Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	call_v	scripture_n	word_n	5,563	5	4.4592	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35564	To J.S., the author of Sure-footing, his letter, lately published, The answer of Mer. Casaubon, D.D., concerning the new way of infallibility lately devised to uphold the Roman cause, the Holy Scriptures, antient fathers and councills laid aside	Casaubon, Meric, 1599-1671.	1665 (1665)	Wing C811; ESTC R3910	21,053	27

White 's miracle it seems you do not much trust to endeavoured to do it by strong asseverations and from thence proceeded to Oaths and Execrations against himself if it were not true c. so D. Hammond tells you you know where You are not come to Oaths and Execrations I am glad of it for then we should be forced to stop our eares instead of them we hear of strong asseverations of principles of nature and connexion of causes and demonstrations these we may hear and laugh The Doctor it seems by this application began to suspect somewhat which I do more then suspect But I believe had he seen your Sure footing and these pretty Corollaries he had never taken so much pains to consute you as he hath done But he also I perceive made some question whether Rushworths Dialogues the Apology and the Dispatcher were three or one The next injury I charge you you make nothing of and disclaim the testimonies of Popes and Prelates c. I say so you say you do not in that very page it may be but all that you have written doth tend unto this and you do it eminently in your Corollaries page 100 101. Still provided that Tradition be taken in your sense for orall tradition that is the instruction and catechising of fathers and mothers of families in opposition to written And so you explain your self Schism Disp p. 47. To Stop the way against the voluntary mistakes of mine adversaries I declare my self to speak here not of written tradition to be sought for in the Scriptures and Fathers which lyes open to so many cavills and exceptions but of orall tradition All the rest of your accusation is but words and impertinencies which I will not spend time upon To this may the third also which you call injurie be referred That I charge you you slight Scriptures Fathers and Councils as and call them in scorn wordish testimonies It is not your bare professing you respect and honour them in such and such a sense that will serve the turn The greatest Rebell in the world may tell his King he doth honour him as he is a Man perchance Gods creature made after his Image c. when he hath a knife in his hand to stab and murder him as a King So you deal with the Scripture you cast upon it all the dirt and scorn you can as Scripture in general you call it a dead dumb letter what do you think of the Author in the mean time you make it to be of no use at all as to the rule of faith or deciding of controversies of religion But if fathers and mothers of families tell you that understood in points of faith in this and that sence it is good Scripture and the word of God then it shall be Scripture with you and not till then As for other uses which godly people might make of them so highly recommended unto all people by the Ancients upon that score those uses you take away also whilst you forbid them to read them But this you will say doth not concern Oral Tradition properly in so doing you do no more then other Papists But then I must tell you it doth not a little aggravate the case that flattering mothers should be trusted by you for the conveyance of faith and Religion sound and sincere and the true sence of Scripture in things controverted to posterity and so many brought up to learning and so much more rational and intell gent not allowed where the Inquisition reigneth especially the use of them for fear they turn hereticks Before I proceed you charge me I call ordinary Citations testimonies though many citations have nothing in them of a testimony True but he that cites commonly doth intend his citation as a confirmation of somewhat that he saith and so it becomes a testimony in a larger sence as the word is commonly taken in Bellarmine for example and others Testimonia Patrum any words of theirs are so called though never intended for such by the authors nor attired in the formality of a testimony I wonder you should stick at such a thing but you may as wel ' wonder I take notice of it The fourth injury I say the onely thing you place infallibility in is Oral Tradition and the Testimonies of fathers of families Have not you told us many times you admit of nothing to have any part in the rule of faith but Oral Tradition Do not you upon that account exclude Christs promise to his Church Do not you forbid your adversaries to use dead testimonies that is Fathers and Councils or some book granted to be sacred yea elsewhere expressly any kind of testimony either from Scripture Councils Fathers or History except your Oral Tradition be first granted to you which granted all testimonies become uselss Is not this your business every where that tradition your tradition is the onely thing against which nothing must be heard and which onely gives credit unto all other things such credit as they are capable of You would make a man hope sometimes that you begin to be sensible of the absurdity of your doctrine which makes you so often say and unsay and contradict your self But I fear it is not so well but rather that you are afraid to offend your party and therefore write so variously and inconsistently You say you place infallibility in other things too though you make that the greatest Either you aquivocate in the word Infallibility and abuse your Reader or manifestly contradict your self and overthrow your own grounds But Popes and Prelates are masters of families also you say and therefore have a part or bear a share in your Tradition I could answer that flattering mothers is the word in Dr. Hammonds reply all along or most occurrent not without ground certainly and in the very manner or nature of this Tradition as it is explained it is certain they must be the greatest part incomparably But if we take in Fathers as well as Mothers which I suppose is your intention then Popes and Prelates may come in I will grant you but then it must be in the most literal sense as they are fathers of children as well as other men though they have no wives For though he may be called Pater familias I know that keeps a house though of servants onely yet servants men and women at large are not for your purpose as you explain the business of Tradition but such only who were taught by their Fathers and Mothers when Children neither are others mentioned by you that I remember Yea most of your arguments fall to the ground as natural affection and the like if others be admitted besides Children If therefore you take in Popes and Prelates as partners or actors in your tradition it must needs be you presuppose they have Children all or most Which though it may be true enough yet whether they will take it well at your hands to acknowledg it so publickly

