Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	interpretation_n	4,397	5	10.0901	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13025	A generall treatise against poperie and in defence of the religion by publike authoritie professed in England and other churches reformed. VVherein they that either want leisure to read, or that haue not iudgement to conceiue, or that are not able to buie the learned treatises of other concerning particular points of religion, may yet euidently see poperie not to be of God, and our religion to be acceptable in his sight. Very necessarie for these times, for the confirmation and strengthening of men in our religion, that neither by Iesuits, nor by any other, they may be drawne to poperie, or any other heresie or sect: and likewise for the winning of Papists and atheists to an vnfained liking and true profession of our religion. By Thomas Stoughton minister of the word	Stoughton, Thomas.	1598 (1598)	STC 23316; ESTC S113794	180,055	360

treatise also the mysterie of iniquitie in poperie is so fully discouered and the truth of our religion from point to point particularly so euidently declared that all men of any iudgement exercised in those treatises may easily see both the one the other yea many haue seene doe see both the one the other Notwithstanding as many haue seene doe see it so also Satan the god of this world doth stil detaine many in their former blindnes and ignorance Yea the nearer that his kingdome is to an ende the more diligently he goeth about like a roaring lyon seeking still whome he may deuoure Therefore he ceaseth not by his chiefe instrument the man of sinne and child of perdition I meane the Bishop and Pope of Rome continually to send forth into all corners of the realme swarmes of Iesuits and Seminarie priests as to harden those in poperie that haue not yet renounced that profession so also to infect other there with that are either of no religion or that hauing embraced ours are not yet sufficiently setled and grounded therein And truly both waies he doth the more preuaile partly because many haue not abilitie to buie the bookes of particular controuersies betwixt vs and the Papists they beeing some what costly partly because they haue no leisure to read them beeing many and large and partly because they haue no iudgement to conceiue of them beeing matters of learning and learnedly handled Where he cannot effect that which he would for the hardening of men in poperie or drawing them to poperie there he goeth another waie to worke either corrupting them with some other heresie or making them altogether profane and working in them a contempt of all religion Because all is one to him whether men be Papists or other heretikes or of no religion at all 2 Thus therefore seeing true religion euery where to decay the kingdome of Satan more and more daily to be enlarged partly by poperie partly by other heresies and partly by profanenes and contempt of all religion I haue thought good an other waie to trie the conuersion both of the ignorant Papists that are yet perswaded their religion to be sound and true and that wherein they please God and also of other heretikes and profane persons themselues if it be possible and likewise the confirmation and strengthening of such as professing our religion in shewe are notwithstanding vnstaied and wauering and therefore readie to be drawne any other waie To all these therefore I doe here offer these generall arguments following in defence of our religion and against poperie so briefly and plainely set downe that euen all that are not able to goe to the price of bookes of particular controuersies or that cannot intende the reading of them to waigh and conceiue them may yet generally see the truth of our religion and the falshood of poperie and seeing these things may likewise more seriously consider of our religion and contrarily of the most daungerous fearefull and wretched estate of all Papists and likewise of all other that are not as yet of our religion that so the one sort may not forsake our holy fellowship and the other may ioyne with vs and that both ioyned together in one truth may zealously professe it bringing forth plentifull fruits thereof Neither would I haue men wholly to content them-selues with these generall reasons neglecting particular treatises of particular controuersies but rather by this treatise to be the more encouraged to the reading of the other and to be made the fitter and euery waie the more able to iudge of them 3 That all men may the better see my meaning in this whole treatise and know the state of the whole cause by our religion I doe here vnderstand the religion now established publikely by publike authoritie