Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	inspire_v	2,844	5	10.2489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10908	The Protestant Church existent, and their faith professed in all ages, and by whom with a catalogue of councels in all ages, who professed the same. Written, by Henry Rogers D.D. prebendary of Hereford.	Rogers, Henry, ca. 1585-1658.	1638 (1638)	STC 21178; ESTC S116092	131,830	215

Creed 2. Some other secondary accidentall and common to other habits or vertues besides faith to other persons besides the faithfull as morall precepts belong to Charitie properly and are common to Christians and Infidels revealed not onely by the supernaturall light of Gods word but also by the naturall light of reason in man both from God but the one written by God in the day of Creation the other manifested by his Sonne in the day of Redemption Of the former sort are the ten Commandements which were knowne even to the Heathen Dixitque semel nascentibus author He that readeth Plato Lucan Aristotle Tullie Diogenes Laertius the Poets Greeke and Latine the Latine Greeke Aegyptian Chaldean Indian Aethiopian Lawes may there find though not in the same excellent order nor without some mixture of drosse all the Decalogue And so deepe was the impression of this Law in the wisest of those Heathen that no Oracle could prevaile with them to crosse or cancell what the Law of Nature delivered as Principles which alone is properly the Law of Nature Excellent in this kind is that speech of Catoes in Lucan who being advised by Labienus to consult with the Oracle of Iupiter Ammon said unto him What wouldest thou have mee to demand of the Oracle An noceat vis ulla bono Fortunaque perdat Opposita virtute minas laudandaque velle Sit satis nunquam successu crescat honestum Scimus hoc nobis non altius inseret Ammon He that shall reade Phocilides a very ancient Greeke Poet shall there finde a Store-house of excellent morall Precepts as consonant to the writings of Moses and Salomon as if they had been thence drawne Aquinas Bellarm. Valenza alij All Divines of greatest note of your owne side hold that of the Apostle Hebr. 11. v. 1. Faith is the substance of things hoped for the evidence of things not seene to be a definition of faith and then the proper object of faith must bee non apparentia non visa things not evident to the naturall man to the eye of reason such as these morall Precepts are which I last mentioned Lib. 1. de Iustific c. 4. So that howsoever Bellarmine doe cavill with that distinction of Historicall Faith and justifying Faith yet reason will evince the distinction to be good and needfull for those Histories of Esaus selling his Birth-right of Abrahams two wives of Dathans rebellion of Davids adulterie although they are not essentiall to explicite saving faith yet those Stories and whatsoever is recorded in the Word of God to have been done or spoken wee beleeve to have been done and spoken although the act sometime bee wicked and the speeches false and blasphemous as the murther of Vriah the rayling of Shimei the words of the Serpent to Eve So the beliefe and credit we give is not to those actions or speeches of theirs as if the one were well done and the other truly spoken for this were to justifie the false Prophets rayling Rebels and the Devill himselfe but wee beleeve that Historicall Narration of the Holy Ghost that such vvicked sinnes vvere committed such false blasphemous vvords spoken and shall vvee not call this Faith being a credit wee give unto the Relation because it is by divine inspiration in the Pen-men not in the Actors or first speakers Historicall If it bee faith L b. 1. de Iustific c. 9. either a justifying faith or an historicall faith or some other but no other is named and it is no justifying faith Ergo an historicall faith That it is not a justifying faith I proove against Bellarmine out of his owne vvords The whole object if justifying Faith is contained summarily and briefly in the Apostles Creed But those Stories of sinfull actions lying Prophets blaspheming Devills are not at all in the Apostles Creed Ergo The relations of them are no object no article no part of saving Faith If neither of saving Faith nor any other then of Historicall Faith Againe no division of things contained in Scripture is more frequent amongst Fathers Schoolemen and latter Writers Roman Reformed then that of Faith and life Credenda facienda what we should beleeue how wee should liue and if they be members of one division they cannot bee affirmed one of another As therefore those Morall precepts are rules of actions so they belong to Charitie it s their proper place As it is related they came from God so they are the object of Historicall Faith So that the Articles of the Creed wheresoever found in Scripture are the proper object of iustifying Faith And all things that are registred and declared by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets and Evangelists inspired by the Holy Ghost are the object of our Faith Historicall I say the relation not every thing that is related which Historicall Faith I define to be a supernaturall infused assent or credit we give to the relation of things in the Word of God as revealed from him So that I thinke I may say that rightly understood both sides doe agree thus farre 1. That the primary materiall compounded object of Faith as the Schoolemen and Iesuits speake or more plainely that the principall propositions of Faith are in the Apostles Creede 2. The totall object of Faith are omnes revelationes divinae as Valenza or Verbum Dei as Bellarmine or rather the divine Scripture as the Fathers as Aquinas Carbo and the Reformed Churches doe say For Valenza doth aequivocate with his Revelationes Dei and Bellarmine with his Verbum Dei. Who would not be glad to reade in these two great Iesuits That such is the nature of Faith Tom. 3. di 1. q. 1. §. 4. p. 1. that it can assent to no Proposition but as it is revealed by God So Valenza and Faith ought to levell at nothing besides the Word of God for Faith cannot be certaine and infallible unlesse it relye upon his authority who can neither deceiue nor be deceived So Bellarm Who that desireth the peace of Sion would not be glad hereof Lib. 1. de Iustif c. 10. I did much rejoyce when at first I read it but when I saw that Valenza did extend his divine Revelations not onely to Canonical Writers but also to the Pope And Bellarmine to divide Verbum Dei the Word of God into Scriptū non scriptum written Word and unwritten Traditions my joy turned into griefe and searching better into the Questions I found these were poore shifts to hemme in their Pope for when they are prest with arguments or Authorities of Fathers concerning the fulnesse and sufficiency of the Word of God Bellarmine comes in with his distinction of Verbum Dei Scriptum non scriptum saying that the one alone is Regula partialis a piece of a Rule but both together are Regula totalis a whole Rule Tom. 3. d. 1. q. 1. p. 1. §. 4. So Valenza dealeth by revealed verities Vel per Canonicum