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	doctrine_n	paul_n	2,176	5	6.2124	4	false

Text snippets containing the quad

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

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

ne audeamus sapere plus quam oportet Rom. 12.3 the holy Scripture pitcheth the rule of our Doctrine in such sort that wee presume not to vnderstand aboue that which is meete to vnderstand as the Apostle teacheth not daring in matters of Religion and Gods seruice to turne aside from the holy Scripture so much as one step either to the right hand or to the left How much lesse then to the worshipping of Images forbid by God himself condemned by all the ancient Fathers or the Church when she was moste pure and in her prime h l. ● cont Celsum impossibile est vt quideū norit supplex fiat statuis Origen saith that it cannot be that a man should know God and worship Images And i Non est dubium quin religio nulla sit vbicunque simulachrum est l. 2 cap. 18. Lactantius putteth it out of al doubt that there is no Religion where an Image is erected to bee worshipped Therefore k Nobis nullū est simulachrū in mundo quoniam in rebus genitis nihil potest dei referre imaginē lib 6. Strōma 1. Clemens Alexandrinus teacheth that men are to learne from the Apostle that they haue no Image in the world because amongst the Creatures there is nothing that can resemble the image of God S. l Regem adorauit non lig●u vtque quia hic g●●●● est er ●ur et ●an●t 〈◊〉 impio●um sed ●d●raun illum qu● pepe●dum in igno De ●bi●u T●eodosii Ambro e yet more directly to the purpose speaking of Helen who by the title found out the Crosse wheron our Sauiour was crucified she worshipped saith he the King not the wood at all b●cause this is the error of the Gentiles and the vanitie of wicked men but shee worshipped him who hung on the Tree that is Christ the Lord Whereof m Cultores d●i imaginem ado rare nō dehēt In ●a 3. Daniel Hierom giueth the reason because such as are worshippers of God ought not to Worshippe an Image So likewise Saint n Noui multos esse sepulchrorum et pictucarum adorato res quos Ecclesia condemnauit et quos quotidie tāquā malos filios cor rigere studet de moribus ecclesiae cathol c. 34. Augustine I knowe saith he that there are many Worshippers of Sepulchers and pictures c. whose maners the Church condemneth and which she indeuoureth to correct and amend daily as being euill Sonnes which was the labour and diligence of Church of Rome in the time of o Quia eas adorari ve●uisses ō●ino laudaui mus Ep. l 9. Ep. 9 et l. 7. ep 109. Gregory the great as appeareth by his Epistle to Serenus in which hee teacheth expreslie that Images are not to bee worshipped And this was the current Doctrine of the Church for the space of 600. yeares after Christ The greater is the vntruth which Cardinall p Imagines suum honorem in ecclesia semper habuerunt de imag li. 2 c. 12 Bellarmine setteth abroach affirming that Im●ges haue alwaies had due honor in the Church For vntill the second q which was in the yeare 788. Center Magdebur Cent. 8. c. 9. pa. 589. Nicene councel a●sembled by the superstitious Empresse Eirene the honouring and worshipping of images was neuer publikelie established and then beeing authorized it was