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
A68554	A brief censure vppon two bookes written in answere to M. Edmonde Campions offer of disputation; Briefe censure uppon two bookes written in answere to M. Edmonde Campions offer of disputation.	Parsons, Robert, 1546-1610.	1581 (1581)	STC 19393; ESTC S106078	31,137	90

in ep 1. ad cor Isodorus Li. diu offic cap. 18. Damascenus Li. de ortho fid cap. 14. with others Nether importeth it anie thinge though the woorde facere dothe not signifie to consecrate of his owne nature for the facte of Christe going before draweth it to that signification as if a man should singe and afterwarde say to the standers by Hoc facite Doe the same héere facere should signifie to singe though not of his owne nature 12. You reporte the Iesuites to say Traditions are of equal authority with the woorde of God we must beleue thē though they be manifestlye against the Scripture Cens. fol. 230. You drawe towards an end M. Chark therfore you wil make a soūd lie for a parting blow You haue here added of your owne We must beleue them thoughe they be manifestlye against the Scripture The Iesuites say no such woord but they affirme the former parte of your wordes although not soe generally confusedly as you report For they say not that all traditions are of equal authoritye with the woord of God but only such as are certaynlye descended from Christ his Apostles and were deliuered by thē to be obserued as parte of the woorde of God For there are two kinds of traditions or doctrines receaued onlye by woord of mouthe the one called Ecclesiastical because they were begone and left vs only by the Church and thes ar of no greater authoritie then the writinges and other decrées of the Churche are The other are called Apostolicall or deuine left vnto vs by Christ the Apostles and thes are of no lesse authority then if they had ben writen by thē or then are the other things which they wrot For if a maister should leaue vnto his seruantes one thing in writing and an other thing by woord of mouthe they are of equal authoritie as all men wil graūt Thes traditions therfor if they be certainly knowen to come frō Christ his Apostles the Iesuites say they are of equal authority with y e written word not al traditiōs as you malitiously reporte And now that Christ his Apostles left vnto the Church diuers doctrines by word of mouth only not writen it is proued by inuincible argumētes as by the testimonies of the Councels Fathers stories of the Primatiue church by many places of scripture as namly by that S. Paule saithe to the Thessalonians Brethern stande fast and hould the traditions which you haue lerned ether by word of mouth or by our epistle Also it is proued by doctrines which we haue and hould the Church hath so done frō the beginning which doctrines notwithstanding are not writen but receaued by worde of mouth from Christ and the Apostles as baptisme of infantes celebration of the sondaye the nomber of the bookes of Scripture the fast of lent and the like wherof I haue geuen more examples before in your fourth reporte Now this being soe how vainly doe you bring in M. Charke against this the sayng of Christ touching the superstitious scribes and Pharases In vaine doe they worshipe me teaching doctrines that are but the traditions of men In your owne conscience I aske you is this anything pertaining to our purpose or contrarie to the Catholiques doctrine which I haue set doūe if it be not why doe you soe shamlesly deceaue the people with such impertinēt stuffe But this is your onlye refuge and herein lyethe the whole mayntenance of your cause to reporte vs still amisse and to refute vs with that whiche nothing pertayneth to the matter As in this place whiche you haue héere brought in let the reader marke how manye differences there be betwixt it and our purpose First Christ in this place reprehendeth the teaching of doctrins that are but of men and we talke of doctrines deliuered vs by Christ and his Apostles Secondly Christe reprehendeth not al obseruation of traditiōs of men but the noughtie obseruation of them by estéeming them more then the worde of God and by breaking the worde of God for the obseruinge of them which we also doe condemne Thirdlye those traditions of the Pharases which Christ reprehendeth were certayne idle and foolishe external ceremonies as the washing of cuppes and the lyke and dyuers of them were directe contrarye to the worde of God as certaine corrupt expositiōs of the