Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	eternal_a	see_v	6,178	5	3.7252	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14155	Tvvo learned sermons The one, of the mischieuous subtiltie, and barbarous crueltie, the other of the false doctrines, and refined hæresis of the romish synagogue. / Preached, the one at Paules Crosse the 5. of Nouember, 1608. The other at the Spittle the 17. of Aprill. 1609. In the first, are examined diuers passages of that lewde English libell, written by a prophane fugitiue, against the Apologie for the Oath of Allegeance. In the seconde, are answered many of the arguments published by Rob. Chambers priest, concerning popish miracles; and dedicated (forsooth) to the Kings most excellent Maiestie. By Robert Tynley, Doctor of Diuinitie, and Archdeacon of Ely.	Tynley, Robert, 1561 or 2-1616.	1609 (1609)	STC 24472; ESTC S118816	62,579	82

saluation through the faith which is in Christ Iesus 2. Tim. c. 3. v. 15. Therefore when one demanded of our Sauiour what he might doe to inherit eternall life hee referred him to the Scripture for his direction Luc. 10.25.26 As Abraham sent the rich Gluttons brethren to schoole to Mos●s and the Prophets that he might auoid the torment of hell fire Luc. 16. v. 28.29 If then the Scriptures are so perfect that wee must adde nothing to them nor take ought from them if no other Gospell must bee preached vnder paine of Gods curse if by the writings of the Prophets the Euangelists and Apostles we beleeue that Iesus is the Christ the sonne of God and by faith in his name obtaine eternall life if they make the man of God absolute and giue wisdome to the simple that wisdome which maketh wise vnto saluation if they direct vs to eternall life and keepe vs from the torments of hell fire it is as cleere as the Sunne-light at noone day that they containe all things necessarie for saluation and therefore the Papists not contenting themselues with their sufficiencie doe the very same for which our Sauiour rebuked the Scribes and Phariseis Mat. 15. v. 3. transgresse the Commandements of God by their Traditions Now if beside the voice of God speaking in his holy word any heere present require further the witnesse of man and desire to know the minde and opinion of the ancient Fathers although where God speaketh it may well become man to be silent yet that it may appeare that we teach the same doctrine with the old Greeke and Latine Church it shall not be amisse the rather for the stopping of the mouthes of our aduersaries who are alwaies bragging of the Fathers of whom they are the degenerate children to obserue their iudgement in this point First therefore t Quod per Dei voluntatē in Scripturis nobis tradiderunt fundamētū columnā fidei nostrae futurum lib. 3. cap. 1. Irenaeus saith that the Gospell which the Apostles and Euangelists deliuered in the Scriptures is the foundation and pillar of our faith u Ad puteos Scripturarum ad aquas Spiritus sancti haurire sēper ac ple●um vas ref●rre domū c. hom 10. in Genes Origen instructeth vs to haue daily recourse to the Wels of the holy Scripture the waters of Gods holy Spirit and to draw from thence and to carry home our vessels full like holy Rebecca x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret li. 1. histor Eccles ca. 7. Constantine the great in his speech to the Bishops assembled in the Councell of Nice hath this worthy saying The bookes of the Euangelists and Apostles together with the Oracles of the old Prophets doe plainly teach vs the things which we are to know concerning God Athanasius in his Oration against Idols the z Piae Religionis veritatis de vniuerso ratio cognitioque per Christi doctrinam sole clarius sese demonstrat very first words thereof The reason and knowledge of godly Religion and truth doth demonstrate it selfe more cleerely then the Sunne by the doctrine of Christ And immediately after a Sufficiunt quidem per se tum sacrae diuinitus inspiratae Scripturae ad veritatis indicationem The holy and inspired Scriptures from aboue suffice by themselues for the finding out of the truth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 394. Basil saith that it is a manifest falling from the faith and crime of arrogancie either to reiect any thing which is written or to adde any thing which is not written c Omnia clara sunt plana ex Scripturu diuinu quaecunque necessaria sunt manifesta sunt homil 3. in 2. Thessal Chrysostome yet more directly to the point All things are cleere and plaine out of the holy Scriptures whatsoeuer things are necessarie are manifest d Non omnia quae D●minus fecit cōscripta sunt sed quae scribentes tam ad mores quam ad dogmata putarunt sufficere vt recta fide oper●bus virtule ru●●lantes ad regnum c. l. 12. in Iob. c. 68 So likewise S. Cyril All things are not written which our Lord did but tho●e things which the Euangelists the Writers did thinke to suffice both for manners of life and precepts of faith that shining with a right faith and good workes and vertue wee might come