Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	trinity_n	2,581	5	9.6972	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19460	A iust and temperate defence of the fiue books of ecclesiastical policie: written by M. Richard Hooker against an vncharitable letter of certain English Protestants (as they tearme themselues) crauing resolution, in some matters of doctrine, which seeme to ouerthrow the foundation of religion, and the Church amongst vs. Written by William Covel Doctor in Diuinitie, and published by authority. The contents whereof are in the page following.	Covell, William, d. 1614?	1603 (1603)	STC 5881; ESTC S120909	118,392	162

A IVST AND TEMPERATE DEFENCE OF THE FIVE BOOKS OF ECCLESIASTICAL POLICIE WRITTEN BY M. RICHARD HOOKER Against an vncharitable Letter of certain English Protestants as they tearme themselues crauing resolution in some matters of doctrine which seeme to ouerthrow the foundation of religion and the Church amongst vs. Written by WILLIAM COVEL Doctor in Diuinitie and published by authority The contents whereof are in the page following Psalm 112.6 The righteous shall be had in an euerlasting remembrance At LONDON Printed by P. SHORT for CLEMENT KNIGHT dwelling at the signe of the holy Lambe in Paules church-yard 1603. The Articles handled in this Booke 1 Of the Deity of the Sonne of God 2 Of the coeternitie of the Sonne and the proceeding of the holy Ghost 3 Whether the holy Scriptures containe all things necessary to saluation 4 Whether the Scriptures be aboue the Church 5 Of the nature and freedome of mans will 6 Of the vse of faith and good works 7 Whether God allow more then he commandeth 8 Of the vertue of good works 9 None free from euery sinne how from all 10 Of Predestination 11 Whether the Church of Rome be any part of the visible Church 12 Of Preaching and Sermons 13 Of the Ministers office 14 Of the nature of the Sacraments 15 Of Christs institution of the Sacraments 16 Of the necessitie of Baptisme 17 Of Transubstantiation 18 Of speculatiue doctrine or sentences mistaken 19 Of Caluin and the reformed Churches 20 Of Schoolemen Philosophie Reason c. 21 Of the stile and maner of M. Hookers writing TO THE MOST REVEREND Father in God my verie good Lord the Lord Archbishop of Canterburie his Grace Primate and Metropolitan of all England THree principall causes Right Reuerend haue moued me to offer this small Labour to your Graces view First the iust respect of my particular dutie which challengeth al parts of my labor as a most thankefull acknowledgement of that seruice which I owe vnto you Secondly the forme of our Church gouernment which imposeth a submitting of our labours to the censure and allowance of those to whom by right that charge belongeth wherein seeing your authoritie and care next vnto our dread Soueraigne is and is to bee esteemed greatest I desire you to vouchsafe to giue that allowance which your Grace in your wisdome shall thinke fit The last reason is the person of him who whilest he liued was aduanced honoured and esteemed by you and now being dead his learning and sinceritie against the false accusations of others challengeth a defence at your Graces hand For doubtlesse it is more right to vertue to defend the deceased then to aduance those that are liuing This as reason euer expecteth at the hands of vertue so especially then when men of worth of desert of learning are mistaken and accused by those that doe want all I craue to the rest of all your Graces fauours that this last may be added That whatsoeuer my imperfections are in this iust and temperate Defence they may no way diminish the honourable remembrance of him whom I doe defend all allowance is his due the faults are mine for which in all humilitie I craue pardon Your Graces to bee commaunded W. COVEL TO THE READER SEeing we are all bound in the dutifull respect of a common iust cause euen to defend those who are strangers to vs it cannot seeme vnfit to any if we affoord theÌ„ so much fauour whose persons and deserts are verie well knowne There is no better contentment for our labour past then in the assurance from our conscience that it is well imployed for doubtlesse the spurning at vertue giueth a greater stroke to the doer then to him that suffereth yet euen that religion that coÌ„mandeth patience forbiddeth not the iust defence of our selues in a good cause especially then when by wronging a particular man there may be some hazard of the truth it selfe Our Church hath had some enemies more openly discontent in the case of Discipline then they now appeare whom to satisfie with reason Maister Hooker indeuoured with much paines that which might haue contented all was in diuers a spurre to a more violent choler for medicines how profitable soeuer worke not equally in all humours From hence proceeded a desire in some to make question of things whereof there was no doubt and a request for resolution of some points where in there was no danger to this end a Letter which heere is answered was published by certaine Protestants as they tearme themselues which I heare how true I know not is translated into other tongues this they presume hath giuen that wound to that reuerend and learned