Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	holy_a	trinity_n	2,831	5	9.8465	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

átque lubentèr vela I nunc ut consulas Interpretes ex Ministrorum Collegio quod pro nihilo habes R. C. The Anabaptist washt and washt and shrunke in the washing CHAPTER I. ANd when we have done all we must all dye Yea Howsoever we are parted in the lines of Life we must all meet in the Point of Death as in a full point Death What is Death Heathenish Plato describes it with a Divine Plato in Phaedone and Christian Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is the dissolution of the Soule and Body And the Latine Orator lookes with a full eye upon the Platonists when he saith Sunt qui Discessum Cicero Tusc Qu●st lib. 1. Animae à Corpore putent esse Mortem There are who think Death to be a Departure of the Soule from the Body What these thought and was to them a matter of Opinion which is Assensus pendulus a wavering assent is to us Materia Fidei a Matter of Faith which is Assensus immobilis a firme and immoveable Assent to the revealed Truth of God Saint Paul was the Instrument of Revelation and hath settled it first as having a desire to depart dissolvi Philip. 1. 23 Interp. vulgat Tixt Graec. 2 Tim. 4. 6. Edit vulg Cod●● Gr●●c saies the Vulgar and the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dissolved when he was in bivio in a way betwixt two waies And secondly as prophecying the time of my departure is at hand The Vulgar Tempus resolutionis meae It is O' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original the time or opportunity of my Resolution or Dissolution The Philosophicall Reason is this being also a Philosophicall Truth and there being Philosophicall Reasons of all Divine Truths which are not mysterious miraculous or meerly depending upon Divine Pleasure As Life results from the Union So by the Logicall Rule of Contraries it is the same case with proportion in privatives Death from the Disunion of Soule and Body The Rule is Contrariorum contraria est Ratio The Course of Contraries is contrary And Death as the Lion wounds Fra●zius in Leone not a part or member only but divides and rends in peeces the whole substance and subverts the Being caused by the Composition of essentiall Parts CHAP. II. ANd when we have done all we must all dye must be dissolved And then whither the Parts dissolved our Soules and Bodies ours in particular shall go the Devill sitting See Jer. 3. 2 S. Hieron lb. for us by the way as the Arabian in the wildernesse for the Passengers or according to St Hierom ut Latro as a Robber the Arabians being mighty Robbers and Hunters of Men in the Wildernesse and how they shall fare resolve it fairely and positively he that can Two States are assigned to every Soule The State of Conjunction with the Body and the State of Separation from it Of the first we have long triall Of the second we never yet had any No living Man or Woman knows experimentally what is the departure of a Soule from a Body or what Subsistance Adherence Condition Companions Relations a Soule hath in the State of Separation Now me thinkes He and She that may this very night be turned over by Dissolution to this wonderfull unknown and unfathomed State of Separation should be very carefull what they beleeve and how they live Especially the Life of Man being a very Bubble A Bubble puts on the forme of an Hemisphere And shadowing halfe the World as being an Hemisphere it accordingly consists of two Elements It is Aire within which is invisible for its Rarity and without a thin-shapt skin of water and there is all the Bubble The Aire deciphers our Soule and the watery skin our Body in this present World The skin presently breakes the Aire as presently breakes loose and there is a present end of the Bubble and we are as presently delivered up to another World O Lord open thou my Lips and Psa 51. 15. my mouth shall shew forth thy praise And whatsoever others beleeve or do or teach to be done and believed I will not recede from thy known Truth Even the Sea-Monsters or Lam. 4. 3. Sea-Calves driven with every Surge of the Sea draw out the Breast The Vulgar Sed Lamiae nudaverunt Edit vulg mammam But even the Witches or Fairy-Ladies and ranting Night-Dancers have laid the breast forth naked The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Sym. the Dragons Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sirens they give suck to their young-ones But they shall not suckle me CHAP. III. ONce more here let me symphonize with the Spirit of David I said saith he and I say with him Psal 39 1. I will take heed to my waies that I sin not with my Tongue I will take heed to my waies that I speake not write not prompted by Prejudice Custome or Carnall Affection But I may not shut the Book after the reading of this Text as the good old Saint in the Lives of the Vitae Patrum Idem exemplum habetur apud Theodoretum in Histor Tripart lib. 8. cap. 1. Et adducitur à M. Marulo l. 4. cap. 6. Fathers that