Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	article_n	believe_v	creed_n	2,820	5	10.5298	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64064	An historical vindication of the Church of England in point of schism as it stands separated from the Roman, and was reformed I. Elizabeth.	Twysden, Roger, Sir, 1597-1672.	1663 (1663)	Wing T3553; ESTC R20898	165,749	214

from the Pope he made much scruple of believing it but it being in a place where books were at hand I shew'd him on what ground I spake and asked him if he thought men could be Devils to write such an odious lie had it not been so Well says he if this were heard in Rome amongst religious men it would never gain credit but with such as have in their hands the Maneggi della corte for that was his expression it may be held true 6. Indeed the former author doth not expresse as perhaps then not so fit to be publisht the particulars those articles did contain were writ with the Abbots own hand which later pens have divulged but that in generall it should be any thing lay in the Popes power on her acknowledging his primacy and certain no other could by him have been propounded to her nor by her with honour accepted then that of his allowing the English Liturgy so that they who agree he did by his Agent according to his letter make propositions unto her must instance in some particulars not dishonorable to her self and Kingdom to accept or allow what these writers affirm to have been them And I have seen and heard weighty considerations why her Majesty could not admit her own reformation from Rome some with reference to this Church at home as that it had been a tacite acknowledgment it could not have reformed it self which had been contrary to all former precedents others to the State of Christendom as it then stood in Scotland Germany and France but with this I have not took upon me to meddle here 7. Yet what the Queen did upon this message seems to have given no very ill satisfaction for Sr Edw. Carne then in Rome advised the Pope the same year to invite her to the Councell of Trent promising him half the Kingdom with her own liking would receive his messenger which yet was found otherwise the reasons why are some toucht by Historians and may more at large be seen in Sr Nicholas Throgmortons negotiations then her Ambassador in France Certainly the French were not altogether out of an opinion or at least would have it thought so of her sending to the Synod which the Pope however he invited her was not a little troubled at But the great combination of the Popish party supported by France against England made her see she could expect no good where they were predominant upon which she caused the divines of her Kingdom in councell to consider of a just and lawfull reformation who meeting 1562 reviving the Acts of a Synod held at London ten years before under Ed. the 6th and explaining some few expressions and omitting some points rather of dispute then faith did conclude on 39 articles so just so moderate so fully agreeing with the doctrine of the primitive fathers and with the ancient tenets and practise of this very Church in the times of the Britons and Saxons as if any shall say no Clergy in any age or place have held out a more exact rule he may be easilyer contradicted then justly blamed or confuted 8. For having laid their ground that holy Scripture containeth all things necessary to salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an article of Faith c. they do upon that Basis establish the doctrine of the three Creeds the Nicen Athanasian and Apostles heretofore ever held to contain Ecclesiarum omnium fidem and that the Romish doctrine of Purga of Purgatory Pardons worshipping adoration of Images relicks Invocation of Saints c. is not warranted by Scripture that is are no articles of faith and then proceed to settle such other things as are juris positivi with so just a moderation as is hardly elsewhere to be found changing nothing for the generall but where the practice of their own ancestors did justify their doings without at all extending themselves to any thing where they had not antiquity their warrant 9. Following which they restored the cup having the Councell of Clermont under Vrban the 2 that Corpus Dominicum sanguis singulatim accipiantur the command of Paschalis the 2. and the practice of the English Church where sickly people women as well as men were to be provided of a pipe to receive it by as was expresly injoyned the order of the Gilbertines about ●200 The thing being already printed I need here repeat no more but onely add that this permission of theirs was no other but a restoring to minores ecclesias that is Parochial or Country Churches that liberty Peckham had deprived them of not 300 yeares before For I do not find any prohibition but the Lay might ever have been partakers of it with us in majoribus that is Cathedrall Churches for Lyndwood in his gloss upon the English constitutions about 1430 propounds this question Sed numquid in istis ecclesiis Cathedralibus aliis majoribus liceat non celebrantibus dum communicant recipere sanguinem Christiin specie vini videtur ex hac litera quod sic argumento sumpto à contrario sensu quod est in jure fortissimum ut c. hoc bene putarem verum saltem quoad ministrantes sacerdoti ministranti c. 10. For the permitting of Matrimony to the Clergy it is undoubted all here had the liberty of marrying before Lanfrank in a Councell at VVorcester 1076. did rather advise then command the contrary which Huntington who was himself the son of one in holy orders sayes was first prohibited by Anselm 1102. But multi presbyterorum statuta Concilii Londoniensis post ponentes suas soeminas retinebant aut certe duxerant quas prius non habebant c. so that his constitutions came quickly neglected Priests both marrying and retaining their wives At which though the King were somewhat displeased yet soon after he took a piece of money of them for it and they kept them by his leave Divers constitutions were after made by severall Archbishops and Legats in the point as by Steph. Langton at Oxford 1222 registred by Lyndwood yet it is manifest they did secretly contract marriage which some are of opinion they continued till towards the end of Edward the 3 ds reign This I am the rather induced to believe out of that in Knighton that Iohn de Alithwerl Clerk was slain by his wife and servant in his own house at Leicester 1344. for which fact she was burnt and he hanged Now I conceive had she been onely his concubine not his servant she had not suffer'd by the judgement of burning for the murther but hanging onely neither can I interpret the word Clericus for other then one in holy Orders prohibited marriage by the Canons of Rome though I know large loquendo as our Lyndwood hath

