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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	doctrine_n	scripture_n	tradition_n	1,725	5	9.4842	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpet te deus Iignar Iehoua beca The Lord rebuke thee This angel is called Iehoua Zach. 3. 1. 2. Nowe I thinke it more proper to vnderstand Moses bodie literally because Moses bodie how to be taken it is without any wresting or crackled sense and more agreeable to the storie Deut. 34. 6. The obiections made against this sense are three two against the first part one against the latter 1. Because Saint Peter speaketh of angels properly that they giue no railing iudgment 2. Pet. 2. 11. Answer 1. Saint Peter speaketh not altogither of the same case for there the angels raile not against the Magistrates of the earth here Michael doeth not against the Deuill 2. They may both very well agree Iude speaketh of Michael himselfe Peter of Michaels Angels that follow the example of their prince Obiect 2. But the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee durst not howe can this be spoken of Christ who is equall vnto God and feareth none Answer 1. Christ is to be considered as our Mediatour both God and man and in this respect he is minor patre lesse then his father and the Apostle doubteth not to ascribe vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare Hebr. 5. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be subiect to his father 1. Cor. 15. 28. either of these is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he durst not 2. We say this word may be otherwise translated by this word sustineo to sustaine or beare as Rom. 5. 7. One dare or will endure to die for a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori sustineat as Master Beza expoundeth so that the sense may be this Michael dust not or would not endure to giue railing sentence c. 3. Obiect The greatest matter obiected against this sense is for that this storie of Michaels contending with the deuill about the body of Moses is not found in scripture Answer 1. It is like that some historicall books of scripture are perished as that Iosu. 10. 13. out of the which the Apostle had this storie as S. Paul that of Iannes and Iambres 2. Tim. 3. 8. and yet the scripture remaining is sufficient 2. Or it may be affirmed that these stories were preserued in the Church by faithfull tradition neither will it follow this beeing allowed that popish traditions are to be admitted Error 23. Traditions we absolutely condemne not but receiue them with these three conditions 1. That they be traditions historicall What traditions may be receiued not doctrinall as this of Moses bodie for the scripture containeth all sufficiencie of doctrine 2. They must be consonant and agreeable to the scriptures as this is to that place Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them as there was of this the Apostles beeing directed by Gods spirit beeing able to iudge of true and forged traditions Wherefore this is no warrant at all for popish traditions which are of doctrine repugnant to Scripture and fabulous and vncerten Now hauing laid open the sense I come to the doctrine Archangel Though Christ be here vnderstood to be this Archangel who is 1. Doctrin also called the angel of the couenant Mal. 3. 2. and a mightie angel Reuel 10. 1. yet this name Archangel which signifieth the first or chiefe angel sheweth that among the angels and blessed spirits there are diuerse degrees and orders Testim Coloss. 1. 16. The diuers names of thrones dominions principalities powers shew diuers degrees for they are not idle names 1. Thess. 4. 16. Christ shall descend with the voice of the Archangel who shall be appointed as a chiefe Minister to summon the world and call the elect together Exemp Luk. 2. 9. One angel as the chiefe doth the message to the angels the residue called heauenly soldiers doe sing the song vers 13. Exornat For like as there is a difference of glorie among the starres 1. Cor. 15. 41. as there were diuers degrees in the Leuiticall priesthood which was a patterne Heb. 8. 5. of heauenly things so is it amōg the angels Aitiolog Psal. 148. 2. Laudate cum omnes angeli omnes exercitus i. varietas ordinū Praise him all his angels and armies that this varietie of orders as in an armie doth more set forth the praise of God Applicat 1. We condemne the curiositie of the Papists who haue found out nine orders of angels principalities powers Error 14. dominions thrones Coloss. 1. 16. mights Eph 1. 22. Seraphim Cherubim angels arke-angels all these names we confesse to be found in scripture but to distinguish these into their rankes and orders as they take vpon them to make three orders is too great curiositie in so doing they vnderstand not what they speake nor whereof they affirme as the Apostle saith 1. Tim. 1. 7. 2. As there are degrees among the angels so shall there be among the elect for Degrees amōg the Angels we shall be as the angels Math. 22. 30. There is a Prophets reward and a Disciples reward Math. 10. 