having 〈◊〉 Bible given into his hands and letting his eye first fall and settle upon these words returned the Book shut and cried Sat est quod didici I have learned enough for the present I will first endeavour to digest this divine Lesson Holy Scripture must lye open and enthroned when holy matters are in debating according to the sober Custome of ancient Councils The Word of God being the most authenticall High-Place from whence in our wants and at pleasure we may looke into Heaven and into the first and Originall will of God and God having dealt otherwise with us than Adrian the Emperour Niceph. Eccl. His● lib. 3. c. 24. with the rebellious Jewes who banished them from their own Country and commanded that they should not look back upon it from an high Place The Scripture as the Logicia●s teach de Terminis Co●notativi● signifies in recto all that which is materiall in it being the things themselves or the faire and fragrant Posie of the Truths revealed and in obliquo signifies that which is formall in it being the manner of Proposition or the Tradition of these Truths by Writing Wherefore although Scripture-Truths be divine Truths and made legible yet if they be not rightly preached interpreted proposed received they will not be true to us and written in our Hearts The Divines question How light could be created by it selfe according to the narration of Scripture Because there seemes then to have been Accidens cujus esse est inesse sine subjecto An Accident the radicall being wherof is to be in a Subject without a Subject and the narration likewise pretends as if Colour could otherwise be than in a Thing or Substance coloured But Aquinas makes it luce lucidius clearer than

is not meant cum respectu ad consequentia with respect to all that followes as that Faith in Children proceeds of it selfe to explicit Act and exercise as Reason doth which needeth not outward instruction to the common exercise of reasonable Acts Because Reason belongeth to a Man as proper to him in his fleshly House and as being in his Definition which Faith as being supernaturall and a Gift of Grace doth not And this their habituall Perfection may be well apprehended as in the reality of it's Infusion so in it selfe it being in them sicut Habitus est in Adultis dormientibus ex Habitu non operantibus as an Habit is in us when we sleepe and work not by the Habit. Wherefore Baptized Infants are Fideles of the Faithfull Kinde And indeed grown Persons are not called Faithfull ab actu sed habitu Fidei from the act but from the habit of Faith otherwise when they sleep and also when they wake and thinke not of Faith or Divine Things they should not be Fideles Faithfull I confesse that a Baptized Child educated amongst the Turks or Indians and not hearing of Christ would be of the Indian or Turkish Profession Because the Grace of Baptism would be lost and chased away by the disordinate Application to sensible and present Things For As where the Sea is red or Nieremberg Hist Naturae lib. 16. cap. 57. De mari rubro nigro black the Rocks and Sands are also there black or red So we commonly conform in Religion to the places of our Education and are effigiated in morality by the manners of the Persons with whom we live CHAP. XX. THese recluse and profound secrets of Knowledge will be the more pervious if this note concerning our Habits be enterweaved Those Habits of Vertues which God the Lord of all Spirituall Treasure insuseth into the Soule are actively produced by God without us who passively receive them or our aid and co-operation Whence an Infused Habit is defined Bona Qualitas Mentis quam Deus in nobis sine nobis operatur A good Quality of the Minde which God worketh in us without us And Habitus in Adultis tribuunt facilitatem Potentiae ad operandum Habits in grown Persons give a facility of working to the Power as being capable of it And the Acts of those Habits either elicite or imperate that is the exercises of Vertue are so produced by Grace in us and in the Powers of our Soul good Habits not comming forth into Act but by the present Influx of actuall Grace that we also must actively concurre and not only vitally but also readily freely and with Election and ordination to some honest end to their production 1 Cor. 3. 9. Text. Graec. Lect. Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St Paul or as the Vulgar Dei enim adjutores sumus For we are helpers of God in the worke of God or as the English For we are laborers together with God From this Doctrine of Habits the second Arausican Councill took Concil Araus secund can 20. S. Aug. in Sententiis num 311. i'ts Rise when it published out of St Austin Multa enim Bona facit in Homine sine Homine Deus Sed nihil Boni facit Homo quod non faciat Deus ut faciat Homo Many good things God works in Man without Man But Man doth no good thing which God is not the cause that Man is the Cause of The former part of this part of the Canon speaks of Habituall Grace in the Infusion the latter part of actuall Grace and Operation It is Visible here that the Nature of an Habit is compossible with the childishnesse of Children and that the Habit doth not give a facility of working to their Powers by reason of their Indisposition inward and outward as we are indisposed being in a sleep or Traunce or distracted with Affairs of a lower order I am startled sometimes with horror and amazement as if I were planet-struck when I consider and chew in my Thoughts how inconsiderately and rashly the ignorant ranting Rabble of Men Women and Children being exhausti Pudoris of exhausted shamefastnesse rush beyond the Hoop and make a rude assault upon these hidden Depths and Heigths and Breadths the sound Explications and evolutions whereof are imbodied in School-Divinity They should hear Lucianus adversus indoctum the Doggs barke in Lucian which when young Neanthus plaied upon the Harp of Orpheus without Orpheus his skill enraged with his tunes out of tune ran with open mouth upon him and tore him almost into as many picces as the noise he made consisted of Discords That Baptism is the Instrument of our new Birth the Fathers and old Interpreters of Scipture beare up by generall Acclamation I enter Tert. lib de Baptismo cap. 1. Tertullian as their Orator Nos Pisciculi secundùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Jesum Christum in aqua nascimur We little Fishes according to our Fish Jesus Christ are Spiritually born in the Water His explicit meaning as it depends upon History is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the Son of God our Saviour being the Motto or Title of Consignation in all our Affairs and by us gathered together in short according to the first and Head-Letters into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by you coagulated with scorn and interpreted a Fish who notwithstanding is mystically and Metaphorically our Fish and we according to our mysticall Head thus intimated by these Head-Letters are inwardly born with the Fishes in their secret Element exposed to our mysticall Use CHAP. XXI THE second objection is If the Text declares for Baptism either there is an halfe-Birth and some are new-borne by halfes or all the Baptized shall enter into the Kingdome of God quae ambo sunt inconvenientia I answer to the first Member There is no halfe-Birth neither are Baptized Children new-born by halfes For the whole worke of the new-Birth is compleated in them They have saving Faith you may call it or Sanctifying Grace and they are Justified Only They have not this Grace or Faith quoad externum exercitium according to outward exercise the effect of all being as yet immanent and inward Because Quicquid recipitur ad modnm recipientis recipitur Whatsoever is received is received and contained according to the manner and measure of the Receiver And Children receiving the Life of Grace when the corporeall Organs remain slatted and lying mortuo modo after a dead manner in regard of such high and lively performances we may not expect exercise untill teaching shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim 1. 6. in Textu Graeco stir up the gift and grace of God in them by blowing the coale hid and lying as dead some while in the Ashes As the Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fell from Heaven was nourished and cherished with the Suppliance of ordinary Matter and Helpes by the Priests under the old Law For Supernaturall

whom at last he stabb'd to the Heart even before the Altar in a Church O the Purity of this Duke-stabbing under the roof of the Temple and the white Canopy of Holinesse There wants nothing to the top and top-gallant of this Angelicall Devilishnesse but the presenting of the poison'd Sacrament to a devout Emperour on his Knees which likewise they have devoutly done I would have open'd the door to Jesuiticall examples and let them ●orth tumbling one over another like the Waves in a foul troubled Sea As of Garnet and Oldcorn Jesuites and chiefe Actors in the matchlesse Powder Treason who are English Martyrologe printed in the year 1608. Chronicled for Martyrs of Sixtus Quintus a Favourer and Patron of the Jesuites who consecrated a Panegyricall Oration to the immortall praise of Clement the Jacobin Fryer that Murthered Henry the third King of France by searching into his Belly with a religious knife And of Barrier who endeavoured Arnault ● Frenchman in his Pleadings against the Jesuites on the behalfe of the King and Parliament of France the killing of Henry the fourth with a poisoned Altar-Dagger which Raviliach afterwards expedited animated thereunto by holy Father Varad a Jesuite And I should have sifted the Originall Question An Deus dispensare possit in Lege Nature vel Decalogi Can God the Pope's Lord dispense in the Law of Nature or the Decalogue Wherein Occam Gerson Occam in 2. q. 19. ad 3. 4. dub Gerson in Tract de vita spiritali Lect. 1. Corol. 10. in Alphabeto 61. literâ E. Almainus Tract 3. Morall cap. 15. Scot. in 3. Distinct 37. q. 1. paragrapho Hic dicitur Bonavent in 1. Distinct 47. q 4. Gabr. in 3. Dist 37. q 1. Art 2. Concl. 