Selected quad for the lemma: sense_n

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
A15732	Whyte dyed black. Or A discouery of many most foule blemishes, impostures, and deceiptes, which D. Whyte haith practysed in his book entituled The way to the true Church Deuyded into 3 sortes Corruptions, or deprauations. Lyes. Impertinencies, or absurd reasoninges. Writen by T.W. p. And dedicated to the Vniuersity of Cambridge. Cum priuilegio.	Worthington, Thomas, 1549-1627.	1615 (1615)	STC 26001; ESTC S120302	117,026	210

Tenure by the which we make claime to our eternall and celestiall enheritance In like sort they willingly confesse that Scripture is Scripture and the word of God before it receaue any approbation from the Church as also that this or that is the true sense of any particuler text of the Scripture before the Church do confirme the same Notwithstanding seing the true sense of the Scripture is as it were the very Soule which informeth the body of the letter and that the Scripture is to be vnderstoode by the Reader with that spirit with the which it was written to wit with the spirit of the holy Ghost Therefore we do hold that so far as concerneth our taking of notice that this or that is the Scripture of Gods word or that this is the true sense of such a passage thereof intended by the holy Ghost we are to recurre to the authority of the Church which we beleue to be directed and guided therein by the same holy Ghost according as the Scripture it self in seuerall places assureth vs. But now let vs come to the proues and testimonies produced by M. Whyte to conuince that the Scripture so far forth as we are to take acknowledgment thereof for this onely is here the point of the doubt as I shewed aboue needeth not for warranting to vs that it is the word of God or for explicating the true sense thereof and Authority or approbation of the Church And first he bringeth to this end diuers texts of Scripture contayning the worth and dignity of it self as when it is tearmed an Immor all seede The demonstration of the Spi●it power that it is Liuely powerfull that it maketh our bear●●● to burne within vs. that It geueth a greater testimony to Christ then Iohn Baptist could geue that A voice from heauen is not so sure as it that It is the spirit which beareth witnes to the truth thereof that If we receaue the witnes of men the witnes of God is greater Lastly he alledgeth those wordes of Christ. They which will not beleue Moyses wrytinges will not beleue him Now let vs see how towardly our Minister can conclude from these textes against our former doctrine The scripture is an immortall seede and it is liuely and powerfull Therefore it ought to receaue no authority touching the manifesting of it true sense to vs from Gods Church which is guided with the holy Ghost Againe It is the demonstration of the Spirit and power and it maketh our harts to burne within vs Therefore it ought to receaue no authority c. If we receaue the witnes of men the witnes of god is greater and he that beleueth not Moyses writings will not beleue Christ Therefore the Scripture ought to receaue no authority c What inferences are these Or who would think that a learned minister of gods word the via lactea a Doctor made onely for desert before his due ordinary tyme Finally that M. Whyte since this very name is supposed to comprehend woorth enough should thus exorbitantly and extrauagantly inferre and conclude contrary to all precepts of art Logicall rules But to passe on the more in his iudgment to depresse the Authority of the Church he bringeth in D. Stapleton though most impertinently alledged saying The Authority of the Church is but a thing created distinct from the first verity which position we willingly admitt who acknowledg the Church to be a thing different from god who is the first truth though guided by his Spirit Againe he produceth to the like effect S. Ambrose who thus writeth Let God him self teach me them● steries of heauen not man who knoweth not him self Whom may I beleue in the thinges of god better then god him self which sentence also we embrace yet do affirme that god teacheth vs more securely by the authority of the Church directed by his assistance and consequently not by the authority of man then by the mediation of each mannes priuate and vncertaine spirit Also Salutanus is brought by him saying All that men say needes reasons and witnesses but Gods word is witnes to it self bicause it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needes be an incorrupt witnes of it self As if what the Church assisted by the holy Ghost said were the saying onely of man or as if the question were here