41. Many mansions in Gods house Ioh. 14. 2. as in the Arke were three loftes one aboue an other This ought to pricke vs forward to godly emulation that we should striue one to outstrippe an other in goodnes as they which runne in a race 1. Cor. 9. 24. Striuing against the deuill c. Doctrin As in this one particular in not suffering Moses bodie to come to light Doctr. 2. so at all other times there is a continuall strife and opposition betweene Christ and his angels and the deuill and his Testim Reuel 12. 7. Rom. 16. 20. The God of peace shall tread c. which sheweth a resistance in Sathan that he is not at the first troden downe Exempl Dan. 10. 13. Michael with the good angels striue against the prince of Persia a chiefe minister of Sathan Luk. 22. 31 32. Christ striueth against Sathan in vpholding Peters faith Exorn. Therefore is Sathan compared to the lightening Luk. 10. 18. which at the first rumbleth and resisteth in the cloudes but at the length violently breaketh forth like as Moses serpents deuoured the sorcerers serpents which stroue against his Aitiolog Gen. 3. 15. The reason of this strife is that enmitie which is betweene the seede of the woman and the seede of the serpent Because Sathan goeth about to destroy the children of God Michael taketh our part against the dragon that is readie to deuoure the child Reuel 12. Applicat 1. We see then the cause why Papists hate Protestants Atheists prophane Error 25. persons such as are religious because darknesse is an enemie to light the children of the flesh persecute them after the spirit Gal. 4. 2. We are encouraged manfully to stand out against Satan and his ministers Papists Atheists carnall worldly men because Christ fighteth with vs and if God be on our side who can be against

belongeth to Gods iustice that they should neuer want punishment that would neuer haue beene without sinne God punisheth the will as well as the acte as he rewardeth the will 2. Cor. 8. 12. Applicat 1. For the solution of certaine doubts first whether hell fire be a materiall or spirituall fire Answ. We neither Hell fire not onely corporal thinke the same to be onely spirituall as Hierome imputeth to Origen Gehenna tormenta non ponit in suppliciis sed conscientia peccatorum that he thought hell torment not to consist in punishment but in the conscience of sinners neither is the fire corporall onely as Augustine seemeth to be of opinion that the deuils may be tormented with a corporall fire but our opinion is that hell fire shall be both a spirituall torment to the soule and a corporall punishment to the bodie as it is called the lake that burneth with fire and brimstone Reuel 21. 8. Mark 9. 46. the worme dieth not there is the torment of conscience the fire neuer goeth out that is which tormenteth the bodies Secondly it is obiected howe it may stand with Gods iustice to punish twice Whether one sinne may be twice punished for the same sinne and so Hierome seemeth to thinke vpon these wordes of Nahum 1. 9. Non consurget tribulatio duplex affliction shall not come twice that the Sodomites Egyptians Israelites were but temporally punished Answ. 1. The Apostle saith The Sodomites suffer euerlasting fire that as they were consumed with fire and brimstone once and that countrey remaineth yet accursed as we may see Deut. 29. 23. beeing nowe turned to the dead sea so they are for euer tormented in hell their burning flames of vnnaturall lust are punished with euerlasting flames 2. That place of the prophet hath no such meaning but onely that the Lord will punish throughly at once that he shall not neede to punish the second time as Abishai saith He would not smite Saul againe 1. Sam. 26. 8. 3. Amongst men it is a very good rule not to punish twice for the same sinne where there is hope of amendment but where they are incorrigible they may punish often as God punished Pharao with one plague after another because his heart was still hardned Dauid was chastised but once with the death of the childe because he repented And as godlinesse hath the promises both of this life and the next 1. Tim. 4. 8. so it is iust that impietie should haue the punishment of both Thirdly against the papists let it be obserued that onely make the greater sinnes which they call mortal and deadly worthy of condemnation and there are seauen of Error 19. them pride enuie wrath idlenesse couetousnesse gluttonie lust whereas all sinnes of themselues deserue death Rom. 6. 23. but in Christ both these and all other are pardonable Ioh. 1. 29. Fourthly all Atheists are here conuinced that beleeue no hell who shall feele it before they beleeue it if they take not heede let vs then feare God that is able to punish bodie and soule Math. 10. 28. and let vs by repentance clense our selues from these sinnes so shall they neuer waigh vs downe to hell 1. Cor. 6. 