Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	christian_a	faith_n	tradition_n	2,586	5	9.0088	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08023	A notable discourse of the happinesse of this our age, and of the ingratitude of men to God for his benefites: written in Latine by that godly learned man Iohn Riuius, and now Englished for the comfort, and commoditie of the vnlearned, by W.W. student..; De seculi nostri felicitate, et hominum erga Dei beneficia ingratitudine, liber. English	Rivius, Johann, 1500-1553.	1578 (1578)	STC 21064.5; ESTC S94909	108,359	160

Saint Cyprian vnderstand that place in his second booke against the Iewes so doth S. Hierome likewise which we haue declared in another place so doeth the Authour of that Epistle De viro perfecto whosoeuer he was that wrote it I wote well that to this day it hath bene vsed to be read in their Bibles Ipsa conteret caput tuum that is to say She shall bruse and breake the Serpentes head as though it ought to be vnderstood of the woman and not of the seede of the woman So Prudentius may seeme to haue read and vnderstoode it when he saith Author ipse doli coluber Plectitur improbus vt mulier Colla trilinguia calce terat And a little after he saith thus Hoc erat aspidis atque hominis Digladiabile dissidium Quòd modò cernua foemineis Vipera proteritur pedibus Edere namque Deum merita Omnia virga venena domat But as I saied before all this is to be referred to the seede of the woman which is the childe of Marie to wit our Lorde and Redeemer Iesus Christ as Irenaeus interpreteth that place Yea and Saint Cyprian readeth it thus Ipse conteret caput tuum He c. hauing respect rather vnto the sense than vnto the woorde So likewise the Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say He shall bruse thy head that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the Masculine gender may be referred to the sonne of the woman who is Christ that is to say respecting rather the meaning of the place than the bare woorde And Hierome vpon Genesis hath noted that it must be read so out of the Hebrue text that it respecteth the seede to whose iudgement as many as at this day are excellent and skilfull in the knowledge of the tongues doe condescend and agree And that our aduersaries may the lesse doubt of this as all our sayinges and doings are suspected of them Picus Mirandula a man most famous in the age wherein he liued doeth also witnesse the same thing Yea and Prudentius in another hymne doeth referre this promise to Christ neither doeth he vnderstand it any otherwise than we doe at this day For amongest other things thus he writeth of the death and punishment of Christ Vidit anguis immolatam Corporis sacri hostiam Vidit fellis perusti Mox venenum perdidit Saucius dolore multo Colla fractus sibilat Quid tibi profane serpens Profuit rebus nouis Plasma primum perculisse Versipelle astutia Diluit culpam recepto Forma mortalis Deo Here verely Prudentius the Christian Poet declareth that the sonne of God taking vnto him the shape and bodie of a man whilest he voluntarily offered him selfe to die did breake the head of that Serpent which by his craftinesse and subtile sleightes had deceiued the first parentes of mankinde and that by the sacrifice of his owne bodie vppon the Crosse he made an attonement for the fault and crime which our first parentes had committed But let vs proceede and goe on forward to the rest Heretofore the common sorte of Christians knewe nothing at all of the Priesthood or Bishoppricke of Christ who hath both instructed vs in wholesome doctrine and satisfied for the sinnes of mankinde by the sacrifice of his owne bodie whilest he sacrificeth vp him selfe vppon the altar of the Crosse and who daily and perpetually prayeth vnto God for our safetie and saluation Nay they knewe not in those dayes sufficiently the difference betwixt the newe Testament and the olde betwixte the Lawe and the Gospell betwixte Moses and Christ which thing bringeth a great light to the whole Scripture Neither did they thinke aright which a man might woorthily maruell at of iustification because they did beleeue that good woorkes did almost onely auayle to the obteining of forgiuenesse of sinnes to the satisfaction for crimes committed to the obteining of righteousnesse to the deliuerance from death and hell fire briefely to the obteining of eternall blessednesse Therefore they both trusted to their owne merites and put their confidence in their good woorkes and good deedes and satisfied of themselues sufficiently for their sinnes and thought that heauen was due vnto them for their honest actions Neither wanted there Monkes and Friers who would sell their idle and superfluous woorkes of supererogation if there were any that would redeeme them with monie So much some men did attribute to their owne merites and good woorkes Yea they knewe almost no difference betwixte that righteousnesse of faith whereof Saint Paule entreateth to the Romanes and that politicall righteousnesse which conteineth the ciuil discipline of vertue manners which thing the bookes of our aduersaries doe plainely and openly testifie Neither were they sufficiently taught heretofore concerning the