Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	scripture_n	word_n	9,705	5	4.5641	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07344	An antidote against popery confected out of scriptures, fathers, councels, and histories. Wherein dialogue-wise are shewed, the points, grounds, and antiquitie of the Protestant religion; and the first springing vp of the points of popery: together with the Antichristianisme thereof. Being alone sufficient to inable any Protestant of meane capacitie, to vnderstand and yeeld a reason of his religion, and to incounter with and foyle the aduersary. By Iohn Mayer, B.D. and pastor of the Church of little Wratting in Suffolke.	Mayer, John, 1583-1664.	1625 (1625)	STC 17729; ESTC S102861	69,172	94

set forth the Articles of our faith Gods holy will and commandements and the doctrine of Prayer and worshipping God which is all necessarie to be knowne vnto saluation so that herein a Christian of ordinarie vnderstanding needeth not to depend vpon the sense of others but immediately vpon the Word of God In places more obscure the best Doctors of the Church haue alwayes differed and therefore euen herein Christian people are not tyed to the sense of any but to that which is most agreeable to the truth plainely set forth in some other place Serg. Paul If all haue iudgement in the sense of Gods Word then it seemeth that none are to bee debarred from reading the Scriptures for feare of falling into errour by so doing whereas it is plaine that ignorant persons are peruerted sometimes by the scriptures themselues 2. Pet. 3.16 For there are many places hard to be vnderstood which the ignorant and vnstable peruert to their owne damnation Saul Nothing can be more against the minde of Christ then to debarre the people from reading and hearing the Scriptures read in a knowne tongue For hee hath bidden Search the Scriptures for therein yee looke to finde eternall life Ioh 5.39 The danger that some fall into hereby is otherwise to bee prouided against viz. by diligent preaching and opening the sense Serg. Paul But is not the Church all in all to Christian people Haue they not the Scriptures from the Church and do they not by the Church come to know that they are the Word of God and therefore howsoeuer the Church shall order the reading and setting forth of the Scriptures is it not to be held to be done very well Saul It is not to bee denied but that as the Woman of Samaria brought the people there to the knowledge of Christ so we are brought by the Church at the first to know the Scriptures to be the Word of God but as the same people said vnto her after that Christ had taught them Ioh 4.42 now we beleeue not because of thy words but because we haue heard him our selues So Christian people receiuing the Word into their hearts doe not beleeue any more because of the Church but because the Word it selfe working vpon their consciences perswadeth them that it is the Word of God And as it gaue the being at the first vnto the Church so the Church is to bee ordered thereby as by the superiour and not to order it as an inferiour Serg. Paul What is the fourteenth particular point Saul The fourteenth point is that Christ onely is the supreme head and foundation of his Church neither hath any one man nor ought to haue superioritie ouer all others in spirituall matters in all Countries and Nations being as it were a common Rocke whereupon all may stay themselues nothing doubting but that cleaning to him they cleaue to Christ 1 Cor. 3 9. and are free from errour For none can lay any other foundation sauing that which is laid Iesus Christ If vpon any other the Church be founded it is not vpon one but vpon all the Apostles alike Ephes 2.20 Gal. 2.9 and the Prophets too if vpon any as more principall they are three Iames Cephas and Iohn who seemed to be Pillars If a power spiritually to rule by opening and shutting binding and loosing be committed to any ouer all others neither is that committed to one Peter but to all the Apostles Ioh. 20 23. For whose sins ye remit saith the Lord they are remitted and whose sinnes yee retaine they are retained and if any one hath rule ouer the world as chiefe it is not Peter Gal. 2 7. but Paul For to Peter was committed the ministerie of the circumcision onely which was but of one Nation to Paul the minister of the vncircumcision which was of all the rest of the world Serg. Paul But of Peter the Lord saith singularly Math. 16.16 Thou art Peter and vpon this Rocke will I build my Church and to thee I giue the Keyes of the Kingdome of Heauen And follow me and I will make thee a fisher of men And againe Peter louest thou me Ioh. 23. Feed my sheepe By