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	tradition_n	9,173	5	9.2350	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15419	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25693; ESTC S120028	176,125	240

most true and sound positions 2. b. p. 20. and yet afterward he confesseth that the very first thereof which is this that Christ is not originally God is the most damnable heresie of Arrius ibid. p. 21. Thus he ignorantly maketh himselfe an Arrian for thus may his owne speeches be retorted against him whosoeuer saith that Christ is not originally God is an Arrian this proposition is his owne but so holdeth this confused confuter in calling it a true and sound position this also is his owne for he calleth all those true and sound positions there excepted against whereof this is the first Ergo by his owne confession he draweth himself into suspiciō of Arrianisme Indeede this heresie-mouther that hath often in his mouth heresie heretike obiecteth Arrianisme but very simply to the Replyer because alleadging the words of S. Paul of our Sauiour iustified in the spirit he by the spirit vnderstandeth his diuine spirit and nature as quickned saith he in your sense signifieth to be made aliue so must iustified to be made iust which is ranke Arrianisme 3. b. p. 60. poore silly fellow and doth he know what Arrianisme meaneth for though the Replyer medleth not here with the signification of the word iustified but alleadgeth this sentence for the vse of the word spirit neither doth he take the word iustified in the actiue signification as we are said to be iustified but passiuely as when wisdome is saide to be iustified of her children Math. 11. 19. that is approoued and declared to be iust yet if it be referred to Christs humanitie it is no Arrianisme to say that he as man was iustified not from sinne which he had not but preserued by the inhabitation of the spirit from all sinne If this be Arrianisme then is Chrysostome an Arrian who deliuereth these two expositions of this place Sive hoc intelligi potest c. whether this may be vnderstood because wisdome is iustified of her children or because he did none deceit as the Prophet testifieth saying Who did no sinne neither was any guile found in his mouth he vnderstandeth this iustification of his preseruing from sinne And what is it more to say that Christ as man was iustified or that he was sanctified but our Sauiour saith of himselfe whome the father sanctified Ioh. 10. 36. if for Christ to be made iust be Arrianisme then also to be made holy Then he seeth who is charged with Arrianisme in his sense which once to thinke were horrible blasphemie I therefore say vnto him concerning this imputation of Arrianisme Vides ne quomodo ista non sententia sed vescia non solum mani sonitu sed in capite vestro crepuerit See you not how this not sentence but bladder not onely with a vaine cracke but is broken vpon your owne head 11. He affirmeth that the baptisme of Infants is not to be found in Scripture by any expresse literall mention 2. b. p. 170. for though he leaue out that word expresse yet he of whome he borroweth this opinion vseth that terme and he may put literall in his purse his meaning is that it is not expressely deliuered in Scripture for there he impugneth that conclusion that nothing is to be admitted that is not expressely deliuered in Scripture Now then that baptisme is expressely grounded vpon Scripture and not vpon tradition which must follow vpon the other it is diuersly euident As because Christ commandeth little children not to be forbidden to come vnto him the Church is cleansed by the washing of water through the word of which Church infants are members Christ commandeth to baptize all nations among the which children are counted And seeing infants were circumcised in stead whereof baptisme succeedeth which the Apostle likeneth to circumcision it is euident that the baptisme of infants is founded vpon Scripture it is also the doctrine of our Church that the baptisme of infants is most agreeable with the institution of Christ but where is the institution of Christ to be found but in expresse Scripture what shamelesse dealing then is this to say that they which hold the contrarie namely that the baptisme of infants is not expressely found in Scripture doe maintaine the doctrine of the Church when they directly impugne it And this vncertaine and wandring opinion giueth occasion to the wicked heresie of the Anabaptists that affirme the baptisme of Infants to take beginning from the Bishops of Rome and not from the Apostles 12. He further among those things which are not expressely deliuered in Scripture giueth in instance our beleefe in the blessed Trinitie 2. b. p. 170. whereas the auncient Fathers of the Church haue principally out of the Scripture prooued this Article concerning the Trinitie as Origene vrged that place in the 51. Psal. where mention is made of three spirits principalis spiritus pater c. the principall spirit is the father the right spirit the sonne and the free spirit the holy Ghost But more pregnant is that place which Ambrose selecteth the grace of our Lord Iesus Christ the loue of God and the communion of the holy Ghost be with you all Trinitatis hic complexio est vnitas potestatis here is a coniunction of the Trinitie and the vnitie of power Augustine doth conclude the Trinitie from that heauenly vision in the baptisme of our Sauiour Apparuit manifestissime Trinitas c. The Trinitie appeared manifestly the Father in the voice the Sonne in man the holy Ghost in the doue But of all other those places are most full for the Trinitie Math. 28. 