man that it was not the least cause to procure his death But it is farre otherwise for he contemned it in his wisdome as it was fit and yet in his humilitie would haue answered it if he had liued Surely for mine owne part I neuer thought it conuenient that the grauity of this present businesse and the reuerend worthinesse of him that is accused should not be answered with grauitie both of person and speech and my witnesses are both in heauen and earth how iustly I can excuse my selfe as Elihu did Behold I did wait vpon the word of the ancient and harkened for their knowledge I stayed the time and a long time vntill some elder and of viper iudgement might haue acquited me from all opinion of presumption in this cause which being not done by theÌ„ whom many reasons might haue induced to this Defence I could not for that part which I beare in that Church whose gouernment was defended by Maister Hooker with patience endure so weake a Letter anie longer to remaine vnanswered And herein I haue dealt as with men although to me vnknown of some learning and grauitie to whom peraduenture in manie respects I am farre inferiour and yet for anie thing that I know or appeareth in this Letter they may bee clothed with the same infirmities that I am But if this had beene by himselfe performed which I heare he hath done and I desire thee to expect it thy satisfaction gentle Reader would haue beene much more yet vouchsafe in thy kindnesse to accept this The Authours Preface LIttle hath labour done to make any man excellent if vertue haue not as much power to make it continue neither were it anie honour to deserue well if our memories might die with our names â—or our names be buried as often â—s malice or enuie doth seeke to hide them Fewe things are eminently good which are indured amongst distempered iudgements without bitter reprehension for where weakenesse hath not strength enough to imitate and reuerence that vertue which it feareth it hath violence and malice sufficient to detract from that vertue which it hateth Amongst euill persons as there be fewe things that are good in themselues so there be not manie things which they are willing should appeare good in others for vertue where it is not followed

IN this Article the thing which you mislike is not any matter of his iudgement but that he seemeth to coÌ„fesse either out of lesse learning then you haue or more humilitie then you shew that the coeternitie of the Sonne of God with his Father and the proceeding of the Spirit from the Father and the Sonne are in Scripture no where to be found by expresse literall mention And yet you cannot be ignorant but that vndoubtedly he beleeued both Therfore in my opinion it is strange why out of the second fift Article holdeÌ„ by our church you alleage that the Sonne is the word of the Father from euerlasting begotten of the Father and the holy Ghost proceeding from the Father and the Son as though you dealt with an aduersarie that denied either You could not be ignorant hauing perused his writings with that diligence to reprehend but in this great mysterie of the Trinitie both concerning the equalitie of the Sonne with the Father and the Deitie of the holie Ghost who proceedeth from both see plainly that he held directly and soundly that doctrine which is most true and euerie way agreeable with the iudgements and expositions of the Reuerend Fathers of our Church Neither doe I know whether in this point anie of them haue left behinde them a more sound learned and vertuous Confession then he hath done For saith he The Lord our God is but one God In which indiuisible vnitie notwithstanding we adore the Father as being altogether of himselfe we glorifie that Consubstantiall Word which is the Sonne wee blesse and magnifie that coessentiall Spirit eternally proceeding from both which is the holy Ghost what confession can there be in this point of greater iudegment learning and truth and wherein there is lesse difference with that which our Church holdeth both hauing their ground as you may see by the places alleaged by M. Hooker in the Margent from the infallible euidence of Gods word This troubleth you that hee saith that these points are in scripture no where to be found by expresse literall mention which you out of your learned obseruation haue prooued as you thinke to be farre otherwise by those places of Scripture which his carelesse reading and weake iudgement was no way able to obserue Where first to proue the coeternitie of the Sonne you alleage The Lord hath possessed me in the beginning of his way I was before his works of old And againe In the beginning was the word and the word was with God and the word was God And againe Glorifie me thou Father with thine owne selfe with the glorie which I had with thee before the world was These places I confesse by way of collection may serue trulie to confirme in this Article that which our Church holdeth and yet they are not the plainest places that might be alleaged for this purpose But in all these where is there to be found expresse literall mention of the Coeternitie of the Sonne with the Father Nay for any thing that euer I could reade I do not thinke you are able to find