all which it should seemt that howsoeuer others had power of binding and loosing too yet he was preferred as chiefe and aboue all the rest after whom such another should succeed and so another from age to age to the worlds end And this construction seemeth to bee verified by the vninterrupted succession of those Bishops who challenge to be his successors beyond all other Bishops of any other place seeing there is no such sucression else where to be found Saul If Peter had beene appointed ouer all I had beene much to blame to withstand him to his face at Antioch Gal. 2.14 and to goe on in mine office without seeking allowance and aduice from him I doe not therefore acknowledge any chiefly intimated in Peter aboue the other Apostles but that hee should be a most notable instrument of glorifying God and propagating the Gospell wherein hee should exceed the rest being fuller of the power of the Holy Ghost as he was fuller of zeale towards Christ And that last committing of the sheepe and lambs to his feeding singularly was no more then was needfull after his grosse fall by denying his Lord and Master through which hee might for euer haue beene discouraged had not his commission beene againe renued It pleased our good God for his owne glory to deale alike with him and with me both grieuous sinners and blasphemers that where sinne had most abounded zeale and grace might most abound and whereas wee were most darkned through scandall that might hence arise making vs vnfit to be lights of the world to make vs shine by miracles aboue all others that thus no scandall to hinder the Gospell might any more appeare And as for the succession so much gloried in it is no true succession of Apostolicall men but of politicall Princes maintained by the sword and not by the word euen as the successors of Mahomet haue done Of Apostlolike men there hath beene a more true succession at Constantinople Alexandria and Antioch Serg. Paul But if there be no supreame power vpon earth how shall vnity be maintained in the Church seeing diners men will be of diners minds and in case of difference about matter of faith who shall be Iudge to end it if no one man how shall it come to an end or hath the Lord left his Church in such a miserable case as that she must needs broile in contentions without end Saul There was no supreame in the Primitiue Church and yet they are said to haue beens all together with one mind Act. 2.46 the Spirit which is the Author of vnity shall keepe the true Church in vnity though there be no visible head ouer all And as for differences that arise wee haue an exemplary direction to meet in Councell Acts

him the punishment and not the fault hath done away both fault and punishment Aug. de verb. Dom. Scr. 37. and elsewhere more expresly Christ had two good things righteousnesse and immortality wee two euill things sinne and wortality the one hee tooke vpon him the other he did not and by taking vpon him the one he freed vs from both As for satisfaction required of vs it is not as he sheweth for punishment but to shew our repentance by our outward actions So that according to August wee are deliuered from mortality as a punishment and not only from hell fire Elym Howsoeuer you seeme to make these learned Fathers to speake it is plaine that they meant onely eternall punishments borne by Christ for vs. And therefore they doe vsually speake of works of penance and almes as hauing force to purge and wash away sinne Chrysostome sayth Hom. 1. in Gen. The common Lord of vs all desirous to haue all our sinnes washed away hath inuented this cure which is made by fasting Lib. de promis prad part 2. c. 2. Hom. 1. And Prosper saith Almes cleanse the whole man And Cesarius sayth that a man who by sinning hath lost himselfe doth agains redeeme himselfe by his satisfaction Paul Where is there a word in all these touching satisfaction for temporall punishments It may rather bee inferred if these speeches be strictly taken that wee are able to doe something to deliuer our selues from sinne both in respect of guilt and punishment temporall eternall Wherefore it must needs bee yeelded that these things were spoken improperly that being ascribed to the instrument or meanes which is proper vnto Christ Satisfaction therefore as it is now taught in your Church is rather to bee referred to the Lateran Councell Anno 1215 wherein the sacrament of penance was established an appendix whereof is satisfaction Elym Because you haue spoken of the sacrament of penance first appointed in the Lateran Councell I will lay hold vpon the occasion to put you to proue the nouelty of the seuen sacraments for if seuen haue beene anciently