law as Christ noteth there And these were of thrée kindes The one left by Rabbi Akiuam the other by Rabbi Iuda the thyrde by the sonnes of Asomoneus which interpretations all were called Deuteroseis that is secondarye expositions after Moyses of which peruerse expositions came al their errours of the Talmud But now what is this to the holye Traditions of Christ and his Apostles or of the Primatiue Church 13. Lastly you report the Iesuites to say We must worshippe the image of Christ with lyke honour that we doe the holy bookes of the Ghospel fol. 66. Agaynst which you bring in S. Paul askinge What agreemente is there betweene the temple of God and Idoles I answere much more agréement then there is betwéene the matter we talke of and this place of S. Paule For he talketh of drawinge the yoke with infidels and our question is whether the worshippe done to the image of Christ and to the Byble be al one or no But you by callinge the image of our Sauiour an Idole shew your selfe impious and you are accursed for it by the seuēth general Councel And by putting such great difference betwéene the worship of Christes Image and his books of the Ghospel you proue your vnderstanding to be very litle For if you graunt any kinde of worshippe to the one how can you deny the same to the other séeinge that both are creatures and as the Image was made by the Karuer so the letter of the Byble by the Printer and the hononr done to the one and the other is not to them selues but onely to God whose Image and word they are But if you denye al kinde of honour to them both in that they are creatures for we assigne no diuyne honour vnto them Thē first your place of S. Paul of difference is nothing to the purpose Secondlye what wil you saye to the worshipppe done vnto the Arke vnto the Cherubins vnto the serpent of brasse Why doth Dauid say Doe you adore the stoole of his feete Why are we commaunded to bowe our knée at the sounde of the name of Iesus which is but a creature representing Christ to the eare as his image doth to the eye S. Austen geueth this reason for it Because the honour done to these thinges doth redounde vnto him who is signified by them But you are so wilful M. Chark as you wil not vnderstād y e difference betwéene an image and an idole nor betwéene the honours done vnto a creature and to the creator but malitiously you wil stil confound the same in our names

God the Father begat his Sonne onlye by vnderstanding him selfe That infantes without reason should be baptised That the common Créede was made by the Apostles The celebration of the Sondaye in stead of the satterdaye The celebration of Easter onlye vppon a Sonday The foure Gospels which we vse to be the true Gospels and not fayned or corrupted That our epistle to the Romains was wryten by S. Paule and the other whiche is to be séene to the Laodycenses is fayned and not wrytten by him séeinge notwithstanding Saynt Paule neuer mentioneth any epistle wryten by him selfe to the Romanes but yet sayethe that he wrote one to the Laodicenses Al these things I say and many more are beléeued by vs generallye and yet none of them expressye to be founde in scripture But how doe you now ouerthrowe this doctrine and prooue it blasphemie M. Charke By a place of S. Paule Al the scripture is geuen by inspiration of God and is profitable to teach to confute to correcte and to instructe in iustice that the man of God maye be perfect and throughly instructed to euery good worke Wherof you inferre that the Scripture is sufficient to perfection but how wrongefullye it shal now appeare And first I let passe your ordinarie misusinge of scripture by adding fiue wordes of your owne in this litle sentence to wit the is and and throughlie which audacitie if it were in translating of Aesops fables it were follerable but in the holie Scriptures where euerie worde must be taken as from the holie Ghoste it is impious Secondlie this place maketh nothinge for your purpose which I proue by two reasons The first is because S. Paule saieth not here that the Scripture is sufficient to perfection but onelie that it is profitable Nowe you know that a thinge maie be verie profitable yea necessarie to an effecte and yet not sufficient to doe the same without all helpe As meate is profitable and necessarie to maintaine life and yet not sufficiēt without natural heat clothes and the like The second reason is for that S. Paule signifieth in this place that euerie parte or canonicall booke of Scripture