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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71273	The verdict upon the dissenters plea, occasioned by their Melius inquirendum to which is added A letter from Geneva, to the Assembly of Divines, printed by His late Majesties special command, with some notes upon the margent under his own royal and sacred hand : also a postscript touching the union of Protestants.	Womock, Laurence, 1612-1685.; Diodati, Giovanni, 1576-1649. Answer sent to the ecclesiastical assembly at London by the reverend, noble, and learned man, John Deodate.	1681 (1681)	Wing W3356; ESTC R36681	154,158	329

he is not offended Hence proceeds that tremulous aversion to such things as God has no where forbidden as if the use of them were sinful This the Apostle reproves in the Colossians Touch not taste not handle not Coloss. 2. 20. Whence this Observation does naturally arise That such as are afraid they should offend God and wound their Conscience by the use and practice of such things as God hath not forbidden are Superstitious And into what absurdities and extravagant Whimsies this humor will carry men we may read as has been said in Mr. Calvin if our own Experience were not pregnant with Examples to that purpose How many men have formerly and do still trouble themselves and the Church of God upon this account Sensi enim saepe dolens gemens multas infirmorum perturbationes fieri per quorundam fratrum Contentiosam Obstinationem Superstitiosam timiditatem c. They are the Complaint of the Great St. Austin I have seen with grief and sorrow that the weaker sort are much disturb'd by the Contentious Obstinacy and Superstitious timorousness of certain Brethren who in matters of this indifferent nature which can be brought to no issue either by the Authority of the Holy Scripture or the Tradition of the Universal Church or upon the account of their being beneficial towards the amendment of life but only because they fancy they have some reason for them or some forreign practice which they esteem so much the more learned because it is the more remote Tam litigiosas excitant quaestiones ut nisi quod ipsi faciunt nihil rectum existiment They raise such litigious Questions and Disputes hereupon that they will allow nothing to be right but what they do themselves Which is as true a Character of our Dissenters as if St. Austin had been alive and acquainted with their disposition and practice before he wrought it Fear is a Passion very apt to enthral us and a fear upon the account of Religion most of all This Fear many times sets up strange Opinions in mens minds and when these are once framed Humanum ingenium quod suum est illic recognoscit recognitum libentiùs amplectitur quàm optimum aliquid quod suae vanitati minùs conveniret 'T is the Nature of man to recognize his own Conceptions and not only to acknowledge them but to be fond of them and prefer them before the best things which contradict their Vanity 3. Being wedded to these New Fangles the issue of their own imaginations out of devotion to them they Sacrifice they offer up the very Commandments of God and perhaps by this means they run into Idolatry as well as Superstition though such as are most concern'd therein are not presently sensible of the guilt of it I am sure St. Austin and St. Hierome are both of this Judgment Perverse Opinions says Hierome are the Graven and Molten Images which are adored by such as frame them in their Imaginations Comment l. 1. in Habak 2 and in Dan. 3. Qui falsum Dogma componunt They which set on foot a false Opinion set up an Image and as much as lies in their power by their Perswasion they compel others to fall down and worship the Idol of their Falshood And again in his Commentary upon Jerem. 32. Sed usque hodiè in Templo Dei quae interpretatur Ecclesia c. Even at this day saith he in the Temple of God which is interpreted to be the Church or in the hearts and minds of Believers an Idol is set up when a New Doctrine is broached and as is said in Deuteronomy the 4th is worshipped in secret Nor does that Doctor rest here but he saith further in that second of Habakuk Si quando videris aliquem nolle cedere veritati c. When thou seest a man that will not yield to Truth but persist still in his Error and studied opposition when the falshood of his Doctrines is made manifest thou maist very fitly say Sperat in figmento suo facit simulachra mu●a vel surda He puts his trust in his own figment and frames to himself dumb or deaf Idols Nor does St. Austin differ in his Judgment for he says plainly They are involved in a baser kind of Superstition Idolatry and Servitude who worship their own Fancies than they who worship the Host of Heaven His words are these Est alius deterior inferior cultus simulachrorum c. There is another inferiour and baser kind of Idolatry when men worship their own Fancies and whatever the Imagination sets up in the mind through pride or fear Religionis nomine observant They observe it strictly as their Religion Now whether these