Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	holy_a	1,461	5	5.2636	4	false

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

hee descended and was there Caietan standes to it that hee was there secundum effectum powerfully not personally Durande that his soule was in Paradise secundum essentiam substantially but in Hell ad effectum Their Apollo Aquinas that hee was in Limbo patrum in the first manner in the other partes of hell onely in power and effect 3. Whether he endured the paines of hell or were in loco paenae sine paena as Bonauenture wil or in paine torment as Caietan collecteth out of Psal. 16 4. What fruit and profite his descention wrought whether he conferred any essentiall blessednes on the saints which makes against Augustine or increase thereof onely by hope of euasion from Purgatorie in time 5. Whether the soules in Abrahams bosome only or other besides them were manumitted and among the rest yea one legend will haue it before the rest Plato his soule had the preheminence hauing the grace first to receiue the faith These curious quaerees and fabulous eliminations of hels secrets which S. Iohn properly calleth the deepnes of Sathan haue made men of zeale and iudgement to recourse to the scriptures if there they may find a more full certain Theologicall sence of that article Nowe then if the Puritanes as this scorner tearmes them among these Hydraheaded expositions one suppullulating after another admit of the last viz. his extreme agonie and feare in the garden and on the crosse induced thereunto respectiuely considering 1. the basenesse of that nature wherein hee was vilified despicatissimi vernaculi imó vermiculi saith S. Bernard 2. The cause he vndertooke our sinnes 3. The punishment for them an accursed death Besides the phrases in scripture expressing those anguished of mind in the ingresse of this abissus his soule heauie euen vnto the death Mat. 26 with that strong crie and teares to bee deliuered Hebr. 5 in the progresse therin those grumi sanguinis clots of bloud breking from him Luc. 22 in recessu intimo when he was deepest in that dreadful clamor expressing a most horrible passion My God my God why hast thou forsaken mee Math. 27 with-all his triumphes ouer the powers of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admitt which you please either the first referring it to his crosse as Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpō the tree where he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traduce them openly videlicet those spoiles which by conquest hee had recouered from the strong man Math. 12. or the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himselfe which must be referred to bodie and soule both together which could not be in hell locally his bodie neuer descēding thether therefore to bee referred to his suffering which for that cause Bernard calleth actio passiua passio actiua if vpon these inducements hauing as they thinke more pregnant proofe in scripture then any the rest they sticke to this put case the exposition be not the most proper yet are they not to be accused of denying the article for misse-interpretation is no deniall perhaps to expresse more liuely and impresse in our thoughtes more deepely that direfull conflict which for vs wretches it pleased him to endure they haue vsed woordes somewhat hyperbolicall as despairing and forsaken yet if first we consider our Sauiour in his meere humane nature the deity as it were sequestring it selfe for a time to lay him more open to this dreadfull combate secondly that both some of the Fathers and also their owne writers haue vsed almost the very same woordes of extremitie S. Ierome that he did trepidanter renuere with trēbling refuse Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was truely and vnfainedly affrighted citing Athanasius for his authoritie Rabanus that his humane nature was derelicta for●orne forsaken and therefore c●ied out as we do in extreame daungers and agonies qui deseri nos putamus thinking and saying with Dauid wee are cast out of the sight of Gods eyes and Canus that being derelictus à deo omnique penitùs solatio destitutus forsaken of God left void of all cōfort frō him he culd not but sorrow surely thē this accusatiō of denying this article of blasphemous Arrianisme allightes vpō these fathers themselues as vpō the Puritans But whōsoeuer this imputation toucheth it no way concerneth as at first said our English professors who establish that article inioyning it to be accepted as an article of faith the exposition whereof as it is generally receiued in England that right reuerende Father the B. of Winchester hath set downe And so at last wee haue found an end of this long article consisting of so ma●y branches Whereof wee may say with the Greeke Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath had many lies as many contumelies The Fifth Article The Protestantes haue no meane to determine controuersies and abolish heresies As the Protestantes neither know what they