acknowledged this is not so new as you would make the world beleeue Paul I am very willing to follow you herein and let the issue rest vpon my prouing your seuen Sacraments to be nouelties I say then that this number was not knowne nor acknowledged by antiquity but was first taught by Peter Lombard and the Schoole-men following him aboue 1000 yeares after Christ Epist 118. Saint Augustine sayth the Sacraments of the New Testament are most few in number Isidorus An. 600 sayth Lib. 6 Originum c. 19. Pasc de Caena The Sacraments are Baptisme and Chrisme and the body and blood of Christ And Pascasius Anno 900 sayth likewise Elym They say these two are the chiefe indeed but they exclude not the rest Hugo de Sancto Victore teacheth seuen sacraments and of them he saith some are the principall wherein saluation standeth Lib. de sacram 7. part 9. c. 6. viz. Baptisme and the Supper of the Lord the rest though they bee not so necessary yet they profit vnto sanctification And I could easily shew that the ancientest Fathers haue called euery of these Sacraments Paul I grant you without shewing that they called them sacraments and so they called any holy signe according to Augustines definition August Epist 5. Euery holy sigue is a Sacrament But that there are any more then two properly so called they neuer taught and euen your Hugo who acknowledgeth 7 can be no ground for your 7 for he reckoneth not penance for one but the water of aspersion And the very Schoolemen deny the rest to be sacraments Lib. 4.26 properly so called P. Lombard denyeth Matrimony to be a Sacrament properly and vniuocally with the other sacraments and Durand likewise vpon that place Lib. 4. dist 24. The same Lombard denyeth ordination to bee properly a sacrament and Alexander de Hales and Thomas Aquinas vpon that place c. Serg. Paul This your dispute about the Sacraments hath brought to my mind another point yet ●●toucht about the holy Scriptures and Traditions Can you shew that it is a noueliy is hold that together with the Canonical Scriptures Apocryphall bookes are to be receiued and vnwritten traditions as a rule of our saith or hath it euer beene held thus Paul It is a nouelty to hold that the Scriptures doe not containe in them all things necessary to saluation and that Apocryphall bookes are to be receiued as Canonicall and that traditious are necessary to saluation For the Fathers sought to hold all men onely to the Scriptures Hom. 1. in Psal 95. Chrysostome saith If any thing bee spoken without Scripture the thought of the bearers limpeth sometimes yeelding and sometime doubting And againe If ye hears any saying I haue the holy Spirit Serm. de S. Sp. but not speaking out of the Gospell bee speaketh of himselfe and the holy Spirit is not in him So Basil reg Mor. 8. 28. Epist 80. And touching Apocryphall books Cyril Hierusalym sayth Haus nothing to doe with Apocryphall bookes Catee 4. but read the canonicall which are considently read in the Church The Apostles and first Bishops were much wiser and more religious then thou who deliuered the scriptures vnto vs. Doe not thou therefore seeing thou art a child of the Church ges beyond their bounds Athen in Synop. Athanasius sayth There are 22 bookes of the old Testament Canonicall but there are other bookes which are not Canonicall which are onely read of the Catecumeni as the booke of Wisdome Ecclesiasticus c. Ierom calleth the History of Susamus Prafat in Den. of Bel and the Dragon fables and saith the same was the opinion of Eusebius Apollinarius Methodius c. Baruch was not receiued as Canonicall till the Councell of Florence Anno 1439. And touching vnwritten traditions they receiued none of old but either such as were consonant to the holy Scriptures which were written in sense though not in word according to Augustine of which was the baptisme of Infants and not to rebaptize De Gen ad lit lib. 10 c. 23. Tertul de Coron c. 23. or customes in indifferent things according to Tertullian who saith Dost thou not thinke that it is lawfull for euery faithfull Church to conceiue and constituent that which agreeth to God 〈◊〉 to diseiplione and profireth 〈◊〉 solnation And these by the prestice of your owne Church may be left off again For the thrice dipping in Baptisin standing in time of prayer vpon the Lords day tasting of milke and honcy in Baptisme c. anciently receiued are now abrogated and not held to bind Elym I could reioyne with you about this argument and bring many passages of the Fathers shewing their high esteeme of traditions but lest these disputes should proue tedious to this noble person and that he may not being fascinated with that which you haue said incline