Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	catholic_a	church_n	tradition_n	2,528	5	9.2068	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

nothing Joshua 7. but he taken out of the way and stoned they prevailed To prevaile then with God and to have him reconciled and to escape his displeasure these cannot doe it unlesse we cast out the execrable thing If Moses and the Rulers will hang up the heads of the people before the sunne and Phineas execute justice the plague shall cease if every one will doe so with his sinnes he shall not be cut off or if he die he shall live The Marryners who were in a storme Jonah 1. tooke the contrary course to helpe themselves and save their lives by unlading their Ship and casting all into the sea but it served not the turne nor helped them till Ionas was cast into the sea upon whom the lot fell who had offended so in this many may give their goods c. and yet it will not serve cast lots it will light upon thy sinnes and if that will not be cast into the sea thinke that there will be no calming of it Now before we leave this verse it may be some Papists will gather hence as from the like places that the Church standeth not of the elect and predestinate onely as we affirme for none elected can be cut off from it specially if we understand the cuting of them off from the everlasting Tabernacles Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him But this neither any the like place confuteth that we hold who doe not deny that wicked men and reprobates may be of particular Churches but not of the Catholique of particulars because to be in a particular Church is nothing else but for a man to joyne himselfe in that society which professeth true religion But to be of the Catholique Church is to be joyned to Christ as his member and to draw life from him so that he doth not neither can perish In a particular Church then may wicked and reprobates be as bad humours and rotten members are in the body but not in the Catholique Church which is Christs body which as his naturall body could not see corruption neither can it have any such corrupts parts and as no part of it could be cut off no more of this for where the head is there shall all the members be whereas then they shall never come where Christ is they cannot be members of him and so no parts of the Catholique Church But are they not parts of the particular they are but yet it followes not that every one in them is part of it for as every ward or streete of London is part of the whole yet followes it not that every one in them is part of it for forrainers and strangers may be in it There is none of the Catholique but he either is or hath beene in some visible and particular Church yet it followes not that all that are in it are of it And by this may be answered all those parables and other places they bring out of the Scriptures to prove that wicked men are of the Catholique Church for they are all understood of particular Churches where the wicked are mixed inseparably with the good as Chaffe is with the Wheate in the field and barne as Lees with the Wine in the Terse and Hogshead yet is neither the Chaffe Wheate nor the Lees Wine neither they the Church VERS XIII And this have ye done againe and covered the Altar of the Lord with teares with weeping and with mourning because the offering is no more regarded neither received acceptably at your hands AND this have ye done againe The Prophet proceedeth to a second sinne in this people and to reprove it going from their strange wives to their having of many wives to multiplicity of them which is reproved in this verse and 14. and 15. Of the whole we have two parts 1. his reproofe 2. his exhortation to the contrary fine v. 15. In the reproof as the vice is checked but not so openly as the former yet necessarily out of the 15. verse it followeth that the grieving of their wives was by taking other wives to them Now the amplification of this sinne or the haynousenesse of it is set forth two wayes First because it was injurious to their wives and themselves verse 13. Secondly because it was against the institution and ordinance of God verse 14.15 Now the first against their wives because they grieved and vexed them and against themselves because they made their own offerings to be rejected of the Lord. And this have ye done againe And this sinne have you commited in the second place which comes here to be reproved amongst these particulars you have taken not onely strangers but you have joyned them to your lawfull wives and taken them with them and made them to mourne and weepe And covered the Altar of the Lord with teares The Israelites women or their owne proper and lawfull wives finding that they tooke others to them and finding them in their places where they ought to have beene and who had onely the right unto them they wept day and night before the Altar of the Lord as it were accusing his providence that he did not releeve and redresse their injuries Ye have covered He accuseth not those who did weepe but those who were the cause of their weeping Ye have covered That is you have made your wives by your carriage and dealing towards them to cover So Cyrill interpreteth these words and that both because the place must needs have it so interpreted as also from a common and usuall kinde of speech For when we doe any thing compelled or drawne to it either by some vehement love or hatred or pitty of any man or by some other affection he is said to doe it by affection of whom we are compelled or drawn to it As if a man could not beare the desire he hath to his absent friend or his dead sonne we say his sonne or his friend will not let him rest or be in quiet for he is often said to doe that doth so worke and moveth him either by counsell or command or implusion though by another That instance in this case we may give Zach. 11.13 Cast it into the Potters field It is a Prophesie of the money which Iudas should take for the betraying of Christ and what he should do with it And when he was to do it did cast it into the Temple Math. 27.5 It is spoken here as if Christ did it or should doe it not that he personally did it but because he moved Iudas and after a sort compelled him to doe it Now the greatnesse of these womens sorrowes are increased or amplified that they were so affected that teares came from them and if it be thought that it is easie for that sex to shed teares yet this comes not from the composition but the extreame griefe they sustained when they came to so many as it were cover the Altar of

