Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	church_n	council_n	trent_n	2,747	5	10.4894	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61885	Legends no histories, or, A specimen of some animadversions upon The history of the Royal Society wherein, besides the several errors against common literature, sundry mistakes about the making of salt-petre and gun-powder are detected and rectified : whereunto are added two discourses, one of Pietro Sardi and another of Nicolas Tartaglia relating to that subject, translated out of Italian : with a brief account of those passages of the authors life ... : together with the Plus ultra of Mr. Joseph Glanvill reduced to a non-plus, &c. / by Henry Stubbe ...	Stubbe, Henry, 1632-1676.; Tartaglia, Niccolò, d. 1557. Quesiti et inventioni diverse. Libro 3. English.; Sardi, Pietro, b. 1559? Artiglieria. English. Selections.; Stubbe, Henry, 1632-1676. Plus ultra reduced to a non plus.; Henshaw, Thomas, 1618-1700.	1670 (1670)	Wing S6053; Wing S6063_PARTIAL; ESTC R21316	289,570	380

they appear to the naked Eye Per Telescopia praesertim longiora objecta spectantur lu●e colore dilutiora quam libero oculo This is granted by Zucchius and others and the reason is given by Zucchius because that so great an expansion or amplification of the Object and distancing of its parts one from the other is equivalent to a remission of those qualities therein But to shew Mr. Glanvill a little more of his ignorance in Telescopes I shall shew him some further differences betwixt the naked sight and what is performed by those Glasses For some of them represent some Objects greater then they appear to the naked eye Some in the shorter Tubes are represented no bigger or rather less then they otherwise seem Some Objects in the longer Telescopes are magnified indeed but nothing so much as other Objects are by the same Glasses The Experiments are obvious place a candle in the dark at some considerable distance and the flame will appear round and encompassed with rays then take a short Telescope fitly made and placed and look through it and you will see the irradiation taken off and the flame represented as oblong not round and rather seemingly less then greater then it appeared before to the naked Eye Then turn your eye unto any coloured Object and take notice how big it seems assume the same Telescope and you shall find that to be magnified above what it seemed to the naked eye by much After this take a long Telescope and view the aforesaid candle through that and at the same distance view some other coloured Object and you shall see that this last Telescope will represent both Objects much magnified but the Candle less of the two by far But I shall adde further that it is not to be doubted but that the Telescopes of Galilaeo Scheiner Rheita Gassendus Grimaldi Eustachio Divini Hevelius Hugenius Ricciolus and Zucchius were good in their kind and that they did represent Objects as truly here on earth as any could yet when they come to be applied to the Celestial Phaenomena what difference is there in their Observations How do they complain either of the default of the Telescopes or want of care or skill each in the other Simon Marius boasts of his accurateness Scheiner in his Apelles tells us Observationes omnes factae sunt summo studio coelo serenissimo semper cum observatum est obscurissimo plerumque in absentia videlicet Lunae talis vero variis excellentissimis quorum uno meliorem adhuc ad stellas non vidi But enough may be collected to this purpose out of the foregoing discourse so that I need not repeat it over again out of all which as I would not be understood totally to discredit the use of Telescopes in celestial discoveries I do not deny but some things and some motions are observed by them which a naked Eye cannot discern but this knowledge arrives to a slender degree of certainty when the Phaenomena come to be particularly explicated and theoremes or assertions framed thence so I would not have them too much relied on nor men be too confident in principles and Conclusions which have no surer Foundation then those probabilities and I do herein joyn with Claramontius in that Epiphonema In tanta diversitate quid certi ex tubo Optico habemus If I must suspect the skill or accurateness of Galilaeo Scheiner Gassendus Hevelius Fontana Ricciolus and Zucchius and such like pardon me if I know not whom to believe I have been the more large in this Point because of the insolence with which Mr. Glanvill persecutes that Reverend and otherwise learned person whom he represents to the world as He pleaseth and accordingly treats him with that contempt and scorn which is less allowable towards a Divine and such a one as is and always hath been in that Countrey very much esteemed by several honourable Families as well as others However God hath so providentially ordered the dispute thereby to check the pride of our Virtuoso that The Man of Words cannot triumph over the Man of Axiomes And if it be true that our Aristotelean was amazed at the hard words of Dioptrick Tubes c. as if there had been Magick in them I doubt not to Iustifie Him in it for the insolent Virtuoso made use of them not as became a knowing person but as Conjurers use strange termes and of an