to the kingdome of heauen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Orthodoxa fide li. 1. ca. 1. Damascene confesseth that he receiueth and acknowledgeth and reuerenceth all things which are deliuered in the Law and the Prophets the Apostles and the Euangelists seeking after nothing beyond these Yee haue heard by these what the opinion is of the Greeke Fathers concerning the sufficiencie of the Scriptures without the supplie of traditions With whom in like sort concurre the Fathers of the Latine Church f Scripturae plenitudinem adoro aduers Hermoginem I adore saith Tertullian the fulnesse of the Scriptures And immediately after g Scriptum esse doceat Hermogenis officina aut t●meat Vae illud adijcientibus aut detrahentibus destinatum ib. Let Hermogines his shop teach that it is written or let him feare that Woe appointed for them which adde or detract any thing from the Scriptures h Vnde est ista traditio vtrumne de dominica Euangelica authoritate descendens an de Apostolorum mandatis atque Epistolis veniens Ea enim facienda esse quae scripta sunt Deus testatur c. ad Pompeium contra Epistolam Stephani Cyprian distinguishing of Traditions maketh this demand Whence is it saith he Doth it descend from the authoritie of our Lord or his Euangelists or commeth it from the commandement of the Apostles and their Epistles For God witnesseth that those things are to be done which are written And immediately after he inferreth this conclusion i Si ergo aut in Euangelio praecipitur aut in Apostolorum epistolis aut actibus continetur c. obseruetur etiam haec sancta traditio ib. If therefore it be commanded in the Gospell or comprehended in the Epistles or Acts of the Apostles c. let this holy tradition bee kept and obserued also But on the other side it hath no ground in the word of God Then marke what k Alia quae absque authoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt atque contingunt haeretici percutis gladius Des. Jn ca. 1. Aggei S. Hierome saith Other things which Heretikes doe finde of their owne accord without the authoritie and witnesse of the Scriptures as though they were deliuered by Apostolical tradition the sword of God which is his holy word Ephes 6.17 cutteth off But of all the ancient Fathers the iudgement of Saint Augustine is worthy your obseruation as being most sound and directly to the purpose who writing against l Siue de Christo

f Non tam ouum ouo simile Cicer. Acadē quaes l. 2. was one egge so like another as these old Heretikes and our Popish Doctors Soto Lindane Pighius and such like of the Popish crew So likewise are many of their reasons and arguments the dull and blunted weapons of the old Heretikes returned vpon them so often by the ancient Fathers g De verbo Dei l. 4. c. 5. Bellarmine allegeth for proofe of his Traditions that of our Sauiours Iohn 16. v. 12. I haue yet many things to say vnto you but yee cannot beare them now With which saying of Christs all Heretikes euen the most absurd and foolish which notwithstanding would be called Christians did endeuour to colour saith h Omnes insipientiss haeretici qui se Christianos vocari volunt audacias figmentorum suorum quas maximè exhorret sensus humanus hac occasione Euangelicae sententiae colora●e conantur Jn Euang. Johann tract 97. S. Augustine the audacious fictions of their idle braines which the sense of man did most of all feare and abhorre But as that godly Father answereth so say I If our Sau●our concealed those things quis nostrum dicat ista velilla sunt who is he amongst vs that may say they are this or they are that Yet i Haec multa non erant diuersa ab his quae hactenus Dominus praesens docuerat sed planior clarior eorum explicatio Concordant fol 964. Iansenius one of their owne well obserueth that these many things were not diuers and contrarie to those which our Sauiour taught his Disciples whil'st hee was present amongst them but only a more full and cleerer explication of them So k Loc. theol l. 3. c. 3. fundamento 4. Canus allegeth that of the Apostles We speake wisdome amongst them that are perfect 1. Cor. 2.6 whereby he would prooue that certaine holy mysteries were communicated by the Apostle apart from the ignorant to the perfect perfectis maioribus Euen as the old Heretikes saith l Hanc sapientiā vnusquisque eorum esse dicit quam à semetipso ad●nuenit fictionē videlicet Irenaeus by occasion of these words of S Paul Did euery one of them call the fiction of their owne b●aine this selfe same wisdome of which the Apostle spake But m Si quaedam inter domesticos disserebant non tamen ea fuisse credendum est quae aliam regulam fidei superducerent c. De praescript haeretic Iansenius rightly noteth n Sed quod suae prae●●●otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. as did Tertullian before him that the Apostle did not signifie by those words that he taught the perfect one thing the vnperfect and ignorant another thing cum vtrisque eandem fidem praedicaret when as he preached the same faith to them both n Sed quod suae