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A07802 The dovvnefall of poperie proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists: daring them all iointly, and euery one of them seuerally, to make answere thereunto if they can, or haue any truth on their side; knowing for a truth that otherwise all the world will crie with open mouths, fie vpon them, and their patched hotch-potch religion. Bell, Thomas, fl. 1593-1610. 1604 (1604) STC 1818; ESTC S113800 116,542 172

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per gratiam He would not therefore say eternall life is the stipend of iustice but he had rather say eternall life is the grace of God because the same merits to which it is rendered are not of our selues but wrought in our selues by God through grace The second text of holy scripture is contained in these wordes I count that the afflictions of this present time are not worthy of the future glory which shall be reuealed toward vs. Loe all our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all our passions afflictions and penalties that we are able to endure in this life are so farre from being meritorious of eternall life that they are in no wise comparable to the same Theoderetus doth liuely expresse this verietie in these most golden wordes Superant certamina coronae non comparantur cum laboribus remunerationes labor enim paruus est sed magnum lucrum speratur Et propterea non mercedem sed gloriam vocauit ea quae expectantur The conflicts of the crowne doe remaine the labours are not comparable to the rewards for the labour is small but the gaine hoped for is great And therefore the things expected are not called a reward but glory Anselmus hath these wordes Hoc est si quis pateretur omnes paenarum acerbitates quae in tempore presentis vitae sufferri possunt non essent omnes illae passiones dignum meritum ad consequutionem futurae gloriae quae ablato omni velamine reuelabitur in nobis If one should suffer all kindes of torment which can bee endured in this life yet would not all those afflictions torments or passions be a sufficient and condigne merite to atteine the future glory which when euery vaile is taken out of the way shal be reuealed in vs. Marke well these wordes in this famous popish writer because they are most important for seeing he was a great papist his proofe must needes be good against the papists Againe his words are so cleere and manifest that no euasion can haue place For he saith in plaine and expresse tearmes that all which is possible to be done or endured in this world can not be a worthy or condigne merite of eternall life No answere in truth can be made hereunto it iumpeth in deed with the true sense and meaning of Saint Paul The third place of holy scripture is contained in these words Not by the works of iustice which we haue done but according to his mercie he hath saued vs by the lauer of regeneration and renouation of the holy Ghost These are the Apostles words euen as our Rhemists haue alledged them By which words it is most cleere and apparant that we are not onely iustified but also saued of meere mercie and the free gift of God And consequently that eternall life hath no merite on the behalfe of man For after saluation once accomplished all merite is vaine and needlesse Anselmus hath these golden words Tunc saluos nos fecit qui nostris meritis eramus perditione digni non enim ex operibus iustitiae quae fecimus nos processit haec salus quia nulla opera iustitiae feceramus vnde salutem meruissemus sed ipse secundum misericordiam suam saluos nos fecit non secundum merita nostra nobis hanc salutem dedit Then did he saue vs who by our owne merites deserued perdition For this saluation came not from the workes of iustice which we haue done because we had done no workes of iustice by which wee should merite saluation but hee according to his mercie saued vs and not according to our merites gaue hee vs this saluation The famous papist Dionysius Carthusianus expoundeth Saint Paul euen as Anselmus did These are his wordes Non ex operibus iustitiae quae fecimus nos id est non propter merita nostra quae nulla fuerunt quia predictis peccatis eramus obnoxij sed secundam suam misericordiam saluos nos fecit à potestate diaboli reatuaeterui tormenti merito suae conuersations passionis Not of the works of righteousnesse which we haue done that is not for our merites which were none at all because we were subiect to the afore named sinnes but according to his mercie hath he saued vs from the power of the deuill and guilt of eternall torment by the merit of his holy conuersation and passion Loe our saluation commeth not of mans merits but of the merits of the sonne of God This shall suffice for