Dissenters out of zeal to their Negative Superstition Touch not a Surplice sign not with the Cross kneel not at the Sacrament c. do not peremptorily reject the express Command of God for Obedience to their Governours let all sober men and the World judge 4. I would ask this Question Do these Dissenters value those Homilies or do they not If they trust our Reformers for that Observation they have reason also to believe them that there is no such peril of Superstition in those Ceremonies which the Church then enjoyned and they themselves practised for I hope their insinuation should not be more prevalent to keep them from Superstition than their constant practice to keep them in Obedience especially when 't is evident that their Disobedience runs them into one sort of Superstition which in the general they pretend to be so very shy of that they can overlook an express and necessary duty to avoid it The Dissenters Tenth Section THey say they have read over all the Books that have been written in justification of those things and they find their Arguments so weak their Reasons so futilous that setting aside Rhetorick and Rayling there 's nothing in them but what had been either answered by others or is contradicted by themselves which hardens them in their Error who are gon astray into the right way The Answer 1. He saith they are gon astray into the right way This is no time for Bullbaiting therefore if they have a mind to gad let them take their jest along to make merry with But Corah had as fair a way and as safe a Convoy too in his own conceit Yet St. Jude was of another Judgment and we know he fell into the Pit at last And 't is somewhat an unlucky expression To go astray into the right way For we read of wandring stars whose Motion if we may believe any old Philosophy is very Regular in respect of the first mover and so they are in the right way But they have Erratick Motions of their own and to these were those false-teachers resembled by St. Jude who are said to wander because really they do so by their fluctuation in their Doctrines Deviation from the common Practice of the Church and

47 and 48. and as I remember before the year 1650. They were quite out of request and laid in the dust And have not the Independents their peculiar Terms of Communion too And are not these new likewise The Synod of Charenton 1644. takes notice of their Error that they teach Vnamquamque Ecclesiam suis propriis Legibus ita gubernari debere c. That every Church ought so to be governed by its own Laws that in matters Eccclesiastical it be subject to no other nor depend upon any other nor is it bound to acknowledge the Authority of any Conference or Synods in reference to its own Government and Administration Of which Error that Synod of Charenton gives this Sentence Esse hanc Sectam tam Reipublicae quam Ecclesiae perniciosam absurdis quibuscunque insanisque Commentis viam aperire omnes iis medendi rationes tollere ac si illi sententiae locus esset Posse tot Religiones fingi quot Paraeciae privativè Conventus forent That is this Sect is pernicious both to Church and Common-wealth it opens a gap to all absurd and mad inventions whatsoever it takes away all the ways and means of healing them and if way should be given to that opinion there would be as many Religions as there are Parishes or private Meetings By this we see that the Protestants of France do not agree with the Independents of England about the Terms of Communion But in truth if the business be sifted to the very bottom the Question is not so much about the Power it self For these Dissenters suppose it in all their own expedients which they propose but really the question is What hands shall menage this Power The Laws of Christ and his Apostles of Church and State have placed the Power in few hands to make the Government the more Regular in it self the more safe to the King and the more easy to the Subject But these Dissenters would put it into every Parish Priest and so set up ten thousand Independent Jurisdictions in the Kingdom And such a Church as this is most Eligible in their Conceit The Dissenters Sixth Section THey say the World is pester'd with Disputes about Worship about Religion and therefore since all cannot be in the right they are willing to go the safest way and Worship God according to his word If the things disputed be lawful to be done let 'em be so they are sure it 's lawful to let 'em alone and they think there 's no great hazard in keeping to Scripture Rule nor can believe that Christ will send any to Hell because they did not worship God in an external Mode more neat and spruce than God Commanded Answer The World is pester'd with Disputes about Religion Hereupon some men resolve they 'le trouble themselves with none at all Wo be to them by whom this scandal is given I pray from whence come these Wars and Fightings amongst us The Reformation silenced them and setled Vniformity to establish Peace Some men are of restless Spirits and can never study to be quiet making it their business to