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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	new_a	testament_n	4,132	5	8.0648	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61887	A light shining out of darknes [sic], or, Occasional queries submitted to the judgment of such as would enquire into the true state of things in our times	Stubbe, Henry, 1632-1676.; Vane, Henry, Sir, 1612?-1662.	1659 (1659)	Wing S6056; ESTC R7223	23,563	46

our University men build up whilst they uphold Aristotles Philosophy which hath been so generally condemned of late and Heretofore by Popish assemblies and particular men of that way as also by the first Christians and honest men of All Ages XX WHether the first Christians ●…ad any Churches or did not assemble only in private houses a Whether their want hereof can be attributed to their being under pers●…ution since they never made that excuse for themselves to the Pagans who objected it to them Whether if it had not been their judgment and not a nec●…ssitous practice the heathen would have upraided them with such their detest or upon that account have termed them Atheists a We read of a Church to be saluted in such and such a private house in Scripture and it is confessed by Minuc Felix p. 10. Christiani nullas a●…as habent templa nulla nulla not a simulacra Animadv. Ourel p. 57. and Arnob. in the beginning of the sixth Book p. 189. and in the observat. p. 173. Arnold adv. Gentes in hâc enim consuêstis parte crimen nobis maximam impieta●…is affige●…e quod neque aedes Sacras venerationis ad officia construamus non Deorum alicujus 〈◊〉 formam constituamus c. XXI WHether heresy be not attributed to Christianity in-Scripture Whether Tertull. doth not call the Christians fectam Christianorum Whether the meeting places of the first Christians were not called conventicula before they were in Latine either Basilica or Ecclesia a Whether they used to bury in Church-yards And why they did at last take up that custome a Arnob. lib. 4. Nam nostra quidem scripta cur ignibus meruerunt dar● Cur immanitur conventicula dicui in quibus summus oratur Deus Lactant. lib. 5. c. 11. aliqui ad occidendum praecipites extiterunt sicut unus in Phrygiâ qui universum populum cum ipso pariter conventicula concremavit Oros. lib. 7. c. 12. Trajanus Plinii secundi relatu admonitus Christianos praeter confessionem Christi honestaque conventicula nihil contrarium Romanis legibus facere b Gaudentius de Justinianaei saeculi moribus part 1. c. 26. p. 34. where after examination of rites and customes concerning it he saith thus Quis non inde colligat consuevisse Christianos tempore Justiniani Imperatoris sepili●e privatim in agris suos mortuos in the same chapter he speaks somewhat how that custom came to be changed but more fully in the 26. chap. he gives this reason p. 36. cur verò Christiani ceperunt velle condi intra ecclesiarum ambitum id causae fuit quod consanguinei qui orant in templo preces pro iis fundant adde merita Martyrum Apostolorum Legimus apud Augustinum de curâ pro mortuis c. 5. Fidelem matrem fidelis filii defuncti corpus desiderâsse in Basilicâ martyris poni siquidem credidit ejus animam meritis martyris adjuvari XXII WHether amongst the Papists that have Churches or solemn meeting places the Jesuits do not usually notwithstanding that preach in the Market places and Streets a What it is that makes teaching a publique Act If to teach publiquely be to teach accordingly as it is now practised whether the Apostles did ever teach publiquely a This liberty was granted to them by Pope Paul the third the same is practised by the Friers minors and Dominicans and Augustine Friers and grounded upon the practise of the Prophets in the old testament Jerem. 17. Amos. 5. Proverbs 1. and of Christ and his Apostles in the new Testament besides that Matth. 22. and Luc. 14. in the Parable of the marriage Christ sends them out to the high-ways and streets for guests All this is illustrated at large by Franciscus Bernardinus a Popish Doctor in his book de ritu concionandi lib. 2. c. 24. and confirmed by this reason sanè egregium est opus hominibus otiosè in foro degentibus nec ecclesiam alioquin adituris divina annunciare monita moresque dicendo formare corrigere XXIII WHether the division into Pharises was not introduced by the Pope Dionysius And whether the Antient Christians paid Tythes If they did whether they did not pay them as Almes This is proved by Mr. Selden of Tythes Joseph Scaliger did write against Tythes the Protestants Generally beyond sea have disowned and disused them The Bishops of Old in Ireland had but the allowance of three mi●h kine Camdens Britann speaking of the County of Cauon in Ireland Gaudentius de Justinianaei saeculi moribus part 1. c. 23. p. 30. 