beleeue nor why they beleeue so haue they no means in their church to settle them in vnitie of beleefe no● to determine controuersies nor to abolish heresies as hath the Catholike church Aunsweare THis is like the Sophister who hauing spent all his argumentes beefore his houre cries out repetamus omnia breuiter rotundè let vs goe ouer them againe briefly and roundly hee wanted matter to fill vp his odde nomber of fi●ue therfore he botcheth it vp with the second third and fourth articles bringing vs backe to his why what making vs worse then emperikes and quackesaluers for they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a salue is good for such a wound but not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason thereof as for vs we know neither why nor what we beleue The great Philosopher thought that orators which would demonstrate their coniectures Geometricians which would perswade their principles were very foolish because neither thinges probable could be ratified by demonstrations nor thinges necessary are to be induced by perswasion The grounds of our faith are supernaturall and diuine the cause spirituall and inward and therefore not to be examined nor aunsweared by why and what that is humane reason yet we say as before that the what the matter of our faith is the holy scripture written that we might beleeue saith Iohn which without doubting we must beleeue saith Austen The why that is the meanes why wee beleeue ex auditu Rom. 10 by the word preached that is oleum effusum in S. Bernard The cause why ex motu the inward operation of the spirite that is oleū infusum For magisteria are adiutoria saith Augustine the ministerie of the word is a coadiutor with the spirite but cathedram in coelo habet qui corda docet he that informeth the heart is the doctor of the chaire not of Moses in the Synagogues schooles of Ierusalem

Math. 23 but in heauen is his chaire from whence he teacheth by his spirite Againe he reuoketh vs to Church and Councels foure times repeated within foure leaues to which because we will not stand with out due examination or iust cōtradiction therefore hee inferres that we haue no meanes to settle faith to determine controuersies to abolish heresies all which haue beene aunsweared in the former articles wherin we appropriate these especial meanes vnto the spirite of God and the holy scriptures for the first the scripture saith Isidore worketh in vs faith not obliquely hoouerly ambiguously but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmely amassed and compact deepely setled qui ne branle point as the French speake not mutable not nutable for that which onely ingendreth faith is the principall meanes to settle faith which are onely these twoo the word and the spirite because all faith by the confession of the schoolemen is either acquisita which is the effect of the woord read or preached or infusa which is the operation of the spirite without which the word is not effectual for nunquam Pauli sensum íngredieris nisi Pauli spiritum imbiberis a man shall neuer vnderstand Paul his meaning vnlesse hee haue beene touched with Paule his spirite saith Bernard for which cause both the Gospell is called the ground and stablishment of faith Colos. 1. and the Apostles and Prophets the foundation of our beleefe Ephes. 2. which was not spoken personally but as Aquinas well interprets it of their doctrine writings this being no derogation to Christ his priuiledge who is the principall fundament beecause as the Apostle speaketh of himself they hauing sensum Christi do preach nothing els but Christ and him crucified 1. Cor. 1. so that whereas other writers are to be read cum iudicandi libertate with libertie to censure them as wee please with choise whether wee will beleeue them or no the scriptures must be read cum credendi necessitate and therefore Canus confesseth that vltima resolutio fidei the last resolution of faith must bee vppon the spirite his inward operation And Aquinas that fides non debet inniti our faith must not be settled vpon any other writinges or decrees then the authors of the Canonical bookes haue set downe Whereupon the Bishop before named makes this conclusion proper to our purpose Nulla igitur alia c. no other principles of diuinitie no other doctrine of any diuines except of Christ the Prophets and Apostles fidem ecclesiae fundat doth ground or settle the faith of the church Secondly for the determining of controuersies wee appeale to the Princes Deputie the Vicar generall of Christ not the Pope whome in this case they deifie wee defie him but Vicarium Domini as Tertull. calles him the holy ghost and to his sentence viz. the scriptures wherein there is that vicaria vis Spiritus Sancti that power delegate of the Spirit and thus put the case with S. Augustine Ista controuersia iudicem requir it doth this Controuersie require an vmpire Iudicet Christus let Christ be he which hath those three perfections required in a Iudge confessed though ironically yet truely by the Herodians Math. 