11. The sixt lecture Uers. 8. Likewise these dreamers The Apostle proceedeth to describe the sinnes of these hypocrites hauing thus propounded the examples of Gods iudgements first he chargeth them with three sinnes vncleannesse despising of gouernment enuie in speaking euil of things they know not v. 10. wherein they are like to the example before expressed in vncleannesse to the Sodomites enuie to the angels rebellion to the Israelites as afterwards also he resembleth them to three other examples to Cain for enuie to Balaam for vncleannesse who gaue that counsell to Balaack to allure Israel to defile thēselues for rebellion to Core Dreamers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are called dreamers not as Ioseph was called a Doctr. 1. Dreamers in religion what they are dreamer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37. 19. for his dreames were no dreames but true visions but they are called dreames in two respects both in regard of their ignorance they imagined to themselues many opinions and erroneous doctrines and for their sense because it is dull as he that dreameth and sleepeth feeleth nothing as Eccles. 5. 2. Multitude of businesse causeth dreames and their foolish imaginations breed vaine and false opinions Lot perceiued nothing in his sleepe Gen 19. Doctrin That we be not as dreamers or sleepers in matters of religion either without iudgement or affection Testim Eph. 5. 14. Awake thou that sleepest which he expoundeth v. 17. to vnderstand what the will of God is Examp. Such a dreamer was Balaam Numb 24. 14. 15. who had his eies shutte vp and dreaming of his reward went on as in a sleepe to curse Israel such a dreamer was Nicodemus Ioh. 3. vtterly ignorant in the matter of regeneration as one a sleepe Exornat Who are like to those dreamers Isay 29. 8. that dreame of meate and drinke beeing hungrie and thirstie and yet are not a whit fuller so are they which feed themselues with their owne dreames and fansies Aitiolog As the heauinesse of the eies is the cause of sleepe Math. 26. 43. so the heauinesse or hardnesse of the heart is the cause of the slumber of the soule Eph. 4. 18. hardenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of ignorance Rom. 11. 7. 8. hardnes of heart causeth the spirit of slumber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Applicat 1. Against the papists whose doctrine is knowne to be fuller of fables Error 20. ●op●●y full of dreames and dreames then any religion in the world beside so they dreame of purgatorie fire of Christs carnall presence in the sacrament their doctrine of merits of adoration of images inuocation of Saints what are they but meere dreames 2. Against carnall professours to whome the mysteries of religion seeme to be but dreames as Psal. 126. 1. they thought their deliuerance to be as a dreame and as Act. 12. 15. they thought the maide to be mad for saying Peter was at the doore euē such dreaming and drousie professours of the word are many nowe a daies Defile the flesh by fornication other vnlawfull lusts and vncleannesse giuing Doct. ● themselues to all licentiousnesse Doctrin That we should not defile our bodies with vncleane lusts with riot excesse but possesse them in holinesse Testim 1. Thess. 4. 4. possesse their vessels in holinesse wherein he alludeth to the vse of the lawe who vsed holy vessels for holy things 1. Sam. 21. 5. Exemp Such vncleane persons were the Nicolaitanes in the Church of Pergamus who like vnto Balaam taught the people to commit fornication and the false prophetesse Iezabel in Thyatyra Reuel 2. 15. 20. Contrarie example in Peter Act. 10. 14. who as he ate nothing polluted so committed no vncleane acte and S. Paul was vnrebukable as concerning the law Phil. 1.

vs Rom. 8. 31. Durst not blame him with cursed speaking or giue him the iudgement of blasphemie Doctr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but said the Lord rebuke thee Doctrin Such a moderation should be kept in all reprehension that we raile not neither reuile the most wicked that are in authoritie as Michael raileth not of the deuill neither to seeke to reuenge our selues by railing speech but refer the reuenge to God Testim Prou. 20. 22. Say not I will recompence euill that is either by word or deed but waite vpon God c. Exemp 1. King 22. 20. The angels reuile not Ahab c. 21. 20. Eliah calleth not Ahas enemie againe as the king had reuiled him but denoūceth Gods iudgements Exornat Eccles. 10. 8. 9. Like as he that remooueth an hedge shal be bitten of a serpent or that remooueth stones disorderly c. or that heweth wood with a blūt toole so are they that vnaduisedly seeke their owne reuenge Aitiolog The reason is because they take Gods office into their hand Ierem. 51. 36. I will maintaine thy cause take vengeance for thee c. Applicat 1. We may see how contrarie the practise of the Church of Rome is that doe not onely raile and reuile princes Error 26. in their vncharitable writings but also take No conspiracie against princes vpon them to reuenge themselues by treacherous conspiracies 2. We are taught to qualifie our spirits both in publike and priuate wrongs and to depend vpon god as Ierem. 11. 