Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	fundamental_a	point_n	protestant_n	5,493	5	9.7792	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60241	A critical history of the text of the New Testament wherein is firmly establish'd the truth of those acts on which the foundation of Christian religion is laid / by Richard Simon, Priest.; Histoire critique du texte du Nouveau Testament	Simon, Richard, 1638-1712.	1689 (1689)	Wing S3798; ESTC R15045	377,056	380

insist (ſ) Principium Evangelii Joannis est obscurissimum quod figuratae voces inusitatae loquendi formulae praecipuè autem diversitas opinionum in verbis Joannis explicandis varietas contrarietas ostendit Nulla enim ferè vocula est certè nulla clausula quae multiplices inter se dissidentes interpretationes non habeat Enjed. ibid. on the obscurity of the beginning of that Gospel where as he thinks we can find nothing but figurative words and uncouth forms of Speech There is not a Word or Diction therein as that Unitary does add but what may be Expounded several different nay even opposite ways This being so I admire the headstrong prejudice of the Protestants and Unitaries who dare oppose the common Belief of all the Churches of the World having no other Foundation but that of Records which they acknowledg to be so obscure and difficult to be understood It is true that the Protestants do not altogether agree about the obscurity of Scripture especially in the most important places but the Unitaries in this matter shew more Candor not denying a thing which is obvious They only desire that the number of the Fundamental Points of our Faith be limited It is not sufficient to study the Greek Language in Profane Authors seeing the Writers of the New Testament have a particular Stile that is abstruse and requires an extraordinary Application Hentenius has very patly observed in his Preface which he prefixed to his Version of the Commentaries of Euthymius upon the Gospels (t) Animadvertendum est Evangelistas Apostolos cùm genere Hebraei essent hac in re sicut in aliis multis Hebraicum secutos idioma quo illi frequentissimè pro praesenti quod proprium non habent aut pro futuro efferunt praeteritum Vtque in universum dicam tempus unum pro alio Hebraei saepenumerò collocant Quod etiam Evangelistae non rarò fecerunt nec solus Matthaeus qui patriâ scripsit linguâ hoc est Hebraeâ sed caeteri qui Graecè scripserunt c. Joann Hent praef Vers Comm. Euthym. in Evang. That the Apostles and the Evangelists being born Hebrews did follow in their Writings the Genius of the Hebrew Language which frequently puts one time for another and has many other things pecuhar to it He adds it is not only St. Matthew who does imitate this Stile of the Hebrew but the other Evangelists do it also That one may be acquainted with this Stile it is fit to read the Greek Version of the Septuagint which the Apostles have imitated It is further necessary to study particularly the Stile of every Book of the New Testament For although they are written in a certain Language which I elsewhere called the Language of the Synagogue every Writer has somthing peculiar to himself Of all the Holy Writers St. Paul is most hard to be understood who sometimes comes to a full stop before he has done which has given occasion to so great a number of Hyperbates or Transpositions in his Epistles Gagnejus who writ very judicious Notes upon those Epistles calls the Reading or Stile of St. Paul Lectionem turbulentam salebrosam i.e. an obscure and rugged Stile (u) Salebrosas illas Pauli Epistolas plerumque lectitanti mihi tam longis byperbatis hiulcas tot anapodotis inabsolutas tantâ sensuum profunditate inaccessas invias visum est non hîc divinatore Apollinis Pythone sed divino Pauli spiritu opus esse Vnde non possum illorum non admirari impudentiam qui cùm non Pauli id est pacis ac quietis sed schismatum ac dissensionis spiritum habeant confestim nullo interprete absque sanctorum doctorum hominum Commentariis quae cavillari solent unos se Pauli mentem tenere impudenter arrogant Gagn. Epist dedic Schol. in Epist Pauli He is persuaded of their obscurity because of their abstruse Stile wherein they were written which he thinks almost impossible to be explained without the same Spirit that St. Paul had He does withal admire the impudence of the Protestants who having quite another sort of Spirit than what the Apostle had do insolently boast that they understand them without any other assistance than that of their own Spirit I should have some cause to glory saith that Divine if I could give some light to St. Paul's obscure Stile which as many think that Apostle did expresly affect Non parum gloriabor si quid lucis Pauli tenebris adjecisse inveniar ut multi putant de industriâ affectlatis But that Apostle in that did the rather follow his Spirit which represented to him many things at once And therefore sometimes he only begins a Discourse and leaves it incompleat nay he raises some objections to which he makes no answer I know that St. Augustin in his Books concerning the Christian Religion Aug. l. 4. de Doct. Christ c. 7. composed a Chapter expresly to shew that there was true Eloquence in the Holy Scripture especially in St. Paul's Writings where he finds perfection of Wisdom accompanied with the greatness of Eloquence But seeing that Father did not understand the Greek Language we ought in this case to prefer the Opinion of the Greek Fathers to his He seems nevertheless in that place to speak only of a kind of Eloquence that he calls Wisdom and which he makes to consist rather in Things than in Expressions If St. Paul was Eloquent because of some Figures which St. Augustin observed in his Stile there is almost no Author but may pass for Eloquent upon that score There is indeed a force in that Apostle's discourse There are very high thoughts and a perfect knowledg of Religion But all this is not called Eloquence according to the common notion which we have of the Word He himself declares writing to the Corinthians who charged him with rudeness of Speech that his discourse was mean and that he had not the art of speaking or did not use enticing words of Man's wisdom St. Jerome does plainly assure us (x) Illud quod crebrò diximus etsi imperitus sermone non tamen scientiâ nequaquàm Paulum de humilitate sed de consciontiae veritate dixisse etiam nunc approbamus Profundos enim reonditos sensus lingua non explicat cùm ipse sentiat quid loquatur in alienas aures puro non potest transferre sermone quem cùm in vernaculâ linguâ habeat disertissimum quippe Hebraeus ex Hebraeis eruditus ad pedes Gamalielis viri in lege doctissimi scriptum interpretari cupiens involvitur Hier. Epist ad Alg. qu. 10. that that acknowledgment of St. Paul did not so much proceed from the deep humility that was in him as from the Truth which he owned because his Tongue could not well express his profound and hidden thoughts That Apostle saith he being an Hebrew and having studied under Gamaliel a Doctor of the Law is put hard to it when