20. Baptizing them in the name of the Father and the Sonne and the holy Ghost and that other 1. Ioh. 5. 7. There are three which beare record in heauen the Father the Word and the holy Ghost who of any iudgement reading these places can denie for shame but that the blessed Trinitie is expressely deliuered in Scripture 13. The coeternitie of the Sonne with the Father is an other point obiected not expressely deliuered in Scripture which is euident by the words of the Euangelist that the word was in the beginning with God Augustine out of those words of our Sauiour I and my father are one concludeth his equalitie with God so consequently his coeternitie Bernard inferreth it out of those words of the Prophet Who shall declare his generation And further he thus saith Commendant nobis sacrae literae Christum ex patre in patre cū patre c. quod dicitur ex patre ineffabilis est nativitas quod in patre consubstantialis vnitas quod cum patre equalitas maiestatis The sacred letters doe cōmend vnto vs Christ of his father in his father with his father that which is said of his father is his ineffable natiuitie in his father his consubstantiall vnitie that with his father the equalitie of his maiestie These fathers held that

words Heb. 11. 39. They receiued not the promise they had no such cleare light say they of Christ as we haue Or els their meaning is that by the sacrifices and rites of the Tabernacle that way was not opened but by the blood of Christ so that the times are not compared together but the things as they thus note Hebr. 10. 19. By the blood of Iesus wee may be bold to enter into the holy place we by Christ say they haue that liberty which the auncient Fathers could not haue by the lawe Thus this Surmisers supposed falsifications are returned vpon his owne head and hee himselfe is found to bee the clipper and deprauer and corrupter of the Fathers testimonies fewe whereof are recited by him which hee doth not mangle and wrest at his pleasure These places out of the old and newe writers about thirty in all giuen before in instance are an euident proofe hereof the like might haue beene shewed in the rest but that it is not worth the labour to spend time to hunt after so meane a game and to haue such a silly bird in chace which hath according to the saying defiled the owne neast When he first entred into this challenge and aduentured to lay load vpō the Replyer with this cauillous charge of falsifications he should first haue himselfe considered whether one might not rubbe vpon his owne galled backe And he herein playeth an euill fensers part that lyeth open himselfe where he thought to giue an other a venie That wise sentence should haue come into his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thou purposest to smite an other therein expect a greater blow thy selfe It is an euident argument either of a bad cause or weake defense that is bolstered out with such indirect meanes The truth as the prouerbe is will not seeke corners nor yet will the veritie be defended with a lie nor simplicitie by falsifications and forgerie In the sixt Synode of Constantinop Act. 6. when as Macarius and Petrus with other Monothelites had mangled the testimonies of the Fathers as well in sense as words the Catholikes said Non congruit orthodoxis ita circumtruncatas patrum sententias deflorare c. It is not agreeable to the orthodoxall men so to deflowre and deface the gelded sentences of the fathers this is more proper for heretikes If he would therefore haue beene taken for an orthodoxall and Euangelicall writer as I wish with my heart he may hereafter prooue and that the amendment of his heart may reforme the error of his penne then should he not haue trode in the pathway of Heretikes and followed their guise in corrupting of his witnesses Therefore concerning his omissions alterations additions and other corruptions in the allegations of the fathers I say as Augustin did to Iulian concerning Chrysostome whome he corruptly alleadged Si totum legisses invenire potuisti aut si legisti miror quemadmodum te potuit praeterire aut si praeterire non potuit miror quomodo te non correxerit If you had read the whole you might haue found it or if you read it I maruaile how it could escape you or if it did not escape you I wonder how it did not correct you The 12. Imputation of the pretended corruption of Scriptures The accusation 1. Because Ecclesiastic 19. 