Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69250	Newes from France containing tvvo declarations of two new conuerts from the Church of Rome to the reformed churches of France: the former made by Master M. du Tertrf [sic], Lord de la Motthe Luyne, late preacher amongst the order of the Capucins vnder the name of F. Firmin, &c. at Saumur on the 27. of May last: the latter by the Marquise Boniuet, Lord of Creuecœur, &c. at Rochell on the seuenth of August last. Both translated out of the seuerall French copies into English by E.M. of Christ-Church in Oxford. Whereunto is added an English letter sent from Paris by an English gentleman to his friend in England, touching the late surprisall and imprisonment of the Prince of Conde, which happened on the 22. of August last.; Declaration and manifestation, of the chiefe reasons and motives of the conversion of Master M. du Tertre, Lord de la Motthe Luyne.	Bonnivet, Henri Marc de Gouffier, Marquis de, d. 1589. Declaration de Henri-Marc de Gouffier. aut; Meetkerke, Edward, 1590-1657, attributed name.	1616 (1616)	STC 7372; ESTC S117179	43,123	84

the Law And in the fift chapter verse 1. Therefore being iustified by faith wee haue peace with God through our Lord Iesus Christ There is iustification by faith And as for the imputation of the merit of Christ hee sheweth it there also in the fourth chapter when as telling how God had imputed to Abraham his faith for righteousnesse hee addeth Now in that that this was imputed to him for righteousnesse c. This faith is not an idle imagination or false illusion and perswasion or fantasticall speculation in the beleeuers braine as your Doctors doe slanderously say but an holy assurance and firme confidence in the bounty and mercy of God by the which we beleeue that according to the truth of his infallible promises hee will be gracious and mercifull vnto vs in Iesus Christ his Sonne freely for his sake pardoning vs all our faults Such a beleefe is not idle nor fruitlesse in those who haue it but fructifieth vnto all manner of good workes righteousnesse godlinesse holinesse loue c. Not for to merit and obtaine that pardon which is already wholly gotten but for to shew towards God that we acknowledge this so vnestimable a benefit This faith is not from our selues but is a speciall gift of God who hath giuen vs freely through his Sonne not onely to beleeue in him but also to suffer for his sake as saith S. Paul Philip. 1.29 God hauing thus iustified vs freely through faith in his Son he sanctifieth vs also through his spirit which is the second benefit that wee haue obserued to be gotten for vs in Iesus Christ and which he hath merited and obtained for vs by his death as we haue said and doth bestow it vpon vs by the vertue and efficacie of his Spirit of regeneration and sanctification by the which mortifying daily more and more the naturall corruption in which we all are borne he makes vs by little and little to renounce and to die to all sinne for to liue to righteousnesse and holinesse all the dayes of our life vntill that in the end he doe sanctifie vs fully when as after this life hee shall receiue vs into that other in his heauenly glory This is briefly that which concernes these two great benefits of our Lord accordingly as the Scripture and Gods holy word doe shew and teach vs. It is a pitifull thing to see after how many sorts and manners Satan hath lamentably spoiled sophisticated falsified peruerted and corrupted in your Church by your Pastors and Doctors this doctrine being so wholsome and full of comfort touching these two benefits of Iesus Christ our Sauiour first by extenuating as much as they could and can the greatnesse of these graces and fauours secondly by taking from him and robbing him of all what they can for to attribute it to the merits either of themselues or of others and to their owne satisfactions and papall Indulgences They extenuate the greatnesse of grace two wayes first by lessening and diminishing the greatnesse of our offence and sinne secondly by debasing the excellencie and perfection of Christs merit They doe lessen and diminish the greatnesse of sinne first in denying that originall sinne deserues eternall death contrary to that which the Apostle teacheth vs to the Rom. 6.23 that the wages of sinne is death and to the threatning of the Law which sounds thus Cursed is he whosoeuer doth not continue and perseuere to obserue all things written and deliuered in the booke of the Law Secondly by their distinction of sinnes veniall and mortall teaching that there are some pettie sinnes which doe not deserue eternall death and damnation but rather pardon which is directly against that very sentence of S. Paul that the wages of sinne is death and that menace of the Law Cursed is hee c. They debase the excellencie of Christs merit when they teach first that he hath not satisfied for those sinnes and offences which they call veniall but onely for those that are mortall contrary to that which Saint Iohn hath in his first Catholike Epistle chap. 1.7 That the bloud of Iesus Christ cleanseth vs from all sinne Secondly that as for mortall sinnes he hath only changed the eternall into a temporall punishment which is by them affirmed and maintained