professed in England and such other Churches as haue iustly forsaken Rome and are in good measure well reformed according to the word of God contained in holy Scripture To speake more plainly I meane by our religion that substance doctrine of faith wherein we dissent from the Church of Rome and doe all of vs consent among our selues both we with those other Churches and those other Churches with vs in this land By poperie like wise I vnderstand all that doctrine of the church of Rome which differeth and dissenteth from this our religion the doctrine held and professed publikely here in England other Churches in like manner reformed In this treatise therefore I doe vndertake by plaine and euident argumēts fit for the capacitie of all sorts both poore and rich both learned vnlearned though they can read or vnderstand onely the english tongue to prooue that this our religion is of God and that which God as touching the substance and doctrine thereof doth well accept and like of and contrarily by like arguments as plainely to shew that poperie is not of God and therefore also not in any account with him but abominable and detestable in in his sight THE FIRST ARGVMENT TOVCHING THE breeding and begetting of true religion THVS hauing declared both the reasons that moued me to this work and likewise the state of the whole cause hādled herein I will now enter into the arguments thēselues Here therefore first of al let vs consider the chiefe and principall meanes whereby both that religion that is of God and acceptable vnto God is at the first begunne and framed and afterward further built and perfected in them that atteine vnto it and also of the like meanes whereby poperie is at the first hatched and afterward brooded further strengthoned Touching the former it is most certaine that it is alwayes begunne by the word of God For the Apostle S. Paule expressly teacheth vs. Rom. 10. 17. That faith is by hearing the word of god preached S. Iames also chap. 1. 18. saith that we are begotten againe by the word of truth Our Sauiour likewise in the parable of the seede Matth. 13. plainely sheweth that that onely is good ground into the which the seede of god his word falling bringeth forth good fruite and so likewise that that onely is to be accounted good fruite which springeth from the seede of the word As the word of god is the only ordinary meanes whereby faith and regeneration are begunne in euerie man whome God will haue to be saued so also it is the especiall meanes whereby they are to be further built till they be finished S. Peter exhorteth the Christians to whome he wrote that as they were allreadie borne a new by the word of God 1. Pet. 1. 23. So also as new borne babes they should desire the sincere milke of the word that they might grow thereby chap. 2. verse 2. Saint Paule likewise hauing first exhorted the Thessalonians not to quench the spirit which they had receiued that is to cherish the spirite meaning the worke of faith regeneration wrought by the spirit a Metonymy of the cause

miraculosa Cognitio virtuosa Refectio gratiosa I leaue the english to the learned 4 His first sermon for Dominica in albis he maketh on this text Ioh. 20. Post dies octo iterum venit Iesus After eight daies came Iesus againe These eight daies he doth thus interpret in the beginning of the 19. leafe Hic octo dies sunt opera penitentialia quibus completis iterum venit Christ us Primus dies est peccatorum cognitio 2. cordis contritio 3. oris confessio 4. vite oorrectio 5. iniuriarū remissio 6. debitorum restitutio 7. fame reparatio 8. eucharistie communio that is Here eight daies are the works of penance or rather repentance In his first sermō for the 14. Lords day after Trinitie he speaketh often penitentiall works which beeing complete Christ came againe The first day is the knowledge of sinnes the second the contrition of the heart the third the confession of the mouth the fourth the amendment of life the fifth the remitting of iniuries the sixth the restoring of debts the seauenth the repairing of credit the eight the receiuing of the eucharist or communion Is not this a subtile a lightsome and an acute or wittie and sharpe manner of interpreting the scriptures according to the titles before giuen to this Vincent and was he not well worthie to be sainted for such interpretations but let vs see further 5 His fifth sermon for the same day is vpon these words Noli esse incredulus sed fidelis Be not faithles but beleeue Ioh. 20. Intreating of these words thus in the beginning of that sermon he writeth A principto mundi semper fuit necessarium ad saluationem habere fidem c. From the beginning of the world it was alwaies necessarie to saluation to haue faith