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	holy_a	interpretation_n	3,747	5	9.5778	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48360	The summe of Doctor Leyburnes answere to a letter printed against him by M.r Blacloe	Leyburn, George, 1593-1677.	1657 (1657)	Wing L1939; ESTC R217656	12,415	45

statu Demenso 11. The Doctor added that M. r Blacloes doctrine should here be club'd into an heresie which he demonstrated out of holie Scripture Mat. 25. Ite maledicti in ignem aeternum Luc. 16. diues epulo cries out crucior in haec fiamma And therefore M. r Blacloe is in an heresie ascribing the affliction of the damned to pure volitions that is to intentionall acts of the will which holie Scripture attributes to the efficiencie of fier The Doctor added againe that perhaps M. r Blacloe will answere that by fier expressed in holie Scripture are vnderstood his intentionall acts of a peruerse will and that ite in ignem aeternum and ite in puras volitiones peruersas are synonima and consequently seing that the perverse volitions of the damned be sinnes Christ by saying ite in ignem aeternum shall be made author of sinne which is a greater blasphemie then the heresie is a flagitium Moreover the Doctor said it is here obseruable that contrarie to M. r Blacloes learning all the Fathers in the Councell of Florence did maintaine against the Grecians the fier of Purgatorie and the same is to be vnderstood of the fier of hell to be true materiall fier To whose doctrine in this age doth subscribe the whole current of Doctors in the Catholick Church vnanimously teaching the contrarie to be temerarious or next to heresie if not hereticall interpreting the holie Scripture aboue mention'd according to the rule of S. Austine that is litterally cum fieri possit sine fidei morum praeiudicio and consequently vnderstanding the said place of Scripture of true materiall fier conceiuing no such preiudice to arise from that interpretation And therfore it is great impudence and madnes in M. r Blacloe to explicate the said Scripture as expressely he doth 3. Instit lect 11. contrarie to the vnanimous sence of the holie and learned Fathers in the Councell of Florence and the now current of Doctors in the Catholick Church Howeuer it seemes that M. r Blacloes ambition is to teach the holie Church of God and all learned schoolemen a doctrine they knew not before And in this respect the Doctor made an apostrophe to M. r Blacloe as S. Hierome did to Ruffinus in the like case of ambition Deus bone caelesti numini profectò gratulamur quod post tot annos Doctorum series vnus aduenerit Thomas Albiorum Trinobantum qui scholasticos excitet tantae veritati indormientes Doctor Leyburne ended with an epiphonema is this sapere ad sobrietatem After that Doctor Leyburne had thus finish'd his second encounter I was transported with à curiositie to knowe of him if M. r Blacloes Institutions did conteyne anie more daungerous and disedifying doctrines and he answer'd that they had within their bowells a whole Armie of profane nouelties and withall did instance in these following The first lect 16. pag. 357. M. r Blacloe teacheth ex vi serie naturae non potuisse damnatis melius contingere neque omnibus neque singulis sed natura Deus futuri fuissent deteriores si aliter cum ijs actum foret The sence in English is that considering the force and series of nature he meanes connexion of naturall causes the damned could not haue beene better prouided for either in generall or in particular nay both God and nature would haue beene worse that is would haue suffer'd preiudice if the damned had not beene damned Which is adeo aperta blasphemia vt eam prodere sit confutare But I should be glad to knowe of M. r Blacloe whither before the creation of natures force and series the Eminencie of Gods perfection was not in it selfe complete and independent of the existence the said series enioys He dares not answere negatiuè wherefore he is oblig'd to answere affirmatiuè and consequently to confesse that it is yet within the reach of the divine Omnipotencie to annihilate the said series of nature and all the damned in hell without preiudicing himselfe in the diuine eminencie of his perfection Howeuer this doctrine maintained by M. r Blacloe imports à great impietie to wit that God neuer had a will or desire to saue the damned for otherwise the fulfilling of the said will could neuer haue brought preiudice to Gods excellent goodnes and perfection And that God had an antecedent will to saue the verie damned is an vndoubted veritie reuealed in the holie Scriptures S. Paul 