the first reason which is drawne from the authortiie of holy writ The second reason drawne from the authoritie of the holy fathers SAint Austen hath many excellent testimonies in his workes which doe euidently approoue and confirme this my doctrine against the popish supposed condigne merit of works but I will content my selfe with one or two at this present Thus doth he write Virtus est charitas quaid quod diligendū est diligitur haec in alijs maior in alijs minor in alijs nulla est plenissima vero quae iam non possit augeri quandiu hic homo viuit estin nemine quandiu autem augeri potest profecto illud quod minus est quā debit ex vitio est Ex quo vitio non est iustus in terra qui faciat bonum non peccet Ex quo vitio non iustificabitur in conspectu Dei omnis viuens Propter quod vitium si dixerimus quia peccatum non habemus nos met ipsos seducimus veritas in nobis non est Propter quod etiam quantum libet p●ofecerimus necessarium est nobis dicere dimitte nobis debita nostra cum iam omnia in baptismo dicta facta cogitata dimissa sint Charitie is a vertue with which we lout that that ought to be loued This in some is more in others lesse in others none at all but the perfect charitie which cannot be increased while a man here liueth is found in none so long as it can be increased that doubtlesse which is lesse then it should be proceedeth of sinne by reason of which sinne there is not one iust vpon earth that doth good and sinneth not by reason of which vice if we say we haue no sinne we deceiue our selues and the truth is not in vs by reason of which sinne how much soeuer we profit yet must we say of necessitie Forgiue vs our trespasses euen after that all our thoughts words and workes are forgiuen in baptisme Thus writeth Saint Austen that mightie piller of Christs Church out of whose most golden wordes I note sundrie excellent documents to the great comfort of the faithfull and to the euerlasting confusion of all impenitent papists For first Saint Austen saith that no man can haue charitie in that perfect degree which the law requireth Secondly that the want thereof proceedeth of that vice that is inherent in vs. Thirdlie that by reason of this vice euery man is a sinner Fourthly that by
the catholike Church and there hath reckoned vp the consent of peoples and nations authoritie begun with miracles nourished with hope increased with charitie established with antiquitie succession of priests from Saint Peters seat and the name of Catholike he addeth that though these things bee great motiues to keepe him in the vnitie of the Church yet must the truth of the scriptures be preferred before them all In regard whereof he promiseth to giue more credit to Manichaeus than to the Church and to yeeld vnto his doctrine if he shal be able to prooue it out of the scripture In the meane while he must giue him leaue to preferre the credit of the catholike Church before his bare wordes especially seeing the Church but not Manichaeus was the outward meanes and externall helpe that brought him to the faith of the Gospell The second Obiection The baptisme of infants is a matter of faith but not conteined in the holy scriptures ergo not all things necessarie for mans saluation are therein to be found The Answere I answere that it is contained in the scriptures and I proue it by sundry reasons The first argument is drawne from the couenant For infants being within the couenant ought not to be debarred from the signe and seale thereof I will establish my couenant betweene me and thee and thy seed after thee in their generations for an euerlasting couenant to be God to thee and to thy seed after thee Againe you are the children of the Prophets and of the couenant which God made to our fathers saying to Abraham euen in thy seede shall all the families of the earth be blessed Againe repent and be euery one of you b●ptised in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the holy Ghost For the promise was made to you and to your children and to all that are a farre off euen so many as the Lord our God shall call Againe if the first fruits be holy the whole lumpe also is holy And if the roote be holy the boughes also Againe suffer the yong children and stay them not from comming vnto me for to such belongeth the kingdome of heauen And where Saint Matthew hath little children then S. Luke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infants which can neither vnderstand nor come Againe your children are holy yong children therefore must be baptised The second argument is drawne from the analogie of the figure of the old testament For circumcision to which baptisme succeeded did pertaine to both ages as well to yoong as to old In whom also yee are circumcised with