is profitable to make a man perfecte but yet we can not say that euerie part or booke is sufficient for then al other bookes of scripture besids that were superfluous And that S. Paule meaneth in this place euerie seuerall canonicall booke or parte of Scripture by the wordes Omnis scriptura it is euident by that he vseth the worde Omnis and not Tota which two words how much they differ both in Gréeke and Latine all Logisioners know For omns homo signifieth euerye man And M. Charke him selfe in this verye same sentence hath translated Omne opus bonum Euerye good worke And yet deceatcfullye hath he trāslated Omnis scriptura Al the scripture As though S. Paule had mente onelye that al the Scripture put together is sufficient to perfection which sense can not stand Firste for that al the Scripture at such time as S. Paul wrote this wanted dyuers important partes as the Ghosepl of S. Iohn the Apocalips and some other which were writen after and consequentlye should haue bene superfluous if the other before had bene sufficient Secondly because we lacke at this day many parts of Scripture which of likelihoode were in S. Paules time As the booke of Nathan the Prophet with the volume of the Prophet Gad 1. Paralip vlt. The booke of Ahias Salonites and the vision of Addo the Prophet 2. Paral. 9. Many of the Parables and verses of Salomon for he wrote thrée thousande of the one and fiue thousand of the other 3. Reg. 4. Also the epistle of S. Paul to the Laodicēses Colos. 4. wherof it foloweth in M. Charks owne sēse that if al the Scripture put together is onely sufficient to perfection then our Scripture now lacking dyuers partes of the same is not sufficient And so me thinkethe M. Charke wrestethe this place against him selfe 5. You reporte the Iesuites to saye That the want of holy Scriptures must be supplyed by peecing it out by traditions Cens. fol. 220. This is coyne of the former forge all false and noe one such word to be found in al their booke But yet as though they had sayed soe you fight manfullye agaynst this your owne sentence sayinge in manner followinge Contrarye to this is the lawe in Moyses Thow shalte not adde to the wordes which I speake to thee nether shalte thou take from them But why do you breake the law M. Charke in reportinge the law you haue héere added the singuler nūber in the Verbe and the plural in the Noune and haue taken awaye the numbers which the law geuer vsed and changed the same at your owne pleasure and that for a purpose which I could gesse at But let al thinges be lawful vnto you what maketh this law for your purpose By your meaning the Apostles and Euangelistes did offend in adding any thing besids the law of Moyses which is absurd Nether did Moyses in this place forbiddinge to adde or take awaye speake of his wryten law for he had not yet writen it but of those thinges which he deliuered them by worde of mouth at that time the which he willed them to kéepe and obserue whollye and perfectly without chaunging it by additiō or diminutiō or by their owne corrupte gloses as noughtie men are wonte to doe And this is the true meaninge of that place and not as you would haue it that nothinge should be beléeued besides that which Moyses set doune for a litle after Moyses him selfe commaundeth the Iewes to heare the Prophet which God should rayse after him as himselfe mening therby Christ. 6 You reporte the Iesuites to saye The holy Scripture is a nose of waxe Cens. 117. God forgeue you for abusing so much these learned men Marie you take the waye to ouermatch both learninge and trueth too if you may haue your desire He that wil reade the place by you quoted shal finde the Iesuites vpon occasion geuen them to say in effect thus that before the rude and ignorante people it is easie for a noughtye man to wreste the scripture to what interpretation pleaseth him beste for the flatteringe ether of Prince or people euen as a man may frame a nose of waxe what way or to what forme he liste And wil you of this make them to saye that the holye Scripture is a nose of waxe Christ is lykened to a serpent and yet is no serpent Also to a couetous Vserer and yet is none Nether doth the Scripture cōmit blasphemie in vsinge such similitudes But how prooue you M. Charke that the Scripture maye not be wrested into manye senses before the rude people as a nose of waxe maye be into manye formes Because it is contrarye saye you vnto the wordes of Dauid The law of the Lorde is perfecte conuerting soules Suerly