1. ad Tim. 2. Deus inquit vult omnes homines saluos fieri and the Prophet Ezechiel who expresseth Gods will or desire to saue all sinners in these words viuo ego dicit Dominus Deus nolo mortem impij sed vt conuertatur impius à via sua viuat And Tertullian in his commentarie vpon that place iurat Deus says he vt sibi credatur O beatos nos quorum causa Deus iurat sed ô miseros nos si Deo iuranti non credamus Wherefore it is euident that God had a will notwithstanding that series or connexion of nature to haue saued those who are damned and consequently God would not be now in a worse condition if his said will had beene fulfilled Doctor Leyburne ended with an Epiphonema is this sapere ad Christianismum The second profane Noueltie pag. 328. where he affirmeth Christum non esse mortuum pro re vel persona non concessa the sence in English is that Christ did not dye for all which is the doctrine of Calvin 4. Instit 24. and condemned by Pope Innocent the 10.th for temerarious scandalous impious derogating to the diuine pietie and hereticall And how contrarie this doctrine is to holy Scriptures I leaue to the iudgment of those who shall piously consider the sacred texts 1. Cor. 8. peribie infirmus in tua sciētia frater pro quo Christus mortuus est in English through thy knowledge or Learning shall perish thy weake brother for whom Christ died Rom. 14. noli cibo tuo illum perdere pro quo Christus mortuus est destroy not him with thy meate for whom Christ died Out of which Authorities may be argued thus One can perish and be destroy'd for whom Christ died but the concessi or electi or praedestinati doe neuer perish or are destroy'd ergo Christ did not onely dye pro re vel persona concessa Moreouer 1. Tim. 4. the Apostle calleth Christ Saluator omnium hominum maxime fidelium the sauiour of all men cheifly of the faithfull Where is obseruable that Christ is not named absolute simpliciter the sauiour of the faithfull but with this restriction maxime cheifly or principally And S. Iohn in his first Epistle cap. 2. ipse est Christus propitiatio pro peccatis nostris non pro nostris tantum sed pro peccatis totius mundi In which place are not meant onely the elect but also the reprobate according to the interpretation of the Councell of Trent sess 6. cap. 3. which from thence gathereth that

THE SVMME OF DOCTOR LEYBVRNES ANSWERE TO A LETTER PRINTED AGAINST HIM BY M. R BLACLOE By The Widdowe of MARKE WYON 1657. SVPERIORVM PERMISSV THE SVMME OF DOCTOR LEYBVRNES ANSWERE TO A LETTER PRINTED AGAINST HIM BY M. R BLACLOE MOST HONORED SIR Some few daies agoe hauing receiued a copie of a verie bitter and in my iudgment most scandalous Letter published in Print by M. r Blacloe against D. r Leyburne I was impatient vntill I had fish't from him what he could answere to the vncharitable and iniurious contents of the said Letter that accordingly I might acquaint you in regard of your eminent place amongst our Brethren Wherefore be pleas'd to knowe the summe of what I heard from his owne mouth 1. o Doctor Leyburne doth owne the Letter from which M. r Blacloes quarrell taketh its rise but ingeniously professeth that in communicating the scandalous reports spread of his profane Novelties to the great preiudice of your Clergie and his owne family his onely pure designe was therebie to awaken M. r Blacloe out of his long and deepe lethargie and to put before his opened eyes the considerable inconveniences that vnfortunately he had procured to himselfe and to all his Brethren piously hoping that so deplorable a spectacle might haue drawne frō him reason compunction and amendment and consequently some heroicall exteriour act in satisfaction of his former proceedings at least might haue invited him to exercise a laudable act of Charitie either after the example of the Apostle S. Paul si esca scandalizat fratrem meum non manducabo carnem in aeternum ne fratrem meum scandalizem or in imitation of the holie Prophet Ionas tollite me mittite in mare quoniam propter me tempestas haec grandis venit super vos casting himselfe into the sea of an humble submission to Authoritie 2. o To the vnbeseeming and reproachfull language vttered by M. r Blacloe in the said printed Letter to wit mad man sycophant c. D. r Leyburne onely replied with gratias ago Deo meo quod sim dignus quem oderint homines quoniam illi magis quam his studeo placere 3. o As concerning the Regulars report viz. that the doctrine of M. r Blacloe was destructiue of Religion and of Moralitie teaching that a man for example fornicating every day may be saued if he reserue in that or anie other