31. An exigebantut Decimae in usum sacerdotum temporibus Justinani Imperatoris id negaverit qui cogitat nihil de decimis legi in codice in quo tamen multa reperiuntur sancita de Episcopis clericis Ecclesiis Quod si consulas acta conciliorum Oecumenicorum itidem vix quicquam reperies p. 31. decimae hortantibus Episcopis collatae proderant Sacerdotibus Pauperibus non tamen compellebantur a Judice fideles ut largirentur decimam partem ideo Justinianus de eâ materiâ nihil in leges retulit And a little after constat fideles olim ex fructibus solitos sponte aliquid conferre quod ab Episcopo dividebatur partim Clericis partim Pauperibus Quae verò liberè solvebantur ob inveteratum morem abierunt in necessitatem hinc profectae sunt tot leges Pontificum de modo solvendi decimas deque ratione compe●…endi eos qui ipsas non solverent quâ de re passim interpretes Canonum ipse praesertim Pontifex Gregorius toto Titulo lib. 3. decretal c. 30. XXIV WHether they had the use of Bells in the primitive times And whether the Bells in England that remain ever since the Reformation have not been popishly and superstitiously christned The former is proved out of Vossius upon the two epistles of Pliny and Trajan and Bernardinus de ritu concionandi Pancirollus de Campanis Tit. 9. Campanae repertae fuerunt circa annum 400 a Paulino Episcopo Nolano Est autem Nola Campaniae oppidum Dictae fuerunt Campanae quia in Campaniâ inventae Nolae à loco in quo primùm fuerunt factae The later is known from the common practise even now for the Papists to baptise bells XXV WHether it were not an act of superstition in former times to build Churches and Chappells in the form or fashion of a Crosse Whether it were not a sin of the like nature in antient times to build their Churches East and West that so the People might bowe and pray towards the East whence upon a grosse mistake of the word they expected the sunn of Righteousnesse should arise a And whether both these superstitions have not been renewed and practised lately in one of the Reformed Colledges of Oxford b a Clem. Alexandrin Stromat lib. 7. circa med. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quoniam

which objection he admitteth see Fulke upon Acts 11. near the latter end And indeed it is generally acknowledged that Luther could not endure the name of Catholique insomuch as if that word were found in his writings with approbation the Book or passage was thereupon suspected by his Scholars as not his see Colloqu. Altemberg in Resp. ad Accus. Cor. 2. fol. 254. see also Beza in his preface upon the new Testament to the Prince of Conde c There are no lesse than seven significations thereof as the case is audited by Miesnerus de Eccles. sect. 4. c. 3. VI WHether Ecclesia which is a word signifying a Church be not a Law-terme deduced from freestates in which common wealths the supream popular Assembly acted and Organ●sed by the Archon and Proedri as a Church f●rm'd and Pre●●yterated by a Minister and Elders which did not rule but Preside a Whether any other sense but tha● can be a Foundation of Argument since no terme can be the subject of a rationall discourse whose meaning is not agreed on but of a figurative speech no man none but the Spirit hat gave it out at first can determine satisfactorily to others how farr the Analogy extends how farr the cords may be stretched and what is the just and full scope of the holy Spirit there a This is so evident that he must not have conversed in any Greek Story who denyes it They who have not read Thucidides nor Aristophanes may satisfy themselves about it out of Sigonius de Rep. Athen. and Ubbo Emmius's vetus Graecia Illustrata VII WHether such a sense of the word Ecclesia or Church doth not unchurch all the Parochiall Churches in England and unminister all their Ministers VIII WHether the Ministers do well to derive their succession unto Christ by the means of Antichrist Whether the Reformed Divines being solemnly met at Poissy before the King and Nobility of France did not reject such Ordination as also Luther and Sadeel and Beza Whether ours do not ill to impose upon them a call and Ordination which they disowned Thuan Hist. lib. 28. pag. 45. Espencaeus demirari se subinde saepius dixit quâ authoritate Protestantes a quo vocati instituti ad ministerium essent cum neminem citarent a quo manus impositionem suscepissent quomodo legitimi pastores censeri possent nam manif●…stum est vocatione ordinariâ minimè institutos Cum autem ad extraordinariam miraculis opus sit nec ea ipsi edant necessariò sequi nec secundùm ordinem nec extrà ordinem eos in domun Dei ingressos esse Thuan. pag 46. Beza ad vocationem legitimam respondit manuum impositionem non necessariam legitimae vocationis notam esse pracipuas esse atque adeo substantiales in mores ac doctrinam inquisitionem electionem nec verò mirum esse si ab iis qui vulgò ordinarii vocantur manuum impositionem non acceperint An enim ab illis quorum depravatos mores superstitionem ac falsam doctrinam improbant aut expectandum ut ab illis approbarentur qui veritatem oppugnant quam ipsi tuentur Neque verò semper miraculis ad extraordinariam vocationem opus