Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	book_n	word_n	2,516	5	3.8577	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03764	A second sermon, preached at Paules Crosse, the 21. of May, 1598. vpon the 21. of Math. the 12. and 13. verses concluding a former sermon preached the 4. of December 1597. vpon the same text. By Iohn Hovvson, student of Christes-Church in Oxford.	Howson, John, 1557?-1632.	1598 (1598)	STC 13883; ESTC S121034	36,582	56

he disputed with them out of the law and the Prophets and in this place drawes his reason from the prophet Esay and the prophet Ieremy and in the next chapter disputing with the Saduces about the resurrection Math. 22. which receiued only the fiue bookes of Moyses for the written word of God and their chiefe rule he alledgeth his reasons from the bookes of Moyses only Which example the Apostles and holy Fathers haue followed in all their discourses for S. Paule speaking to the Athenians before their conuersion alledgeth no text of scripture but reasons drawen from the light of nature which was their chiefe rule and the saying of their Philosopher Act. 17. Act. 17. And preaching to the Corinthians after their conuersion alledgeth the scripture as regula prima or remota with Christians and the reasons or sayings of Philosophers 1. Cor. 15. as regula propinqua the rule of naturall and reasonable men which course also is now obserued in our preaching Aug. de moribus cul catho cap. 1. And S. Austine disputing with the Manichees which denyed the old Testament to be the word of God brought his proofes and reasons from the new Testament only because they allowed that for their onely rule and therefore Lactantius taketh exception against that maner of disputation which S. Cyprian vsed with Demetrian Lact. lib. 5. cap. 4. who vrged him too much with authorities of scripture seeing Demetrian allowed not the scripture for his rule Non enim Scripturae testimonijs quā ille vanam fictam commentitiam putabat sed argumentis ratione fuerat refellendus For he was to be reproued and conuinced with arguments and reason not with the scripture which he esteemed as false fained and counterfeite saith Lactantius But our Sauiours manner of disputation scriptum est it is written in the lawe or in the prophets is demonstratiue with Iewes or Christians who accept the scripture for their chiefe rule But for asmuch as not the letter of the scripture is the word of God but the true sence and meaning of it you beloued Christians are especially to regard who it is that deliuereth or alledgeth this scripture to you for although in veritate humana in humane truth where reason only is a sufficient rule and principle which is true of necessitie whether a poore man or a rich man a learned man or an ignorant man a Christian or an Heathen Baalam or his Asse deliuer it we must rather consider quid dicatur quam quis loquatur what is said then who saith it yet in veritate diuina in diuine truth which is aboue mans reason and is beleeued because it is so deliuered in the scripture which we accept for the word of God because we cannot euer iudge quid dicatur what is said we must especially consider quis loquatur who saith it whether it be the diuell which saith scriptum est it is written Math. 4. as he did to our Sauiour Math. 4. or some Atheist or some Hereticke or some Schismaticke c. or whether it be our Sauiour Christ or his true Church or some found member of his Church Aug. de vtilit Cred. cap. 11. For as S. Austin saith Quod aliquid intelligimus rationi quod credimus authoritati debemus Though we owe all things both knowledge and beliefe vnto God primariò yet as to his meanes and instruments we are indebted to reason for that that we know and to authoritie for that we beleeue Orig. Hom. 31. in Luc. And therefore S. Origen giues this obseruable rule Si quando testimonia de scriptura audieris vide ne statim loquenti acquiescas sed considera illum cuius sit ac cuius sententiae cuius sit voluntatis When you heare one say scriptum est it is written beleeue him not therefore in that which he saith but consider who it is that speaketh it of what opinion he is whether an hereticke or no of what minde or affection he be whether a schismaticke or no for if he dissemble that which he is not and being infected with the poison of heresie or schisme a wolfe do lurke vnder a sheepes skin then the deuill in him saith scriptum est the scriptures do nothing belong vnto him Aug. tract 