the word Coeternall or Coequall in the whole Scripture in this sence For after the Arrians had long in this point troubled the Church the holy Fathers expresse what they held by the word Homousion which word Saint Augustine affirmeth not to be found in all the Scripture What then hath Maister Hooker said which Saint Augustine said not long since neither of them disprouing the thing but both denying the expresse literall mention of the word which I persuade my self your selues are neuer able to find Now for the proceeding of the holy Ghost you alleage as you say expresse words When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father Out of this place as you thinke you haue sufficiently proued the expresse literal mention of this point we conteÌ„d not with you nor with any whether the truth of this point may directly be warranted by holy scripture but whether there be as you say expresse literal mention First then we call that expresse literal mention which is set down in plaine tearmes not inferred by way of consequence that it is so in this point we haue some reasoÌ„ to doubt vntil out of your great obseruation you confirme it by more plaine and apparant Scripture For against this place which is but one which you haue alleaged we take this twofold exception as thereby accounting it insufficient to proue as you would haue it that there is expresse literall mention of the proceeding of the Spirit from the Father and the Son For first in that place alleaged out of Saint Iohn there is no mention at all of proceeding from the Sonne Secondly as Maister Beza whose authority you will not denie doth expound the place Christ speaketh not of the essence of the holy Ghost in himselfe but of the vertue and power of the holy Ghost in vs neither doth his interpretation which wee will not examine at this time any way preiudice the foundation of that truth which our Church doth hold For the Deitie of the holie Ghost proceeding from the Father and the Sonne though not by any expresse literall mention yet may easily be proued by infinite places of Scripture and other infallible demonstrations besides this In the dayes of Liberius the Pope and of Constantius the Emperour certaine fantasticall spirits held that the holy Ghost was not God but onely the ministeriall instrument of diuine working This began vnder Arrius and increased by Eunomius a leprous heretike but a subtill Logitian whom the Church hath strongly confuted with arguments impossible to be answered As first that the holy Ghost is euerie where to giue all things to know and search all things that we are commanded to baptise in the name of the Father of the Sonne and of the holy Ghost besides the greatnesse of the sinne against the holy Ghost So Ananias that lyed as Peter said to the holy Ghost lyed not to man but to God These and many such places warranted those ancient Councels to conclude the Deitie of the holy Ghost equall to the Father and the Sonne and equally proceeding from both As first the Councell of Constantinople consisting of an hundreth and fiftie Bishops vnder Theodosius the elder and Damasus the Pope which condemned the heresie of the Macedonians The same faith was confirmed by the Councell of Ephesus the Councell of Chalcedon the Councell of Lateran vnder Innocentius the third and diuers others And Athanasius himselfe maketh it most plaine that the Father is of none either made created or begotten the Sonne is of the Father alone not made nor created but begotten the holy Ghost is from the Father and the Sonne not made nor created nor begotten but proceeding In this nothing being first or last greater or lesse but all the three persons coeternall and coequall The

proceeding of the holy Ghost as the Schoolemen obserue is threefold one vnspeakeable and eternal whereby the holy Ghost eternally and without time proceedeth from the Father and the Sonne the other temporall when he is sent from the Father and the Son to sanctifie the elect Of this latter proceeding saith Beza is that place vnderstood which you peremptorily alleage for to proue the first So then we say for our answer to this cauill that as yet we see not expresse literall mention of these points but that they are truly and soundly collected by the Church we neither doe can or dare deny secondly that the deniall of expresse literall mention ought not to make any scruple in the minds of weake Christians concerning these articles the substance wherof are plaine scripture though for the words we finde not as yet any expresse literall mention nor last of all as you seeme to feare it can be no vnderpropping to the traditions of the Church of Rome which if they can proue with the like necessary collection out of the holy scripture we are readie to imbrace them with all our hearts In the meane time we account it a wrong to haue an article of our faith for want of expresse literall mention out of scripture to be compared to traditions of that kinde for which in scripture there is no warrant at all To conclude then this article we say that in the Trinitie there is that Identity of essence that it admitteth equality but not plurality the Father is one the Sonne another the Holy-Ghost another