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	faith_n	tradition_n	3,058	5	9.0436	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06986	A catholike and ecclesiasticall exposition of the holy gospell after S. Marke and Luke. Gathered out of all the singular and approued deuines, vvhich the Lorde hath geuen to hys church by Augustine Marlorat. And translated out of Latine into English by Thomas Timme minister. Sene and alowed according to the order appointed; Novi Testamenti catholica expositio ecclesiastica. English. Selections.	Marlorat, Augustin, 1506-1562.; Tymme, Thomas, d. 1620.	1583 (1583)	STC 17405; ESTC S101063	491,796	424

soone as I had searched oute diligentlye all thinges from the beginning c. For the Teacher must take heede that hee teache nothing but that is sounde true and most certayne Also the Godly hearers must be assertayned of that doctryne which they must beleue that it is the worde of God and the moste sincere truthe Otherwyse they shall not bee able to stande agaynst Synne Death and Hell For by Fayth onely in the worde of God these are ouercome the which cannot be firme sincere excepte first of all the mynde bee assured concerninge the truth of the worde Most excellente Theophilus E. Theophilus is the proper name of a notable and worthy Personage to whom this Booke which appertayneth to all the faythfull was dedicated by S. Luke euen as wee haue sayd before in the first verse 4. That thou mightest know the certainty of those things whereof thou hast ben informed That thou mightest know E. The latine word is not vt Cognoscas but vt Agnosias betwene the which there is dyfference for Cognoscere signifieth to know but Agnoscere signifieth to know of olde or by proofe As wee knowe him whose face we haue seene not many yeares before Whereof thou hast bene informed In olde time they which were newly baptised had deliuered vnto them the mysteries of the Christian fayth but by word of mouth without writing according to the maner of those olde Deuines amonge the Aegyptians Druides vvere somtime in F●ance called Gallia one of the the tvvo estates of l●ke con●ition as the spiritualty is novv among vs. and of the Druides amonge the Frenchmen This was to be newly instructed in the misteries the which Paule and Luke call in Greeke Gatechein for Echein signifieth to sounde with the voyce whereof came Catechein which signifieth to teache and instruct by worde of mouth those thinges which thou wilt not leaue in wrytinge Whereupon they which were taught were called after the same maner Catechoumenoi or Catechetoi that is not yet entered into Religion and they which taughte Catechetai that is to say Teachers The Sence therefore and meaninge of S. Luke is this That thou mightest nowe more fully and certainly know by wryting those thinges which thou afore time at thy entery into Religion learnedst by woorde of mouth Hereby wee learne that wee must reade S. Luke to this ende that wee might be without all feare and secure in his narration not doubtinge whether he speake in good sooth yea or no but assuring our selues that wee haue a true and most certaine narration The certainty of those thinges E. Wee doe the more assuredly knowe those thinges which wee haue learned by writing and order specially if wee haue hearde the same before of others or all one thing of the selfe same men because the continuance of the narration doth bring great credit to any thing C. This place verely is worthy to be noted with dilligence for the Worlde cannot discerne fayth from an opinion For that which the World conceiueth hath no certaynty But God woulde haue vs sure There is also another cōmon error for some men when they would haue any certainty doe rather canfirme and stay them selues vppon thinges which come vnlooked for then vpon the manifest truth But wee see that God will not haue vs to wander for hee hath gieuen vs that vppon the which wee may stay our selues as this Hystory Let vs vse his benefite and not settell our myndes in error and in doubtfull matters vnder the pretence of Fayth And withall let vs knowe that we must not receiue for a certaynty what soeuer is spoken but must vse Iudgement As for Example there were many vayne Opinions spread abroade after the resurrection of Christ all which if a man will imbrace there shall be no ende Therefore the Lorde gaue vnto his Apostells a deepe wise cōsideration in writing that we might haue somewhat certayne Neuerthelesse wee must take heede that we thinke not the authority of that holy Scripture to depend vpon men as the enemies of truth dreame but vpon the true God who hath spoken by his holy spirite in his seruauntes R. Wherefore how well so euer wee knowe