22. giuing a true sentence wherein we are assured there is no error absolute admitting no appeale vpright without bias of partialitie Iudicet cum illo Apostolus and with him ioyne the arbitrement of the Apostle because Christ himselfe speaketh in the Apostle Excellent is that place of Optatus are their Controuersies in poynts of Christianitie Iudges must bee procured to reconcile thē not Christians they will bee partiall on each side not Pagans they are not capable of these mysteries not Iewes they are sworne enemies against the truth from earth wee appeale to heauen sed quid pulsamus ad Caelum but why stand we knocking there cum habeamus hic in Euangelio since here wee haue him in the Gospel where if wee knocke the doore shall be opened by him whome Theophyl calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the porter of the Scriptures And so for that point we conclude with S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the holy scripture determine betweene vs for there we haue controuersiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deuoyement dissolution of all controuersies said the noble Emperour Constantine in the Councell of Nice For in Gods matters who more fit to iudge then God himselfe Idoneus enim sibi testis est qui nisi per se cognitus non est The same we say of the third for abolishing herefies the scriptures beeing as proper and sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound an heresie as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to found a veritie For which cause both the spirite and the woord are compared to fire The spirite 1. Cor. 3. discerning betweene straw and siluer stubble and gold The word Ier. 23. disgregans heterogenea seuering the pretious from the vile the mettall from drosse being both index vindex the discrier of heresies the destroyer of them the boke of God by the power of the spirite being as Dauids sling and stones able to prostrate Goliah and repell the Philistines therefore though Councels assembled for confounding heresies yet the speciall artillerie wherwith they battered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lofty imaginations of rebellious heretikes were fetched from the tower of Dauid Cant. 4 this armory of God For if the high priest discerne not of the leprosie or crime secundum legem according to the law though his authoritie were great yet his sentence was frustrate it beeing not free in matters of religion for men to determine or condemne what they will but iuxta leges so farre forth as the law prescribes thē saith a Papist on that place otherwise it might proue a tyranny ouer the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Lordes ouer the faith of men to inforce them without scripture So then we conclude this point with that precept of the wise mā His amplius fili mine requiras seeke no farther nor other meanes then these the spirite and the scriptures for the true Catholike church admittes of no other howsoeuer that Church thus nick-named the whore of Babylon enamored with strange louers doth boast herselfe of traditions and councels and fathers For our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his church as his Apostle S. Paule doth warne vs the which as plagues were to infect his flocke and therefore he not onely forewarned vs of them but also gaue vs meanes how to preuent and extinguish them Hee willed vs to heare his Church if wee would not be accounted as Ethnikes and Publicans He ordained Pastors and Doctors least we should be carried away with euery blast of vaine doctrine He promised vnto the

vnsauery sayth Iob and malice without arte is vnarmed bitternesse and a distempered folly and therefore as those iangling rudesbies titular Doctors in S. Paules time knew not what they spake nor whereof they affirmed so saith Ierō Heretikes cum disputare nesciant tamen litigare non desinunt though they cannot reason yet they will wrangle and for want of Logicke they will chop Logicke His syllogismes are wasted now hee comes to profound diuisions of why and what and the Protestantes ignorance in both which he inforceth by a double reuiew That they know not why they beleeue I haue shewed before For that the ground of their belefe i● not the authoritie of the Sc●ipture of Councels of Doctours nor of the Church but their owne fancie Aunsweare Both these reuiewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are returned with a remaund semblable the first where he hath shewed it I haue aunsweared and there let him search it the second with Nazian that Tautology is no meanes of breuitie which hee so affectes in pretence and request But what diuinitie is this to call a Christians beliefe to a why vid●licet to calculate the mysteries of faith by proofe of reason a thing countercheckt by all the Fathers especially Clement Alex. in generall and particularly by Eusebius in the Antemonistes who weighed all the articles of Fa●th by Logicall Syllogismes For some which haue faith saith S. Augustine haue not copiam defendendi