sinne a love to God Also as concerning the proposition that M. r Blacloe doth pick out of the said doctrine and acknowledgeth for his owne assertion to wit that one who should committ an exteriour sinne still remaining in charitie should neuertheles goe to heauen which he stileth the substance of the spread doctrine or bodie without the vesture which he calleth a calumnie forged and fostered in the breast of Doctor Leyburne As concerning I say these particulars Doctor Leyburne replied saying that he could not but extreamely admire the distemper of M. r Blacloes conscience quae semper praesumit saeua Sap. 17. imitating therein the spider that whatsoeuer it suck's turnes into poison whereas it were more for his owne advantage to resemble the bee that cōverteth the bitter iuyce of the worst flowers into sweete and odoriferous honie caue saith S. Bernard esse curiosus alienae vitae explorator iudex temerarius and protested withall that he had not made the least addition to the Regulars report and consequently that M. r Blacloe did somnia fingere imagining that the Regular would haue beene so irregular as to haue spit in his face for venting a report that the Regular himselfe had spread And Doctor Leyburne added saying but to shew you now the distemper of M. r Blacloes vnderstanding as well as the disorder of his conscience it shall clearly appeare that the assertion aboue mention'd and acknowledged for his owne viz if one should committ an externall sinne still remaining in charitie neuertheles might goe to heauen which assertion he calleth the bodie of the report doth necessarily require the circumstances destructiue of Religion and moralitie which he calleth the vesture to the said bodie forg'd and fostered in the breast of Doctor Leyburne which is prou'd thus The said assertion imports so sweete an agreement betwixt charitie and exteriour sinne that exteriour sinne doth not exclude charitie from the soule nor the soule is excluded from the Kingdome of heauen by exteriour sinne and therefore the said vesture destructiue of Religion and moralitie is essentially included in the bodie as M. r Blacloe hath moulded it for that excellent harmonie betwixt charitie and exteriour sinne shall infallibly inuite fraile nature to sinne exteriorly presuming that notwithstanding the exteriour sinne for example drunkennesse fornication adulterie the loue retained towards God shall bring him to heauen which vnchristned doctrine contradicts Christs Apostle who says quod neque ebrij neque fornicatores neque adulteri regnum Dei possidebunt Doctor Leyburne added that M. r Blacloe would never vndoe this argument vnles first he should vndoe his bodie I meane his aboue mention'd assertion and mould it anew at which play he is so dexterous that he may rightly be stil'd coluber Britannicus or lubricus anguis propter sinuosos flexus quos in singulis suis scriptis exercet Here I put Doctor Leyburne in mind that M. r Blacloe had made vse of the Scripture to proue his said assertion instancing in Lot and his daughters for a confirmation of it to which Doctor Leyburne answered that the holie Scripture would afford him no protection in its Sanctuarie to wit in no one place affirming that if one should commit an exteriour sinne still remaining in charitie neuertheles might goe to heauen And that as for his instance it did not auaile him a button For Lot lost his charitie in his exteriour sinne of drunkennesse at least at the second boute according to the whole current of Doctors in the Catholick Church to say nothing of his daughters concerning whose incest Doctores alij alij aliter aliter sentiunt Howeuer the holie Scripture doth not say that Lot had charitie with his exteriour sinne and M. r Blacloe goes fondly about to proue it because God did blesse the progenie that proceeded from him and his daughters For God did blesse the issue of Iudas and Thamar and in a farre higher nature Christ as man descending from it notwithstanding that in their incestuous copula neither had the vertue of charitie Iudas committing voluntarily the sinne of simple fornication and Thamar the flagitium of incest Moreover S. Austine says that God did extend the territories of the Romane Empire for the morall vertues practic'd by the ancient Romanes who notwithstanding were not indued with divine charitie To conclude God built the Obstetrices Hebraearum houses who made vse of a lie to saue the male children of the Hebrews contrary to the command of the King of Egypt Of whom S. Austin speaketh thus Deus remunerauit benignitatem mentis non iniquitatem mentientis Doctor