Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	creed_n	2,605	5	10.2206	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

A Defence of the Articles of the Protestants Religion in aunsweare to a libell lately cast abroad intituled Certaine Articles or forcible reasons discouering the palpable absurdities and most intricate errours of the Protestantes Religion Vt loquerentur calumniam transgressionem conceperunt et locuti sunt de corde verba mendacii Esa. 59. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius LONDON Imprinted by Iohn Wolfe and are to bee sold in Pauls church yard by Mathew Law 1601. To the Right Reuerend Father in Christ Richard by Gods permission Bishop of London my very good Lo●d TVVo venemous worms there are which like snakes at the Palme roote doe gaster and infect the floorishing state of a setled Church Sacrilege and Haeresie which double mischiefe to the Church is principally imputed to men of the Church ambition basely yeelding to any compact for titular prefermentes feeding the sacrilegious humour factious traducing each of other for opinions different or rather indifferent opening a gap for the haereticall inchanter This last through the despite of Rome transmitting her traiterous shauelinges to seduce good subiectes disgorging loathsome slaunders to defame our Prince and State among forreners and principally dispersing their infamous libels against our religion to make it more odious to our domesticall professors hath of late much pestered and haunted this our Church and Realme the inward cause is their inueterate malice but this outrage in multiplying their blowes thus thicke and threefold pardon my good Lord if I gesse amisse is incensed by an opinion they haue conceyued that there is among vs a generall declining to Poperie aud the ruine beginning at the very groundcelles of religion our schooles of learning which God bee thancked stande both fast and sure against the strongest battery of the Romish factiō if euer heretofore cleerly voyde of all her superstitious infections yet this hot surmise though very vaine and false hath notwithstanding receiued the flame from a wilde-fire zeale of some vniuersitie men who pronounce euery position to be Popish which is not within the verge of their paper booke common places and wanting the Towne-clarke his discretion Act. 19. 36 to do nothing rashly but to referre the determination to a lawfull assembly vers 39. proclaimed that for heresy in a solemne meeting which comming to a higher and more mature examination prooued to bee so farre from Popery that it was on the contrary conuinced by the writings verdict of the greatest authors of accompt among vs to bee most sound doctrine and orthodoxall By which offensiue clamour woorse then Cham his irrision so farre carried and sorting to so smale effect of trueth howsoeuer without seuere and condigne punishmēt it escaped yet surely the whole state of this realme the vniuersitie it selfe and the particular persons thus slaunderously abused haue receiued a wrōg scarcely expiable by the diuestiture of the accusers from their places The Realme because report which getteth feathers by flying will sound it out in forreine partes that our fountaines are infected the vniuersitie in that no parent of wisedome and religion will send his sonne to a place suspected the particuler men beeing iniuried in their good name impeached in their preferment discouraged in their indeuours being as readie to confront as willing to encounter as able to ouerthrow any Papist as the most forward and whotspurred challengers of the opposite enraged faction which by your Lordship and other of authoritie Ecclesiasticall being not allayed and scattered it is no marueile if the Papist take courage like another Antaeus thus redouble his strength to the preiudice disgrace of this our famous Church An instance hereof among many other is this smal pamphlet aunsweared by mee so commaunded by his Grace wherin the author taketh euery occasion to triumph in our diuisions VVhich aunsweare I haue presumed to present to your Lordship both as a testimony publike of that reuerent regard which I euer acknowledged due from my selfe vnto you principally for that I am acquainted with that most earnest desire and care which your L. reuealed at your first inuestiture into that great dignitie to haue the common aduersarie euery w●y answered This if your good Lordship accept and approue it is the accōplishment of mine endeuour if not the secōd part for this is but the first may bee imposed vpō some other who with more opportunitie for leysure sufficiencie for learning may discharge it better In the meane time I commend this to your L. fauour and your Lordship to God his protection From his Graces house in Lambeth Ianuary 11. 