uncouth sound though perhaps really Hebrew Latine or Arabique Besides all this perhaps Mr. Cross seems to have been offended at something in that mixt discourse or dispute that might derogate from the Authority of the Scripture many sayings are not innocent but as they are worded or uttered To say the Scripture was written to mens fancies is an expression very unwary in a Divine although a convenient interpretation may excuse it To say it is not written according to vulgar Methods may so be spoken that the action may render the words culpable And in another Age they might have passed better then now when men are prone to vilifie the Scripture especially the little Wits I perceive Mr. Sprat is not over-tender of the dignity of the Scripture for although there be an ancient Canon of the Church against the applying the Sacred Word of God ad scurrilia adulatoria which Canon is authorised even by the Council of Trent yet doth he encourage men to apply it to ordinary Raillery The Wit that may be borrowed from the Bible is magnificent and as all the other Treasures of knowledg it contains inexhaustible This may be used and allowed without any danger of prophanenesse The Ancient Heathens did the same They made their Divine Ceremonies the chief subjects of their phansies by that means their Religions had a more awful impression became more popular and lasted longer in force then else they would have done And why may not Christianity admit the same thing if it be practised with Sobriety and Reverence What irreligion can there be in applying some Scripture-expressions to Natural things Why are not the one rather exalted and purified then the other defiled by such Applications The Case is clear Gentlemen Hath not the Lord said What hast thou to do to take my words into thy mouth since thou hatest to be reformed Besides methinks our Divine might have remembred the feast of Belshazzar and the resentment that the Lord expressed upon the applying of the consecrated vessels to the serving in a festival banquet though to a Prince He might have called to minde the hand-writing upon the wall and very probably have inferred with himself that if God was so concerned at the misapplication and abuse of those Temple-Vessels he would much more severely interess himself where that Word of his which he hath so many ways hallowed and recommended to our Veneration is abused to raillery This Humour is no part of the words or works in which the Man of God is to be

the difficulti●s of the journey and that his lodging will be too ●ot for him adde in the Text these words page 43. Besides the other difficulties of the journey 't is further considerable that from the Centre of the Earth to the Moon according to the calculation of Tych● Brabe there is near 56 semidiameters of the Earth which is about 192416 miles and admit it be supposed that Mr. Glanvill fli● 20 miles every day in ascending towards that world he should be above 15 years before he could come to the Orbe of the Moon Where I speak against the accommodating of Scripture to common railing p. 49. I adde that not only the Council of Trent fas est ab hoste doceri hath prohibited Sess. 4. that any should apply the holy Scripture ad scurritia fabulosa vana adulationes but also that the first Council at Millain forbids the using it ad jocum ostentationem contumeliam superstitionem impietatem And to upbraid our Divine-Railleurs a little more an ancient African Council decrees Si Glericus aut Monachus verba scurritia jocularia risumque moventia loquitur acerrime corripiatur The words of which Canon viz. Scurritia jocularia are by a learned Frenchman rendred raillery Nous avons le Canon d' un ancient Concile d' Afrique qui parle en ces termes Si quelqu ' un du Clerge ou siun Religie●se dit des paroles de raillerie des choses plaisantes enjouces qui ' il soit chastie tres severement Qu' eussent ●it a vostre avis ces bons Peres si ces railleries eussent este terees de l' Escriture This Question hath been agitated with much wit and address in French betwixt Mr. de Girac and Mr. Costar in sundry books wherein any man of common reason and piety will give the advantage to adversary of Voiture who is justified by the concurrent opinion of Balzac in his remarks sur les deux sonnets and to these Writers I refer our Virtuosi such as reckon upon all other learning as Pedantry may inform themselves thence as out of Writers which transcend not their breeding and studies Whereas pag. 58. I speak somewhat in commendation of the ancient Aristotelean Monks I finde that their est●em is much advanced by the learned Gabriel Naudaeus in these words After the last taking of Constantinople Learning began to creep out of Monasteries which for all the time before had been as it w●re publike Christian Schools where not only youth but also such men as would apply themselves that way were instructed in all manner of Disciplines Sciences and Morality and that to such an height that not content with that so famous Quadrivium of the Mathematicks which besides all that is now shewn in Colledges was then taught Medicine both as to Theory and Practice was so well cu●●ivated that we need no more to convince us how expert they were therein then the Writings of Aegidius Constantine and Damascene