circumcisiō made without hands by putting off the body of the flesh subiect to sinne by the circumcision of Christ buried with him in baptisme in whom yee are also risen againe through the faith of the operation of God who raised him vp from the dead Thus saith Saint Paul by whose wordes we may learne sufficiently that baptisme did succeed to circumcision for the same end vse and purpose viz. that by it we may putting off the bodie of sinfull flesh be buried together with Christ and rise again with him through faith The third argument is drawne from the practise of the Church For the Apostles of our Lord Iesus were commaunded to baptise all sorts of people withour exception Goe therefore and teach all nations baptising them in the name of the father and of the sonne and of the holy Ghost Againe we read in the historie Apostolical that the whole house of Lydia was baptised neither yong nor old being excepted Againe we may find in the acts that the keeper of the prison at Philippos was baptised all they of his houshold incontinent Againe in another place we may read that the whole family of Stepha●●s was baptised not one at all exempted The Obiection Infants haue no faith ergo they may not be baptised The Answere I denie the antecedent because their faith and profession is this to be borne of the faithfull in the vnitie of the Catholike Church Againe though they haue not actuall faith yet haue they faith fundamentallie and by inclination In which sense our Lord Iesus doth reckon them among the faithfull when he saith in this manner VVhosoeuer shall offend one of these little ones that beleeue in me it is better for him if a milstone were hanged about his neck and he were cast into the sea Infants therefore when they are baptized in the Church for faithfull are then deemed to beleeue after their manner VVho albeit they haue not faith in act yet haue they the spirit and vertue or foundation of faith by Gods operation in them Neither ought this thing to seeme strange vnto vs. For if the infants of the wicked ones haue infidelitie and impietie though not in act yet in inclinatiō by nature as writers graunt then truly may it be said that the infants of the faithfull haue faith and pietie though not in act yet in inclination by grace For grace cannot be of lesse force through Christ than nature through the fall of Adam for God saith plainely I will be thy God and the God of thy seed after thee The third Obiection VVee beleeue the trinitie of persons in vnitie of substance but this is not in the scripture Ergo. The answere I denie the assumption for the trinitie of persons is plainly auouched in the holy Gospel where it is thus written But the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things Thus saith our Lord Iesus In which words we see mention made of three distinct persons first of the Father which sendeth secondly of the holy Ghost which is sent thirdly of the Sonne in whose name he is sent Againe in another place it is thus written There are three which beare recorde in heauen the Father the VVord and the holy Ghost and these three are one Item Matth. 28. verse 19. The fourth Obiection It is not to be found in the holy scrpture that Christ is consubstantiall and of the same substance which the Father Ergo. The Answere The antecedent is false For first in the prophesie of Zacharias I find these wordes arise O sword vpon my shepheard and vpon the man that is my fellow saith the Lord of hostes Secondly in many places of the new testament First in these words I and my Father are one Secondly in these words If ye beleeue not me beleeue the works that ye may know and beleeue that the Father is in me and I in him Thirdly in these words VVho being in the forme of God thought it no robberie to be equall with God Fourthly in these words She shall bring foorth a sonne and thou shalt call his name Iesus for he shall saue his people from their sinnes For this respect saith holy
the authoritie of the holy Fathers DIonysius Areopagita who liued in the daies of the Apostles doth liuely deliuer this truth vnto vs in these expresse words Omnino igitur non audendum est quicquam de summa abstrusaque diuinitate aut dicere aut cogitare praeter ea quae nobis diuinitus scripturae diuinae countiarunt In no wise therfore may we make bold to speake or thinke any thing of the most high and ineffable diuinitie saue that only which holy writ hath reuealed to vs from heauen S. Augustine that glistering beame and strong pillar of Christs church auoucheth plainely that all things necessarie for our saluation are contained in the written word as is alreadie prooued in the former reason and he confirmeth the same doctrine in another place where he hath these expresse words