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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	gospel_n	new_a	testament_n	3,207	5	8.0875	4	true

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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

against them Woe be vnto you blinde guides Now this is an essentiall propertie of the Guides and doctors of the Romish Synagog who not contenting themselues with the fountaines of liuing waters the holy Scriptures and word of God as not containing all things sufficient for manners in this life and Saluation in that which is to come dig to themselue pits euen broken pits of diuers and sundrie traditions which in truth can holde no water For thus m Bellarmine de verbo dei l. 4. c. 2. they teach and professe that besides the written word of God there is an other part thereof not written their meaning is in the Scriptures and by the first Authors therof the Apostles of our Sauiour though otherwise it be extāt almost in the anciēt Fathers n Bellarmine as they say which they tearme call traditions of which they make many sorts agreeing in this that they concerne both faith maners What reckoning and account they make of these traditions shall come from their owne mouthes for otherwise it would seeme I suppose incredible what they ascribe vnto them The o Pari pietatis affectu et reuerentia ses 4. decret 1 Councel of Trent decreeth that they are to bee receiued with the like affection of Godlinesse and reuerence wherby wee admit and reuerence the bookes of the old and new Testament p Eandē vim habent de verbo dei li. 4. c. 2 Cardinall Bellarmine saith that they haue all one Force and strength q Perinde infallibilē auctoritatem habent Analis fidei Cathol li. 8. cap. 6. sec 2 Gregorie of Valentia the authoritie of each is alike infallible and cannot deceiue Cardinall Hossius r Multo maxima pars euangelij peruenit ad nos traditione per ex igua literis est mandata confess Catholica c. 92. not content with this paritie addeth further that far the greatest part of the Gospel came to vs by traditiō when but verie little thereof was committed to writing And ſ Ex traditione noui testamenti scripta omnia authoritatem acceperunt Annal. 46.1 Ann. 53. num 11. Cardinal Baronius as if this were not enough auoucheth that all the bookes of the new Testament receiue their authoritie from traditions In regard whereof hee preferreth them before the Scriptures because Scriptures saith he vnlesse they be established by traditions haue no beeing when as traditions without the Scripture are firme and stable in themselues So t Scripturae nisi traditione firmentur non subsistunt traditiones vero sine scriptis suam obtinent firmitatem likewise t Petrus a Soto before him r Fundamentū explicatio defens Cathol confes l. 2. c. 68 calleth them the foundation and exposition of the Scriptures And u Lydius lapidus Panopl li. 1. cap. 9. Lindane the touchstone of true and false doctrine Finally Andradius saith That many points and heads of Faith would reele and totter were they not supported by the assistance and authority of traditions x Multa sidei nostrae capita reperies nutare iam et vacillare si tollas traditionum subsidium et auctoritatē Orthodox Explicat l. 2. p. 80. yea not onely reele and totter but a great part of Religion would also perish saith y Sine quibus magna pars religionis perit et ad inane nomen Euangelium redit de sens Cathol l. 2 cap. 68. Soto were it not for those partes of Doctrine which are maintained by tradition and the Gospell would come to a vaine name without substance which I easily grant and acknowledge in their Popish Faith and Religion which can no more stand without traditions then a huge building without a foundation For it is the confession proceeding from their owne mouthes that the Primacie of the Pope and Sea-Apostolike is from tradition their fiue Sacraments of Confirmation Order and Matrimonie Penance extreame vnction with their elements words fruites and effects the consecration of water and oile in the sacrament of Baptisme The Doctrine of Transubstantiation and receiuing in one kinde of auricular cōfession satisfaction choise of meats Fastes purgatorie monastical profession single life praier for the dead z Petrus a Soto vt supra Peresius de traditionibus parte 3. Lindanus panop li. 4. c. 100. Canus locor Theologic li. 3. ca. 3. 4. 5. with the rest inuocation and worshipping of Saints worshipping their Relikes and images in a word scantlie any matter in controuersie betweene vs which they acknowledge not to bee grounded on tradition howsoeuer with consciences more then seared in their disputes they alleage Scriptures for proofe of them and a In his Rock Sanders proclaimeth that they haue moste plaine Scriptures in all points for the Catholike Faith falsely so called and none at all against the same The case then standing thus with the Popish Religion it is no maruell if so highly they extoll their traditions and on the other side thinke and speake so baselie of the holy Scriptures tearming them b Tilmannus H●shusius sexcent errores Tit. de Scriptura Sac. a nose of Wax readie to receiue any impression expound it how a man list a leaden rule flexible and easie to bee wrested whither a man will a dumbe teacher which can neither answer nor expresse his owne meaning a dead Scripture the matter and subiect of strife and contention which without the Churches authoritie is of no more credit then Aesop his fables yea a very bable as c Dr. Fulcke his confutation of Saunders treatise of the worshipping of images pag. 575. Doctor Cole the Papist being Visitor in Cambridge when a Bible was brought vnto him to be defaced called it Bible Bable These blasphemies against Gods sacred word which d Rom. 1.16 1. Cor. 1.24 S. Paul calleth the wisdome of God and the power of God vnto saluation to euery one that beleeueth demonstrate these Popish Doctors if I should adde nothing more to be those false Prophets of which our Sauiour heere speaketh For right so did their fore-fathers the ancient Heretikes vilifie the holy Scriptures and magnifie their Traditions as e Lib. 3. cap. 2. Irenaeus a mostancient Father testifieth Cùm ex Scripturis arguuntur When saith he men argue against them and they are reprooued out of the Scriptures they turne themselues to accuse the Scriptures quasi non rectè habeant as if they were not right neque sint ex authoritate nor haue authoritie in them quia sint variè dictae and because they are diuersly spoken and haue diuers senses quia non possit ex his inueniri veritas ab his qui nesciant Traditionem and because the truth cannot bee found nor gathered out of them by such as know not the Traditions Non enim per literas traditam illam sed per viuam vocem For say they the truth was not deliuered by writing in the holie Scriptures but by word of mouth from man to man Neuer

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