10. the Replyer leaueth out these words confidens esto and be sure 2. In the place Gen. 37. 31. these words are omitted Ruben moreouer said vnto them 3. In that place Act. 2. v. 31. you falsifie the Syrian Translators words in mistranslating them the Latine Translator you abuse in like manner 4. These words which had seased vpon him are not in that place Act. 2. 24. as you pretend them 5. You falsifie the word of God it selfe for in that place of Exodus c. 22. 23. the word nephesh is and ought to be translated life not soule 6. For the soules that went downe with Iaakob into Egypt you make the Scripture to say their soules went downe into Egypt 7. The place to the Coloss. 2. 15. triumphing ouer them in the same is falsly translated our authorised translatour readeth in himselfe 8. So Psal. 88. 10 11. is mangled and corrupted patching two distinct verses in one see afterward recriminat 6. 9. You falsifie the Scripture it selfe in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast Mark 7. 8. whereas our Church Bibles read yee obserue the traditions 3. b. p. 31. 10. Limbom inverteth the text Act. 2. 31. to serue his turne 3. b. p. 37. 11. You cōmit a double fault in your translation of S. Peters words the one in confounding hell with the graue which is heathenish the other in burying the soule of Christ in it which is impious 12. You falsifie the prophesie in leauing out the words in hell wherein the maine of the controuersie consisteth Act. 2. 31. 13. This is your dalying with the word of God in this place where hauing translated it thou wilt not leaue my soule in hell you interpret it cleane contrarie thou wilt not leaue my life in graue 3. b. p. 44. 14. You cut off the wordes of sanctification which are annexed to the word spirit c. 15. The word by is violently intruded by you 1. Pet. 3. 19. by which spirit 16. The words are not as you cite them 1. Pet. 2. 18. he hath suffered for our sinnes but Christ hath also suffered for vs. 17. Where Peter saith it was Christ that preached you say it was Noe and so make him a lyar 18. When you say you know no ende of Christs preaching to the disobedient in hell but for their comfort and deliuerance you contradict the Scriptures which teach that the ministerie of the word consisteth as well in denouncing retention in sinne to the obstinate as in pronouncing remission of sinnes to the penitent 19. Those words that speaketh in you though they be added in S. Matthew are not here expressed by S. Marke 3. b. p. 104. 20. The wordes of the Euangelist are not as you report them when the doores shut vp but when the doores were shut 21. Neither is the text no man ascendeth but no man hath ascended 22. Psal. 139. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ignorantly left out by you 23. Because the Replyer alleadgeth those words of S. Paul 1. Cor. 15. 31. I die daily vnderstanding them of inward afflictions the Confuter taketh a double exception both that some of the words are omitted As by our reioycing which I haue in Christ Iesus our Lord and that the Scripture is misinterpreted which Chrysostome expoundeth of the readines and promp●● of minde that he was euery day more and more readie to suffer death c. 3. b. p. 64. And therefore he crieth out that dishonour is offered to the Apostle and contumelie to the spirit of God to

title hee would be the owner of the house but the front of his house he would haue priuiledged by another mans title Wee will pardon him the first name of heretiks though we might as iustly returne it vpon him as he sendeth it to vs but all the rest most kindly agreeth vnto him For he vnder colour of defending certaine testimonies of Scripture obtrudeth his owne priuate sense of scripture 4 First some Fathers also vnderstand that place of the perfection of knowledge as Origen vpon those wordes Rom. 15. 14. filled with all knowledge alluding vnto this place thus expoūdeth the one by the other Paulus si qui sunt tales ad comparationem caeterorum perfecti dicuntur c. Paul and if there be any such are said to be perfect by way of comparison with others ad illam summam scientiam quae est in coelestibus ordinibus c. in respect of that high knowledge which is in the heauenly orders none among mortall men can be called perfect Likewise Augustine thus interpreteth the 13. verse of the which this other place dependeth Ergo non arbitror meipsum apprehendisse id est qualis sit Deus I doe not thinke that I haue apprehended it that is what manner of one God is 2 Yea Chrysostome himselfe in the same place addeth these words which are not truely alleadged by the Carper Et ne putent seipsos perfectos esse that they should not thinke themselues to be perfect Quisquis putat se totum esse assequntum nihil habet He that thinketh he hath attained the whole hath nothing And a little before he saith Non dixit Deus inducet sed reuelabit vt res ista videatur magis esse ignorantiae He said not God will induce but reueale that all this matter may seeme to be ignorance Where then there is opinion on the one side and ignorance of the other there the matter treated of belongeth to knowledge not to practise or perfection of life onely Chrysostoms meaning then is that the Apostle speaketh not de dogmatibus of speculatiue doctrines for that must be his meaning vnlesse he wil make him contrarie to himselfe but of practised knowledge which belongeth to the practise of life That no man should thinke that he hath any other perfection or righteousnesse but onely by faith in Christ for that is the principall argument handled in this place as appeareth verse 9. And further what Chrysostoms meaning is appeareth by his interpretation of the very like place 1. Cor. 2. 