In his enim quae apertè in scriptura posita sunt inueniunter illa omnia quae continent fidem moresque viuendi spem scilicet atque charitatem For in those things which are plainely set downe in the holy Scripture all things are found which containe faith and manners that is to say hope and charitie The same S. Austen in another place hath these expresse words Credo quod etiam hinc diuinorum eloquiorum clarissima authoritas esset si homo sine dispendio promissae salutis illud ignorare non posset I beleeue that euen in this point also we should haue most cleere testimonie of holy writ if a man could not be ignorant thereof without the losse of his saluation S. Irenaeus hath these words Non emim per alios dispositionem salutis nostrae cognouimus quam per eos per quos euangelium peruenit ad nos quod quidem tunc preconiauerunt postea vero per dei voluntatem in scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum For we know the dispensation of our saluation by them onely by whom the Gospell came to our hands which Gospell they first preached but afterward by Gods appointment they deliuered the same vnto vs in writing that it might be the foundation and pillar of our faith Tertullianus an auncient writer who liued aboue 1300 yeeres agoe hath these expresse wordes Adoro scripturae plenitudinem quae mihi factorem manifestat facta An autem ex aliqua subiacenti materia facta sint omnia nusquam adhuc legi Scriptum esse doceat Hermogenis offiicina si non est scriptum timeat vae illud adijcientibus aut detrahentibus destinatum I reuerence the plenitude fulnesse and perfection of the scripture as which sheweth to me both the maker and the things which are made But that all things are made of some subiacent matter I neuer could yet read any where Let Hermogenes his shop shew vs where it is written If it be no where written let him be afraid of that woe which is prouided for them that adde or take away from the Scripture Loe gentle reader these three most auntient fathers doe teach vs many very excellent documents First that we know the dispensation of our saluation by Christs Apostles Secondly that we receiued the Gospell from them Thirdly that they first preached the mysteries of our saluation deliuering the Gospell by word of mouth Fourthly that afterward they committed the same to writing Fiftly that the Scripture was written by Gods owne appointment Sixtly that it was written for this end and purpose That it might be the pillar and foundation of our faith Seuenthly that we may not speake or thinke any thing of God which we find not written in Gods booke Eightly that the holy Scripture is perfect and containeth all things necessarie for vs to know Ninthly that all such as teach or beleeue any doctrine not contained in the Scriptures must drinke of the cup of eternall woe for their paines Let vs proceed and see what other fathers of later times tell vs. S. Cyprian who liued about 249 yeares after Christ viz. aboue 1300 yeares agoe hath these words Vnde ista traditio Vtrumne de dominica euangelica authoritate descendens an de Apostolorum mandatis epistolis veniens Ea enim facienda esse quae scripta sunt deus testatur proponit ad Iesum Nave dicens Non recedet liber legis huius ex ore tuo sed meditaberis in eo die ac nocte vt obserues facere omnia quae scripta sunt in eo Si ergo aut euangelio precipitur aut in Apostolorum epistolis aut astibus continetur obseruetur diuina haec sancta traditio From whence came this tradition Did it descend from the authoritie of our Lord or his Gospell Or came it from the mandates of the Apostles or their epistles For that those things must be done which are written God himselfe doth witnesse and propose to Iesus Naue saying The booke of this law shall not depart from thy mouth but thou shalt meditate therein night and day that thou maiest obserue to doe all things which are written in it If therefore it be either commaunded in the Gospell or be contained in the Epistles or in the Acts of the Apostles let this diuine and holy tradition be obserued Thus writeth S. Cyprian shewing plainely that all traditions ought to be examined by the written word and nothing to be admitted which is not contained in the same or grounded thereupon VVhere I note by the way for the helpe of the reader that though Cornelius then bishop of Rome whom now the papists tearme Pope and his holinesse together with the whole nationall synode of all the bishops of Italie had made a flat decree touching rebaptization and though also Pope Stephanus his holinesse had confirmed the same decree and commaunded it to be obserued and thirdly though our papists of late daies doe obstinately affirme that their Pope cannot erre when he defineth iudicially Yet this