Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	doubt_n	interpretation_n	use_v	7,305	5	10.1784	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23715	The divine aut[h]ority and usefulness of the Holy Scripture asserted in a sermon on the 2 Timothy 3, 15 by R. Allestree ...	Allestree, Richard, 1619-1681.	1673 (1673)	Wing A1112; ESTC R3384	26,983	56

the Apostles to write the remainder of them and yet what he would not suffer them to write design'd that the Trent Fathers who I hope have perfected the Catalogue should write all of these since 't is not possible to give a reason 't is not therfore rational to affirm it was upon design But 2. If he shall say it only happen'd so by chance he does affront both Scriptures and Gods Holy Spirit who as they affirm inspir'd them for this very end to bring men to the faith and to salvation But there is no place for chance in those things that are don in order to an end by the design impulse and motion of the infinit wisdom of Gods holy Spirit He certainly does most unworthily reproch his Maker who can think it possible that what he did design expressly and on that account alone to attain such an end by namely that men should believe and be sav'd and inspire it for that purpose should yet fail not be sufficient for that purpose And sure if it be sufficient it contains all necessaries otherwise it were deficient in the main yea so clearly also as that they for whose salvation they are intended may with use of such methods as are obvious and agreed upon by all men understand them for otherwise they could not be sufficient if men could not be instructed by them in things necessary both to faith and life they could not make them wise unto salvation I must confess the Scripture labors under a great prejudice against this doctrine from the different senses and interpretations that are made of it even in the most fundamental points by them that grant it is the word of God when yet all use the same means to find out the meaning and no doubt they seek sincerely after it But yet I think it evident this happens not from the obscurity of Scripture since it is not only in the most express texts but also if you should suppose the doctrins were as plain set down there as words can express them yet there are such principles assum'd into the faith of different sects as must oblige them to interpret diversly the same plain words I am not so vain as to imagin that no places are obscure in Scripture and I know that learned men have arts by obscure places to confound the plainest just as the Philosopher did motion Neither am I so perverse and singular not to think that universal practise and profession of the Church does much assure and confirm explications of Scriptures whether obscure or plain But this I say that the diversities of explication come as I now said from the diversity of principles or rather prejudices and that this only is the cause of it I thus demonstrate First in the Socinian who interprets all those Scriptures which the Catholic world hath still apply'd to the Divinity and satisfaction of Christ that I name no more points otherwise then the Church did alway and I affirm he does it not because he thinks the words do favor his interpretation but because his principle requires it namely this To admit nothing into his faith but what agrees with that which he counts reason which in a Socinians faith is judg of all points in the last resort And I mean reason upon natural principles and thus I prove it Socinus speaking of Christ's satisfaction says the word is not in Scripture yet if it were there very often I would not believe it because it does not consist with right reason that is with the arguments that he had brought against it drawn from human principles And therefore he there adds those things which 't is apparent cannot be i. e. that appear such to him who judges by the principles of natural reason which yet cannot judg of supernatural and infinite beings tho the Holy Scripture does expresly say they are yet must not be admitted idcirco sacra verba in alium sensum quam ipsa sonant per inusitatos etiam tropos quandoque explicantur aud for this reason we make use of even unusual tropes strain'd figures to explain the words of Holy writ to other senses then the words themselves import And so he therfore serves that great variety of words by which the Scripture does express Christs suffering for our sins in our stead as our sacrifice against the universal notions of those words not only which the Church of Christ but which the Jew's and which the heathen world had of them And when his reason told him that Christ could not be God one with his Father that he was so far from having any being from eternity as that he was not at all till he had a being from the Blessed Virgin Therfore when the Scripture saies directly I and the Father are one he must strain it to this meaning are of one mind we agree in one altho St Iohn avert that by distinguishing those two expressly Yea worse when to prove that Christ had a being e're the world was made we urge from the first Chap. to the Hebr. what St Paul produces from the Psalms and does apply to him most particularly Thou Lord in the beginning hast lai'd the foundation of the earth and the Heavens are the works of thine hands they shall perish but thou remainest and they all shall wax old as does a garment and as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail They explain it thus that God by Christ will at last destroy these Heavens and this Earth and change them according to that saying in the Psalms which altho the Apostle produce at length as it stood there both concerning the Creation and destruction of the world yet he intended only to apply this last to Christ. And tho he say as well of the same Lord Thou Lord in the beginning didst lay the foundation of the earth and the heavens are the works of thine hands as thou shalt change them yet he meant no more but that this change God would effect by Christ. It is not possible that the text can give any the least countenance to this interpretation The different explication of this Scripture does not come from the obscurity of any words in it for in the Psalm they and we understand the same words in the same sense exactly therefore that we differ here is not from any thing in the words quoted but is wholly from the Principle And we may not wonder for the plain sense will not sute with their Hypothesis There are no other that are instanc'd in as differing from us in points of faith but the Romanists I know not whether they account those differences to be in things necessary to salvation If that be true that they allow for what cause they know best some that are reconcil'd to their Church to communicate with ours that is join in our worship and by doing so own the