abrogation of the lawe neither could they once vnderstande or suspect by what meanes wee are deliuered from the execration and curse of the lawe by Christ Neither knewe they sufficiently that distinction of a feigned and deade faith which Saint Iames testifieth to bee the faith of diuelles and of the true and liuely faith which thou maist call if thou wilt both the Euangelicall and the iustifying faith ▪ and which Augustine termeth the faith of Christ and the faith of Christian grace For as often as they heard faith named they dreamed that it was either that naked bare historicall knowledge of things comprehended in the Scriptures or else the profession of religion they were vtterly ignorant of that assured trust of Gods grace and of remission of our sinnes and of the mercie promised for Christs sake which one onely faith is in deed the true Christian faith by which we both call vpon God and boldly approche and come vnto him and finally haue peace with God through our Lorde Iesus Christ as the Apostle saith Neither heretofore knewe they any difference of woorkes yea they reuerenced as much both the rites founde out by men and also that childish Paedagogie of ceremonies as they did the woorkes prescribed by Gods lawes and those woorkes which are necessarie to saluation Neither could they iudge what difference there was betwixt veniall and mortall sinne Neither knewe they in what point the kingdome of Christ differed from the Popishe common weale or the true Church from the false Church Neither knewe they what difference there was betwixt fasting and choyce of meates Finally they thought that by Gods lawe onely the outward factes and that ciuil iustice were required they sawe not that the whole and most perfect obedience of the heart towardes God was exacted and required of vs So by that meanes they stoode in great admiration at the vaine shadowes and similitudes of good woorkes they did not beholde the solide and expresse image and picture of true righteousnesse It remained now that we should bring foorth more matter concerning the abuse of ceremonies

the image of S. Apolline that they might not be troubled with the tooth ache They fell downe flat vpon their knees before these Saintes pictures they fixed their eyes firmely and stedfastly vpon them they spake with them they kissed them they requested what they would of them Now how much this thing doeth differ from idolatrie let other men iudge For whereas they say that they doe not worship the pictures them selues but the persons after whose similitude likenesse those images are either painted or grauen and to whose names they were consecrated it is no good shift For the Gentiles which were giuen to the worshipping of idols were in the same minde that they would say that they did woorshippe pray vnto and reuerence them the likenesse of whose countenaunces those images did expresse and represent vnto vs which thing also Plato if I be not deceiued doth mention in a certeine place The same men in those dayes attributed no lesse yea rather if wee will confesse the trueth more authoritie to those feigned and forged fables of Saintes which falsly they call the golden Legend sith that as one of their owne Popishe flocke testifieth it was written Ab homine ferrei oris plumbei cordis that is to say of a fellowe that had an yron face a leaden hearte also they gaue no lesse credite to the historie of Lombardus than they did to the most certeine word of God and to the Scripture giuen by inspiration of god Yea they esteemed more the authoritie of mans traditions than of Gods precepts of the Decretals than of the Gospell of custome than of veritie The same men at those dayes if perhappes they had vowed to any Saint one dayes fast and hunger or a Pilgrimage for to recouer their health finally if they had bound them selues with the promise of any vow whatsoeuer they tooke greate care to performe it most deuoutly and holily But that which they had promised in their Baptisme to renounce the Diuell and all his pompes that I may vse the wordes of Arnobius they neuer thought to performe the faith of such a vow neither did they heere thinke that they were greatly bound by any religion to pay such a vow and promise The same men at those dayes that they might obteine pardon and remission of their sinnes vsed to runne to Rome there to walke those stations in the citie which other men did vse in visiting after the manner certeine Chappels and Oratories there they obteined with a greate summe of monie the Popes bull to the end that they both tarying at home falling downe before the altars and images of Saintes at set times and dayes of the yeare might be made partakers of such pardons as well as if they had bene present in the citie of Rome to haue walked their Romish stations The same our auncestours heeretofore thought that they did pacifie and satisfie God sufficiently for their sinnes by fastinges watchinges lying vpon the ground and such like trifles and follies which breede in mens mindes nothing but superstition when as truely when all is done there can be no other satisfaction but the onely death of the sonne of God who as S. Iohn saith is the one onely propitiation and reconciliation for