whether Gods word be Gods word before it be defined by the Church which no man denyeth and not whether the members of the Church which indeede is the point here issuable is to accept of Gods word as his word by the Authority of his said Church In like sort pag. 53. to the former scope he produceth S. Augustine thus writing to the Manaches You see this is your endevour● to take away from vs the Authorityes of the Scriptures and that euery ones mind might be his Author what to allow and what to disalow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scripture subiect to him self c. Which wordes how they can touch the Catholickes I see not seing they seeke not to take away the Authority of the Scriptures which they willingly reuerence neither teach they that euery ones mind ought to be an authour what to allow or what to disalow in the exposition of any text for they rely herein vpon the iudgment of Gods vniuersall Church the former being indeede rather peculiar to the sectaries of this age in reguard of their priuate interpreting spirit And presently after he also cyteth S. Augustine againe in the former booke Why dost thou not rather submits thy self to Euangelicall Authority so steedfast so stable so renowned and by certaine succession commended from the Apostles to our tymes that thou maist beleue that thou maist behould that thou maist learne all those thinges which hinder thee from doing it through thine owne vaine peruerse opinion How can these wordes be tentred shamed to vs Catholickes Or how can it be tearmed a mannes owne vaine and peruerse opinion by receauing Euangelicall Authority as it is manifested to vs not by our owne imaginations but by the censure of the Church of God which is styled by the Apostle Columna firmamentum veritatis Thus we see how wandringly M. Whyte discourseth matching and coopling together through his malice and ignorance in arguing adulterate aud bastard conclusions with legitimate premisses And after the like manner euen in the first leafe here alledged though somwhat before these last testimonies he vrgeth certaine textes of Scripture intended of Christ as The Scriptures are written that we may beleue in him Againe He that beleueth in him haith a witnes in him selfe Thirdly We are all built vpon the foundation of the Apostles Prophets Christ him self being the head corner stone in whom all the building is coopled together by the spirit Now to

sence which hitherto I can not find yet it is no small dishonesty in M. Whyte thus vnkindly to match and ioyne together such disopting sentences without the parents consent Againe what a strange construction or translation is this Scriptura non est authentica sine authoritate Ecclesiae The Scripture receaueth all the authority it haith from the Church and from Tradition If this liberty be Iustifiable what errour so grosse may not easely be iustifyed against all Scripture thongh neuer so plentifull though neuer so manifest The 4. Paragraph Canus corrupted concerning Traditions Againe perusing his former proiect he pag. 2. fortifyeth him self with a wrest d authority of Canus whom li. 3. ca. 3. he bringeth in thus teaching There is more strength to confute heritykes in Traditions then in the Scripture yea all disputations with them must be determined by Traditions Here againe the proteruity of our Doctor more and more discouereth it self For thus Canus speaketh Non modo aduersum haereticos c. Not onely against heritykes Tradition is of more force then Scripture but also omnis fermè disputatio almost all disputation with them is to be reduced to Traditions receaued from our Auncestors For seing both Catholickes heritikes doe alledg Scripture for them selues the difference betwene them is in the sence and interpretation thereof Now which is the true and lawfull sence of it can not otherwise certainly be knowen then by the traditiō of the Church Here now our ministers sleight is three-fould for first Canus borroweth this saying from Tertulian of whom twenty lynes before this place Canus thus us writeth Tertulianus monet vt aduersus hareticos magis Traditionibus quam Scripturis disseramus Scripturae enim varios sensus tr●huntur Traditiones non item Tertuliā counseleth vs that we hould dispute against heritikes rather with Tradition then with Scripture since the Scriptures are drawen into seuerall constructions whereas Traditions are not so Thus it appeareth that the opinion is Tertulians and borrowed onely from him by Canus yet M. Whyte thought it more conuenient to deliuer it as proceding onely from Canus so concealing Tertulian as vnwilling to haue it graced and countenanced with the Authority of so auncient