prae●●●otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. but that his preaching was not all after one manner which he applied to his hearers to some more perfectly and profoundly to others after a plainer fashion according to the capacitie of each of them Againe what the Apostle writeth to Timothie O Timotheus keepe that which is committed vnto thee depositum custodi 1.6.20 is o Canus Bellarmine c. generally alleged of them for proofe of their Traditions And so was it by the old Heretikes as p De praescripion hae●eticor Tertullian witnesseth who from thence taught that the Apostles q Apostolos non omnia omnibus tradidisse ibid And non omnia omnibus reuelasse quaedam palam vniuersis quaedam secretò paucis demandasse quia hoc verbo vsus est Paulus ad Timotheum O Timothee depositum custodi ib. deliuered not all things to all sorts of men but committed some things openly and to all men other matters secretlie and to few But depositum or the thing committed signifieth the whole charge which the Apostle committed to Timothie r Quod praeceptum supra infra ex scriptis intelligerat non nescio quid ostendi hoc dicto de remotiore doctrina c. ib. and particularly the true forme of sound doctrine deliuered vnto him in that Epistle by S. Paul and not hid elsewhere or farre fetched as Tertullian expoundeth the Apostle But of all authorities of Scripture alleged by our aduersaries that which S. Paul writeth to the Thessalonians 2.2.15 is in shew most cleere for them Stand fast and keepe the traditions which yee haue beene taught either by word or by our Epistle In which words the Apostle maketh mention of doctrine not only written but also taught by expresse word of mouth Which as we ingenuously acknowledge it being a truth so we say withall that it maketh nothing for our aduersaries For although at that time when the Apostle wrote those Epistles to the Thessalonians ſ Baron Annal tom 1. an 53. num 11. which are more ancient then diuers of the writings of the Euangelists and the Epistles of the Apostles some yea many points of doctrine were deliuered in the Church by word of mouth yet this is not against vs which haue those writings of the Euangelists and the Apostles which the Thessalonians had not then In all which now written we affirme to be comprehended all things which concerne faith and good manners and whatsoeuer is needfull to be beleeued so as that it is either expresly written or by necessarie consequence may soundly be deduced and concluded out of the Scriptures For concerning the old Law Moses giueth this charge in the person of God You shall put nothing thereto neither take ought therefrom Deut. 4 2. And of the Gospell S. Paul saith that though himselfe or an Angell from heauen preach otherwise then that which he had preached to the Galatians let him be accursed 1.8.9 The like is S. Iohns testimonie of the things recorded in his Gospell These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his name c. 20. v. 31. Vpon which words Hugo the Cardinall hath this remarkable note Specialiter intentio huius libri generaliter verò totius Scripturae finis his verbis declaratur By these words the scope of this Gospell in speciall is shewed but in a generalitie the end of the whole Scripture is declared According heerein with S. Paul 2. Tim. 3.16.17 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes So the Prophet Dauid witnesseth of the testimonie of the Lord that it giueth wisdome to the simple Psal 19. v. 7. Euen that wisdome which is able to make vs wise vnto

the Gentiles in like manner may doe as much who yet by the iudgement of S. Paul are condemned of Idolatrie because they turned the glory of the incorruptible God to the similitude of the image of a corruptible man and of birds and of foure-footed beasts and of creeping things Rom. 1. verse 23. This the Cardinall happily vnderstanding very well leaueth his first answer and flieth to a second vnderstanding the Commandement to forbid the making and worshipping of t De quibuscunque simulacris quae habentur pro dijs Bell. de imag Sanct. li. 2. c 8. such Images which are reputed and taken for gods But this was already forbidden in the first Commandement so that this answer of theirs confoundeth the Commandements making u Oporte● dicere illud non esse preceptum distinctum à primo vt reuera dicunt Catechismi omnes Latini Bell. de imag Sanct. li. 2. c. 7. one of two as the Papists doe in their Primars and Catechismes that so men may not take notice of their idolatrie when the Commandement is after this manner as it were razed out But the Commandements are distinct the first condemning all false gods Thou shalt haue no other Gods before me Exod. 20.3 The second all false worship either in making of Idols by them to represent God or in worshipping them with any maner of Religious seruice Thou shalt make theen grauen Image c. thou shalt not bow down to them nor Worship th●m Exod. 20. v. 4.5 For as God and his Worship are two distinct thinges so the commandement concerning them are