Joanni●●●s ●●ter of Spain● and Turisanus So that it w●re ●as●e for me to ans●er t●●m who charge th●m with illiterature and ignorance Where I speak out of G. Hofman and others that it is sufficient for a Physician that he proc●ed upon such rules and methods as may most commodiously guide him in his practice without b●ing solicitous whether they be rigorously and philos●phically true pag. 75. I adde that there are others as eminent as any that ever pretended to cure which concurre with me in this opinion A● Avicenna and Riolanus the words of the latter in his Examen of H●rvey c. 9. are these Quapropter cum Avicenna doctr 6. cap. distingu● sermonem utilem a vero Medicus qua Medicus inquit ille non curat quid in veritate sit sed contentus est Phaenomenis quibusdam quae sunt satis illi in curatione marb●rum I adde unto the passages pag. 97. which relate unto the diligence of the Ancients in Di●●●ctions this That the Ancients and particularly the P●●●pateticks were very curious and inquisitive into Anatomy appears by this passage out of Chalcidius in his discourse upon the Timaeus of Plato he lived about one thousand one hundred and seventy years ago and the passage which relates to the Platonick notion about vision in the Latin Edition of Meur●i●s pag. 340 runs thus Q●are faciendum ut ad certam explorationem Platonici dogmatis commentum ve●us advocetur medicorum item Physicorum illustrium sane virorum qui ad comprehendendam s●n● naturae solertiam actus humani corporis facta membrorum exsectione rimati sunt qui existi●●abant it● d●mum se suspici●nibus atque opinionibus certiores futur●s si tam rationi visus quam visui ratio concineret Demonstranda igitur oculi natura est de qua cum plerique alii tum Al●maeus Crotoniensis in Physicis exercitatus quique primus exsectionem aggredi est ausus Callisthenes Aristotelis auditor Herophilus multa praeclar● in lucem protulerunt Out of which it is manifest that the Ancients especially the Aristotelians for such were Calisthenes and Herophilus did with some curiosity examine the Phaenomena of nature and regulated their opini●ns by sensible experiments and that this was the practice of most of the eminent Physicians and Naturalists of old The Letter of Hippocrates to Damaget●s mentioned pag. 89. though cited as genuine by Gal●n is suspected by Io. Baptista Cartes miscell medic dec 1. c. 4. Caeterum haec Epistola quae sub nomine Hippocratis circumfertur suspecta est mihi primum quia Diogenes Laertius lib. 9. in vita Democriti scribit illum nequaquam rident●m quanquam concedat ab Hippocrate fuis●e visitatum non quidem ut ipsum sanaret quo tempore jam Democritus erat decrepitus nec amplius aptus sectioni cadaveram nam Hippocrates 436 annos ●ate Christum natus Democritus vero 492 ita ut ita ut Democritum nativitate secutus sit Hippocrates 56 annis tum sive ad videndum sive ad sanandum eum conveniret vigesimum quintum annum attigisse verisimile videtur cum tunc temporis Hippocrates medici famam ad●ptus esset quod non potera● nisi per longum temporis cur●um varia experimenta in Medicina facta sibi comparare Sed probandam provectio●em Hippocratis aetatem majorem senectam Democriti ejusdem Laertii testimonium extat dicentis Ultimum quod in vita Democriti legitur dictum aut factum fuisse illam cum Hippocrate collocutionem atque annum agentem 109. ab hujus vitae Statione decessisse I finde also that Menagius suspects those L●tters though he confess them to be very ancient Extant ●odie Hippocratis de sua ad Democritum profectione Epistolae sed supposititiae licet perantiquae Whereas I say pag. 114. that I have observed in some that their pulses have suffered no alteration at least kept no time or palpitated as did their hearts I shall illustrate this with an

Government that is that Learning which our Universities intend before the Mechanical Education of the Virtuosi Excudent alii spirantia mollius aera Credo equid●m vivos ducent de marmore vultus Orabunt causas melius coelique meatus Describant radio surgentia sydera dicent Tu regere imperio populos Romane memento Hae tibi erunt artes pacisque imponere morem Parcere subjectis debellare superbos Others I grant shall ●ould respiring Brass And grave on Marble a more lively Face Some better plead and some Astronomers Better describe Heavens motion and the Stars Be thou ambitious how to Govern best In these Arts Roman thou must be profest That we a Peace well-grounded may enjoy Subjects to spare and Rebels to destroy While the Bishops of Rome did assume an Infallibility and a Sovereign Dominion over our Faith the Reformed Churches did not only justly refuse to grant them that but some of them thought themselves obliged to forbear all Communion with them and would not give them that respect which possibly might belong unto so Antient and so Famous a Church and which might still have been allowed it without any danger of Superstition Having represented to the World how little Mr. Sprat is versed in Grammar-Learning and the Bible Here he gives me an occasion to shew his Ignorance in Church-History It is false and notoriously known to be so by any man that is conversant in the Writings of our Divines against the Papists that the Grand Motive and Reason why the Reformed Churches did Separate from the Bishops of