18. super Ioan. For as heresies haue their beginning by occasion of scripture not well vnderstoode Quia scripturae bonae intelliguntur non benè as S. Austin saith so the practise of hereticks is per verba legis legem impugnare by the words of scripture to ouerthrow the scripture Ambros super 3. ad Tit. Ambr. super 3. ad Titum proprium sensum verbis astruere legis to build their own opinions vpon the words or text of the law And this verball alledging of the scripture is that sheepes skin wherewith wolues be clothed saith Vincent Lirin Quid est vestitus ouium Vincent Lirin cap. 36. nisi prophetarum apostolorum proloquia What is the sheepes clothing but the sayings of the Prophets and Apostles and Qui sunt lupi rapaces nisi sensus haereticorum feri rabidi and what be these rauening wolues but the wilde and vnnaturall interpretations of hereticks And when our Sauiour charged the Saduces that they erred not knowing the scriptures it was not that they were ignorant of the letter of the scripture at least of so much as they acknowledged for scripture but because they knew not the sense and meaning of it Ioseph Antiq. lib. 13. cap. 18. for Iosephus saith of them that they read the scriptures and the scriptures only and reiected all manner Pharisaicall traditions Wherefore seeing many say It is written with our Sauiour and yet neuerthelesse are deceiued themselues and deceiue others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 22. not knowing the sense of them as the Saduces were and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do maliciously wrest them 2. Pet. 3. as S. Peter saith some did S. Paules Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their owne destruction and to the destruction of other their auditors and followers though there be nothing so certaine and authenticall as the holy scriptures if we be sure quid dicatur what is the true sense and meaning of them yet there is nothing so dangerous if being not able to iudge our selues we do not consider quis loquatur who it is that doth alledge them But now let vs consider what that is which our Sauiour saith is written in the scriptures My house shall be called the house of prayer but you haue made it a denne of theeues The words of Esay implie whose house this Temple was Gods house and secondly the end or vse why it was built to pray in The words of Ieremy implie the abuse of it that of Gods house it was become an house for theeues and where it was ordained to pray in they had made it a denne to lurke in and so safely to commit any robbery or

vs farre off from vs in heauen in the bosome of God quasi ratio Dei but yet made knowen vnto vs by the holy Scriptures Which rule and instruction the holy Fathers and men of God haue euer obserued Greg. Hom. 34. confirming their doctrine with reason and authoritie Nos affirmare nolumus quod apertis testimonijs nō approbamus vve vvill affirme nothing but vvhat vve can proue by reason and authoritie and submitting themselues and their iudgements to reason and authoritie Arguant me ratione velauthoritate Policra prolog lib. 8. ego vel ad inimici vocem nō refugiē emendari Let it be groūded on reason or authoritie I wil giue eare to the reproofe of an enemy And this patterne of our Sauiour not only priuat men but the whole Church of Christ in their lawes and constitutions do redily imitate Sancta ecclesia ex magisterio humilitatis instituta The holy Church bred vp in the schoole of humilitie and following the steps of our maister Christ Greg. moral 8. Recta quae errant bus dicit non quasi ex authoritate praecipit sed ex ratione persuadet Force not men to beleeue that which is true by authoritie but perswade them by reason because as it is wisely obserued Plus mouere solet ratio inserta in mandato Humbert in regulam Aug. quàm ipsum mandatum a reason inserted to a lawe or commandement moues much more then a naked lawe And therefore the Church saith with Iob videte an mentiar Examine whether I ly or no Iob. 6. beleeue not that which I say because I speake it sed an vera sint ex ratione pensate but weigh with reason the truth of it and if the Church do teach that as oftentimes it doth which cannot be comprehended within the compasse of reason yet for all that rationabiliter suadet Greg. ibid. it perswades you with reason Ne de occultis ratio humana quaeri debeat That of some mysteries and secrets of Christianitie you may not aske or seeke the reason Whereas on the other part it