c. but diuersly quoniam tempore legis naturae c. because in the law of nature that explicite faith was sufficient which might be What faith Saint Vincent maketh alwaies necessary to saluation had in the naturall vnderstanding with out any bookes namely to beleeue first that there was one God which may be knowne by naturall vnderstanding as the power of a lord is knowne by the building of a great house Secondly that he is a iust god a rewarder c. Then for the time of the law of Moses he saith that it was necessarie to beleeue three articles of faith namely the former two and for the third that God would send his sonne to be a sauiour of the world And he addeth Alia secreta fidei non tenebantur scire nisi magni literati The other secrets of faith none were bound to know but onely the great learned men Lastly now in the time of the law of grace he saith that men must beleeue the 12. articles of faith c. Who seeth not but that by this doctrine before the law of Moses a man might be saued first onely by naturall vnderstanding without any other grace yea without the helpe of any booke secondly without any faith at all in Christ euen to come And then what needed the Lord Gen. 3. 15. and often elswhere before the lawe of Moses to haue made any promise of Christ Iesus yea how is it said that Abraham beleeued and it was accounted vnto him for righteousnes yea that Abraham did see the daie of Christ and reioyced 6 In his third sermon for the first Lords day post octa Paschae thus he writeth Nota quod Christus in cruce c. leafe 33. that is Note that Christ vpon the crosse did especially sustaine sorowes in fiue parts of his body namely first in his whole bodie when it lay vpon the hard heauie crosse 2. in nailing of his right hād 3. of his left hand 4. of his right foote 5. of his left foote Here let the reader note how wittily this great Saint Doctour maketh the whole bodie of Christ a part of his bodie 7 To passe by many other things for his first sermon of the bodie of Christ leafe 97. he taketh this text Ego accepi a domino quod tradidi vobis I haue receiued of the Lord that which I haue deliuered vnto you Then he sheweth his auditors where he had this text verbum istud habetur textualiter 1. Cor. 11. c. In the beginning of this sermon he hath some pretie things indeede worth the obseruation as that he saith that the heart of man is not to enlarge it selfe to beleeue more nor the mouth to speake nisi quantum habemus ex sacra scriptura but as much as we haue out of the holy scripture And againe The holy scripture is the mouth of god hauing two lippes namely the two testaments the upper lippe is the new testamēt the nether the old testamēt But presently he returneth to his old fashion sheweth the cōmō learning of those times adding Inter cetera mirabilia secreta huius sacramētisunt quing principalia c. 1. est mutatio substantialis 2. operatio sacerdotalis 3. habitatio sacramentalis 4. perreptio sensualis 5. receptio vsuoelis that is Amongst other miracles and secrets of this sacrament fiue are principall c. The 1. is a substantiall chaunge the 2. the priestly operation the 3. a sacramentall dwelling the 4. a sensible perceiuing the 5. an vsuall receiuing In handling the second of these and magnifying the operation of the priest by the place from whence he fetcheth Christ into the sacrament he setteth downe first diuers places from whence Christ is not drawne into the sacrament namely nor out of the aire nor out of the sphere of the fire nor out of the heauen of the moone nor out of the heauen of Mercurie nor out of the heauen of Venus nor out of the heauen of the sunne nor out of the heauen of Mars nor out of the heauen of the starres O wonderfull eloquence at last he sheweth that he fetcheth him out of the highest heauen Then he addeth his rhetoricall acclamation Ecce operatio sacerdotalis behold the priestly operation or working Then followeth this goodly similitude Sicut quod quando virgo c. For as when the virgin Marie beeing saluted by the angel Gabriel did giue her consent and said Behold the handmaid of the Lord Luk. 1. at the last word heauen was opened and the sonne of God descended into her wombe and the angel and the virgin did worship him in the wombe and as the mouth of the virgin opened heauen so doth the mouth of the priest and that in a more excellent manner it shall not offend the virgin Marie if I speake the The priests work in the masse greater then the virgins in conceiuing of Christ Habuit dicere octo verba Neither the virgin nor Christ spake any latin truth because the virgin to open heauen had to say eight wordes the 1. Behold the 2. the handmaid c. till shee had saide all for then was heauen opened and shee conceiued but the