Rome was because they assumed an Infallibility and Sovereign Dominion over our Faith Had the Popes taught the sincere Truths of the Gospel had they not depraved them with heathenish and Superstitious Follies Blasphemies and Idolatry the Point of Infallibility had never come into Question amongst those who were in possession of Truth and Peace but when the gross Usurpations Errors and Damnable Blasphemies and Idolatries of the See of Rome came into Dispute and to be refuted by the means of that Critical Learning and Philosophy assisted by the peculiar Grace and concurrence of God which our Virtuosi deny then was this Question started about the Infallibility of the Roman Catholick Church whether that could Erre That the Bishops of Rome either are Infallible or have any Sovereign Dominion over our Faith was no Question on which Protestancy was introduced and Communion with Papists refused The Papists themselves did avow it they held that the Church Catholick could not Erre and that they that is the Christians in Communion with them were the Church Catholick If the Popes Infallibility came to be asserted it was by the Canonists impious and indeed Blasphemous Parasites Sic omnes Apostolicae sedis Sanctiones accipiendae sunt tanquam ipsius Divini Petri voce firmatae sint So saies Gratian. Distinct 19. Canon 2. But the General Counsels of Pisa Constance and Basil have sufficiently damn'd this Doctrine Leo the Tenth in the Lateran Counsel said indeed that none of his Predecessors had erred but he evidently erred in saying so yet he neither did nor durst say they were infallible The Jesuites of late do I confess assert the Popes infallibility but I well know the Sorbon and the Parliament of Paris and the French King too have lately damn'd this Doctrine of the Popes sworn Janizaries Nay so ridiculous is this assertion of theirs that they neither tell us nor know themselves how he is infallible whether by himself or with his Consistory of Cardinals or a General Counsel and then what is a true General Counsel who must call it who have decisive Votes and whether all or the Major part may be enough to make a Canon Concerning these and many such Questions more they are not agreed and so cannot assure us of what they are not assured themselves If any Pope ever did assume a personal infallibility and Soveraignty in matters of Faith any man might have rejected the bold Assertor without being an Heretick or being guilty of Apostasy from the Roman-Catholick Church for the Gallican Church keep Communion and yet ever denyed the Popes infallibility In fine the Point of Infallibility of the Roman-Catholick Church I am not such a Fool as to say the Infallibility of the Bishops of Rome for they are confessed to have Erred and that damnably some times was not the occasion of the rupture betwixt the Papists and the Protestants at first nor doth it now continue it otherwise then by accident in as much as it hind●rs the Reformation of those Idolatrous Tenets and practises with which that man of Sin hath filled his adherents and without the profession whereof no Protestant can be admitted to their Church-membership and Communion Let any man but comply with them in these Solemnities and I dare engage that he shall neve● be pressed Authoritatively to own that personal Infallibility of the Pope or his Soveraign Dominion in matters of Faith So that there must be more Important grounds than Mr. Sprat imtimates for that great Action of ●he Reformed Churches or the imputation of Maleper●ness and horrid Schisme must be fixed on them But the Truth is they were infallibly certain Certitudine fidei as assured as they were of the Truth of the Bible and Gods word and as Morally certain as Metaphysicks natural That is Aristotelian Phylosophy and Skill of Tongues could make them that the Papi●ts did hold such Errors as none could know and Communicate with without hazard of damnation Nor any Ignorantly profess and be saved without the benefit of an hearty though General repentance and the boundless but not to be presumed upon Effects of that mercy of God in Christ which the Antichristanisme of that Satanicall Synagogue otherwise would frustrate T is not dispu●ed betwixt Church and Church whether the Pope can add new Articles of Faith or vary the old Creed the current of Popish writers ascribe unto him no such Dominion over our Faith no nor to their Counsels They are to enquire Quid traditum est What there is of Ecclesiasticall Tradition in the Scripture and the Church Doctrine and Practise and to determine this or that to be de fide because it hath alwaies been de fide Every Point that comes short of this declaration is so farr short of its Catholicisme and the Obligation to believe it And now let any man Judge whether Mr. Sprat were of the number of those that were Satiated to use his own expression pag. 152 with Religious disputes or of those that never looked into them how necessary soever they be to the support of the English Monarchy the Church of which he is a Member the Salvation of his Soul which is of more importance then these Natural Experiments I could have with more confidence cryed out How beautiful are his Feet● and Hands had I found him employed in the Gospel-work than in this Society But he gives me no