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
A19748	A confession of Christian religion; Protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1609 (1609)	STC 6172A; ESTC S114690	21,349	54

re motâ misericordiâ discutias eam Domine and assuredly every one of vs may confesse with Anselmus Terret me vita mea nam diligenter discussa apparet mihi aut peccatū aut sterilitas tota vitae mea and I conclude this point with the wordes of Petrus a Soto a Papist in his Scholia vpon this Article in the Confession of Wirtenberge O si cognoscant se homines qui gloriantur in domino glorientur God maketh his will knowne two manner of waies 1. By his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I haue spoken in the Creation 2. In his word Of the word of God Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantiall worde of God of whom before Verbum Christum lumen But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enunciatiue and created word of God Verbum Christi Lucerna called somtimes simply the Scriptures somtimes with an Emphasis the Holy Rom. 12 and Sacred 2. Tim. 3. Ch. Scriptures That they are 1. The word of God 2. Sufficient to saluation 3. Plaine and therefore to be translated 4. By whom they are to haue their sence I acknowledge all these bookes which make vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome speaketh The Canon and Body of holie writ which we call the holy Scriptures to be inspired by the holie Ghost and to be vndoubtedlie the true word of God of which I am perswaded not so much by the iudgement of the Church as for these reasons following 1. From the Maiestie of God speaking in the scriptures for in them nothing is set downe in so easie and simple forme of words but I doe perceaue characters engrave by the finger of God genium humano maiorem 2. From the efficacie of the scripture for mee thinkes while I read my hart doth burne within me as the hearts of the two disciples that went with Christ to Emaus so that I cōfesse with the Prophet Surely as the raigne commeth downe and the snow from heauen and returneth not thither againe but watereth the earth and causeth it to bring forth and bud so is my word c. This I confesse against all those Vatican Rabsakes who having adamant harts the which the spirit of the Lorde cannot pierce doe impeach the power of this word Hosius that doth cal it or approues it to be called egenum quoddam elementum Stephen Paletus rem inanimatam Melchior Canus mortuum iudicem Eckius more blasphemously atramentariam scripturam I condemne Angelus Politianus as blasphemous that preferred Pindarus his Odes before the Psalmes of Dauid Quid palea ad triticum Nonne verbum meum est instar ignis dicit Iehovah tanquam malleus conterens petram 3. Frō the event of prophesies everie one cōpleat in his proper time although foretold long before to wit The people of Israels bondage in Aegypt and delivery frō thence The kingdome to cōtinue in the line of Iudah vntil Christ came in the flesh The prophesie of Iosias given by name three hūdred years before his cradle The captivity into Babylon and freedome by Cyrus The time place manner of Christs birth The reiection of the Jews calling of the Gentiles So that God might well proclaime of himselfe as it is in Isay I am God there is none other and there is none other there is nothing like me which declare the last things from the beginning and from of old the things c saying my councell shal stand and I will do whatsoever I will evē so good Lord thy word is the word of Truth yea as one of thy Apostles hath it more Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is truth itselfe and one iod thereof shall not fall vnto the grounde vnfulfilled for though the Scheme of the world weare away the Prophets doe not liue for ever yet thou ô Lorde with thy Angels wilt come to performe their prophesies in their moments 4. And especially frō the testimony of the spirit of God which perswadeth vnto our souls consciences the vndoubted truth of that word which some doe contemne and deride as foolishnes and hence I iudge it to be that martyrs being resolved by the powerfull perswasiō of this spirit of the truth hereof doe boldly offer to seale the same with their blood protesting that nothing shall remoue them frō profession of this truth Vius Lirin non minae non blandi menta non vita non mors non palatium non satellites non imperator non imperium non homines non demones 2. I beleeue that almighty God hath made knowne vnto vs in his writtē word so much of his will as is sufficient for the instruction of the faithfull without the patching too of Traditiōs So that I account that Canon of the Councell of Trent to be blasphemous by which it is provided that Traditions are to be receiued pari pietatis affectu with the written word of God cōcerning Traditions I am wont to say with Saint Ambrose Quod non legi vsurpare non debeo That which I find not in the scripture ether expressed or deducible by easie consequence I ought not to vse and againe Coeli mysterium me doceat Deus qui me condidit non homo qui se ipsum ignoravit and with Origene Non sum aliorum sermonum discipulus nisi caelestium 3. This Scripture so sufficient I acknowledg to be easie facile fitted to the capacity of the simplest whose vnderstanding God hath not shut vp in that iudgement vobis non datum est nosse misteria regni so that the weakling in faith thence may draw milk for his weak stomake the more able Christian may haue stronger meat to better his groath in the mystery of faith wherfore I could wish that the Scriptures were permitted to every natiō language vnder heauē in their owne familiar tongue that so every mā may haue and read them to his comfort for why should I not with that the spirit of God did not only rest vpon Moses and the seauēty ancient men in the book of Numbers but that Eldad and Medad yea all the Lords people were prophets that the Lord would put his spirit vpon them That we might say of the whole world as S. Hierome of Bethlehem Quocunque te verteris arator stiuam tenens alleluiah decantat sudans messor psalmis se auocat curvâ attondens vitem falce vinitor aliquid Dauidicum cantat But since Scripturae non sunt in legendo sed in intelligendo as S. Hierome contra Luciferianos wel observeth Apices sine crimine sensus in crimine Hil de Trinitate seeing in thē some things are so difficulte as that wee may truely say with the Eunuch to Philip Quomodo possum intelligere si non aliquis viam praemonstret mihi I woulde haue you for the sence of scripture not to advise 1 with humane reason which is blind in matters of

