shall they preach vnlesse they be sent Whervpon it necessarily ensueth that if they be sent from God to teach his heauenly doctrine if we be bound to beleiue vpon their testification and preaching their preaching must be certaine their testification vndeceiuable that we may securely receyue the word they deliuer not as the word of men but as it is indeed the word of God who by their mouthes speaketh by their testimony sealeth and witnesseth it vnto vs especially seeing he commandeth vs to heare them as himself to obey them as his Vicegerents to beleiue them vnder penaltie of damnation seing he giueth them the Holy Ghost to teach them all truth to sanctifie them in veritie that we be not carryed about with any winde of doctrine Therefore as God cannot immediatly by himself or mediatly by any other deliuer that which may be doubtfull or vncertaine so much lesse by the mouth of those his witnesses his iudges his interpreters by whome he vttereth the Oracles of truth as I might more fullie demonstrate if I had not already elswhere vncontrollably euicted and proued the same Yea the very nature and condition of fayth perforce requireth it for that being an assent of our vnderstanding to thinges not appearing that is not appearing true through the euidence of truth in themselues or through the light of humane reason but only by this Authority of God who testifieth them not immediatly but by the meanes of his Church by the true Pastors and expounders of his word if they might vary or fluctuate in the rules they follow of expounding Scripture their expositions were wauering their preaching vncōstant they could neither assuredly teach nor we vndoubtedly giue credit to that which they propose as to constant stable and immoueable truth For it is a warrantable position of M. Whitakers Such as the meanes be such of necessitie must be the interpretation it selfe But the meanes of interpreting obscur● places are vncertaine doubtfull and ambiguous Then it cannot possibly be but that the interpretation it self is vncertaine if vncertaine then may it be false But if it may be false as M. Walker acknowledgeth the interpretation of the Protestants Church may be it ouerthroweth the ground of fayth the foundation of Religion For what els can be or any of his fellowes assig●e on which they stay o● an●ker the certaintie of diuine beleife Their particuler pastor Their priuate spirit But if their Pastours in generall may trip and slumble how much more their particular If the publicke spirit of their Church be errable how deceiuable is their priuate Againe the priuate spirit is hidden it cannot be discouered and opened to others and yet it is open it self to a thousand illusions Therefore it must be tryed by some more known and certaine spirit What then do you build vpō the voice of God that speaketh in the Scripture but that voyce is no other then the bare word or out ward letter of Holy writ of that ariseth our strife and debate That also speaketh most errably to you as your owne contentions and infinite hersies sprung from thence beare euident witnes If your reply that it speaketh inerrably to such a read and heare it with faith and humilitie as they ought you send me still a rouing in the wildernes of vncertaintie for how shall I know who they be that obserue those conditions as they ought And what is this as they ought after your Puritanicall or Caluinian manner Lastly let it be for this wil be your last and poorest refuge that the true Church of IESVS Christ hath alwayes such well known to him what is this to you if you know them not What if we disproue as we plainly doe your Church to be his Where are your humble Readers your faithfull interpreters Or to yield you the vttermost your can aske though most impudently begged at our hands let there be such Readers such Interpreters among you eyther they alwayes infallibly obserue the conditions specified interpreting still a right and then your Church by their direction contrarie to your Tenent can neuer erre Or they fallibly obserue them and so your Church may run astray it cannot be the pillar of faith the storehouse of truth the voyce or trumpet of supernaturall beleife as my last two Syllogismes printed by M. Walker vndeniably conclude which as long as they shall remaine registred in his Pamphlet so long shall it beare the record of his owne disgrace so long shall it proclayme the victorie of our Catholike cause so long shall the Protestant Church lie panting in the dust without life without strength without vitall breath Now let vs behold what new life M. Walker can breath into it to reuiue it againe Marry that a true Christian Church may erre for a tyme in some one fundamentall poynt necessarie to saluation he disputeth thus M. WALKER That which the auncient Apostolicall Church might doe other succeeding Churches may doe with the same successe But the Apostolicall Church might erre and did erre in a maine poynt and yet haue a true faith and was a true