provoke us to imitation of their piety and to thank God that left such lights who by their doctrine instructed us and whose lives were examples for us to follow and in respect there are sundry Saints for whom there is no proper office to retain one day to praise God for the generality of all and beg of him that we may follow their pattern in all vertuous and godly living This if any mislike I intreat him to pardon me if I joyn not with him and if he will add more to give me leave to think he attributes to them by what name so ever he style it that is onely due to the Divine Majesty 22. For Purgatory however it might be held a private opinion yet certainly as an Article of Faith it could not be for the Greeks who have ever constantly denyed it were in communion with the Church of Rome till 1238. after which onely they began to be accounted schismaticks not so much for their opinions as denying subjection to the See of Rome for some of them coming to Rome 1254 de articulis fidei sacramentis fidei satis toler abiliter responderunt so that questionlesse the Historian could not then hold Purgatory an Article of Faith when those who did affirm Nullum Purgatorium est did give a tolerable account of their Faith Our Divines therefore charge these opinions onely as fond inventions grounded on no warrant of Scripture but rather repugnant to the word of God that is as I have said before they deny them to be Articles of faith 23. In like manner having first declared the bread we break in the holy Communion to be a partaking of the body of Christ and the cup of blessing of his bloud they censure Transubstantiation or the change of the substance of bread and wine as what is not proved by holy writ and therefore no Article of faith c. And indeed how could they say lesse of so doubtfull a tenet so newly crept in that had burnt so many was so contrary to the ancient doctrine even of the English Church as the Saxon Homily yet remaining in an old Mss with this title A book of Catholick sermons to be repeated each year doth undoubtedly assure us It is true some of late have strove to give an answer to it as he that styled himself Bish. of Chalcedon will have the author perhaps to have been an heretick but that the time and title confutes all writers agreeing England to have been free from any heresy after S. Gregory till about the year 1166. If that therefore will not do he hath another viz. the Sermon to make more for Transubstantiation then what the Protetestants cite doth against it yet is silent both where the words are in it and who are the citers of them For my part to speak once for all take the whole Homily as it lies not one piece torn from the other and if the doctrine of it be such as he can digest I know not why we differ As for those two miracles which some dislike so far as to think them infarced into the work I confess them not to displease me at all for if they were inserted to prove the verity of Christs body in the Sacrament against those who held it bare bread yet it must be after such a ghostly and spirituall manner as is there represented without any other change in the substance of the bread and wine then is in the water of Baptism p. 33. not bodily but ghostly pag. 38. 36. a remembrance of Christs body offered for us on the Cross. p. 46. 24. And this may serve for answer to that his Achilles by which his doctrine of Transubstantiation manifestius patebit of Odo Archbishop of Canterbury about 940. converting miraculously the Eucharist in formam carnis ad convincendum quosdam qui suo tempore coeperunt de ea dubitare to which I shall first remember that when St Augustine was prest with certain miracles of Donatus and Pontius which the Donatists urged to prove the truth of their doctrine he gives this answer Removeantur ista vel figmenta mendacium hominum vel portenta fallacium spirituum aut enim non sunt vera quae dicuntur aut si haereticorum aliqua mira facta sunt magis cavere debemus and after a learned discourse he tells of some in the Catholick Church had happened in the time of St Ambrose at Milan upon which he gives this grave censure Quaecunque talia in catholica fiunt ideo sunt approbanda quia in catholica fiunt non ideo ipsa manifestatur catholica quia haec in ea fiunt Ipse Dominus Jesus cum resurrexisset à mortuis discipulorum oculis videndum manibusque tangendum corpus suum offerret ne quid tamen fallaciae se pati arbitrarentur magis eos testimoniis Legis Prophetarum Psalmorum confirmandos esse judicavit ostendens ea de se impleta quae fuerant tanto ante praedicta c. and a little after Hoc in Lege Prophetis Psalmis testatus est hoc ejus ore commendatum tenemus Haec sunt causae nostrae documenta haec fundamenta haec firmamenta 25. To apply this to our case the Church Catholick hath ever held a true fruition of the true Body of Christ in the Eucharist and not of a signe figure or remembrance onely but as the French confession que par la vertue secrete incomprehensible de son Esprit il nous nourrit vivifie de la substance de son corps de son sang c. and therefore we can agree to these verses Christ was the Word that spake it He took the Bread and brake it And as that Word did make it So I believe and take it Here is then a Catholick Sermon commanded to be read in the Church many years before the word Transubstantiation was heard as the doctrine of it teaching me this participation with Christ however true yet is not fleshly but spirituall if therefore this miracle were not to convince those held the communicating of Christ in the Sacrament to have been no other then fantasticall and the bread to have been and conveyed no other to us then bare bread must not I according to St Augustine avoid it as the fancies of lying men or the operation of deceiving spirits c. And this as it may serve in generall for all miracles so in particular for that of late divulged of a poor mans legg cut off in Spain and buried yet four years after restored which if it be not some imposture as the golden tooth in Silesia or of Arnald Tilly taken in Francis the 2 ds time not onely by others but by the very wife of Martin Guerre for her husband and which held the Parliament of Tholous so much perplexed to resolve we must not according to this holy mans doctrine believe for that or any