A CONFESSION OF CHRISTIAN RELIGION Apoc. c. 18. ver 2. Cecidit cecidit Babylon illa magna Senec. in Troas Hae manus Troiam erigent Nullas habet spes Troia si tales habet Hil. de Syn. adversus Arrianos Verè Drum nesciunt atque vtinam nescivent cum procliviore enim veniâ ignorarant Sisciens fallo At Oxford Printed by Ioseph Barnes 1609. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Vnfainedlie beleeue that there is one immortall vncompoūded vnlimited Essence which created this worlde and furnished the shop therof with wonderful variety who since doth guide governe the same by a prescribed and regular order taking immediate notice not only of Angels offices mens actions but of every yea the smallest and basest thing in the world not permitting any thing to the lust of fortune or commande of destiny this supernall power I call God and avow him to be the maintainer and rewarder of vertue the revenger and iudge of wickednes and I ascribe vnto him heauen for his throne and the bal of the earth for his footstoole I subiect vnto his absolute commande all the powers of heauen and earth and render vnto him obedience praier thanksgiving for his tribute That there is such a God beside the arguments which we haue from the booke of Nature S. Antonies Booke liber meus ô philosophe est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is true of every severall which S. Augustine hath of the heauens Clamat coelum Deo tu me fecisti I appeale to the conscience of the most desperat forlone wretch in the world tell me whosoeuer thou be that hast thy conscience most deaded scared with a hot yron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God and resoluest thus in thy hart Who seeth me I am compassed about with darknesse the wals cover me whom need I to feare the most high will not remember my sinnes Nec conscientia nostra nobis tam ●e●e diem diceret nisi ali●m Iudicē alia subsellia reformidares Mor. ● ●ie ver c. 34. yet tell me I say why is thy heart so disquieted within thee why is thy countenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare If there be no power that doth know or can punish thy fault what neede this anguish But I wot well that these stirring motions within thee are as so many summons to put thee in minde that there is a God in thy cōscience which seeth thy sinne and will arraigne thee for the same and awarde condemnation against thee if thou prevent not his iudgement by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus este there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab a God for Ekron but one alone God manageth the affaires of the whole world for if it bee true in goverment of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incūber the designes one of another none should be omnipotent and so there should be a tumultuous disorder in the goverment of the world which Ovid pointeth out vnto vs saying Mulciber in Troiam pro Troiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore it is well said of Tertullian Si non est vnus non est lib. 1. aduers man cap. 3. St. Bernards worde is vnissimus This God is simply one in nature essence yet this one God doth subsist in three persons each of them severally communicating in the whole of that one nature and essence yet so as we cānot say that there are three Gods but one God Alius personalitèr non aliud esse●rialitèr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though the persons bee distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstāding must vaile seeing that it hath not pleased God wholy to reueale it to the sonnes of men and that the Cherubins do cover their faces before it as being not able to apprehend the perfit view thereof Wherefore let vs say with holy Moses Hiddē things belong vnto thee ô Lord but revealed things vnto vs and our children let vs only learne as much of this vnity Trinity as it hath pleased God to reueale vnto vs in his word alwaies remembring that saying of Arnobius De Deo loqui et iam vera periculosissimum est that of another De Deo cū dicitur nō potest dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are three persons in the Deitie the Father the Sonne and the holy Ghost as it may be proved by many pregnāt places of scripture so it is evidēt from the baptisme of Christ in Iordan where the Sonne was baptized by Iohn the holy Ghost descended in the visible forme of a Doue the Father gaue witnesse from heauen that this was his beloued sonne c vpō which place S. Augustine giueth the note Qui nescis triuitatem ito ad Iordanem And an other Father Conveniat mens tua Sanctum Iohānem in Iordane And yet that there is likewise an vnity of Esséce of which without inequality the whole Trinity doth participate may bee proved by an vsuall forme of speech in the Hebrew originall when speaking of God a nowne of the plural number is ioined with a verbe of the singular as in the beginning of Genesis 1. In principio creavit Elohim 1 Dij coelum terram-Dij for the persons in the plurall number creavit to note the vnitie of the Essence in the singular number This Trinity of persons thus cōspiring in the vnity of Essence is notwithstanding distinguished by attributes and proprieties These attributes or properties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the Father to be vnbegotten 2. Of the Sonne to bee begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Irenaeus Si quis dixerit Quomodo filius à patre prolatus est Dicimus et Quia prolationem istam sive generationem eius Inenarrabilem existentem nemo novit non Valentinus non Marcion neque Saturninus neque●asilides neque Angeli neque Archangeli nee principes neque potestates nisisolus quigenerauit pater qui natus est filius 3. Of the holy Ghost to be proceeding How the generation of the Sonne and the procession of the holy Ghost do differ I cannot tell only I say with S. Augustine that they do differ sedego distinguere nescio non valeo nō sufficio The communicable proprieties are simple infinite immutable eternall iust mercifull onlie wise omnipotent of which the three persons doe inseparably communicate