1. Durand in 1. Dist 47. q 4. num 16. and Almain affirme that he can dispense in every Law of the Decalogue And their Foundation is Every sin is a sin because it is forbidden by the will of God if therefore God will a thing to be no sin hoc ipso it shall not be a sin And in the which Question Scotus Bonaventure and Gabriel defend that God can dispense in the Precepts of the second Table but not in the Precepts of the first Table that is can dispense in those commandements which manage us towards our Neighbour but not in the Commandements which conform us towards God And in the which Durandus declares that God may dispense in the affirmative Precepts of the second Table but not in the negative Precepts thereof And I should have determined that God himselfe cannot dispense directly and formally in any Precept of the Law of Nature The Reason is Because the Lawes of Nature contain and command that which is good intrinsecally and in it's Nature therefore the Things opposed to these Lawes are in their Natures and intrinsecally Evill and not because they are prohibited by the will of God but because of their own Natures they are dissentaneous and contrary to Naturall Reason and reasonable Nature quà talis est As possible Things are possible not because God hath willed them to be possible but because it is not in it selfe Contradictory that they may come into Being Wherefore God cannot make pace Occami the Hatred of God to be Godly good or Lawfull because this Turn of Things overturns all and is contrary not only to Nature and Reason but also to the Divinity of God And God cannot perswade us to these Evils much lesse will them command them to be and make them good lawfull and honest As therefore the Creatures have their existence from the will of God but their possibility from the very Nature of God because if we consider the Nature of God in his Omnipotency it naturally followes and results that there is a possibility of Things by Creation which Things if per impossibile God were not were impossible So the positive Law both Divine and Humane depends upon the will of God but the Law of Nature is derived from the Law Eternall in Mente Dei Yet God can dispense indirectly and materially in these Lawes by changing the matter of the Thing commanded and thereby subtracting it from the Law of Nature and obligation of the Decalogue For God can give to one Man Power over the Goods Body and Life of another But when where or how did God give Power to the Church of Rome over the Goods Bodies and Lifes of Princes And if the Laity be subject to the Clergy as the Body to the Soule yet the Soule hath not absolute Dominion over the Body and therefore may not lop off the Members or pluck an eye out having offended her and cast it from her otherwise than in a spirituall and morall Sense the literall Sense being repugnant with other Precepts though shee may willingly suffer them or freely give them up to be lopped off passively in the Confession of the true Faith or surrender the whole Body to be destroyed in Martyrdome Desist then O ye cruell Jesuites from this your making odious the most acceptable Name of our most mild and meek Jesus CHAP. XLI BUT in regard it is onely Objected by the Aduersary that the Text Except one be born againe c is used by the Papists Per me liceat They may use it without opposition from me their using a Text in a righteous manner and Matter being no sufficient and reasonable Ground of Quarrell As I may not quarrel with them for their using sacred Scripture in the proof of the most sacerd Trinity against the old Arrians those of Transyluania or in the proof of the Incernation of Christ for the Prepossession and corroboration of Christians against the cursed Insinuations of Mahomet The Spirit of Contradiction and the works of it are not unknown to my Adversary And does he think it would become me to be like the Ilanders adjoyning unto China who by reason of some Traverses of discord and jealousies which oftentimes arise betwixt neighbouring Countries and Provinces falling betwixt them and the Chinenses salute one another by putting off their shooes because the men of China performe the morality of their Salutation by putting off their Hats The violent motions of spirit Jesuiticall and Presbyterian cannot be of God in the long Catalogue of whose blessed works their is no violent Thing I would have the World to understand that I now understand the difference betwixt the Doctrines which Pride and private Interest have publikely raised in the Church of Rome and which are not destructive of its being a Church as the sins and errours of the Pharisees destroied not the Chair of Moses and the Doctrines of the Church of Rome lineally descended from Apostolicall Antiquity or included Virtually in their seed and root And that my Quarrell is not with Truth or Integrity but with the Corruption of Integrity and Truth And in the Truth and Integrity of a sincere and unleven'd Soule If I dye on my Bed and with knowledge of