but not another thing For that thing that they all are is this one thing that they are one God So that Saint Austin saith I and my Father are one heere both the words of the sentence one are in that he saith one he freeth thee from Arrius and in that he saith are hee freeth thee from Sabellius For are hee would not say of one and one he would not say of diuers for euery person hath his owne substance which no other besides hath although there be others besides which are of the same substance For the persons of the Godhead by reason of the vnity of their substance doe as necessarily remaine one within another as they are of necessitie to be distinguished one froÌ„ another because two are the issue of one and one the ofspring of the other two only of three one not growing out of any other For sith they all are but one God in number one indiuisible essence or substance their distinction cannot possiblie admit separation the Father therefore is in the Sonne and the Son in him they both in the Spirit and the Spirit in both them He that can saith Austine conceiue let him comprehend it but hee that cannot let him beleeue and pray that that which hee beleeueth he may truly vnderstand ARTICLE III. Whether the holy Scriptures containe all things necessarie to saluation TWo things are requisite to mans better life a faith to beleeue what he ought a knowledge to comprehend what hee must beleeue For saith our Sauiour in this is eternal life to know thee to be the only verie God and whom thou hast sent Iesus Christ. Because therefore the want of this knowledge is the cause of all iniquitie amongst men as contrariwise the verie ground of all our happinesse and the seed of whatsoeuer perfect vertue groweth from vs is a right opinion touching things diuine this kind of knowledge wee may iustly set downe for the first and chiefest thing which God imparteth to his people and our dutie of receiuing this at his mercifull hands for the first of those religious offices wherewith wee publikely honour him on earth Now our Church holdeth and wee most willingly confesse that the scripture is the true ground of all that holily we beleeue But yet for all that not the onely meanes concerning God of all that profitably wee know For that new impression made into our nature eueÌ„ by the hand of the Almightie after the first sinne and the wise beholding of his excellent workmanship in the making of all his creatures are two volumes wherein wee may read though not directly the mercy of that power that hath saued vs yet the greatnes and the might of that hand that hath first made vs which though it be not all that we must beleeue yet it is not the least part of that which we ought to know For this as it maketh vs without excuse so it serueth euen to leade vs to a better knowledge and vntill it be perfect to vtter out of the light of nature those voices which may argue vs though not to be sonnes for by this we cannot crie Abba Father yet to be reasonable creatures of that power which we do adore this made Euripides in Troas and manie of the heathen to vtter those prayers which had they beene offered vp in Christ had not bin vnbeseeming a good Christian so that though the Scriptures containe all things which are necessarie to saluation and that our chiefest direction is from them yet we are not affraid to confesse that there is besides a light of nature not altogether vnprofitable the insufficiencie whereof is by the light of Scripture fully and perfectly supplied and that both these together as Master Hooker affirmeth which you mislike doe serue in such full sort that they both iointly not seuerally either of them be so compleat that vnto euerlasting felicity we need not the knowledge of any thing more then of these two I cannot but maruaile that men indued with reason should finde anie thing in this assertion which in the hardest construction might be wrested as detracting froÌ„ the sufficiency of the holy scripture And only for this cause by reason that we reade darkly by the light of nature those first elements out of a naturall knowledge which by the accesse of a better teacher serue afterward for the full perfecting of that knowledge which is requisite to mans saluation For as the schoolemen say man standeth in need of a threefold lawe to a morall vprightnes setting aside that righteousnes requisit for his heauenly country First an eternall law which Saint Austin calleth the cheifest reason secondly naturall last of all humane vnto which if we adde that man ouer and besides these is in an ordination to a supernaturall ende then it is manifest that to make him a heauenly Citizen there is requisite a fourth lawe which man must learne to obeiâ— out of the holy scripture But as in the greatest and fairest buildings euen those stones that lye lowest are of an vse not be contemned though peraduenture not comparable to those last exquisite perfections by which the worke is finished so euen the light of nature for the acting of morall vertues hath his vse though not absolutely compleat to make vs Christians And therefore in the nature of mans will the very Philosophers did seldome erre but

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