the Canonicall Scripture because the Church hath allowed the same yet notwithstandinge neyther the true Church of Christe nor the Hypocriticall and false Church which is mixte with the true Church oughte to vsurpe vnto them so great authority as to inuert the holy Scripture to appoynt newe Commaundementes of God and to make newe Articles of fayth but we ought rather to doe this that seeing this holy Scripture which the Church hath deliuered to vs as it were from hande to hande is approoued and confirmed by most assured testimonies and seing that wee men are not the Authors but the Witnesses of the Scripture not Heads but Members of the Church not maisters but mynisters not Lords but the seruauntes of Christe this I say considered wee oughte to imbrace this Scripture with both hands Let vs submit our selues to these cōmaundements of God which are conteined in this Scripture and let vs obay this fayth which is prescribed vnto vs lōge before by the Prophetes and Apostles and so by the whole Apostolyke church that we may attayne true Saluation in Chryst Iesus the which we oughte to desyre aboue all Thinges in the World 5 There was in the Dayes of Herode the Kynge of Iurye a certayne Prieste named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name vvas Elyzabeth There vvas in the Dayes of Herode B. The Myraculous rising of Iohn the first Euangelyste made somewhat to the commending of the pryce of the Gospell and of the acceptable time which began when the Gospell was preached in the Worlde C. Wherfore verye fitely Luke begynneth his Gospell at Iohn the Baptiste euen as a man which would speake of the Day Lyghte beginneth at the Day starre For he went before the Sonne of ryghteousnes which was euen arysing as doth the Morning starre The rest of the Euangelistes also make mencion of him but they begin at that time when he executed hys Office But Luke seeketh to brynge Credit and estimation vnto him before hee was borne setteth forth the wonderfull and mighty power of God in his Infancie and sheweth that he was appointed of God to be a Prophete before mē could discerne what he should bee the whych he doth to this ende purpose that he might be heard with the greater reuerence whē he should come abroad to set forth the glory of Chryst And this Herode of the which Luke maketh mencion was the son of Antipater whome his Father aduaunced vnto the Kingedome in inlargynge whereof he tooke such paynes and Laboure that hee was called Herode the greate And there are some whych thinke that he was therefore heere named of Luke because hee was the firste forreyne Kyng And that therefore it was a conuenient time for the redemption because the Scepter

in lyes but when the truthe is declared we are very dul we are loth to beleue to soone Example whereof wee haue in this place But if any man say that they were women let him know that the Authority of women is not heere handeled but the word of God whych had oftentimes tould the same Therefore they do not refuse to beleue womē but Christ himself Furthermore had they not an argument of the resurrectiō of Chryst in this woman which was deliuered from Deuills in whom they might so often as they saw her behold the power of Christ Note also dyllygently in this place that althoughe wee would willingly perish yet notwtstanding Christ wil not suffer the same For he draweth vs from destruction euen as he brought his Apostles into the way which beleued not the women declaring vnto them his resurrection A. Happy then are they whom the father hath geuen to the son to be saued For the exposition of the 12 verse followinge read the 28. cap. of Mathew verse 10. and Iohn 20. verse 3. 13. And behold two of them went the same Day to a towne called Emaus which from Hierusalem is about thre score furlongs C. Marke onely toucheth this storye bryefly but Mathew and Iohn make no mentyon at all of the same But because it is profitable to be knowen and worthy to be remembred Luke doth not in vaine so exactely prosecute the same But the spirit of God hath so aptly geuen to euery euangelyste hys part that the same which is not to be found in 1. or 2. of thē may be sene in the other For many visions of the which mention is made in Iohn are quite omitted by the other thre Bu. Therfor euery one of the Euangelists haue put downe in wryting sure and vndoubted demōstratiōs of the Lordes resurrectiō Luke hath chosen for his part the most euident among which this presente demonstration is notable Effectuall and very pleasaunt The same hath signes tryal and experiment of the sences and confirmation of Scriptures It hathe in like maner Wonderful affections of men sweete consolations notable opinions They are