Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	according_a	call_v	word_n	3,243	5	4.0248	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17369	A learned and notable sermon vpon the text Vos autem non sic. But you not so Lately preached vpon speciall occasion, by M. Butler of Owndell, in S. Maries Church in the Vniuersity of Cambridge: and succinctly debating the chiefe matters, which are now in question in the Church of England. Verie profitable for the further resoluing of them, who being brought into suspence by the contradiction of ministers, are content to lend an indifferent eare vnto the truth.	Butler, of Oundle.	1593 (1593)	STC 4202; ESTC S120982	17,112	28

〈◊〉 〈◊〉 are not forbidden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not one sillable in it that signifieth Lord. It is neuerthelesse so translated because of the imperfection of our English tongue for hauing no one word that signifieth a title of honour and of doing good which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth signifie The word benefactors doth best expresse the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly interpreters knowing voces to be rerum imagines haue by this periphrasis gracious lords sought to set downe the meaning of our Sauiour Christ vsing Lord for a title of honor and gracious for a title of doing good This title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade to haue bene giuen to great personages as to Ptolomeus the third of that name after Alexander and the immediat successor of Ptolomeus Philadelphus and to Ptolomeus the seuenth after Alexander and successor of Ptolomeus Philometor and as some write to Cleomenes king of Sparta In this sence being vsually giuen to great men our Sauiour Christ in this title doth not simply forbid the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the ambitious affecting of that title and so of honor according as Matth. 23. 8. and 9. he forbiddeth thē to be called Rabbi or father where not the name simply but the ambicious affecting of that title is forbidden Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of doing good and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which titles are indifferently giuen to all Christians magistrates people and Ministers in the Scriptures And that it may euidently appeare that this title is not forbidden the Apostle Peter doth apply it to our sauiour Christ Actes 10. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich vvent about doing good And in this sence our Sauiour Christ doth not forbid simply the name and title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the hauing or giuing of vaine titles according as the Gentile rulers which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good-doers being in deede bad-doers In like maner the title of Lord is not forbidden in this place nor in any other place of Scripture to the Ministers Our Sauiour Christ in regard of his superioritie ouer his Disciples was called Lord Iohn 13. 13. You call me Lord and Maister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea the Apostles haue this name giuen them Actes 16. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lords vvhat shall I do that I may be saued In which place neither Paul nor Silas do reprehend that title giuen them which if it had bene vnlawfull they would Likewise the title of ruler is in the Scripture giuen to Ministers Hebr. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember those rulers vvhich haue preached vnto you the vvord of God And in the seuenteenth verse of the same chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obey those rulers As titles of honour are not forbidden to Ministers so not to other rulers The old Testament is full of high titles giuen vnto them and so are there some in the New The Euangelist Saint Luke in his Gospell Chapter 1. 3. writing to Theophilus giueth him this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most excellent or renovvned Theophilus which title also Paule giueth to Festus Actes 26. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most noble Festus To be short if anie title of honor were simply euil it were the name and title of God giuen vnto men but that title in the old Testament in diuerse places is giuen to rulers and the same is confirmed to them by our Sauiour Christ Iohn 10. 34. Titles of honour are therefore neither forbidden to Ciuill nor Ecclesiasticall rulers Nowe remaineth the second sence The kings of the Gentiles do rule But you not so that is you shall not rule This sence can not agree with this place for it is against all sence that where the titles of rulers are giuen there ruling should be denied And most certaine it is that Christ in this place forbiddeth vaine titles and indeede there is nothing more vaine than bare titles without the thing itselfe Againe our Sauiour Christ in the words immediatly following doth graunt vnto them to beare rule saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas if his purpose had bene to forbid rule vnto them he would haue sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule therefore in this place is not forbidden Now remaineth the third sence and that is this The kings of the Gentiles do rule But you not so that is you shall not so rule And this is the true and natural meaning of our Sauiour Christ but this so ruling that is the maner of ruling is diuersly taken of diuerse men and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to diuerse wordes in the verse going before Some attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the sence thus The kings of the Gentiles do rule But you not so that is you shall not rule as kings and so vnderstand by kings supreme rulers making our Sauiour Christ in this place to forbid supreme gouernment Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do make the sence thus The kings of the Gentiles do rule But you not so that is you shall not rule vnderstanding by rule ciuill authoritie and so make our Sauiour Christ in this place to forbid Ciuill gouernment to his Disciples Others attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same verbe but by it vnderstanding tyrannous gouernment so make the sence to be this The kings of the Gentiles do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rule tyrannously or oppresse them But you not so that is you my Disciples shall not tyrannize So that in this place our Sauiour Christ doth forbid either Supreme Ciuill or Tyrannous gouernment Supreme gouernment is not forbidden my reasons are these First because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth not signifie onely the supreme gouernour for he speaketh in the plurall number and of many there being at this time but one supreme gouernour namely Tiberius And therfore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are vnderstood the inferior rul●rs according as in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is giuen to the inferiour ruler as Marke 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod the king whereas Herod was but an inferiour ruler vnder Augustus and Tiberius and so Matthew 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Archelaus vvas king whereas Archelaus was likewise an inferiour ruler And this is likewise made plaine by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rule spoken in the plurall number of moe than one and in the present tense whereas onely Tiberius did at this time exercise supreme gouernment A second reason is this To exercise supreme authoritie is not simplie euill as appeareth in that Paule doth appeale to Caesar as supreme gouernour Actes 25. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