1601. William Barlow The fiue Articles obiected concerning knowledge and faith 1. The Protestantes haue no faith nor Religion 2. The Learned Protestantes are Infidels 3. All Protestantes ignorant of the Greeke and Latine tongues are Infidels 4. The Protestants know not what they beleeue 5. The Protestāts haue no meane to determine controuersies abolish Heresies In the aunsweare to them these pointes are fully handled occasioned by his obiections In the first the Returne of the Article in generall vpon the Papistes Antiquitie of our particular Church Inuisibilitie of the true Catholike Church Constancie and Diffusion In the second the Qualities and nature of Infidelitie Best exposition of Scripture Publike Priuate Authoritie of Fathers In the thirde the Credite of Councels and the Church Vse of tounges Bibles translation In the Fourth the Motiues to faith not subiect vnto reason True rule of faith Authoritie of the Apostles Creede Dignitie Vse and Substance Fiue Articles of the Creed examined 1. Catholike Church therein the Definition Description of the true Church 2. Communion of Saints wherein of the Nomber of Sacramentes Presence in the Eucharist Inuocation of Saintes Prayer for the dead and Purgatorie 3. Remission of sinnes wherein of Baptisme Pennance Iustification by not imputing 4. The Deitie of Christ. 5. Descent into Hell In the fifth The fittest arbiter and iudge in decision of controuersies The differences betweene Protestantes and Puritans An aunsweare to an odde extrauagant syllogisme about the Certaintie of Saluation Et me prodes nec tibi proder is nisi perlegas Hieronym To reade as the booke opens casually not from the beginning orderly is to betray my paines and thy profite The greater faults escaped thus to be corrected Blunderus lege Bunderus pag. 20. marg In quos read In quo pa. 32. lin 8. maiestl● for maiestie pa. 36. lin 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 52. lin 9. 11 Cor for 1. Cor. pa. 53. marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 63. lin 2. abundance lege abundare pa. 64. lin v●t pag. 67. marg Durius for Duraeus mendatium for mendacium pa. 70. lin 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 71. lin 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 72. li. 14. Ephes. 42. lege Epistol 42. pa. 73 marg ius bt foris bu● pag. 75.

to theire Creed saying that nothing ought to be beleued which is not in the Apostles Creede But then I would demande of them whether wee ought to beeleeue that the Scripture is the word of God that Baptisme is a Sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the Creede or how shall wee know infallibly how these be matters of faith since they are not contained in the Creede Aunsweare Were the Law of India and Persiagenerally infortiat that he which was thrise taken in a lie might be perpetually silēced this fourth article had perished in the Libellers lunges the three former beeing shamelesly false but sithence he is of his nature whome the poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath neither grace to speake trueth nor power to holde in his chatt Artoxerxes law will fitte him better as hee punished a liar with fastening three nailes into his tounge so to choke him with three argumentes conuincing him of manifest vntrueth in saying that it is manifest we haue no rule to know what is matter of faith First the holy Ghost praescript haec scriptasunt vt credamus Ioh. 20. Secondly our writers indesinent challenge prouoking with the Prophet Esa. 8 ad legem testimonium Thirdly their owne continuall clamours crying out vppon vs for making the Scripture alone the rule of life beliefe the sole iudge in cōtrouersies Therfore let him know that we know our selues to bee citizens subiect to a prince by whose law we are directed which as the great Philosopher in humane policie we with Tertullian call regulam veritatis the 〈◊〉 of trueth with Cyprian regulam doctrin●●um the rule of all learning with Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of right with Aquinas regulā intellectus nostri the rule of our vnderstāding with Carthusian regulā credendorum agendorum the rule of contemplation and action For doctrine wee say with Esay If any speake not according to this rule it is beecause there is no light in them for manners with S. Paul as many as walke after this rule peace be vpō them and mercy and so conclude with Cyrill that our faith is not deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō the inuention of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demōstration of Gods writ It is their dunsticall glossary that prescribeth in the discord of the foure Doctours to take Augustins rule in disputationibus Ieromes in translationibus Gregories immoralibus forgetting S. Ambrose and therfore Ambrosius Spiera for names sake preferre his rule in iudicijs But we say with S. Augustine Sacra Scriptura doctrinae nostrae regulam figit the holy Scripture frames the rule for our faith and profession This is their torment that we will not say to their Pope in sooth which S. Augustine spake to Faustus the Manichee in a scoffe ergo tu es regula veritatis and so acknowledge his definitiue to be the why and what the forme and matter the rule and frame of our faith and beliefe That which followeth of confining our beleefe to the Creede and accompting all other thinges extrauagant from faith not combined within the Apostles