a Doctor The second deceipt here lyeth in not translating but concealing the reasō of Canus his Iudgmēt therein though it be expressed by Canus in the wordes immediatly folowing the place alledged which shew that the cause why we are to dispute with heritykes with Traditions rather then with Scriptures is not as our minister falsly pretendeth our distrust in the Scripture or want thereof to proue our Catholick Faith but as Canus saith because the true sence of it is cheifely to be taken from Tradition warranted by the Church Thirdly and lastly he abuseth his Reader in concealing the aduerbe ferme in those words aboue om●is ferme disputatio almost all disputation whereas he translateth all disputations Thus Canus by vsing the worde fermè exempteth some points from being decyded onely by traditions whereas by our ministers translation not any one is excepted Thus haue we seene how our Doctor by his fowle collusions haith laboured seuerall wayes to depresse and obscure the worthines of gods Catholick Church as by making her become somtimes inuisible by falsly ascribing to her and her head in the catholickes name an vsurping soueraignty thereby to make her due Authority the more contemned to conclude by depryuing her of all Apostolicall Traditions and of all preheminency in explayning and expounding the Scriptures whereas she especially now in the tyme of the Gospell euer sendeth from her self most glorious beames and splendor of truth and perpetuitie according to that of the princely psalmist In sole pos uit Tabernaculum suum for indeede she is that Soon which contrary to our inuisibilistes for these sixteene hundreth yeres did neuer once set vnder the horizon of an vniuersall latency that Soon which neuer expatiates beyond the tropickes of Gods Traditionary or writen word that Soon which with it defyning and infallible authority in explicating the true sense of Gods word dissipates and dissolues all cloudes of errour exhaled through the weake influence of the reuealing spirit finally that Soon whose concentrous vniformity could yet neuer broke any Phaniomena or apparances of innouation and nouelty whereas all other sectes professing the name of Christians are in regard of it but as Planetary and wandring starrs producing many Anomalous irregularities of vncertainty dissention and confusion Chapiter 5. Concerning Faith heresy The 1. Paragraph Bellarmine verrupted against the necessity of true Faith BVT to returne to our Doctor from Traditions we will descend to such other his deprauations as concerne Faith in generall as pag. 212. suggesting that we exact not besides other vertues any true or inward Faith to denominate or make one a perfect member of Gods Church but onely an outward show hereof he introduceth Bellarmine thus speaking de Eccl. mil. lib. 3. ca. 2. Noe inward vertue is required to make one a part of the true Church but onely the externall profession of Faith And then M. Whyte ryoteth in great profusion of wordes that vpon this grounde in the papistes Iudgment all holines of lyfe and conuersation is superfluous and needelesse But let vs recurre to Bellarmines wordes them selues Not credimus in Ecclesia inueniri c. We doe beleue that in the Church are found all vertues at Faith Hope Charity the rest ver vr aliquis aliquo modo dic● possi● pars verae Ecclesiae c. That any one may be called in some sort or manner a part of that true Church whereof the Scripture speaketh we doe not think any inward vertue to be requyred but onely an externall profession of faith c. And in the folowing paragraph he saith that those who wanting all vertue haue onely an externall profession of Faith c● are as it were de corpore but not de anima Ecclesiae of the body not of the soule of the Church c. He but sicut capilli an t mali humores in corpore humano So wrongfully here we see is Bellarmine traduced by our Doctor First in concealing the beginning of the sentence wherein he acknowledgeth all theologicall vertues euer to be found in Gods Church Secondly in suggesting to the Reader that Bellarmine requyreth no true inward vertues as necessary for a Christian soule but onely an externall faith this is a false and selanderous contumely for pulchra es decora ●●lia Hierusalem Ca● 6. And Bellarmine is so farre frō teaching that such doe take any benefite by this theire outward profession that he saith as we see they are but onely of the body of the Church not of the soule to which kynd of members internall vertues at least are necessary and that they are to be resembled to the lesse profitable and but excrementall partes of mans body as the hayres of the head the nayles and other such bad humors Thirdly