not onely without any ground vpon the holy Scripture but also is much repugnant to the goodnesse and mercy of God who in so doing would pardon but by halfes Thirdly that by the death of Iesus Christ wee obtaine only remission of the guilt and not of the punishment which is as much as openly to mocke with God and to disanull altogether the merit of our Lord for what is it I pray you to remit and pardon the guilt but not the punishment As if a Master should say to his seruant a Lord to his subiect a King to his vassall that had grieuously wronged and offended him Goe thy wayes I pardon and forgiue thee thy fault but I will punish thee howsoeuer when I see time for that that thou hast done according as thou deseruest What pardon would that be nay would it not rather be a mocking of him It is euen so with God according to them They doe take from Iesus Christ and rob him as much as in them lieth of the glory of his merit for to attribute it to the merits of another when as refusing the true pardon of God by faith in the bloud of his sonne they will themselues deserue of God by the power of their workes this pardon and the fruition of life euerlasting wherein they doe iust like a wicked malefactor who being in the hands and power of his Iudge ready to be executed would refuse the grace and pardon of his Prince and would make no vse of it but would thinke that hee could merit yea would stifly maintaine that hee had iustly merited by his good deeds both his freedome and the expiation of the punishment which was prepared and made ready for him and to be one of the chiefe officers and best furnished houshold-seruants of his Lord wherein besides the intolerable arrogance whereof they cannot nor you cleare themselues they fall into a grosse foule and palpable ignorance first in that they thinke that they can of themselues doe any worthy thing and such as can deserue at Gods hands that which they thinke they doe deserue although notwithstanding it stands so that of our selues as of our selues we are not able to thinke any thing but all our abilitie is and proceeds from God as speaketh the Apostle in the second to the Corinthians chap. 3. yea euen all the most iust actions of man which God worketh in him through his grace are so marred infected and tainted with our naturall corruption that they are all as saith Esay 64. as a menstruous cloth Secondly when as for a refuge they say that those good workes which they doe are not from themselues but from the grace of God working in them for it is

his charge and offices 3. the singular graces fauours and benefits which hee hath conferred on vs and wee haue receiued from him As for his person it is a matter of alike faith and beleefe equally grounded in the holy Scripture and acknowledged approued and confessed by all that he is very God and very man God begotten from all eternitie of the proper substance essence and nature of his eternall Father yea the very same perfectly and in all points equally God as he is Man conceiued in time produced and begotten within the chaste entrailes of the proper substance of the Virgin Mary by the working of the holy Ghost of the seede of Abraham and Dauid according to the flesh truly man as we are subiect to the same and altogether alike infirmities except sinne and ignorance Now although your Doctours directly and openly doe not beate downe and destroy these two things in the Sonne of God our Sauiour yet so it is notwithstanding that by manner of consequence and necessary sequele they take from him rob him of and carry away at the least his humanitie when as they say and it is their common doctrine and vniuersall beleefe that in the Sacrament of the Eucharist by the meanes which they call and they haue forged and inuented it for themselues but of late times of transubstantiation the substance of bread and wine is conuerted and changed they are the proper words of the Councell of Trent in the first and second Canon of the fourth chapter and of all your Doctours in dependance thereof into the body and bloud of Iesus Christ which is properly and to speake truly to ouerthrow topsie turuie and destroy the truth of the incarnation and humanitie of our Sauiour and to giue him a body not taken and drawne from the substance of the Virgin made and begotten by the seede of Abraham and Dauid according to the flesh following the promise which had beene made them thereof by that supreme maiestie long time before but from the substance of the bread and by a necessary consequence and infallible conclusion no longer any true body or a naturall man but a morsell of paste a peece of the ouen horrible and accursed blasphemie but yet farre more when as they affirme auouch and wilfully maintaine that the same humanitie of Christ in the same Sacrament is substantially present almost euery where or at least is really and corporally in almost infinite distinct and seuered places in one and the same instant So Bellarmine in his controuersies of the Eucharist and after him all the others in a row which is properly to make the body of Christ no longer a true body but to speake plainly an immense and infinite God contrary both to the truth of his humane nature and to the testimonie of all the holy Scriptures