our sinnes Neither doe I speake these wordes as though I did mislike dissallow euery chastening of the bodie if any man labour or goe about by this meanes that is by fasting by abstinence from meates by sobrietie by godlie studies and good exercises to represse to tame and as it were to bridle the violent rage and fiercenesse of the flesh which waxeth too lasciuious and exulteth too immoderately for I doe deeme that chiefly to be allowed of and thinke it to be verie necessarie but I doe reprehend and finde faulte with the froward and peruerse opinion of men which did beleeue that almost onely such thinges were of vertue and power to satisfie for sinnes and which imagined that the whole seruice of God and true godlinesse did consist well nigh in these alone when as in the meane time in this hardnesse streightnesse and austeritie of life they beeing touched and girded but with a worde woulde oftentimes rage furiously like madde men woulde burne in desire of reuengement woulde stirre vp tumultes and Tragoedies in a matter of nothing that I may adde nothing more greeuous So little true and sincere pietie towardes God was there in those trifles which pretended such an honest and goodlie shewe The same men in those dayes if they had bene daily present at the sacrifice of the Masse if they had bene both at morning and euening prayer chiefly if they had bene sprinkled with holy water vpon holy dayes in the solemne procession of supplicantes or if they had tasted at all in the Church as the fashion is of consecrated hallowed salt howsoeuer otherwise they did leade their life they iudged now all to be safe sure as men who hauing all the spottes of their wickednesse and iniquitie put away if they were polluted and defiled with any were now by such an aspersion of water or tast of salte beecome pure on euery part and holy as the Canon lawe teacheth The same men if peraduenture they had not so duely obserued those fastes which were proclamed at set dayes and times of the yeare did now thinke that they did offend more greeuously than if they had violated and broken the commaundements of God him selfe On the contrarie side if they had kept and obserued these fastes they were persuaded that they had now deserued and merited remission of sinnes that they honoured God with as greate an honour as might be that they had giuen to God a godlie worshippe and an acceptable duetie So greate superstition was there in these thinges which men had instituted and ordeined The same men if they had iterated and repeated to a certeine number of beades the Lordes prayer and the wordes of the Angel saluting the virgin Marie yea and that slouthfully and as it were doing an other thing onely to fill vp their number and to make a sounde without sense they did beleeue that they had now incredibly delighted Gods eares that they had pacified and appeased Gods wrath that they had truely praised God that they had duely prayed vnto him The same men of that time if they had continued all their life long to increase their wealth by any meanes whatsoeuer to heape vp goods and riches by right or by wrong to circumuent and defraud their neighbour to robbe and spoile the poorer sorte by vsurie if at the length when they laie on their death bed they had either taken order for the image of some Saint to be placed in the Church or by their last will and Testament had geuen I cannot tell what little legacie to the poore they thought that they did depart out of this life pure and

this our age how great it is and in what blessinges it chiefly consisteth All learning and good studies were laied to sleepe in the former age A diuision or partition of this present woorke into three principall partes and an appendix How farre the former age beleeued aright VVherein the former age did erre The chiefest point of our saluation VVho haue their sinnes remitted and for what 1. Cor. 1. 30. A Catalogue of such errours wherewith this doctrine of trusting onely in Christ hath bene corrupted In what opinion the Masse hath bene heretofore saide or soung Apaena culpa The sacrifice of the Masse doeth blasphemously derogate from the onely sacrifice and satisfaction of Christ Pilgrimages These wandering Pilgrims were as wise as waltames calfe which went nine miles to sucke a Bull. Indulgencies Fraternitie of Friers falsly thought to be the Communion of Saintes Suffrages of Monkes Monkes woorkes bought and solde for monie Syngraphae super redemptionem operum Monasticorum Obligations about bying Monasticall woorkes Monkes woulde haue other men trust to their woorkes How much heretofore men attributed to Popes pardons So did Frier Tecell preach at wittemberge Soules deliuered out of Purgatorie for monie Popish pardoners blasphemous comparisons betwixt the red Crosse and the Crosse of Christ The Popes Bull. Non ficta sed facta Popish impietie Iubile appointed as a market for monie The first deuiser and inuenter of Iubile Inuocation or prayer to dead Saintes The Papistes did imagine Christ to be a little preatie boy still whom his mother might commaund Vvhat Saintes were praied vnto A rable of rites and Ceremonies obserued in the woorshippe of Saintes contrarie to rhe first commaundement Thou shalt haue none other Gods but me A Popishe prayer to Saint Peter O abhominable blasphemie 2. Tim. 3. 