Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	scripture_n	use_v	word_n	8,279	5	4.6676	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23715	The divine aut[h]ority and usefulness of the Holy Scripture asserted in a sermon on the 2 Timothy 3, 15 by R. Allestree ...	Allestree, Richard, 1619-1681.	1673 (1673)	Wing A1112; ESTC R3384	26,983	56

the Apostles to write the remainder of them and yet what he would not suffer them to write design'd that the Trent Fathers who I hope have perfected the Catalogue should write all of these since 't is not possible to give a reason 't is not therfore rational to affirm it was upon design But 2. If he shall say it only happen'd so by chance he does affront both Scriptures and Gods Holy Spirit who as they affirm inspir'd them for this very end to bring men to the faith and to salvation But there is no place for chance in those things that are don in order to an end by the design impulse and motion of the infinit wisdom of Gods holy Spirit He certainly does most unworthily reproch his Maker who can think it possible that what he did design expressly and on that account alone to attain such an end by namely that men should believe and be sav'd and inspire it for that purpose should yet fail not be sufficient for that purpose And sure if it be sufficient it contains all necessaries otherwise it were deficient in the main yea so clearly also as that they for whose salvation they are intended may with use of such methods as are obvious and agreed upon by all men understand them for otherwise they could not be sufficient if men could not be instructed by them in things necessary both to faith and life they could not make them wise unto salvation I must confess the Scripture labors under a great prejudice against this doctrine from the different senses and interpretations that are made of it even in the most fundamental points by them that grant it is the word of God when yet all use the same means to find out the meaning and no doubt they seek sincerely after it But yet I think it evident this happens not from the obscurity of Scripture since it is not only in the most express texts but also if you should suppose the doctrins were as plain set down there as words can express them yet there are such principles assum'd into the faith of different sects as must oblige them to interpret diversly the same plain words I am not so vain as to imagin that no places are obscure in Scripture and I know that learned men have arts by obscure places to confound the plainest just as the Philosopher did motion Neither am I so perverse and singular not to think that universal practise and profession of the Church does much assure and confirm explications of Scriptures whether obscure or plain But this I say that the diversities of explication come as I now said from the diversity of principles or rather prejudices and that this only is the cause of it I thus demonstrate First in the Socinian who interprets all those Scriptures which the Catholic world hath still apply'd to the Divinity and satisfaction of Christ that I name no more points otherwise then the Church did alway and I affirm he does it not because he thinks the words do favor his interpretation but because his principle requires it namely this To admit nothing into his faith but what agrees with that which he counts reason which in a Socinians faith is judg of all points in the last resort And I mean reason upon natural principles and thus I prove it Socinus speaking of Christ's satisfaction says the word is not in Scripture yet if it were there very often I would not believe it because it does not consist with right reason that is with the arguments that he had brought against it drawn from human principles And therefore he there adds those things which 't is apparent cannot be i. e. that appear such to him who judges by the principles of natural reason which yet cannot judg of supernatural and infinite beings tho the Holy Scripture does expresly say they are yet must not be admitted idcirco sacra verba in alium sensum quam ipsa sonant per inusitatos etiam tropos quandoque explicantur aud for this reason we make use of even unusual tropes strain'd figures to explain the words of Holy writ to other senses then the words themselves import And so he therfore serves that great variety of words by which the Scripture does express Christs suffering for our sins in our stead as our sacrifice against the universal notions of those words not only which the Church of Christ but which the Jew's and which the heathen world had of them And when his reason told him that Christ could not be God one with his Father that he was so far from having any being from eternity as that he was not at all till he had a being from the Blessed Virgin Therfore when the Scripture saies directly I and the Father are one he must strain it to this meaning are of one mind we agree in one altho St Iohn avert that by distinguishing those two expressly Yea worse when to prove that Christ had a being e're the world was made we urge from the first Chap. to the Hebr. what St Paul produces from the Psalms and does apply to him most particularly Thou Lord in the beginning hast lai'd the foundation of the earth and the Heavens are the works of thine hands they shall perish but thou remainest and they all shall wax old as does a garment and as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail They explain it thus that God by Christ will at last destroy these Heavens and this Earth and change them according to that saying in the Psalms which altho the Apostle produce at length as it stood there both concerning the Creation and destruction of the world yet he intended only to apply this last to Christ. And tho he say as well of the same Lord Thou Lord in the beginning didst lay the foundation of the earth and the heavens are the works of thine hands as thou shalt change them yet he meant no more but that this change God would effect by Christ. It is not possible that the text can give any the least countenance to this interpretation The different explication of this Scripture does not come from the obscurity of any words in it for in the Psalm they and we understand the same words in the same sense exactly therefore that we differ here is not from any thing in the words quoted but is wholly from the Principle And we may not wonder for the plain sense will not sute with their Hypothesis There are no other that are instanc'd in as differing from us in points of faith but the Romanists I know not whether they account those differences to be in things necessary to salvation If that be true that they allow for what cause they know best some that are reconcil'd to their Church to communicate with ours that is join in our worship and by doing so own the