and reason it selfe For what body would that be which wanteth his naturall greatnesse and stature which can neither be felt handled nor seene c. which occupieth and filleth almost infinite places distant and farre asunder in one and the same instant as we haue already said Thus doe you see that your Church doth oppose and destroy his holy and sacred person and the humanitie of our Sauiour and turneth topsie turuie as much as in her lieth this ground of our saluation whereas in lieu of the true body of Christ shee offereth presenteth and giueth you an idle vision and a very apparition But this is enough on this matter Let vs now come to his charges and offices They are many and in great number but may notwithstanding all be reduced to these three principall of Prophet of King of high Priest A Prophet who like another Moses yea better then he and more perfectly many thousand times and without compare nay then all the other Prophets hath both by himselfe and by his Apostles and Disciples foretold denounced and declared the will of his eternall Father the lawes precepts and ordinances which he required and willed vs to obserue So had the foresaid Moses a long time before foretold when as being neere to his end and vpon the finishing of his dayes turning himselfe to the children and people of Israel and comforting them in the behalfe of his departure he did warrant them and promised that God would raise vp vnto them a Prophet from the midst of them of their brethren c. And the Apostle in the first to the Hebrewes saith expresly that God hauing in times past at sundry times and in sundry and diners manners spoken to the Fathers by the Prophets hath spoken to vs in our dayes by his welbeloued Sonne c. And a thousand other the like testimonies of Scripture which I omit of purpose not to wearie you Now those of your Church doe denie vnto him this honourable charge and office when as they say hold and maintaine that the holy Scripture is obscure ambiguous vnperfect insufficient to saluation That there is nothing in it heauenly and diuine which can binde vs to beleeue that which is contained therein That that which the Apostles and Prophets haue giuen vs and left in writing they did it not as being driuen thereunto by any particular and speciall commandement or inspiration from God but by contingent occasions and accidentall causes That its proper principall and last end is not to be and to stand for a rule of faith but only for a certaine vsefull and profitable recommendation to the keeping and obseruing of the doctrine proceeding from the preaching of the Gospell c. And that not contenting themselues with this heauenly doctrine by the meanes whereof the Sonne of God our Sauiour hath giuen and left vnto vs both by his liuing voice and by the Apostles and Prophets as it were by his owne hands all that is requisite and needfull to saluation and to the perfection which hee willeth requireth and demandeth of vs they adde to this heauenly and diuine written word contrary to the expresse prohibition which is giuen of it in many places therein where an Anathema is pronounced and a curse thundered out against those that shall be so daring bold and shamelesse as to vndertake it they adde vnto it I say as being insufficient another not written to wit an infinite number of humane constitutions traditions and inuentions To the which although for the most part vncertaine obscure and contrary among themselues they will haue vs to giue the like credit and beleefe and carry towards them the same and altogether equall deuotion with the word of God nay farre greater seeing they hold and teach as I haue said heretofore that of it selfe alone without the said traditions the Scripture is not so necessary and neither can nor ought to serue for a rule of faith and the traditions alone of themselues purely and simply without the said Scripture ought to be and absolutely are so Which while they doe what is this else but to reiect and impudently refuse

to send me some good if he hath made mee poorer it was for to make mee richer then euer I was before and that in better riches in those namely that are the onely true ones if hee hath made my body to bee cast into prison it was for to make my soule to come out of thrall if hee hath suffered mee to fall into the hands of such men as hated me it was for feare that I should fall into his hands yea into his hands as he is a rigorous Iudge and yet to the end that I might fall into his hands as hee is a kinde and mercifull Father and that I might learne to my cost being I could not doe it by the example of others to feare him to reuerence him to giue him the glory and to consecrate to him whatsoeuer belongs to me without any reseruation as I acknowledge my selfe truly and after an infinite number of sorts to be bound to doe and acknowledge likewise that it was the pure mercy of God that I was not consumed because that his compassions did not faile me And seeing that God hath done mee that fauour that his word doth serue mee at this day in stead of a lampe for my feet and of a light for my steps to this word and to this Scripture diuinely inspired I purpose to keepe mee without euer any more repairing to the traditions of men seeing that God