esse idque exemplis Isaiae Danielis Amosi Zachariae postremò Pauli confirmat The Protestant Lascicius in further proof hereof alledgeth in the book intituled De Ruscor Muscovit Et Tartaror Relig. pag. 23. Calvin saying quia Papae tyrannide abrubpta fuit vera ordinationis series novo subsidio nunc opus est c atque omninò extraordinarium fuit hoc munus quod Dominus nobis injunxit And Beza at the conference at Poissy being demanded of the calling of himself and his other then Associates affirmed the same to bee extraordinary Sarav in d●…fens tract. de D●…vers g●…ad m●…nish evangel p. 3. hath recorded his words thus Sed pra●…terea qu●…nam est ista qua so ordinaria vocatio quam eos habuisse dicis quos Deus paucis exceptis excitavit cer●…è papistica nam h●…c tua ve●…ba sunt hodie si episcopi Gallicanarum ecclenarum se suas ecclenas a Tirannide episcopi Romani vindicare vel●…nt eas ab omni Idololatriâ superstitione repurgare non opus habent aliâ vocatione ab eâ quam habent Quid ergò papisticas Ordina●…iones in quibus neque novum examen praecessit neque leges ull●… servat sunt inviolal iliter ex divino jure in electionibus ordinationibus Pra script●… in quibus puri etiam omnes canones impuden●…issimè violati sunt quae nihil aliud sunt quàm foedissima Romani prostibuli Nundinatio quâvis meretricum mercede quam Deus templo suo inferri prohibuit inqu●…natior quibus denique alii non ad pradicandum sed pervertendum evangelium alii non ad docendum sed ad rursus sacrificandum ad abominandum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt ordinati usque adeo firmas tecum esse ceusebimus ut quo●…ies tali cuipiam pseudo-episcopo Deus concesserit ad verum Christianism●…m tran●…re omnis illa istiusmodi ordinationis impuritas simul expurgata censeatur imo qui sic animum per Dei gratiam mutavit quo ore quo pudore quâ conscientiâ Papismum quidem detestabitur suam autem inordinatissimam ordinationem non ej rabit Aut si ejuret quomodo ex illius jure au●…oritatem docendi habebit Fulke against Stapleton and Marshall p. 2. about the middle saith the Protestants that first preached in these last days had likewise extraordinary calling Brerely p. 361. that there is in Babylon no holy order or Ministry indeed no lawfull calling but a mere usurpation see Propositions and principles disputed in the Vniversity of Geneva pag. 245. about the middle And Mr. Gabriell Powell in his consideration of the Papists Reasons c. p. 71. saith the Popish Ordination is nothing else but mere prosanation c there is no true ecclesiasticall vocation in the Papacy c. And see further hereof Mr. Surcliffe in his answer to the Priests supplication to the 19 section And Mr Fulke in his Answer to a counterfit Ca●…holique p. 50. about the middle saith to the Papists you are highly deceived if you think we esteeme your off●…es of Bishops Priests and ●…eacons any better than lay-men and you presume too much to think that we receive your Ordering to be lawfull And s●… Mr. Whitaker contra Dur●…eum lib. 9. p. 821. in the beginning and Mr. Fulke in his reten●…ive c p. 67. about the middle saith with all our heart we d●…fie abhorr detest and spit at your stinking greasy Anti-christian Orders c. IX WHether the Arguments of the first Reformers about their vocation do not justify any that shall take upon them to preach and in particular that of Morney Du-Plessis de eccles. c. 11. p. 243. which is allowed of by Saravia de diversis gradibus

the Apostles But this question is handled at large in a learned treatise of Mr. Daille's about the use of the Fathers b See a book of one Launoy de variâ Aristotelis fortunâ Where it appears that most of Aristotel's works were severall times publiquely burn't and the reading and having of them forbid in the University because it was an occasion of error Blasphemy prophaness Atheisme and the like it appears likewise that those whom they call the Fathers and many godly persons beside severall Synods and Councells did condemne Phylosophy and the study of it upon the very same account A brief Catologue whereof I have here set down the better to satisfie the Reader Hieron lib. 1. Contr. Pelag. Quid Aristoteli Paulo quid Platoni Petro Tert. lib. de praes. Haeret. c. 7. ipsae denique haereses a philosophiâ subordinantur Hinc illae fabulae Genealogiae interminabiles questiones infructuosae sermones serpentes velut cancer a quibus nos Apostolus refraenans nominatim Philosophiam contestatur caveri oportere scribens ad Colossenses c. 2. v. 8. quid ergo Athenis Hierosolymis quid Academiae ecclesiae nostra institutio de porticu Solomonis est qui ipse tradiderat Dominum in simplicitate cordis quaerendum esse viderint qui Stoicum Platonicum Dialecticum Christianismum protulerunt Non opus est Rhetoricâ post Evangelium nec philosophiâ post Jesum Christum c. 7. Launoy p. 10. de Euseb persuasus est Eusebius faciliores ad fidem nostram patefieri non posse aditus quam si gentilium cum primis Aristotelis philosophia tolleretur