6. Wee speake wisdome among those which are perfect Sapientiam autem praedicationem salutis modum hoc est per crucem salutem perfectos vero credentes appellat c. Wisdome he calleth preaching and the manner of saluation that is by the crosse and beleeuers he calleth the perfect Here it is cleare that he vnderstandeth not the perfection of life but of faith 3 There is no sense vrged of the Apostles words but onely the sentence produced and therefore this exception of the Apostles meaning is superfluous and impertinent 4 Concerning that false charge of dissembling the Apostles wordes following Neuerthelesse whereunto we haue attained let vs proceed by one rule that we may be of one accord First if he dissembleth which citing a place of Scripture omitteth either the verse before going or following he will make S. Paul a dissembler who vseth euery where as chap. 3. to the Romans and chap. 10. throughout those chapters only to alleadge that part of the sentence and testimonie of Scripture which was to his purpose leauing the rest Secondly the Replyer also euen produceth this sentence afterward where he had cause to vse it and this the Cauiller himselfe confesseth how then was he not ashamed to charge him herein with dissimulation 5 Neither is Augustine abused or his words peruerted for the Replyer writing in other characters erraueris and tibi did insinuate that those words were otherwise in Augustine and hee followed rather his sense then vrged the sentence Could he make no difference betweene a Rhetoricall imitation of an authors sentence and a logicall allegation of his testimonie the one beeing vsed for illustration onely the other for probation the one following the ●ense the other tied to the words As Hieroms alleadgeth Cicero to haue done the like Non conuerti vt interpres sed vt Orator I did not turne and translate him meaning Demosthenes as an interpreter but as an Orator And Hierome further addeth Non me ea annumerare lectori debere putaui sed tanquam appendere I thought I was not bound to deliuer the wordes by number but by waight 6 In the sixt vntruth obiected he committeth two vntruths for neither doth the Replyer make mention of other defenders of the locall descension but of the immodest pamphleter onely neither saith he that he ioyneth hands onely with Bellarmine but that the places first vrged by Bellarmine to that purpose were seconded by him But thus cunningly to couer his owne wickednesse he would haue the lappe of an others garment cast vpon him and where his owne credit serueth not he would be maintained by other mens fame And to make the Replyer more odious and himselfe more popular he seeketh to iustifie himselfe by extending the accusation to others So that saying of Hierome may very well be applied against him Indecens est vnum tueri vt plures accusare videaris qu●m ratione non possis societate peccantium defendere It is an vnmeete thing so to iustifie one that you seeme to accuse many whom with reason you cannot to defend with number of offenders This was an olde tricke of the peruerse dogmatizers in times past as Dioscorus cried out in the 2. Ephesine Synode Ego cum patribus eijcior Ego defendo patrum dogmata I am cast out with the fathers I defend the opinion of the fathers The Recrimination Vntruths boldly affirmed and falsely forged in the Anapologists Reioynder It may seeme strange that a man should be so besotted with his owne conceit and blinded with enuie that hee should obiect error and vntruth to another not knowing to tread one right foote himselfe and to cauill at anothers tripping when he stumbleth and falleth downe right For any one vntruth surmised by him he shall be apaied tenne for one It may truely bee said if a diligent examination were had that he hath not so many leaues in his booke as leasings nor so many numbers as errors a dogge trotteth not so fast as his pen droppeth forgeries as the common saying is for plainely to giue him the lie the Replyer wil forbeare as this sophisticall forger for want of manners doth more then once beeing ten times more worthy the whetstone himselfe Archidamus said of an olde man of Chius that beeing sent of an Embassage to the Lacedemonians had coloured his graie haires before he deliuered his message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what truth