eft-soones disanulled by a councell held at r Anno. 794. cent Magd. ib. pa. 626. Frāk-ford vnder Charles the Great which defined out of Gods word that the Worshipping of images was vnlawful pronoūcing against that of Neece that it was Pseudo synodus a false Synod or Councell and therefore no credit to bee giuen to it Since which time many haue risen amongst themselues in the verie height of Poperie which haue gainesaid it ſ Spiritus S. aggreditur reprobare idololatras qui colunt imagines artificiales figuras lectio 158 Holcot in his Lectures vpon the book of Wisdome saith that the spirit of God reprooueth Idolaters that worship images and artificiall figures condemning the determination of Thomas 3. sentent distinct t Idem honor debetur imagini illi cuius est imago ib. 4 that the same honour is due to the image which is due to him whose image it is And so u Imagines non adoramus nec deos appellamus necsoem salu●is ineis porimus quia hoc ess t idololatr●ae Rational li. 1 c. 3. Durādus We do not saith hee adore images nor call them Gods nor put our hope in them because this were to commit Idolatrie x Ad adorandum et colendum prohibentur imagines fieri in Exposit 1. precepti Gerson in like manner Images are forbidden to bee made to be adored and worshipped either inwardly by the affection of the minde or outwardly in the body by bowing before them or bending the knee vnto them Who further aduiseth y Iudicate si tantae imaginū picturarum in ecclesiis varietas expediat an populos simplices nonnunquam ad idololatriam peruertat De clara● defectuum ●iror Ecclesiastic dec 67. the Clergie of his times to consider whether such varietie of Images pictures in the church be profitable or not whether they do not sometime peruert the simple people to Idolatry That which Gerson proposeth by way of questiō z Vt fac●lius ita tutius quoque est omnes imagines ê templis summouere quam impetrare vt nec modus praetereatur nec admisceatur superstitio Jn symbolo Eras a man of exquisite learning after diligent enquirie made deliuereth in plain words after this maner that as it is more easiy so it is also more saf to remoue al images out of churches thē to obtain that either a mean be kept in their worship or that superstatiō be not mingled with al. To these J might ad their bishops a Haec non proprie dícuntur neque secundum verita●em iuxta communē acceptionē vocabulorum scil cet quod imago vt imago avt vt excreas officiū imaginis quod est representare Christum aut deum sit adoranda adoratione l●tríae De tultu imaginum Catharinis b Nos nihil numinu tribuimus imagini neque ei diuinos honores domus De traditionibus pa. 3. fol. 222 de cul●u imag li. 2. c. 23. Peresius both of them denying that Images are to be worshipped with diuine worship ye Bellarmine himselfe howsoeuer he maintaine the Doctrine which now is moste current in the Church of Rome that c the images of Christ and the Crucifix are to be worshipped with Latria that is Diuine Worship by his distinction of improprie per accidens improperly by which distinction d Quaelibetres posset a dorari per accidens vbi supra euerie thing might be worshipped with latria and diuine Worship saith Catherine so foolish is this distinction in his iudgement yet as though his conscience checked him