disturbe the repose of Christendom And all the Disputes for these 40. years and we may say ever since the Reformation whether menaged by Pen or otherwise have been commenced and carried on against this Church of England by the Jesuits and Dissenters And upon what account this is done as to our Dissenting Brethren Mr. Baxter has told us long ago in these words Every one must needs reduce all others to his opinion as if his Judgment were the infallible Standard of Verity and so we have proved too proud and uncharitable while we would be Orthodox overmuch And a little after he gives good Advice if he had been stedfast enough to follow it I advise my Brethren to prepare their weapons against the Papists and Socinians and Antinomians above all other Sects and to associate speedily and carry on all their work in Vnity if ever they will succeed 2. 'T is sure all cannot be in the right 't is fit therefore we should take some pains to learn the safest way But self-conceit and the private Spirit are the worst Guides in the World He that is wise in his own eyes is very apt to put darkness for light and light for darkness Isai. 5. 20. The Holy Ghost has observ'd this to our hands and adviseth us therefore not to lean to our own understanding For as that devout man said He that is his own Scholar has a Fool to his Master The neerer the Fountain the clearer the Stream God calls upon us to tread the good Old way sends us to the Law and the Testimony But as he gave the word so he gave the Preachers too The Priests lips should preserve knowledge and they should seek the Law at his mouth In difficult matters God did refer earnest and cordial Inquirers to the sentence of such as were in Authority Deut. 1. 7 Our Saviour did not slight that Order wherein that Dispensation was on foot but lik'd it so well as he did many other of those Institutions that he transcribed it into his Gospel and adopted it into the practice of his Church They sit in Moses Chair c. Obey them that have the Rule over you and submit your selves Heb. 13. 7 17. And if a Dic Ecclesiae be of so great Authority in our Saviours account to decide our civil differences much more those of a Spiritual and Religious nature as Schism and Heresie which belong more properly to her Cognizance 3. Whereas they say there 's no great hazard I say there 's none at all in worshipping God according to his word and keeping to Scripture-rule provided we rightly understand it For Luther observes there are two sorts of Prophets hinted at by Moses that should rise up against sound Doctrine One should come in the name of the Lord and bring the word of God and holy Scripture with them Such should be the Jews in Christ's time who alledged the Scripture against the Gospel for the Righteousness of the Law and such should be Hereticks after them c. Men will wrest the Scriptures to serve their own Hypothesis Is any thing more clear than the Scripture-rule for Governors that they set all things in order where it is not done to their hands and then to see that in the worship and service of God all things be done decently according to that Order And that these are the Commandments of God And the Scripture-rule for such as are under Authority is as plain as words can make it Heb. 13. 7 17. and yet if there were no such Scripture-rule common Reason would infer the Duty Where some are impowered to give Orders others are under an obligation to observe them Else Authority is Nugatory and ridiculous as has been observed formerly 4. If the things disputed be lawful to be done we are not of these Dissenters opinion that 't is lawful

Men preach such as they print with Publick Allowance and therefore they ought to provide better for their Souls elsewhere Especially they say That the Doctrine of Justification is Articulus stantis vel cadentis Ecclesiae an Article with which the Church falls or stands This Article say they in the Parish where we live is quite demolish'd by the Doctrine of Justification by Works We are bound therefore to provide for our safety and depart and when We are once out We will advise upon another Church not which is tolerable but which is most eligible and in all things nearest the Word p. 161 Sect. 5. They plead That there 's no Obligation upon them to own the Churches Power to impose new Terms of Communion unless the Church can prove her Power from Christ. It 's not for them to disprove it it lies upon her to prove it and to prove it substantially too or else it will be hard to prove it their duty to own it p. 181 Sect. 6. They say The World is pestered with Disputes about Worship about Religion and therefore since All cannot be in the right they are willing to go the safest Way and worship God according to his Word If the things disputed be lawful to be done let them be so they are sure it is lawful to let them alone And they think there 's no great hazard in keeping to Scripture Rule nor can believe that Christ will send any to Hell because they did not worship God in an external Mode more neat and spruce them God commanded