20. Let me see thy vengeance vpon them for to thee haue I opened my cause The eight lecture Uers. 10. These speake euill of those things they knowe not Here is the third sinne which these hypocrites are detected of their presumption in speaking euill of such things they vnderstand not and their brutish abusing of that knowledge they haue Doctrin That men ought not to presume beyond their skill nor to censure Doctr. 1. where they haue no sense nor to speake euill of that they cannot discerne So the Apostle saith of some 1. Tim. 1. 7. They would be doctours of the lawe but vnderstand not what they speake nor wherof they affirme So the wise man saith Prou. 18. 13. He that answereth a matter before he heare it it is a folly and a shame vnto him Such were those high priests and Pharises that spake euill of Christ and of his doctrine and workes not knowing what he had done and therefore are worthely rebuked of Nicodemus Ioh. 7. 51. such was that false prophetesse Iezabel and her fellowes that troubled the church of Thyatira who professed deepe knowledge being ignorant which is therefore called the deepnes of Sathan Reu. 2. 20 24. For like as he that hasteth with his feet not hauing considered his way stumbleth and falleth so the minde without knoweledge is not good Prou. 19. 2. that is erreth and is deceiued and therefore the preacher saith that the wise mans heart is vpon his right hand the fooles vpon his left Eccles. 10. 2. that is the heart and affections of the one is grounded vpon a right knowledge and iudgement the others is rash and inconsiderate the Apostle sheweth the reason 1. Pet. 4. 4. They speake euill of you because ye runne not with them to the same excesse and riot when as either the men or their doctrine is not fitting their corrupt humor they blaspheme both We see then the cause first why papists Error 27. Papists speake euill of things they know not speake euill of the profession of the Gospell of the doctrine of iustification by faith calling it an enemie to good workes of assurance of saluation tearming it presumption of predestination naming it a doctrine of desperation and of such like holy doctrines they speake blasphemously they herein speake euill of those things they know not So doe all Atheists that open their mouthes against heauen psal 73. 9. deriding the holy mysteries of the incarnation of Christ of the resurrection of the bodie of the Trinitie of the day of iudgement these also speake euill of that they know not Here also are they reprooued who are readie to speake euill of Magistrates and Ministers especially whome they know not beeing carried onely with false rumours and reports as Shemei falsly chargeth Dauid with the blood of Sauls house 2. Sam. 16. 8. v. 10. Those things which they know naturally Natural knowledge abused c. as beasts without reason they therin corrupt themselues That is whereas Doctr. 2. God hath giuen vnto euery man a certain light of nature to be some guide vnto him these as bruit beasts are lead onely with a sensuall appetite as though they had no such light of reason at all S. Peter to the like purpose saith 2. Pet. 2. 12. As bruit beasts led with sensualitie and made to be taken that is as bruit beasts hauing no reason to guide themselues following their raging appetite are made a pray so these thorough their corrupt lusts fall into the snare of the deuill So S. Paul speaketh of the Gentiles Rom. 1. 18. that they did withhold the truth in vnrighteousnes that is suppressed the light of truth in them by their owne vnrighteousnesse Such were the Sodomites Gen. 19. which left the naturall vse of the woman and turned it into that which is against nature Rom. 1. 27. and did burne with vnnaturall lusts Such also were the Iewes that hauing this naturall light did not acknowledge God their creator Ioh. 1. 9 10. S. Peter compareth such to the dogge which returneth to his vomit and to the sow which goeth againe to her wallowing in the myre 2. Pet. 2. 22. The reason hereof Saint Paul sheweth Rom. 1. 21. 26. because when they knew God they did not glorifie him as God God gaue them vp to vile affections that is the abusing of their naturall knowledge doth worke in them these beastly corruptions First then this text may be applied against the Papists who doe corrupt themselues in their grosse idolatrie euen against Error 28. Idolatrie against the light of nature the light of nature as the Apostle sheweth of the Gentiles to whome the eternall power and Godhead beeing manifest in the creatures Roman 20. they notwithstanding turned the glorie of the incorruptible God into the similitude of the image of a corruptible man v. 23. and so doe the Papists And whereas they say they worship no idols but images the Apostle here condemneth the images of the heathen for he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an image not an idol Secondly all carnal gospellers that giue themselues to gluttonie drunkennes adulterie wantonnes are reprooued for euen these are sinnes against nature for euen Abimelech by the instinct of nature knew adulterie to be vnlawfull Gen. 20. And bruit beasts when they haue satisfied their nature take no more and they haue a naturall affection to prouide for their yong so haue not these that spend