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

siue de eius ecclesia siue de quacunque alia re quae pertinet ad fidem vitāque nostram non dicam nos nequa quā com parandi ei qui dixit licet si nos sed omnino quod se●utus adiecit si angelus de caela vobis annuncia uerit preterquā quod in scripturus legalibus et euangelic is accepistis anathema sit cōtra literas Petiliani li. 3. c. 6. Petilian the D●natist denounceth this sentence as it were with the spirit of the Apostle Whether of Christ or of his church or of any other thing which appertaineth to faith and to our life and conuersation I say not wee who are by no meanes to bee cōpared with him who said but though that we c. Gal. c 1. v. 8. but that which the Apostle added if an Angell frō heauen preach vnto you otherwise besides that which yee haue receiued in the Scriptures of the law and the Gospel let him be accursed And in his Booke de Doctrina Christiana li. 2. c. 9. In m In jis quae aperte in scripturis posita sunt inueniuntur illa omnia quae continēt fidē moresque vinēdi spem scilicet atque charitatem Act. 26.28 those things which are set down plainely in the scriptures all those things are to bee found which concerne Faith and the manners of a mans life namely hope and charitie These testimonies of the ancient Fathers are plaine and euident and taken out of such their writings as are on all parts confessed to bee their owne and not counterfeited such as our aduersaries vsually presse vs with in their daily disputes and they are so forcible euen with them that with Agrippa they become almost Christians and subscribe to as much in effect as we teach of the sufficiencie of the holy Scriptures n Quae fidei veritates absolute et simpliciter ab omnibus hominibus necessario cognoscēdae et credendae sunt vt et fide et spe et charitate ad beatitu dinem con●ēdere valeant eas non diffitemur pers●icue fere in scripturis ipsis doceri vt Augustinus etiam nolauit Analy fidei cathol l 5 c. 2. Gregorie of Valentia a Iesuite of great note amongst thē acknowledgeth that what verities of faith are absolutly and simplie necessarie to bee knowne and beleeued of all men that they may bee able to come to euerlasting blisse by faith hope and charitie those saith he wee denie not to be taught in the Scriptures themselues perspicuè ferè almost and in a manner plainly as Saint Augustine hath also noted But this fere almost which the Iesuite inserteth is like to that wicked glosse which corrupteth S. Augustine his text Of the two Cardinall Bellarmine dealeth more ingenuouslie acknowledging o Dico illa omnia scripta esse quae sunt omnibus necessaria de verb. dei l. 4 ca 11. that all those things without any fere almoste are written of the Apostles which are necessarie and needefull for all mens knowledge And p Non inficiamur precipua illa fidei capita quae omnibus chr●stianis cognitu ●ut ad salutem necessaria perspic●è satis esse Apostolicis scriptis comprehensa c. de scriptura 5. Coster the Iesuite in his Enchiridion we deny not saith he that those chief heads of faith which are needefull to bee knowne of all Christians for their saluation are contained plainely enough in the writings of the Apostles To whome I might adde a cloud of witnesses of their own writers both moderne and more ancient iustifying against themselues what wee teach of the sufficiencie of the holy Scriptures but I must omit them for breuities sake What then meane those reproachfull speeches of the Papists concerning the insufficiencie obscuritie vncertaintie and inualiditie of the Scriptures as I haue obserued Wherefore is it that they seale them vp in an vnknowne tongue that the vnlearned may not vnderstand them q Jndex libror. prohibitorum regul 4. Why r Nauar Enchi rid c. 11. nū 26 prohibit they the common people from reading them why is it accounted a mortall sin amongst them for a lay person to dispute of matters of Faith ſ De expresso dei verbo why doth Hossius auouch that it is fitter for women to meddle with their distaffe then with Gods word why doth t De verbo dei l. 2. ●5 Bellarmine so greeuouslie complain that the translated bibles are in the hands of all artificers not onely men but Women but that by these woluish voices of theirs you shold know them to bee the generation of those false Prophets and ancient Heretikes whome u De resurrec carnis Tertullian for contempt and shunning of the Scriptures calleth Lucifugas Scripturarum such as flie the cleere light of the holy Scriptures and the wicked broode of x Melius esta scripturarum lectione hominines arcere quam ab Jdolothytorum cibis Ciril contra Iul. l. 7. Iulian that Apostata who obiected this as a crime and imputation to the Christians because they kept not men from reading of the Scriptures as the Papists at their pleasures now adaies tearme vs z Chambers in his epist to the Reader Scripturists and a Jdem in his epist to the King worthy Scripturians The voice of the shepheard and Bishop of our soules is after another note willing vs to search the Scriptures 1. Pet. 2.25 Iohn 5.39 And so saith the Prophet Esay to the Law and to the testimonie 8.20 And S. Peter commendeth such as take heed to the words of the Prophets as vnto a light that shineth in a darke place 2. c. 1. v. 19. By which the noble Iewes of Berea made triall of S. Pauls doctrine searching the Scriptures daily whether those things were so Act. 17.11 And in Theodorets time He flourished about the yeere 433. Genebrard it was so farre from being a sinne or reproach to be conuersant and skilfull in the Scriptures or that any were forbid the reading of them that contrariwise b Sutores sabri ferrarij lanifices foeminae omnes agricolae fossores bubulci c. de curandis Graecorum aff●ctibus l. 5. Artificers and those of the meaner sort as Smiths Weauers Deechers Heards-men Coblers with women of all sorts Mistresses and maid-seruants did know and vnderstand them and c De diuina trinitate rerumque omniū creatione decertantes ib. dispute of high points and mysteries of their saluation And therfore to conclude this point with d Hom. 9. in Collossen Chrysostome his exhortation Audite obsecro seculares omnes c. Heare I beseech you ye of the Laitie of all sorts Comparate vobis Biblia animae pharmaca c. If as yet ye haue not then get you the Bible which is the very physicke of your soules in which you may finde a cure for euery disease As you are Christ his sheepe so heare ye the voice of Christ speaking vnto you in the holy