p. 190 Sect. 7. They pretend That the things impos'd are parts of Worship which none can create but God nor will God accept of any but such as are of his own creating and whether they be Integral or Essential parts They do not know but in the Worship of God they find them standing upon even ground with those that are certainly Divine or at least as high as Man can lift them p. 196 Sect. 8. They do not find that God ever commanded the things imposed either in General in Special or their Singulars If God has commanded a duty to be done the Church must find a place to do it in But though the Church must find a place for the Duty a time for the Duty she may not find new Duty for the Time and Place p. 216 Sect. 9. They are the more cautious of all Ceremonies because the Old Church of England in her Homilies Serm. 3. of Good Works tells us That such hath been the corrupt Inclination of Man superstitiously given to make new Honouring of God of his own head and then to have more Affection and Devotion to keep that than to search out God's holy Commandments and do them p. 247 Sect. 10. They say They have read over all the Books that have been written in Justification of those things and they find their Arguments so weak their Reasons so frivolous that setting aside Rhetorick and Railing there 's nothing in them but what had been either Answered by others or is contradicted by themselves which hardens them in their Errour who are gone astray into the right Way p. 254 Sect. 11. They say It 's their Duty to endeavour a Reformation according to the Word which if others will not they cannot help it and hope they will not be angry with the Willing p. 262 A Fresh Inquiry Into the PLEA of the NON-CONFORMISTS c. SECT I. THey plead that some things are imposed upon their Faith tendred to subscription as Articles of Faith which are either false or at least they have not yet been so happy as to discover the truth of them In Article 20. they are required to subscribe this Doctrine The Church hath Power to decree Rites and Ceremonies Which Clause of the Article as we fear it hath been by some indirect means shuffled into the Article it not being found in the Authentick Articles of Edw. 6. so it proves also that the Terms of Communion have been enlarged since the first Times of the Reformation The Answer The Articles of the Church of England are not imposed under Oath nor required to be received with a like affection and piety as the holy Scriptures are nor to be believed as Articles of Faith further then they can approve themselves to be contained in the Holy Scriptures For the Sixth of those Articles declares thus Holy Scripture containeth all things necessary to salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of the Faith or be thought requisite and necessary to salvation The moderation of the Church of England herein is evinced in another Treatise viz. The Proselyte of Rome called back c. p. 7. to the 10. There is no Protestant Church of any creditable denomination more moderate and ingenious in this point then ours is To keep them from Sects and Corruptions and tie them up close to the Doctrine of the Augustan Confession we find it decreed among the Lutherans Nemo quicunque sit That no man whatsoever shall be admitted to any Office or Ministry in their Churches Schools or otherwise nor shall any such be tolerated therein unless they shall approve and receive such a body of Doctrine as there mentioned and shall persevere therein and neither by word nor deed oppose the same And it is further decreed and established That if any shall be but suspected as contradicting those Doctrines and the unanimous consent therein if they refuse to be better instructed and give no place to the Fatherly admonitions of others their Superiours they shall be removed from their Offices or Employments or else their names shall be signified that due execution of punishment may proceed against them as persons refractory and contumacious And 't is their practice too upon occasion to make their Ministers and Professors to renounce such opinions as are declared to be erroneous sub jurisjurandi sacramento even under the Sacrament of a solemn Oath And the Calvinists are no less strict in this point The Proxies or Deputies to be sent from the Provinces to the National Synod as is expressed in the Form of the Letters written à Synodo Victoriacensi in Brittain are tied to this Solemn Engagement Promittimus coram Deo c. that is We do promise before God that we will submit our selves to all things which shall be agreed and decreed by your holy Assembly and will execute the same with all our power because we are persuaded that God presides over it and that he will direct you by his Holy Spirit according to the rule of his Word into all truth and equity Here we have a promise of submission made before God by a kind of implicit Faith and blind Obedience to the Decrees of a Synod of Calvinists before the Convention of it And this is grounded upon a Divine persuasion else with what confidence can they