be collected out of his other works as that Idem Corpus quod passum est pro nobis and Substantia Christi manentis in coelig lo arcanâ vi nobis communicatur and the like So that you have no reason to except against Calvins interpretation of the reality except you deny God that power for Calvin makes it a great Miracle to exhibit the body and blood of Christ truly and really and yet spiritually which I think is not more incredible than a corporeal presence and yet invisible Sure I am and can shew it under his hand in more then one place my Father was well pleased with Calvins Doctrine in this point Judge you therefore how likely it is I should tell you your second objection that either Father or Grand-father did hear Calvin say He would willingly cut off one of his fingers on condition he had never written what he had written concerning that Sacrament or that kind of Reality But what say you if I can help you in this also I am very confident I can For this I can shew you or any body else written with my Father 's own hand that a Person of Credit and Integrity as he believed and one that had been very intimate with Mr. Calvin had heard him say Dolere sibi vehementissimè quod usus exhibendoelig Eucharistioelig morientibus esset sublatus Et affirmabat idem semel audivisse Calvinum orto super eâre sermone dicentem Optare se ut sibi unus è manu digitus esset proelig cisus et ille usus esset restitutus sed se reverentiâ earum Ecclesiarum quoelig usum bunc damnant impedirl quò minus de eo restitaendo cogitaret Here you see Calvin doth profess his grief wishes one of the fingers of his hand cut off on a condition gives a reason why he cannot help it All this you have Your mistake is about the Subject you say reality which was according to the true Relation the denying of the Sacrament to dying persons Sir you see how willing I am to save you from suspition of wilful falshood For otherwise I might have thought it enough absolutely to deny what you lay to my charge I might have done it with a good Conscience and I think my negative with impartial judges would have carried as much shew of probability as your affirmative The matter of friendship and private talk answered your next charge is that I have shewed my self an absolute stranger to Science and withal very uncivilly injurious without any need or provocation First an absolute stranger to Science if I mistake you not because I slight so much your way of infallibility in matters of faith which you so much extoll as grounded upon self-evidence upon principles of reason and nature so demonstrable that nothing in the world can be more Then secondly injuriously uncivill in what First in the harshness of the terms whereby I express my Judgment and secondly in wrongfully or standerously imposing upon you things or words which you never wrote you say Now sir will you please laying aside all passion as I shall endeavour in this answer to hear what I have to say my self and it may be you will be of another Judgement I will not tye my self to your order but as neer as I can I will not leave any part of your charge unanswered First then I say Your book Schism Dispatcht came to my hands from a learned Gentleman who desired me to look upon it at leisure intimating that it was much cryed up by some men of your side He was pleased to give it me and tied me to no time At last the time came I was at leisure You may believe me as you please I shall onely desire if you think it reasonable that you will not judge till you have read all I have naturally a great antipathy to Fanaticks and Fanatick opinions I look upon them as the great enemies of mankind that is of true religion and civil government You know what this Kingdome hath lately suffered by them and how neer it came to utter destruction When I had read your opinion of Orall Tradition a thing as you explain it I had never met with nor heard of before upon which you would have us to ground our faith and without which you acknowledge no right Christianity I profess I took you for either a right fanatick or one who cunningly did endeavour to undermine all religion But of the two rather I thought a fanatick Whether I had any just ground for such an opinion or suspicion rather I shall by and by further satisfie you in the mean time think of me as you please I could not but think the worse of you too for handling that pious worthy man against whom you write so unhandsomely An ingenuous man would love worth and a good Christian piety even in an enemy I know you give him some good words in your first Chapter but in your Preface in you book generally and at the end of your book where you pretend to reckon his faults truly Sir though confidence I know and high language goes a great way with them that cannot judge and might be proper enough to your end such scorn such petulancy did not become you These two considerations without any particular grudge or provocation made me I confess somewhat beyond my ordinary straine or genius to express my self in delivering my judgement I should now in the next place give you some reasons for my Judgment But I will first see how I can acquit my self from imposing upon you and mis-relating your words Before I wrote what I have written where you are mentioned I had read in part for it is a great book you know Dr. Hammond his answer intituled The Dispatcher Dispatched I supposed he had read you more at leisure indeed I never did but here and there by parcels than I had done Besides I found some others to whom you referr us and from whom you profess to have learned mentioned by him and their words often quoted and compared with yours I had them not never saw them much less read them That he would or could mistake or misrelate you or them so candid and judicious a man as he was I had not the least suspicion This made me less heedfull whether I used your own words precisely and in your own order or method so as I set down nothing but what was your sense and meaning clearly to be gathered from your own words Sure I am I intended it no otherwise and I am yet very confident if I have laid no more to your charge then Dr. Hammond hath done to you and to those others which concurr with you in the same opinion I have done you no wrong For as I take it the question is not Whether you protest against your absurdities sometimes and seem to disclaim them in words which is ordinary enough to writors especially when they have an uncouth opinion or assertion