Symbole is this Tatlers fancie not our practise For first wee doubt not but it is an Apostolicall collection agreeing with and deriued from their doctrine yet resolue not that it was the Apostles frame Secondly wee acknowledge it Canonlike but not Canonicall squared according to that rule the holy Scriptures but not the rule it selfe Thirdly we vse it being Christs souldiers as the Romanes their Tessera communis in warres as a short placard wherin is comprehended the summe of our profession for that cause called as S. Austen writeth Symbolum either in respect of the Authors arguing their vnitie in faith euery one casting in his seuerall share or of vs it being the Christians Shibboleth distinguishing Gilead from Ephraim a true trained souldiour from a rude nouice or counterfaite intruder or open pagan And giue that wee made it either the Limitation of our faith it is no more then the Fathers haue done Ambrose calles it S. Peters key strong inough to open and shut the gates of heauen Austen cals it certam regulam fidei an vnfallible rule of faith And so doth Leo in his sermons de passione or if wee call it the perfection of all faith it is no other then the same Augustine hath done who intitles it the abridgement of both testaments totum continens com pendio breuitatis and els where comprehensionem fidei nostrae perfectionē the simplicitie thereof helping the rudenesse the shortnesse assisting the memory the fulnesse perfecting the doctrine of the professours nor then S. Hierome who accomptes it the absolute breuiary Christiani dogmatis no more then the Schoolemen who call it summam credendorum containing in it the whole matter of faith vel explicitè vel implicit éeither directly or respectiuely for whatsoeuer thinges are credenda saith Aquinas are referred either ad esse naturae and so respecte the whole story of the creation and consequently the articles of the three persons each of them hauing an hand in that great worke as Basil elegantly obserueth or ad esse gratiae which the Creede presentes vnto vs in the articles of our redemption or ad esse gloriae which we expect by beleeuing the bodies resurrection and the eternitie of life Briefly our faith resting vpon that double couenant of God vnto his chosen the first I will bee thy God is dilated in the former and larger part of the Creede teaching his omnipotency in the creation his mercy in our redemption by his Sonne and the assistance of the holy spirite the other and they shall be my people in the last part from the Catholike church vnto the ende And yet for all these glorious prerogatiues of this Apostolicall abstract none of our writers haue made it the non vltrá of our faith or the listes of our beleefe But did wee so what followes an horrible sacriledge insues and threefold that is There is no article to make vs beleeue the Scripture to be Gods woord that is fals for beleuing in God the Father we acknowledge both his essence his prouidence in esse diuino saith Aquine are included all those properties which wee beleue to be in God eternally wheron dependeth vita beatitudinis and amongst them his trueth infide prouidentiae all those thinges are comprised which he hath temporally dispensed for mans saluation which leade him in via beatitudinis among these is the dispensation of his woord which in our Creede wee acknowledge to be his in professing him to be a God and therfore true for God is not as man that hee can lie Nomb. 23 but himselfe hath testified 1.

respect of one head Christ so a policie Aristocraticall administred by select gouernours no pompous synagogue aspectable in grosse to mortall eies because God onely knoweth all that are his 2. Tim. 2. for he is not a lew which is one outward Rom. 2. neither are all Israell which are of Israell Rom. 9 not as Noahs familie with a Shem and a Cham or as his Arke with a crow and a doue though this bee true in visible particular churches where are some straglers not yet called some weakelinges not fully confirmed some hypocrites not easely discerned some wicked ones not to bee auoided but as Clem. Alex. defines it au elect company into which are gathered the faithfull and iust predestinate by God beefore the worldes creation for this cause called an holy assembly while millitant on earth holy in affection when triumphant in heauen holy in perfection in both states holy by Christes imputation This is the harmony of our profession and the true sence of this article which euen Aquine their Angelicall doctor con●●meth concluding that infidels are not members of the Catholike church whereof Christ is the head in acte but inpossibilitie no● so neither except they be predestinate to life before the worlds foundation and all their Catechistes insinuate so much in making the Catholike church and the communion of saintes all one article But heare his reason of our deniall Because Catholike is vniuersall a profound note so the Church of Christ which we are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestantes beleeue was interrupted all the ages beetwixt the Apostles and Luther which was 1400. yeares or in very