was for to come The Papists understand this of the true Eliah and that he shall come againe in person Ribera hath three reasons for it First The authority of Chrysostom Riber in Lo. Aug. Ambr. Theod. Cyril Aquin. c. We answer one Angel is more then all these especially Christ who is our sole Doctor and hath otherwise interpreted Secondly The Septuagint in stead of Prophet reads Thesbite We answer that the originall is Prophet so Ribera himselfe confesses and so the King of Spains Bible hath it Must we then reforme the Fountaine by the Chanell or this by that Thirdly His third reason is from the last words of the verse Lest I come c. which are he saith understood of the second comming of Christ because his first comming was to save not to judge or destroy I answer It is not Christ that speakes these words but the Father who verse three was called The Lord of Hosts a title not given to Christ And the words are not meant of the destruction of the wicked at the last judgement but of Gods plaguing them in this life for contemning of Christ as their owne Montanus doth also interpret it Bellarmine also would prove it as Ribera doth that the words referre to Christs second comming because that day is called Great and fearfull whereas Christs first comming is acceptable and a day of salvation I answer that Christs second comming in respect of no other thing nor to any other persons is great and fearefull then his first comming is and è contra for his second comming to his owne is a day of salvation and they are bid to lift up their heads when it approaches but to the wicked both the first and second comming are fearfull and full of horror Therefore Montanus interprets it thus the day is great in respect of the good dreadfull in respect of the wicked resembling this place to that of Iohn Matth. 3.12 But the reason why the Papists contend it should be the true Eliah is because they might prove that the Pope is not Antichrist This is one of Sanders his great demonstrations to prove it because Eliah must resist Antichrist but Eliah is not yet come to do it ergo But what Prophet what Apostle what Scripture ever told them any such thing Papall traditions will leave nothing unknowne they tell us things wherein Gods spirit is silent they tell us the souldiers name who pierced Christ the theeves name who were crucified with Christ the hosts name in whose house he celebrated the supper and the names of the two witnesses Rev. 11.3 to be Enoch and Elias if we will believe them but their folly is made manifest to all that will see Before the comming c. Here is the time when Elias shall come immediatly before Christs comming that is his first comming which though it may seem to be described contrary when it is said to be acceptable and gracious yet this is spoken in respect of divers parties that whereas there were some that contemned and made no account of the mercies of Christ to them it should be a dreadfull day but to the godly acceptable and gracious Doctrine The comming of Christ is very terrible to all naturall wicked and impenitent men That is his preaching of the word whether in his owne person or by his Ministers So Esa 11.4 He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked which is again repeated Rev. 2.16 And by his Ministers he doth it 2. Thes 2.8 2. Cor. 2.15.16 Reason 1 Because he brings them by this to the sight of sinne Rom. 3.20 1. Cor. 14.24.25 and so makes them to see though unwillingly how ugly and filthy lepers they are how defiled in nature in soule body mind will affections in word deed actions which must needs trouble them and strike terror into them Reason 2 Because by this he brings them to the sense of that punishment which is due for sin so that though the sight of sin last no longer then they are looking into the glasse that discovers them yet the sense of the punishment may terrifie them Object By this he also troubles his owne and the most penitent as we see Act. 3.37.38 Answ He doth so when he first brings them to repentance or after when they grow secure But the difference is that in these it is to salvation in the other to their greater damnation and hardning Other things which might be observed here are already noted Cap. 3.1 VERS VI. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the Earth with cursing AND he shall turne the heart of the fathers In this verse is described the end of Iohns comming before Christ Vide brevem expos hujus versus apud D. Abbot Antich Demonstr ca. 6 p. 133. his office which is to convert the hearts of the Fathers to the children and to bring them to an holy union of faith to worke repentance in all and to turne them from iniquity to the living God He shall turne He shall be my instrument to turne or convert men speaking honourably of the Ministery of the word to shew how powerfull it is when he worketh with it The Ministers then convert when they are Co-workers with God 1. Cor. 4.15 1. Cor. 15.10 but prevaile not when he denies assistance 1. Cor. 3.7 The heart of the father to c. Saint Aug. and Hierom by the Fathers understand Abraham Isaack and Iacob and the Prophets and by Children the Jewes when by the preaching of Iohn the Jewes should believe in Christ in whom the Fathers had believed then should their fathers hearts be turned and affected towards them which otherwise were averse from them Some understand by Fathers the Jewes and by Children the Apostles and other Christians according to that Psal 45.16 And when the Jewes were converted by Elias to believe as the Christians did then were the Fathers and Children of one minde consenting in one truth But some understand by them all ages orders degrees of men meaning that Iohn should execute his office with the like authority gravity and power towards all and shall have and see the fruit of his labours in all sorts and so it is interpreted Luke 1.17 That Iohn when he came should finde many dissensions many strange opinions and dotages but he should gather them to God and bring them from those dissensions to true unity that they may grow together in one faith Last I come and smite the earth with a curse These words menace as many as resisted Iohns Ministry There were among this people many obstinate and wilfull who had need of this rowsing and awakening a threatning also not only against particular men but to destroy the whole Nation of the Jewes by famine pestilence war and exile Doctrine 1 Repentance is wrought by the