notwithstanding S. Cyprian teacheth and telleth vs plainly and roundly that in his time the bishop of Rome had no such authoritie as this day he proudly and antichristianly taketh vpon him for he roundly withstood the decree of Pope Stephanus who then was bishop of Rome and both sharpely reprooued him and contemned his falsely pretended authoritie And for all that S. Cyprian was euer reputed an holy bishop in his life time and a glorious martyr being dead But if the bishop of Rome had beene Christs vicar and so priuiledged as our papists beare the world in hand he is then doubtlesse S. Cyprian must needs haue beene an hereticke and so reputed and esteemed in the Church of God For if any Christian shall this day doe or affirme as S. Cyprian did or publickely denie the Popes falsely pretended prymacie in any place countrey territories or dominions where poperie beareth the sway then without all peraduenture he must be burnt at a stake with fire and faggot for his paines S. Athanasius hath these words Sufficiunt sanctae ac diuinitus inspiratae
scripturae ad veritatis iuditionem The holy scriptures inspired of God are sufficient for the discussion and manifestation of the truth VVhere the reader must obserue with me that Athanasius contending against the Gentiles that their idols were not gods and proouing that Christ was true God and true man by the Scriptures and withall auouching that the Scriptures were sufficient to decide and determine the controuersie should haue made a very foolish argument and haue concluded nothing at all if any necessarie truth had beene wanting and not fully contained in the holy scriptures S. Epiphanius hath these words Nos vniuscuiusque quaestionis inuentionem non ex proprijs ratiocinationibus dicere possumus sed ex scripturarum consequentia VVe cannot shew the inuention of euery question out of our owne proper reasons but by consequence of the scriptures S. Cyrill hath these words Necessarium nobis est diuinas sequi literas in nullo ab earum prescripto discedere It is necessarie for vs to follow the holy scriptures and not in the least iot to depart from the prescript rule thereof S. Chrysostome hath these words Si quid dicatur absque scriptura auditorum cogitatio claudicat nunc annuens nunc haesitans interdum sermonem vt friuolum aduersans interdum vt probabilem recipiens Verum vbi è scriptura diuinae vocis prodijt testimonium loquentis sermonem audientis animum confirmat If any thing be spoken without the scripture the cogitation of the auditours faileth sometime yeelding sometime staggering and sometime reiecting the speech as friuolous sometime receiuing it as probable But so soone as the testimonie of Gods voice is heard out of the scripture it confirmeth both the word of the speaker and the mind of the hearer The same S. Chrysostome in another place hath these words Quicquid quaeritur ad salutem totum iam adimpletum est in scripturis Loe these holy fathers and auntient writers who all of them liued aboue a thousand and one hundred yeeres agoe teach the selfesame doctrine with the former fathers They tell vs first that the holy scripture is sufficient to decide all controuersies Secondly that we must affirme or hold no doctrine but that which we find in the scriptures Thirdly that we must not in the least point of doctrine depart or swarue from the rule of holy scripture Fourthly that in the holy scripture is fully comprised whatsoeuer is necessarie for mans saluation But let vs yet heare the verdict of some others S. Ambrose hath these words Non negamus imò potius horremus hanc vocem Sed nolo argumento credas sancte imperator nostrae disputationi Scripturas interrogemus interrogemus apostolos interrogemus prophetas interrogemus Christum VVe denie not but rather abhorre the word Yet holy emperour I would neither haue you beleeue our argument nor our disputation Let vs aske counsell vpon the scriptures let vs aske the Apostles let vs aske the Prophets let vs aske Christ himselfe and so know what is the truth S. Basill hath these words Si quicquid ex fide non est peccatum est sicut dicit apostolus fides vero ex auditu auditus autem per verbum dei ergo quicquid extra diuinam scripturam est cum ex fide non sit peccatum est If whatsoeuer is not of faith be sinne as the Apostle saith and if also faith come by hearing and hearing by the word of God then doubtlesse whatsoeuer is not in the holy scripture the same is sinne because it is not of faith The same S Basill in another place hath these words Stemus arbitratu in spiratae à deo scripturae apud quos inueniuntur dogmata diuinis oraculis consona illis omnino veritatis adiudicetur sententia Let vs be iudged by the scripture which came from God by inspiration and whose