arguments are sophisticall and faulty because they haue foure termes With the same Censure he discarded other Syllogismes as crazy imperfect he denied to answere any Enthymeme and such was his feare of hazarding both cause and credit as he reiected also a true and perfect Syllogisme in moode in figure as the Roman Catholike whome he mentioned maintayned against him Though he did not renounce his saluatiō if it were not true which M. Walker after his wonted fashion most iniuriously reporteth of him M. SMITH Your cause lyeth a bleeding whē you thus begin to wrangle about Syllogismes yet these two which I haue heere repeated with the third which immediatly followeth in your Summe are such as no Scholler would reprehend For the conclusion which seems to make the Syllogisme consists of foure termes supposeth another Syllogisme vertually inuolued which to auoid tediousnes I did not expresse After which manner all Enthymenes are iustified and allowed notwithstanding one of the premisses be suppressed and the conclusion be immediatly inferred A thing very vsuall amōg the learned in all Vniuersities especially when the Disputant is either straitned with shortnes of tyme or the Auditory ouer-wearied as now it was with the combersome delay of 4. long houres by reason of your manifold digressiōs idle repetitiōs impertinent discourses ouer-tedious writings c. But you who neuer appeared in any such schooles neuer peeped out of Aristotles Parua's no meruaile though you could not apprehend that kind of arguing I pardon your ignorance I beare with your dulnes passe to those Syllogismes in moode and figure which you could not gainsay That Church which hath not the whole entire and infallible fayth hath not meanes sufficient to saluation But that Church which may erre for a tyme in a fundamētall point hath not the whole entire and infallible fayth Therfore it hath not meanes sufficient to saluation M. WALKER I deny your Minor and do put you to prooue that the Church which may erre hath not the whole and infallible fayth M. SMITH If it do erre it hath not whole entire fayth if it may erre it hath not infallible fayth as thus I prooue That Church which is subiect to errour in a fūdamentall point hath not the whole and infallible fayth But that Church which may erre in such a point is subiect to errour Therfore it hath not whole and infallible fayth M. WALKER I must tell you that your Minor proposition is false For a Church may be so farre subiect to errour that it may haue a possibility to erre yet not be void of the whole and infallible fayth It is one thing to be subiect to errour and another to erre actually We hold that our Church may erre but doe not thinke that it doth erre in any fundamentall point M. SMITH If it may erre if it hath a possibility to erre it is as bad as if it did erre in respect of the certainty which fayth requireth for thus I argue That Church which is fallible in a fundamental point of fayth is not also infallible in the whole and entire fayth But your Church which is subiect to errour which hath a possibility to erre in a fundamentall point of fayth is fallible Therfore it is not also infallible in the whole entire fayth Vnlesse it may be in one and the same thing both fallible and infallible subiect to errour and not subiect which is impossible M●●revpon I concluded that sith the Protestāt Church is fallible in fayth it hath not any true supernaturall fayth if it hath no true fayth it cānot be a true Church which were the two things I was engaged to prooue and so I haue fully discharged my taske to the satisfaction I hope of all that be present For M. Walker being caught in this net of contradiction had no meanes to escape vnles as S. Augustine writeth of Maximin●s the Arrian Bishop By talking much and nothing to the purpose he might seeme at lest to answere who was not able to hold his peace Therfore some of his companions intreated he might argue a while to see whether he could haue better fortune in impugning our Church thē he had in defending theirs But before I relate the disputation he begā I think it expedient for the instruction of such as are better conuersant in Diuinity to vnfold certayne Theologicall Principles or Articles of fayth whereby the force of my former argument the truth of our doctrine the folly of protestancy and the enormity of M. Walkers answere may more apparently be discouered The first Principle is that Fidei non potest subess● falsum fayth cannot be subiect to any falsity Faith is infallible sith it hath for its former obiect the prime Verity or authority of God it relieth vpon his infinite Knowledge which cannot be deceiued in vnderstanding any thing and vpon his infinite Veracity which will not beguile vs in testifying an vntruth It is impossible for God to lye we haue a most strong comfort But as it is impossible for God to lye impossible for him to witnes that which may be false So it is impossible for the habit of Fayth to incline or for the act of Fayth to assent to that which is lyable to any falshood As S. Thomas singularly well prooueth by these 3. Reasons First because nothing can belong to the habit or act of fayth except that which appertaineth to theyr formall obiect and in such sort as it is instilled conueyed and drawne from thence Euen as no colour can be seene vnlesse it be garnished with the beames of light But to prime Verity no falsity can belong not only any actuall falshood but not so much as any thing that hath a possibility to be fals no more then any pronesse to euill can appertayne to soueraigne goodnes or the least shadow of darknes to light inaccessable Therfore Fayth which hath prime Verity for her obiect must not only be free from actuall errour but from all lyablenes therunto or possibility of erring Secondly euery act euery habit is necessarily lincked with equall proportion of certainty or assurance with the certainty of the obiect of which it borroweth its dignity nature and forme Wherfore as the prime Verity and testimony of God so the habit and act of Fayth are both infallible Thirdly Fayth is an intellectuall Vertue which doth perfect enoble the faculty of our Vnderstanding which cannot receaue the dye of perfection from any other thing then that which is true because that only as all Philosophers teach is her proper peculiar obiect Hence it is that S. Paul describeth Fayth not only to be the substāce that is the setled ground the constant and stabl● foundation according to S. Dionysius of our hope but also an argument of things not appearing that is a firme assent a demonstratiō or Conuiction as S. Augustine sayth of our vnderstanding which cannot be obnoxious to any danger of falsity The