deede was neuer seene before Luthers dayes therefore that Church they beleeue cannot be Catholike Aunsweare A fit aunsweare to this would cause the reader crie out with that prouerb Date mihi peluim this tedious iteration rather prouoking a vomit then edging the appetite it being the full scope of his first article where he receiued his aunsweare therfore since he requestes breuitie heere onely obserue in this phrase interrupted either his blasphemous vntrueth if he meane of the existence of the Catholike church which wee beleue to bee perpetuall for the head neuer wanted his bodie nor the Sunne his beames nor the bridegroome his spouse nor Christ his church but as Irenaeus obserueth ab initio assistens plasmati suo filius reuelat omnibus patrem it begunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first foundation and shall not ende 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the finall dissolution of the worlde The church beefore Christ incarnate and this since he was glorified being one the same cōsanguinitate doctrinae saith Tertullian or els his Caiphas-like veritie speaking the trueth against his will if hee meane that the glorious conspicuitie or sincere professiō of the Catholike church was of long interrupted for that is true in the olde testament by the worldes deluge the Aegyptian bondage the Idole groues and the Babilonish captiuitie in the new at the aduent of Christ by the worlds blindnesse the Phariseis pride the Iewes obstinacie and the deuils malice after his ascent by that threefold persecution which S. Augustine mentioneth violent by tyrantes fraudulent by hypocrites and heretikes both those together after the eleuation of Antichrist But if interrupted after Christ and his Apostles then was it begun by him and continued by them and that is it which Cyprian said we oft repeate we neither seeke nor reke what was doone ante nos before vs but what he commands to be done which was ante omnia beefore all times and aboue all men therfore that church which had the foūdation by Christ the source by the Prophets and Apostles the frame and iointes by the Scriptures we beleeue in that article to bee continually Catholike alwayes extant not alwayes radiant euery where dispersed elsewhere distressed pergit nebulo still he goes on Neither is it vniuersall in place beeing contayned within the narrow bounds of England which is accompted but as a corner of the world For the Lutherans in Germany the Hugonots in Fra●nce and the Guiues in Flaunders detest there religiō almost as much as the Catholikes neither will they ioine issue with thē in diuers especiall poīts And therefore the Protestants church which they beeleeue can no more bee Catholike and vniuersall thē England the vniuersall world or Kēt the Kingdom of England or a pruned bough a wheate tree or a dead finger a man or a rotten tooth the whole head Aunsweare Medusaes ill fauoured countenance turned men into stones and such brasen-faced ignorance would make any man astonished Who euer said except the Romane proctors for their Babylon that a particular congregation was the Catholike church we haue cried it at the crosse and recorded it in our bookes that as the golden candlesticke was multiplied into many braunches Exod. 25 and Aarons rod burgened into many blossomes Nomb. 17. so Christes church was parceled into many particuler churches among which this of England to the fretting despight of Romish rennagates the famous renowne of our Soueraigne and the eternall glory of his name God hath selected as among all flowers the Lilly among all fowles the Doue of all trees the Cedar of all the nations Iudea of all the mountaines this Zion to be a sanctuarie for his chosen an oracle for his woord an habitation for himselfe howsoeuer this viperous scorner in contempt calles it a corner of the world a nooke it is in deede but such an one as Aegina to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eiesore thereof so is this to Rome the hartsoare thereof Why Bethleem was the smallest among the thousands of I●dah Mich. 5. yet the sonne of righteousnes sprong thēce and the glorious starre directed thether Math. 2. The Iewes an handfull in comparison of the other nations and yet in Iury was God knowne his name was great in Israell Psal. 76. a diamond of true lustre though set in brasse is of more accompt value then a counterfaite byrall or a Portingall perle fastened in golde Wee feare not the Lions paw the Spanish crueltie much lesse the scratch of a strumpet the Libellers of Rome the braine of a Fox the schismes of hypocrites wee contemne As for this visible church of ours we acc●mpt it as the arke of Gods presence not beleeue it as an article of our faith it is the Romish opinion and it was well placed among the extrauagantes as a position extrauagant from all learning reason and diuinitie that a particular Synagogue should be the Catholike church that a filthy sincke should be the holy church yet such a citie is Rome and such is the diuinitie of the Popish clergie and therefore wee conclude this article with a Syllogisme inuerted vpon this