16. A briefe repetition of those thinges which were thought necessarie heretofore to the obteining of saluation The superstition of holie water The maner of Ethnikes to vse holie water sprinkle Virgil. lib. 6. Aeneiad Theodoret in vita Iuliani A good deede of Valentinian The superstition of sticking vp waxe candels before the Sacrament also before the altars and images of Saintes The idolatrie of the former age how great it was How Papistes exeuse the woorshipping of Images The Ethnikes pretend the verie same for their idolatrie The blasphemous Legend of lies Ludo●icus viues in lib. de causis corruptarum artium The historie of Lombard Traditions Decretalles Superstitious vowes religīously obserued The rrue vowe of Baptisme was neglected in those dayes Pardons for walking the stations of the citie of Rome Stations are certeine Churches where pardons be graunted Trifling satisfactions 1. Iohn 2. 2. How farre foorth the chastening of the bodie is not to be disallowed 〈…〉 of a 〈…〉 to ho●●e water The superstitious obseruing of fasting dayes The Pater noster and Aue Maria was wont to be rolled and trolled vpon a paire of beades How rich vsurers did satisfie for their sinnes heretofore Radulph Agrico la Longolius Frederike prince of Mantua were so superstitiously besotted In time of Papistrie it was thought lawfull to keepe a Concubine 1. Cor. 11. 29. The Laie people corrupted by the priestes euill example Verres de furto de seditione Cethegus The superstition of the seale called Agnus Dei. The superstition of an Easter waxe candel and of candels consecrated vpon Candelmasse day The Iewish superstition of the name Iehouah The superstition of the name Abracadabra VVhat woorkes were heretofore in time of Poperie thought to be good woorkes Stationaries are those which wayte vpon the Pope when he celebrateth his stations All these forenamed woorkes are not grounded upon the sacred Scripture The additions which the Iewes had put to the Lawe Mat. 23. 5. Mark. 7. 3. 4 VVhat woorkes are truely to bee saide good woorkes The dueties of a Christian man. Vnto what good woorkes Saint Paule doth exhort vs. Tit. 2. 12. Rom. 12. 1. Gal. 5. 24. Eph. 4. 23. Eph. 5. 1. 1. thess. 2. 12 Eph. 4. 2. 3. 1. Cor. 10. 31. Philip. 2. 4. Coloss 3. 17. From what vices doth Saint Paule dehorte vs. VVhat manner of faith the Apostles teach Ephe. 2. 10. Galat. 5. The efficacie of good woorkes A foule and fond errour to thinke that the Pope is the head of the Church Christes Vicar and Saint Peters successour The Authoritie of the Pope how great it was thought to be Decrees and Decretalles 1. Tim. 4. 1. A proud bragge Mat. 28. 18. The arrogancie and passing pride of the Pope of Rome The negligence of the Pope in caring for the Christian common wealth Popish Edictes and prohibitions against all Scripture Baptisme wherefore it was instituted of Christ The abuse of Baptisme Belles had Godfathers The superstitious consecration of water with salt The abuse of Confirmation The abuse of penaunce and confession The manifolde abuse of the Supper of the Lorde amongst the Papistes The Superstitious reseruation and ostentation of the Lordes bread That the papistes heretofore either knew not at all or else neglected the principall partes of Christian Religion Gen. 3. 15. Irenaeus Cyprian Hieronymus A corrupt Text. Prudentius The seede of the woman How it is read in the Greeke text How it is read in the Haebrue Picus Mirandula Prudentius Verses of Christ his passion The meaning of Prudentius his verses Christ his Priesthoode hitherto vnknowen to the Papistes The difference betwixt the olde Testament and the new vnknowen True iustification heretofore vnknowen How much was ascribed to merites and good woorkes VVoorkes for to sale The iustice of faith vnknowen The abrogation of the lawe vnknowen The iustifying faith vnknowen A definition of the true Christian faith Rom. 5. 1. Difference of woorkes vnknowen Difference of sinne vnknowen heretofore The true vse of Gods lawe vnknowen A godlie prayer From the creation of the worlde there is but one way to obteine saluation by namely by onely faith in Christ Our faith and the faith of the Patriarches is all one The sanctitie of the old Patriarches The patriarches were Christians not in name but in deede Act. 4. 12. Act. 10. 43. The blindenesse of the Papistes Trust and confidence As the Israelites trusted to the Leuiticall ceremonies and sacrifices so the Papistes trusted to superstitious rites Gen. 3. 15. Apoc. 12. 9. 1. Iohn 3. 8. Iohn 1. 29. Act. 13. 38. 1. Iohn 2. 2. 1. Tim. 2. 5. Iohn 4. 16. Eph. 2. 8. 9. Act. 15. 11. The way to rebuke a sinner first and then to comforte him Gen. 3. 15. Luke 24. 47. Act. 20. 21. Mark. 1. 15. The order of our preaching at this day Seneca Epistola 29. The manner to correct sinne in preaching is to rippe vp the originall infection of mans nature Our best deedes are stained and cainted The Gospell ioyned with the lawe In our sermons we must chiefly note secrete sinnes because of Hypocrites Few Papists haue knowen what sinne is 1. Rom. Papistes carelesse to obserue Gods preceptes but carefull to keepe