Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	divine_a	reason_n	revelation_n	1,589	5	9.4988	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00797	True relations of sundry conferences had between certaine Protestant doctours and a Iesuite called M. Fisher (then prisoner in London for the Catholique fayth:) togeather with defences of the same. In which is shewed, that there hath alwayes beene, since Christ, a visible church, and in it a visible succession of doctours & pastours, teaching the vnchanged doctrine of fayth, left by Christ and his apostles, in all points necessary to saluation and that not Protestants, but only Roman Catholiques haue had, and can shew such a visible church, and in it such a succesion of pastours and doctours, of whome men may securely learne what pointe of fayth are necessary to saluation. / By A.C.	A. C.; Sweet, John, 1570-1632, attributed name.; Floyd, John, 1572-1649, attributed name.; Fisher, John, 1569-1641, attributed name.	1626 (1626)	STC 10916.5; ESTC S118355	64,677	92

not signanter and expresly make this precise Answere which now he maketh nor scarse any part of it as appeareth by the Relation of the first Conference made by the Iesuite in fresh memory and conferred with D. White himself who did not at that time contradict it in this point Thirdly the reason which moued the Iesuite to say that D. White had secured him as is said in this Relation was for that D. White in the said first Conference graunted that there must be one or other church continually visible which had in all ages taught the vnchanged Fayth of Christ in all points fundamentall and being vrged to assigne such a church D. Whyte expressely graunted that he could not assigne and shew any church different from the Roman which held in all ages all points fundamentall Whence the Iesuite gathered his opinion to be that the Roman church held and taught in all ages vnchanged Fayth in all fundamentall points and did not in any age erre in any point fundamentall Whereupon the Iesuite asked whether errours in points not fundamentall were damnable D. White answered they were not so long as one did not hold them against his conscience which Answere he repeated againe to M. B. asking the same question Out of all which the Iesuite did collect that D. Whites opinion was that the Roman church held all points fundamentall and only erred in points not fundamentall which he accounted not damnable so long as one did not hold them against his conscience and thereuppon the Iesuit might well say that D. White had giuen security to him who holdeth no Faith different from the Roman nor contrary to his owne conscience As for D. Whites saying he could discerne but small loue of truth and few signes of grace in the Iesuite I will let it passe as the censure of an Aduersary looking vpon the Iesuite with eyes of dislyke which is not to be regarded further then to returne vpon him not a like censure but a charitable wish that he may haue no lesse loue of truth nor fewer signes of grace then the Iesuite is thought to haue by those who know him better then D. White doth e The Chaplain noteth that the B. was confident and had reason of his confidence For sayth he To belieue the Scripture and Creed in the sense of the Ancient Primitiue Church to receiue the first fowre Generall Councells so much magnified by Antiquity To belieue all points of doctrine generally receiued as fundamentall in the Church of Christ is a Fayth in which to liue and dye cannot but giue saluation And I would fayne see sayth the chaplain any one point maintained by the church of England that can be proued to depart from the foundation To which I answer first that if to say thus be a sufficient cause of confidence I meruayle why the chaplain maketh such difficulty to be confident of the saluation of Rom. Catholiques who belieue all this in a farre better maner then Protestants do neyther can they be proued to depart from the foundation so much as Protestants do who denying infallible authority to all the Pastours of the cath church assembled in a Generall councell do in effect deny Infallibility to the whole catholique church which is bound to heare belieue what is defined and to practise what is prescribed by her Pastours in a generall councell and ordinarily doth so belieue and practise Secondly I aske how Protestants who admit no certaine and infallible meanes and rule of Fayth beside onely Scripture can be infallibly sure that they belieue the same entier scripture and creed and the foure first Generall councels c. in the same vncorrupted sense which the Primitiue Church belieued What text of scripture doth tell that Protestants who now liue do belieue all this or that all this is expressed in those particuler