is the custome and order of stubborne men of hereticks schismaticks Non rationes afferre sed placita not to vrge reason but their will their pleasure Aug. contra Faustum Man lib. 14. ca. 9. their phantasie or opinion as Faustus the Manichee when he had charged Moyses that he did diuina lacessere offer violēce to the lawes of God dixit abijt saith S. Austine nihil probare sategit nihil curauit ostendere he said as Pilate said quod scripsi scripsi quod dixi dixi when he had said it he had done he neuer made offer to proue it or giue a reason of his speech and though our doctrine be neuer so true yet it is without the compasse of modestie and discretion for any man be he neuer so learned to vse these kinds of assertiōs Ego in hoc libro non contuli sed asserui assero penes nullum volo esse iudicium sed omnibus suadeo vt praestent obsequium I haue not vsed proofes or authoritie in my writing but I affirme that that I say and submit my selfe to no mans iudgement but require euery man to consent to me scio me mea dogmata habere de caelo I know that my speeches descend from heauen are authenticall and canonicall for it is a propertie peculiar to God only Caiet super 1. Cor. 12. facere prout vult to do what he list and say what he pleaseth for other men must haue regulam voluntatis a rule to direct their will and some reason to direct their speach otherwise while he takes vpon him a propertie or qualitie peculiar to God he becomes fatuus confidens in stultitia sua Prou. 17. a foole that is confident in his owne follie And thus much by way of probabilitie why our Sauiour would alledge a reason The Preface to this speech of his is this Scriptum est it is written I noted before vnto you that we must vse some rule wherby to square out and measure our speeches and actions and one was from within vs homogenea regula mans reason another from without vs regula heterogenea Gods word he vseth this second rule as the surest rule which cannot erre the word of God which rule though it be heterogenea supernaturall to vs yet it is homogenea naturall to him who was God himselfe for the word of God may be said to be ratio Dei which was homogenea to him as humane reason is to man So that his speech is not a bare reason which peraduenture might admit cauils and exceptions and contradictions but is ioyned with authoritie as good authoritie as any Prophet spake with when he said Haec dicit dominus thus sayth the Lord And this S. Austine saith is or do naturae Aug. de mor. eccle catho ca. 2. the order of nature that when we learne any thing or teach any thing especially touching faith and religion Rationem praecedat authoritas Reason should be grounded vpon some good authoritie for saith he Infirma ratio videri potest quae cum reddita fuerit authoritatem postea per quam firmetur assumat For it may seeme to be a vveake reason vvhich vvhen it is alledged requireth some other reason and authoritie to confirme it Now our Sauiours reason was grounded vpon good authoritie vpon that which was regula prima the chiefe rule with the Iewes especially Scribes and Pharises and Priests which is the vvritten vvord of God which being deliuered sincerely according to the true sence and meaning of it as he did admits no deniall and therefore the Pharises do make no reply Now it is worth the obseruation to cōsider our Sauiours manner of reasoning with them It is most certaine that with all sorts of mē that confesse there is a God the word and will of God is regula prima the first and the chiefest rule to direct them in all their actions and therfore some heathen haue the speeches of oracles for their chiefe rule fruiturque deorum colloquio Virg. Aenei 7. other the word of God which is scriptum in cordibus written in our hearts naturall reason for their chiefe rule as the Philosophers had other the word of God written by the pen of man but inspired by the holy Ghost as the Iewes had the old Testament for their chiefe rule and Christians both the old and the new and whosoeuer disputed with any one of these sorts of men out of these grounds which they receiued for their chiefe rule disputed demonstratiuely and otherwise not so for a reason or authoritie from the scripture will not moue a Philosopher nor a reason from the new Testamēt is no rule for a Iewe. Wherefore our Sauiour hauing to deale with the Scribes and Pharises and Priests c. who receiued the word of God written in bookes of the law and the Prophets for their chiefe rule