doctrine shall be found consonant to Gods Oracles let the truth be iudged to be on their side S. Hierome hath these words Hoc quia de scripturis non habet authoritatem eadem facilitate contemnitur qua probatur This opinion is as easily reiected as it is affirmed because it hath no authoritie from the scriptures The same S. Hierome in another place hath these words Quomodo narrabit non verbo sed scriptura Videte quid dicat qui fuerunt non qui sunt vt exceptis Apostolis quodcunque aliud postea decatur abscindatur non habeat postea authoritatē Quamuis ergo sanctus sit aliquis post Apostolos quamuis disertus sit non habeat authoritatē Quoniā dominus narrat inscriptura populorū principū horam qui fuerunt in ea How shall he shew it not by word but by the holy scripture Marke what he saith who were but not who are to the end that the Apostles being excepted whatsoeuer other thing be afterward spokē it must be reiected it must haue no authority at all Wherfore though a man be holy though he be learned yet seeing he commeth after the Apostles let him be of no authoritie For our Lord speaketh to vs in the scripture of his people and of the princes that were therein The same Saint Hierome in an other place hath these wordes Erog nec parentum nec maiorum error sequendus est sed authoritas scripturarum Dei docentis imperium Therefore we must neither follow the errour of our parents nor of our auncestours but the authoritie of the scriptures and the commandement of God teaching vs. The third reason drawne from the authoritie of famous popish writers IOhn frier the late bishop of Rochester one highly renowmed amongst the papists and with them canonized for a Saint and glorious Martyr so as his authoritie must perforce be of credit against them hath these expresse words Scriptura sacra conclaue quoddam est omnium veritatum quae Christianis scitu necessaria sunt The holy scripture is a certaine store-house of all truths which are needfull to be knowne of Christians In another place the same famous papist hath these wordes Contendentibus itaque nobiscum haereticis nos alio subsidio nostram oportet tueri causam quam scripturae sacrae Therefore when heretiques contend with vs wee must defend our cause by other meanes than by the holy scripture These are the very expresse words of their owne famous popish bishop of their holy Saint of their glorious matyr who laboured with might and maine for the Popes vsurped soueraintie and defended the same in the best manner he was able And yet for all that he hath bolted out vnawares and against his will such is the force of truth which must needs in time preuaile so much in plaine tearmes as is sufficient to ouerthrow all poperie for euer and to cause all people that haue any care of their saluation to renounce the Pope and his abhominable doctrine to their liues end For first our popish bishop telleth
so this tradition is not excepted but virtually implied in our affirmation Fiftly the scriptures canonicall are discerned from not canonicall euen of themselues like as light is discerned from darkenesse hardnesse from softnesse and sweetnesse from bitternesse Thy word ô Lord saith the Prophet is a lanterne to my feet and a light vnto my pathes VVe haue a right sure word of prophesie saith S. Peter whereunto if ye take heed as vnto a light that shineth in a darke place ye doe well vntill the day dawne and the day-starre arise in your hearts Yet most true it is that the faithfull onely can discerne it For as the Apostle saith If Christs gospell be hid it is hid in them that perish in whom the God of this world hath blinded the minds of them which beleeue not least the light of the Gospell of the glorie of Christ should shine vnto them And the same Apostle elswhere teacheth vs that the spirituall man iudgeth all things VVhich text two famous papists Lyranus and Carthusianus doe expound of things partaining to our saluation S. Iohn is consonant to S. Paule affirming that the vnction which the faithfull haue receiued doth teach them all things Yea Christ himselfe saith That his sheepe doe heare his voice And he addeth that they follow him because they know his voyce But doubtlesse if Christs sheepe that is the faithfull and Gods elect people doe know his voice and therefore doe follow him then by a necessarie consequence they can know Christ speaking to them in the holy scripture and so can discerne holy writ from prophane fables or stories Melchior Canus a famous papist maketh this case cleere his words are set downe in my Golden ballance Sixtly the formall obiect of our faith is veritas prima the first veritie or God himselfe as Dionysius Areopagita telleth vs. Yea Aquinas that famous papist surnamed their angelicall doctor teacheth the