A LEARNED AND NOTABLE SERMON VPON THE TEXT VOS AVTEM NON SIC But you not so Lately preached vpon speciall occasion by M. Butler of Owndell in S. Maries Church in the Vniuersity of Cambridge and succinctly debating the chiefe matters which are now in question in the Church of England Verie profitable for the further resoluing of them who being brought into suspence by the contradiction of Ministers are content to lend an indifferent eare vnto the truth I W AT LONDON Printed by Iohn VVolfe 1593. The Printer to the Reader THe necessitie of these our times requiring the helpe of all hands to the quenching of that fire vvhich hath of late bene kindled in our English church by certaine factious and sedicious firebrandes I could not gentle Reader but impart vnto thee the frutefull labors of the Author hereof a diligent labourer and assistant in that businesse and that not vvithout some scorching of those flames vvhich he sought to extinguish And though that dangerous fire God be praised be novv so vvell allayed through the prouident circumspection of some vvorthie personages and no lesse vvorthy labors of diuerse learned men vvho lately haue layed their hands vnto this vvorke that all danger of further proceeding is cleane taken avvay yet this helpe also shall come I hope not out of season if but to the quenching of that smoke vvherevvith that smothered fire still offendeth the eyes of the better sort The copie of this Sermon comming to my handes not by the Author selfe vvho first made it and then vvrit it but by an auditor that heard it vvhen it vvas preached I thought good to permit it to the censure of a priuate friend before I vvould commit it to the presse VVho vpon the first sight of it euen before he had perused it hauing also bene a hearer gaue this good testimonie of it that it neede not feare the censure of any priuate man vvhich had passed alreadie the censure of a vvhole Vniuersitie and that vvith the general approbation of the common suffrage excepting onely a fevv odde and singular fellovves vvho being forestalled vvith a left hand persvvasion of the cause it selfe cannot brooke the impeachment of their strong delusion and therefore vse of custome to runne against the common streame of all other men This then vvas his first opinion of it But hauing perused it he further added that of manie bookes vvhich of late haue bene published in this argument not manie haue contriued in so short a a compasse so manie great matters of question and controuersie it contayning the grounds of all the chiefe questions vvhich at this day do exercise the Church of England All vvhich he hath not only vvith singular dexteritie and art and yet very naturally raised out of his short Text but also layed open and dilated so fully as the quicknesse of so learned an auditory required and a great deale more fully than in that shortnesse of time could be expected This iudgement being deliuered to me of this Sermon I could not vvith equitie but send it vnto thee vvith the same commendation vvith vvhich it came commended vnto me both by the first and second cogitations of a learned man I being content to haue vsed another mans better eyes vvhere the vveakenesse of mine ovvne vvould not suffer my selfe so vvell to iudge Fare-vvell A LEARNED SERMON PREACHED NOT LONG SINCE IN S. MARIES CHVRCH IN THE Vniuersitie of Cambridge succinctly debating the chiefe of those matters which are now in question in the Church of England Luke 22. ver 26. But you not so But let him that is or shall be greater amongest you be as the younger and the ruler as he that ministreth THese wordes of our Sauiour Christ deuide them selues into two parts viz. A dehortation in these words But you not so in which our Sauiour dehorteth his Disciples from ambition and tyrannie An exhortation in the other wordes but let him that is or shall be greater amongst you be as the yonger and the ruler as he that ministreth That is that in their superioritie and authoritie they should be humble and behaue themselues as Ministers ministring good to all Of the later of these two parts containing very good and fit matter for this place because of the time I shall not be able to intreate I will therefore keepe my selfe within the compasse of the first namely the dehortation But you not so Which words do seeme to be somewhat imperfect and therfore lest I should be thought to ad anie thing of mine owne I will borrow the words of the Euangelist Saint Mathevv chap. 20. 26. Saint Marke chap. 10. 43. who writ one and the selfe same thing so to make the sence it shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these words there are three which containe some difficultie in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you or vvith you So that for the vnderstanding of the meaning of our Sauiour Christ we must search out what is meant by It shall not be what by so what by you It shall not be This kinde of phrase of speech in our English tongue is vsed two maner of wayes either forbidding a thing to be done or foretelling a thing not to be done As when a maister saith to his seruant This shall not be done to day or It shall not be done to day In this speech he doth forbid a thing to be done But when an Astronomer shall say of the weather It shall not be hot drie cold or rainie on such a day or such a moneth In this kinde of speech he doth not forbid but foreshewe a thing that shal not be In these two sences are these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall not be vsed in the Scriptures namely either forbidding a thing to be done in which sence Imperatiuely or foretelling a thing not to be done in which Prophetically Prophetically these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are vsed Apoc. 10. 6. where the Angell sweareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it shall not be time any more prophecying and foretelling a thing that shall not be So likewise it is taken Apoc. 22. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall not be night there prophecying of the estate of the kingdome of heauen This I take it is the reason why some haue thought Christ to speake prophetically in this place If it be taken prophetically then it must needes be either a prophecie of the estate of his Disciples in this life or in the life to come If in this life then the sence is this The Kings of the Gentiles do rule and those that are in authoritie are called good doers But you not so That is I do foreshew vnto you that you shal not be so As if he should say they in their authoritie are called good doers but you exercising authoritie shal be called bad doers they