hath giuen Iesus Christ for to be the head to his Church of the which I am a member for to bee the onely Mediatour betweene him and men and our Aduocate towards his Father for to be the onely Priest for euer for to haue an euerlasting Priesthood and for to offer as hee hath offered one onely sacrifice for sinnes for to bee the Lambe of God whose bloud doth cleanse vs from all sinne for to sit for euer at the right hand of God and to be held in the heauen vntill the time of the re-establishing of all things and vntill that hee shall come from thence for to iudge the quicke and the dead I acknowledge from henceforth no more to the preiudice of him any ministeriall head of the Church on the earth nor Aduocate taken from among either men or Angels nor any Priest sacrificing his body nor Masse seruing for a propitiatorie sacrifice for the sinnes of the liuing and the dead nor Purgatorie after this life nor reall presence of the body and bloud of Iesus Christ in the Sacrament vnder the kindes of bread and wine And because that the Spirit of God doth teach mee that no flesh is iustified by the workes of the Law but only by faith in Iesus Christ I will no longer forge vnto my selfe any merit of good workes and much lesse of supererogation and I will account the good workes of the faithfull to haue beene prepared by God to the end that wee may walke therein and will esteeme them to be the way to the Kingdome of heauen and not the cause of raigning And it is in this truth and in the profession thereof that I desire and that I promise here before God his Angels and his Church to bee willing to liue and to die detesting with all mine heart all Idolatries superstitions and errors which are contrary to the confession of faith of the Churches of this Kingdome and protesting to submit my selfe wholly to that which concernes the order and discipline of the Church Thus signed Boniuet FINIS THE COPIE OF A LETTER SENT from PARIS by an English Gentleman to his friend in England Wherein are briefely touched those occurrences which lately fel out in Paris about the Prince of CONDE on the 22. of August this present yeere 1616. Laus Deo August 22. 1616. I Haue with the first conueniency sent ouer vnto you the newest and heere most knowne newes dated as before hauing receiued no letters from you since the tenth of the same And whereas not onely in many before but especially in your last you seriously importun'd mee knowing what windes blew heere to giue you intelligence of French present occurrences as they shall happen I haue done so rather to satisfie your minde desirous of nouelties than to please my selfe in setting downe the troubles of others that haue too many of mine owne France as you know is to mee nothing in regard I am an Englishman and a stranger to her factions Shee is as one of her Vineyards rob'd by French-men in my sight which stelth is no losse to mee I stand safe on the shore and beholde her sides beating vpon a rocke the wracke I feele not yet am I bound in common humanitie to compassionate my neighbours sorrow seeing his house burning about his eares And doe therefore protest to you that I suffer as much as if I were a naturall French-man borne in being present within so goodly a Citie as Paris is when shee is full at least looking howrely to bee so of turmoiles vproares and ciuill combustion and to see so many thousands of the French I meane the Parisiens walke vp and downe with such amazed wilde and distracted faces that if tenne be in a troupe together not three of them can safely sweare that a fourth man is his friend In euery street yea at euery corner the people flocke in heapes muttering and murmuring and whispering one to another and nothing is more expected nay more desired by some than that a sword may be drawne to the end that pell mell they may fall to cutting of throates The Townes of France are rich and spoiles would now taste sweetly especially to the Pesant who wisheth to build vpon his countries ruines and to set an edge vpon his fury this occasion gaue aduantage For vpon the twentie two of August now present euen this day in which I write vnto you the Prince of Conde being in Paris well accompanyed came to the Court where hee had not beene long but he was surprized and carryed prisoner to the Louure why hee came and whether of himselfe or sent for is not in my knowledge and if I should set downe all which I heare touching the causes of this surprizall of whose true notice I desire not to bee guiltie you might thinke mee either very idle to call euery shadow a substance or else very busie to bee so inquisitiue in the affaires of a kingdome when mine owne are altogether priuate I had rather walke vp and downe the streets of Paris albeit with some feare of danger than thrust my head into their Councell chambers and to meddle with Princes matters which no whit concerne mee And therefore doe I sparingly deliuer you these vproares not searching into the ground and reaches of them as hearing various and inconstant reports I giue eare to many but credit few and dare not albeit I might vtter my owne opinion because I am as loth to wrong you by this of mine as that you should doe the like to your friends in England by a second relation The Prince of