does assert this on the very ground we mention'd for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspir'd by God they come from him All which must be made out in the next place That those Holy Scriptures which St. Paul first mentions those of the Old Testament were so and did contain sufficient revelation both of God and of the way of worship of the Jews that Nation did so perfectly believe that neither Sufferings nor Miracles could perswade the contrary neither the Roman persecuters that destroy'd their worship nor the Son of God that chang'd it could yet take them off from Moses and his Scriptures Now that this Moses led that Nation out of Egypt with an high hand and made himself their Prince and Law-giver multitudes of forreign Histories of the first times and the best account assure us whose relations we cannot question as deriv'd from themselves because they hated Jews beyond all possibility of such compliance But the Scriptures also tell us how in Egypt by strange wonders such as their Magicians could not imitate nor bear who tho they had permission to do some it was that so they might appear to be outdon the more miraculously themselves confessing Gods hand in those prodigies Moses wrought on the Egyptians to give leave the people should depart and how when yet notwithstanding that leave given they were pursu'd he made way for them through the Sea by Miracles which was a rampart and defence to them a ruine to their enemies How they were fed for forty years with Manna raining down from Heaven in the wilderness and that they might depend on Providence for their daily provision when he forbad them to take care or gather for the morrow whatsoe're their greediness or want of faith provided strait bred worms and stank except that on the Sabbath eve to keep off such cares from the day of their Religion they gather'd double which corrupted not How when they mutined for flesh would have variety Paradise in the desert such great plenty of Quailes flew to them as fed the whole Nation till their very lust was surfetted and they had no more will then hunger to them How Moses Rod did strike a living stream a River that suffic'd that people and their cattle out of a Rock How in the midst of lightning and thunder God himself promulgated his Law to the whole Nation audibly at once How his glorious presence shew'd it self in all necessities upon the Ark in which the Tables of the Law were laid up How the waters of the river Iordan fled from that Ark both waies flow'd upwards to give passage to the people into Canaan How the walls of Ierichó without any other battery any other force but that the Ark was there fell down before it But to name no more If these be true that power by which these were wrought was great enough to give that Law require obedience to it and reward it and to punish all transgression according to the tenor of these Scriptures that is it was God and he that wrote those Scriptures must have had communication with and bin inspir'd from God to write them But 2. Whether they were true or no according as they are recorded in those Scriptures that whole people from the greatest almost to the least must know because they are recorded as all don not only in the presence of them all but as the objects and the entertainments of their senses every one so that if they were forg'd not one of the whole Nation could be ignorant of it And then 3. If they knew them forg'd all that 600000 men besides their wives and families should endure this Moses having brought them forth only into a wilderness there to lay such a heavy Law and so severe a yoke upon them with such penalties annext to every least transgression and adjure them to observe it on the account of all those prodigies that had bin wrought among them and upbraid them with stiffneckedness rebellion and appeal to their own senses for the truth of all this and record all to posterity in this Scripture cause all to be read before them and that they should bear all this from him they knew so impudent a deceiver and conveigh that Scripture and the faith of it to their posterity ground their so strict so chargeable Religion on that book which they were certain had no word of truth in it this sure transcends belief and possibility 'T is certain therefore since the Jews of that age did perform the services requir'd and in performing them according as that book directs did teach their children the great works that God had don in their sight therefore they believ'd those Miracles and Scriptures And since it was impossible that they should be deceiv'd if they believ'd them they were true and their posterity receiv'd from them the faith of this and so deriv'd it on that neither Gods dread judgments nor mans cruelty can yet shake it Now had they not bin don and on that account conveigh'd when ever they were broacht and that book first appear'd the men of that age must needs know their Fathers never had perform'd such services had such a book read to them constantly nor told them of such Miracles that had bin wrought and therefore 't was impossible that they could have believ'd it had bin so from Moses if it had bin true that it had first begun to be taught in their own time or in theirs with whom they liv'd And this discourse must be of force concerning every age if we ascend until we come to that of Moses wherein all was effected Yet besides this they had also that perpetual Miracle in the High Priest's Pectoral the Oracle of Vrim and Thummim that did keep alive their faith and strengthen it and they had Prophets constantly foretelling as from God things that were somtimes suddenly to come to pass and somtimes not till many ages after the event of which depended often on the will of those that would not of some hundred years be born others on Gods own immediat will and hand and therefore none but God could look into foretel and bring to pass all those events Now such were Ieremies predictions of the taking of Ierusalem and the captivity of the people and the express number of years it would continue Esays naming Cyrus who was to release it near two hundred years e're he was born All Daniels prophecies particularly that most eminent one of the Messiah this Christ Iesus of whose Scriptures we are next to speak That that Iesus whom Cornelius Tacitus the heathen historian in the fifteenth book of his Annals calls Christiani dogmatis autorem the Author of the Christian Doctrine did work Miracles and prophesy both Jews and learned Heathens do confess But these Books tell us when he first began to preach he publicly cast out a Devil in the Synagogue on