fidem not the skill to apologize their faith or render reason thereof and hee which hath this skill doctior est non fidelior is the greater clerke not the ●ounder Christian therfore his rule elsewher is not to discusse the diuine mysteries but to beleeue them non rationem requirere sed fidem simpliciter exhibere And the Apostle S. Peter when he wils vs to be ready to satisfie euery man poscenti rationem des●e that asketh a reason of our hope meaneth that neither we should be ashamed of our faith in our publike confession nor to shame it by a depraued conuersation For to giue a reason of matters of faith is not possible they beeing supernaturall and mans reason in that knowledge but a beast saith Ieremy neyther were it so is it a faculty generall but sapientum tantum saith Aquinas And they which desire by questiōs to be resolued in the deepe mysteries of faith doe it not as An●elme speaketh vt per rationem ad fidem acceda●t that by reasons or resolutions they might be induced to beleeue sed vt ●orum qu● credunt ontemplatione delectentur For articles of faith are the obiectes of admi●ing contemplation not of Logicall demonstration saith Basil. yet to follow this fellow his absurde methode wee can shew him a t●iple why three reasons of our beliefe the cause why the meanes why and the ende why the procatarcticall or first moouing cause the grace and power of the spirite inclining our hartes to beleeue the demiurgical or instrumentall meanes the word of God read or preached the teleioticall or finall cause eternall life which wee by faith expect the first for this purpose called spiritus fidei 2. Cor. 4. 13. the second verbum fidei 1. Tim. 4. 6. the last finis fidei 1. Pet. 1. 9. so then the Protestants why is that which the Schoolemen call sufficiens inducti●um not onely doctrina diuina the holy scripture sed quod plus est saith Aquinas interior instinctus dei inuitantis the inward inspiration motiō of the spirite Let the case be in that article of our belefe the incarnatiō of Christ demand of a Christiā why he belieues this his answere wil be because the Scripture recordes it but reply vpon him why he beleeues the Scripture his reason exceedes a why it is the finger of God opening his hart els when S. Peter handeled those great mysteries in his sermon Act. 2. why had some of them compunctionem spiritus vers ●7 the pricking of the spirite whereby their hartes were moued to beleeue but others of them spiritum compunctionis Rom. 11. their hartes pricking against the spirite resisting it partly by doubting vers 12. partly by scoffinge vers 13. the same Scripture opened to thē all but the same spirite not working alike in all If any aske a why of this beliefe S. Paule will crie out not aunsweare O altitudo Rom. 11. non est disputationis sed stuporis saith Ambrose it is a matter of amazemēt not of argument And therfore the scholemen define credere to be an acte of the vnderstanding assenting to the diuine trueth ex imperio voluntat is a deo motae per gratiam at the commaund of the will so mooued by the grace and spirite of God a resemblance familiar will make this euident There are in euery man three parts 1. Thes. 5. 23. flesh soule and spirite or rather three men in one man 1. Cor. 2. the carnall naturall the spirituall man and each of these hath his seuerall eye that Chrystalline humor for the body the reason for the soule and faith for the spirite Now then as the eie of the body thogh it be the cādle of the body Math. 622. yet the apple in the eie is the eie of that eie saith Philo and as the eie of the minde is reason Eccles. 2. 14. yet the eie of that eie is the vnderstandinge sayth Aquinas so the eie of the part regenerate is faith but the eie of that eie is the spirite of God for in his lighte doe wee see light Psal. 36. 9. therefore as in the bodily sight shine the Sunne neuer so glorious be the aire neuer so cleere and the medium neuer so transparent yet if the apple in the eie be vnsound the sight will faile and deceiue for he that lookes through a miste saith Basil seeth a misse so be the media of our beliefe optimé disposita the Scripture perspicuous the church testimonie euidēt the torrent of Fathers euery way concurrent the decrees of Councels vnalterably constant yet if the spirite of God qui sensum dat assensum mouet saith Bernar. worke not vpon the wil forcing the assent thereto all the other are in vaine Wherefore if wee bee asked why we beleeue our aunsweare is that we ascribe the cause to Gods inspiration and the meanes to the words ministration As for this Cuckow-like Palinodie of Councels Doctours and Church beeing the fa-burden of euery article hetherto it argueth the barrennesse of his conceite and the badnesse of his cause but deserues no other aunsweare then hee hath receiued before And now wee must come to his second profunditie of what we beleeue And that they knowe not what they beleeue is manifest beecause they haue no rule wherby to know what is matter of faith and what is not Some will limit their beleefe