si quando haeretici Scripturarum sensum corrumpunt id praesertim Aristotelis operâ moliuntur There is a great cloud of witnesses who have left their testimony against the study of Philosophy and have discovered how it hath corrupted the pure simplicity of the Gospell which in the same are obvious for any to read See likewise the judgement of Melanchthon in his Apologie or Luther against the University of Paris Lud. Luther a Sorbon Damnat Tom. 2. p. 193. quid ad nos quid Aristoteles impurus homo dicit p. 192. Videtur Lutetia non peccare nunc primùm sed jam olim ineptire eum doctrina Christi humanis disputationibus vitiata philosophari caepit constat enim Lutetiae natam esse prophanam illam Scholasticam quam vocari volunt theologiam quâ admissâ nil salvum reliquum est Ecclesiae Evangelium obscuratum est fides extincta doctrina operum recepta pro Christiano populo ne legis quidem sed moralium Aristotelis populus sumus lex Christianismi contra omnem sensum spiritûs facta est Philosophica vivendi ratio c. p. 193 quae schola unquam purè docuit sacras literas Itane prodita est Scriptura ut non sine conciliorum ●atrum Scholarum expositione certa ejus sententia colligi possit non video cur oportuerit edi Scripturam si spiritus sanctus non voluit certò constare quid nos sentire vellet Ibid. I have heard that there is a collection of such persons as have in all ages witnessed against the mixture of Phlosophy with Divinity beginning with the Apostle who bids men beware of vain Phylosophy and continuing on to Gerson and Picus Mirandula It was collected by a Papist To that Catalogue may be added the judgment of Merric Causabon now living in England and a Minister who in his piety or defence of his Father Isaac Causabon when the Jesuit had charged him with ignorance of School-divinity Thus replyes Meric Causaubon Pietas contra maledicos patrii nominis religionis hostes p. 122. Restar illa dialectica sive scholastica uti volunt theologia haec vero qualiscunque sit si neque Dei Verbo comprehenditur a veteribus omnibus ignorata est per me fuerit illi is ignarus pater vosque semel viceritis adversarii {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ninmiâ plerunque curiositate non minùs prop●●mas impialque quam putidas ineptas omnes denique {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quas olim peperit meliorum literarum penuria quae 〈◊〉 illorum saeculorum miseria non minori studio semper aversatus est quam alia utilia ac profutura consectatus est If any shall object that the Apostle in condemning vain Philosophy doth not prejudice what is true I shall not only desire that Person to ascertain me of what is true in Philosophy but further demand whether this dealing in making that distinctive which is exaggerative be not like that of Gregorde Valentia who glosses upon the text of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} abominable Idolatry that there is some which is not abominable XIII WHether the knowledg of Tongues lead us to one sense of Scripture or many Whether al●… such dealings lead us not to put our trust in man an any matter of Faith be built upon the strength of a criticisme XIV WHether the first Christians used much and long Preaching amongst themselves a Or did build their doctrine upon humane learning and criticismes a That they did not it is probable because the Apostle saith they might all prophecy one after another and that usually more than one two or there did speak at one meeting Besides Pliny upon examination of them reports no such thing besides some came with a Psalme c. XV WHether Sermons be the indubitable Word of God and whether that can be said by any Reformed Divine since they have condemned all addition even such as is Explicative * If they be the undoubted Word of God why are they not bound up with the Bible Are there not four Gospells Ar there not the same things reiterated in the Epistles Is there not D●…uteronomy as well as Exodus and Leviticus And Cronicles as well as Kings XVI WHether they who were teachers of the People of God in the Primitive times were not Handy-crafts-men of severall Trades a a So Paul was a Tent-maker and followed that occupation in the time of his Apostleship and Celsus objected it to Orign Origen lib. 3●…adv Celsum that the Christian Teachers such as propagated the Gospell were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Weavers or Combers of Wool Coblers Fullers and Illiterate and Exceeding Rusticke XVII WHether there were not as much cause for learned disputes in th●…se times as now Are there any new opinions in our dayes as such as are mantained with more Rhetorique or Subtility than those of Old XVIII WHether the first Christians were not against humane Learning of Heathenish And whether it was only an effect of Julian the Apostat's malice or Christian Prudence that went about to keep the People of God from reading Heathen Writers Hieron. in Epist. 22. ad E●…o ch p. 62. Qu●… enim communicatio luci