selfe same doctrine Non enim fides inquit diuina alicui assentitur nisi quia est à Deo reuelatum For diuine faith saith Aquinas will not yeeld assent to any thing vnlesse it be reuealed of God VVhich truth of doctrine Saint Austen confirmeth in these golden wordes Iam hic videte magnum sacramentum fratres sonus verborum nostrorum aures percutit magister intus est Nolite putare quenquam hominem aliquid discere ab homine Ad monere possumus per strepitum vocis nostra si non sit intus qui doceat inanis fit strepitus noster Quam multi hine indocti exituri sunt quantum ad 〈◊〉 pertinet omnibus locutus sum sed quibus vnctio illa intus non loquitur quos spiritus sanstus intus non docet indocti redeunt Magisteria forinsecus adiutoria quaedam sunt admonitiones Cathedram in coelo habet qui corda docet Sequitur interior Magister est qui docet Christus docet inspiratio ipsius docet Vbi illius inspiratio illius vnctio non est forinsecus inanit●r perstrepunt verba Now brethren behold here a great sacrament the sound of our wordes pierceth your eares but the master that teacheth you is within Thinke not that man learneth any thing of man we preachers may admonish by the sound of wordes but if he be not within that teacheth in vaine is our sound how many will goe hence vntaught For mine owne part I haue spoken to all but to whom that vnction speaketh not inwardly whom the holy Ghost teacheth not within they goe home vntaught as they came The outward teachings are some helpes and admonitions but he sitteth in his chaire in heauen that teacheth the heart The master is within that teacheth it is Christ that teacheth it is his inspiration that instructeth VVhere his inspiration and his vnction is not there the outward noise of words is in vaine Thus writeth this auntient and learned father with many moe wordes to the like effect By whose doctrine we may learne sufficiently if nothing else were said that howsoeuer men teach how soeuer Paul plant or Apollo water yet will no increase follow vnlesse God giue the same I therefore conclude that we doe not beleeue this booke or that booke to be canonicall because this man or that man or the Church saith soe but that the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath in it selfe that dignity which is worthy to haue credite that the declaration of the Church doth not make vs beleeue the scripture but is only an outward helpe to bring vs thereunto and that wee therefore indeed beleeue the scripture and this or that booke to be canonicall because God doth inwardly teach vs and persuade our hearts so to beleeue For certes if wee should beleeue that this or that booke is canonicall scripture because the Church saith so then should the formall obiect of our faith and the vltimate tearme into which our faith is resolued be man and not prima veritas or God himselfe as Areopagita and Aquinas teach vs. And it will not helpe the papists to replie out of Saint Augustine That he would not haue beleeued the Gospell vnlesse the authoritie of the Church had mooued him thereunto For S. Austens wordes are these Nisi authoritas ecclesiae me commoueret I would not haue beleeued the Gospell if the authoritie of the Church had not iointly mooued me therunto For wee must note that there is a great difference betweene mouere and commouere Mouere is to moue absolutely and a part by it selfe but commouere is to moue respectiuely and together with another thing So Saint Austens meaning is nothing else indeed but that the authoritie of the Church did outwardly concurre with the inward motion of the holy Ghost to bring him to the faith of the Gospel Now Saint Austens meaning is this and and none other viz. that he maketh much more account of the vniuersall Church than of Manichaeus and his complices because the Church did first moue him to heare the Gospel preached and to giue some credit to the same I say some credit because the Churches authoritie did onely moue him to beleeue the Gospell fide humana non fide diuina with humane faith not with faith diuine For this diuine faith with which we Christians doe beleeue the Gospell proceedeth not from the outward teaching of man but from the inward instruction of the holy Ghost as I haue out of the same Austen already prooued Yea the selfe same father declareth in the same chapter that he speaketh of himselfe as being a Manichee not as being a Christian. What faith Saint Austen wouldest thou say to him that should answere thee I doe not beleeue it but for the authority of the Church And this sense is confirmed because S. Austen cōfesseth in the very same chapter that the authoritie of the Gospel is aboue the authoritie of the Church And in the chapter aforegoing after he hath told vs what kept him in