two different precepts Thus the Iewes who were most accurate in calculating the lawe and euerie member and part thereof vnderstood them to bee distinct as appeareth out of x Antiquita l. 3. c. 4. Iosephus and y Decalogo Philo as also doe z In Synopsi Athanasius and a Jn Exod. hō 8. haec omnia simul nonnulli putant vnum esse mandatum quod si ita putetur non complebitur decem nume rus mandatorum et vbi iam erit decalogi verita● ib. Exod. 32.4 Origen Origen acknowledging that some tooke them but for one but saith he if we doe so the number of the ten commandements will not bee complete and what then shall become of the truth of the decalog Furthermore it is worthy the enquiry who these were so sottish that tooke images made by the worke of mans hands for Gods as Bellarmine saith Surely they were not the Iewes who worshipping the Golden Calfe did not somuch as once imagin that it was God but by it did represent in it worship the true God Iehouah which brought them out of the Land of Aegipt Nor the Gentiles for they as b Orat. 12. Dion Chrysostome and c Sermon 38 Tirius Maximus declare professed that in their Images made of Golde siluer brasse Iuorie c. They did worship summum primum maximum deum the cheefest first and greatest God the Creator and preseruer of all things As for the Christians Origen acquiteth them as you haue alreadie heard The Papists onely remaine who heerein especially the ignorant sort are more blockish then the Gentiles reputing the verie images of wood and stone whome they adore for God and his Saints Thus c De Jnuentor rerum l. 6. ca. 13. Polydore Virgill one of their owne and therefore more like to couer their nakednes then to lay open their shame more then truth vrged reporteth of them that they were d Eo insanie deuentum est c. Ib. come to that height of madnes that they worshipped Images made of wood stone brasse or painted vppon the walles and set foorth in diuers culloms e Non vi figuras sed perinde quasi ipsae sensum aliquē habeant et iis magis fident quam Christo ib. non vt figuras not as figures or shapes but as if they had some sense in them yea saith he they put more trust and confidence in them then in Christ himselfe Hee taxeth other their follies in their offerings and pilgrimages vnto them but beeing too lauish of his tongue the Popish f Index expurgator Belgic in Polydor. censors haue taught him to bee more silent heereafter and not to publish so vnnaturallie the spirituall fornications of his Mother the holy Church razing expunging out of him what I haue obserued and much more Thus notwithstanding whatsoeuer hath beene hitherto answered to the contrarie the worship of Images vsed in the Church of Rome is Idolatrie and condemned by the second commandement 2. King 18.4 5 and therefore by no meanes nor in any consideration whatsoeuer lawfull Heereunto may bee added the example of that godly King Hezekiah who when the people of Iudah worshipped the Brazen Serpent Numb 21.8 and burnt incense vnto it brake it in peeces though before time it had beene erected at the commandement of God himselfe leauing therby an example to Christian magistrates what is to bee done with Images erected onely by the will-worship and curiositie of superstitious men when religious seruice is done vnto them Reuel 19.10 For if the Angell when Saint Iohn fel downe to worship before his feete corrected him and forbad him saying See thou doe it not adding not onely a reason thereof for I am thy fellow Seruant but also instructing him in the true seruice Act. 10. ve 25.26 worship thou God And if Saint Peter when Cornelius fell down at his feete and worshipped him tooke him vp saying stand vp for euen my selfe am a man what may wee imagin they would haue saide if they had found any so blockishlie and superstitiously addicted as to haue worshipped their Images which the Papists will not I suppose make fellow Seruants with Gods Saints Esa 44.10 19 as not beeing so good as mortal men but such as the holy Prophets describe them abhominations and profitable for nothing Ier. 10.8 Habac. 2.18 The doctrine of vanitie and teachers of lies then which the Frog and Mouse the Moule and the Batre and euerie creeping thing is better because as g Jn protreptic Clemens Alexādrinus saith these haue life and sense but images haue none as the Psalmist describeth them they haue eyes and see not 115. v. 5.6 eares and heare not Last of all will the Papists haue vs worship Images let them produce some example out of holy Scripture for this practise and wee will follow it let them alleage some precept of God some exhortation of the holy Apostles or Prophets for our warrant and we obey which if they cannot doe as hitherto they haue not neither can doe themselues with one voice confessing that this point of Doctrine is grounded vppon tradition wherein what force there is hath beene declared then wee saie with Saint Augustine in his Treatise De bono viduitatis c. 1 or who soeuer he were that compiled that worke Sancta scriptura doctrinae nostrae regulum figit