Bibles or in the writings of the Fathers or Councells which now are in the Protestants handes or that Protestants do rightly vnderstand the sense of all which is expressed in their bookes according to that which was vnderstood by the Primitiue Church and the Fathers which were present at the foure first Generall Councells Or that all and onely those points which Protestants do account to be fundamentall and necessary to be expresly knowne by all were so accounted by the Primitiue Church I suppose neither the B. nor the Chaplain can produce any text of scripture sufficient to assure one of all this And therefore he had need to seeke some other Infallible rule and meanes by which he may know these things infallibly or els he hath no reason to be so confident as to aduenture his soule that one may be saued liuing and dying in the Protestant Fayth f Heere I note that the Iesuite was as confident for his part as the B. for his but with this difference that the B. had not sufficient reason of his Confidence as I haue declared But the Iesuite had so much reason both out of expresse scriptures and Fathers and the infallible authority of the Church that the B. himself then did not nor his Chaplaine now doth not taxe the Iesuit of any rashnes but the Chaplain expresly graunteth that There is but one sauing Faith and the B. did as was related graunt that the La. might be saued in the Rom. Fayth which is as much as the Iesuite did take vpon his soule Onely the chaplain saith without any proofe that we haue many dangerous errours but he neither tels vs which they be nor why he thinketh them dangerous but leaueth vs to look to our owne soules and so we do and haue no cause to doubt because we do not hold any new deuise of our owne or any other man or any thing contrary but all most conformable to scriptures interpreted by Vnion consent of Fathers and definitions of Councells Which being so the B. and his chaplaine had need to looke to their soules for if there be but one sauing Fayth as the Chaplain graunteth and he hath reason because S. Paul sayth Ephes. 4. Vna fides One Fayth and S. Leo serm de Natiuit Nisi vna est fides non est vnlesse it be One it is not Fayth and this One Fayth was once the Roman which also yet is as the B. graunteth a sauing Fayth or else he ought not to haue granted that one may be saued liuing dying in it I see not how they can haue their soules saued without they entirely imbrace this Fayth being the Cath. Fayth which as S. Athanasius in Symb. affirmeth vnles one hold entiere that is euery point of it and inuiolate that is belieuing all in right sense and for the true formall reason of diuine reuelation sufficiently applied to our vnderstāding by the Infallible authority of the Cath. Church proposing to vs by her Pastours this reuelation without doubt he shall perish for euer In which sort if the B. and his chaplain did belieue any one Article they finding the same

one or other such succession of Visible Pastors and no other can be shewed out of approued Histories or ancient monumēts besides that of the Roman Church only and such others as agree with it in Faith Ergo. The Roman Church only and such others as agree with it in Faith hath true diuine infallible Faith necessarie to saluation The Consequence of the Maior cannot with reason be denied and if it be it shal be proued The Minor hath two partes The first wherof is plaine by that which is already said and if need be it shal be more fully proued out of holy Scriptures The second part may be made manifest first out of Histories secondly out of the confession of Protestants The second Argument If the Roman Church had the right Faith and neuer changed any substantiall part of Faith Then it followeth that it hath now that one true diuine infallible Faith which is necessary to saluation But the Roman Church once had the right Faith and neuer changed any substantiall part of Faith Ergo. The Roman Church now hath the right Faith and consequently Protestants so far as they disagree with it haue not the right soule-sauing Faith The Maior is euident The Minor hath two partes The first is cleere out of S. Paul Rom. 1. and is confessed by Protestants The second part I proue thus Yf the Roman Church changed any substantiall part of Faith then there may be shewed the point changed the person which was the Authour of that change the time when and place where the change was made others may be named who persisting in the ancient Faith continued opposition against the innouation and change as may be shewed in other like and lesse changes and namely in Luthers and Caluins change But these circumstances cannot be shewed Ergo. No change If my Aduersaries name any point which they affirme to haue beene changed 1. This wil