described after an hystorycall maner yea al the circumstances almost are touched with wonderful pleasantnes C. And this is worthy to be noted that these two wytnesses were chosen not that the Lord by them might perswade the Apostles that he was risē but to reproue their slownesse to beleue and although at the first they preuailed nothing yet notwithstāding at the length their testemony being otherwise holpen it toke effecte in them BV. But who these two were wryghters do not agree in the name of the one the name of the other is expressed is called Cleophas who is supposed to be of Galile being the same of whom Mary was syrnamed Cleophas The other S. Ambrose calleth Ammaon Theophilacte calleth hym Luke Epiphanius sayth hys Name was Nathanaell By which diuersitie we haue to learne two thinges The first is that it is a vaine and vnprofytable thing to search out that whych the Scripture hath not reuealed For it hath set forth vnto vs al those thynges which are profitable for vs to knowe The second is that traditions are vncertaine and cannot safely be credyted Which is from Hierusalem aboute 60. Furlonges A furlong as appeareth by Plinie is a hundred fiue twenty paces Called Emaus C. This was an aunciente and famouse towne which the Romanes called afterward Nicopolis But the place is not here named because of the Fame thereof but for the certaynetie of the history 14. And they talked together of all those things that were done BV. These two Disciples talked together specially concerning his passion which two were not of the Eleuē but rather some of his other familiar disciples C. This therefore was a signe of Godlines in that they went about to increase their weake and feeble fayth for theyr talke tended to no other end then to set the reuerence of their maister agaynst the offence of the crosse as a Buckeler And although by questioning disputing they bewrayed theyr ignorance worthy to be reprehended seeing they were admonished not long before concerning the resurrection of Chryst yet notwithstanding their willingnesse to be taught made as it were way for Christe to take away theyr error For many are very ready to moue questions because they seeke obstinatly to resist the truth But they whych are willing to imbrace the truthe although they make stay at the least obiections shall for theyr Godly redines finde fauour with God insomuch that as it were reaching out his hand vnto them he shall settle them in the truthe and quite and cleane put them out of all doubte 15. And it came to passe that whyle they communed together reasoned Iesus himselfe drew neare and went wyth them BV. As these two Disciples communed and talked together the Lord at the last ouertoke thē went forward with them in theyr Iourney In the whych two things specially are to be noted Fyrst that the Lorde rusheth into the middest of them whose hart talking is of him Secondly that the truth of his very body being raised from deth appeareth in this that he approchyng neare and ouertaking them at the last walketh with them For the Lorde is not moued and carried like a spirit frō place to place For although his body were already gloryfied being fre frō all Corruption infirmity and griefe Yet notwithstanding he retayned hys Substaunce and properties of a true humane body For by gloryfication not the substance and nature but the defect of nature and the infirmity is taken away Wherunto S. Augustine hauing respect sayd He shall come to iudgement euen as he was seene to ascend into heauē that is to say in the same forme and Substance of flesh For he hath not taken away nature frō hym to whom he hath geuen immortallitie These two Disciples I say as they went had diuers communicatiōs euen as it commeth to passe speciallye when there is any sorrow in the mind For they were sore troubled wyth the Lords death and were almost quite cleane discouraged And their whole talke was concerning Iesus concerning all those thinges which they had seene and hearde a little before For they loued him as a singuler and excellent man And althoughe they had no hope concerning the restorynge of the Kingdome of Israell Yet neuerthelesse it holpe thē much to call to mynd by mutual communication him which a little before was put to Death For theyr mindes being confounded as if they had ben a sleepe they loued hym as it were in a dreame whō they could not forget At the last as they talked of many thinges concerninge Iesus betwene themselues beholde Iesus vnloked for ioyned himselfe vnto them For here in body he fulfilled that whych he had promised in spyrit to performe to the worlds end Namely that where two or three are assembled together in his name he will be in the middest Ma.