not suffice vnlesse they name the other circumstances of the Author time place and who persisting in the former vnchanged Faith opposed and continued oppositiō against it as against a Nouelty and Heresie as we can do in other changes and namely in that which was by Luther and Caluin 2. These points which they say were changed after the first 600. yeares may be shewed them to haue beene held by more ancient approued Authors in the same sense in which they are held by the Roman Church which doth argue that there was no such change made A briefe Relation of what passed betweene D. White and M. Fisher about the foresaid written Paper THIS forsaid paper passing from one to another came to some hāds who gaue it to D. Francis Whyte to answere and to prepare himselfe to oppugne it in a Conferēce with M. Fisher who whē he wrot it gaue it to the Lady did not thinke or suspect that any such great matter should haue bene made of it as after proued M. D. Whyte hauing as he cōfessed after to M. Fisher had this paper about ten dayes in his handes studying what to say to it came as he was appoynted to the place of meeting and M. Fisher being then a Prisoner was also sent for At the houre and place prefixed both the one and the other as they were bidden sate downe before a few but very Honorable Persons whose names I will onely as M. Fisher first did expresse in these ensuing letters L. K. L. M. B. L. B. M. B. Then D. Whyte drew out a copie of the aforesaid written paper and asked M. Fisher whether he wrote it Vnto which M. Fisher answered I wrote such a thing if it be a true copy I will defend it Then D. Whyte read the first point of the said paper in which was said This is one and has one was diuine Faith c. This saith D. Whyte is true if Faith be vnderstood explicite or implicite Which to be the true sense M. Fisher assented Then D. White read the second point in which was said That this true diuine Faith was wholy prouided vpon the word of God c. This also D. White yielded to be true Then D. White read the third point in which was said That this word of God vpon which Faith was grounded is not only the Word increate but also the Word Created to wit the diuine reuelation made manifest partly by Christes 〈◊〉 preaching partly by the holy Ghosts inward inspiration in 〈◊〉 hartes of the Apostles c. This point also D. White allowed but knowing what followed in the fourth point he asked M. Fisher whether he thought that the holy Ghost was equally in others as in the Apostles M. Fisher said that the inspiratiō of the holy Ghost was promised giuen both to the Apostles others yet not in the same degree nor in the samefull measure but the Apostles as being after Christ the prime foundations of the Church had the holy Ghost in such high degree and full measure that they could and did write Canonicall Scriptures Others that were Pastours and Doctours had it in an inferiour degree yet so as by it they were enabled to teach infallibly and without change the substance of all pointes needfull to saluation especially when in a generall Councell after discussion of the matter they did conclude as the Apostles and Seniours did Visum est spiritui sancto nis It seemeth good to the holy Ghost and vs. The people also had a measure of the same spirit sufficient to enable thē to conceiue rightly and to belieue stedfastly the teaching of their Pastours D. Whyte did not disallow the substance of this answere but only made a verball Obiection saying The Apostles had inspiration Pastours and People onely illumination M. Fisher answered that both Apostles Pastours had inspiration and illumination in regard the motion of the holy Ghost as receiued in the vnderstanding is called Illumination and as receiued in the will it is called Inspiration L. K. bad them leaue that verball controuersy and proceed in the matter D. Whyte excepted against that part of the paper wherin was said That the word of God was partly written partly vnwritten and would haue nothing to be the word of God but what is written in Scripture M. Fisher to iustifie that part of the paper first alledged that Text of S. Paul Hold the traditions which you haue learned whether by our Word or Epistle 2. He made these two ensuing arguments to proue that more is to be belieued by diuine Faith then is written in Scripture It is necessarie to belieue by diuine Faith that Genesis Exodus and other particuler Books are Canonicall and diuine Scripture But this to be so is not assuredly knowen by the only Word written Ergo c. Moreouer Protestants hould and belieue this proposition Nothing is to be belieued by Christian Faith but what is contayned in Scripture But this Proposition is not contayned in the word written Ergo. Somthing is belieued euen by Protestants