Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	faith_n	rule_n	tradition_n	1,634	5	9.8444	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10046	The defence of truth against a booke falsely called The triumph of truth sent over from Arras A.D. 1609. By Humfrey Leech late minister Which booke in all particulars is answered, and the adioining motiues of his revolt confuted: by Daniell Price, of Exeter Colledge in Oxford, chaplaine in ordinary to the most high and mighty, the Prince of Wales.	Price, Daniel, 1581-1631.; Leech, Humphrey, 1571-1629. Triumph of truth.	1610 (1610)	STC 20292; ESTC S115193	202,996	384

is to iudge the later ANSVVER Who ever that was a supposed member in our Ecclesiasticall state durst disclaime the iudgement censure authority of our Church But your reasonlesse reason is the later Church is not to iudge the former If by the former Church you meane the ancient Catholike Church for the first 500. yeeres we maintaine our reformed Church to bee the same but if by the former church you meane the now Roman Catholike faith as Bristow and the Rhemists deliver Bristow mot 12. in marg Rhem in Annot in Rom. 1 8. that the Romane and Catholike Church be all one then we reiect and abhorre that Synagogue of Sathan wherein Ziim and Iim the Ostrich and Vulture and Schritchowle doe remaine And by many more degrees then Papistes prefer the Pope before the Emperour wee preferre the Reformed Churches which doe mainetaine the ancient Catholike Apostolike faith reformed from errors superstitions and heresies stealing in by the degrees of time and occasion into the window of the Church Mr LEECH And what did I herein good Reader but obserue the prescription of Antiquity in this behalfe Contr. Iulian Pelag. lib. 2. and namely that of S. Augustine against the Pelagian hereticks Patres oportet vt populi Christiani vestris novitatibus anteponant eisque potius eligant adhaerere quàm vobis ANSVVER Nay what did you but as Pelagian himselfe did magnifie the nature of man so strengthen the arme of flesh as if you would incite it to rebell against heaven and what did you otherwise then as hereticks of all ages who haue stoode so much vpon authorities out of some authors falsely collected that they will not be drawn no not by Scriptures to the acknoweledgemēt of their errors Such S. Austin observed the Donatists to be Aug. contra Donatist Quis autem nesciat sanctam Scripturam Canonicam tam veteris quā novi Testamēti c. where in a large discourse hee manifesteth that the Canon of Scripture is only so sure that there ought to bee no doubt or disputation thereof but for Fathers and Ancient Bishops much might be reprehended therein The cause that S. Austin in confuting the Pelagians did appoint the reading of the fathers to the people was this because the fathers formerly had delivered by strength of scripture the contrary doctrine to that heresie And yet that holy father speaking of himselfe and al the ancients before him Neque enim debeo negare saith he ad Vincentiū sicut in ipsis maioribus Aug. ad Vincentium Victorem ita multa esse in tam multis opusculis meis quae possunt iusto iudicio culpari that in him nor in any other this is a prescription of Antiquity to rely only on fathers Mr LEECH Here D. Airay distasting my refusall to stand vnto the verdict of the reformed Churches questioned with me about the rule of my faith I answered him briefly Contr. haeres cap. 1. c. See D. Field pag. 239. that I wholly followed Vincentius Lyrinensis his direction to wit Canonicall scripture and Ecclesiasticall traditiō the first being sensed by the second ANSVVER To refuse the iudgement of the ruler and to fly to a stranger is punishable in Policy to condemne and contemne your owne mother Church and to stand to the iudgement of a strange Church nay of a Synagogue a stranger from the Church is culpable in divinity It was a seasonable question to aske the rule of your faith whē it was manifest you had forsaken the faith your answer was vnsound ioining with Canonicall Scripture Ecclesiasticall tradition these be two therefore not the rule but rules whereas Canon regula must be but one Aq. lect 1. in 1. Tim. 6. Aquinas on Timothy affirming that the Doctrine of the Prophets and Apostles is called Canonicall because it is the rule Traditions wee renounce as vnworthy to be ioyned with Scripture Melch. Can. lib. 3. c. because Canus in this doeth expresly teach that whatsoever the Church of Rome practiseth and hath not warrant from Scripture the same things and the practise of them shee hath received by Tradition which Popish traditions we abhorre to supply scripture with as knowing that the Scripture containeth all things necessary to salvation and also affirme that the most certaine rule of interpretation is by comparing Scripture with Scripture Vincentius Lerinensis is not for you he alloweth nothing barely vpon Tradition For by all the passages of his booke he doth plainely teach that no Traditiō is to be received but that which is consonant vnto Scripture such as S. Austin delivereth Quod vniversa tenet Ecclesia Lib. 4. contra Don. cap. 23. such as the whole Church hath doth hold agreeing to the Canon of the revealed word And from famous D. Field that powerfull hammer of all Heretikes that claime tenure in the Church you cā produce nothing to helpe your cause either in that page or in his whole booke Neither is Tradition to sense or expound the Scripture as you say This is your third interpreter first you appealed to the Church then to the Fathers now to Traditions the next appeale must bee to the Pope or else you will be cashierd Mr LEECH This rule he called Popish exclaiming against it as the very ground of Popery and superstition Wherevpon I desired him for my better instruction to giue a rule of faith more certaine infallible then this which be brāded with such disgracefull imputation ANSVVER Popish it is without all gainsaying For howsoever we reiect not all Traditions as first D. Field in his 4 booke of the Church the number and names of the Authors of Canonicall Scripture secondly the cheefe heades of Christian doctrine as delivered in the Creed of the Apostles Thirdly the religion purely collected out of Scripture delivered to succeeding ages fourthly the continuall practise of the Primitiue Church though not expresly commaunded but necessarily contained in Scripture and lastly Traditions of order not of faith such as are our Canons and Constitutions agreeing to the ancient and grounded on S. Paules speech Let all things be done in order I say we reiect not these though Waldensis in his time complained Waldens tom 3. tit 7. cap. 63. that the necessary Traditions of the Church were so confounded that they could hardly be discerned from the rest The points that we deny bee these first Scripture needeth not the Adiectiue help of Traditions it is a most sufficient rule and containeth all things necessary to salvation Secondly wee abhorre the comparison of these two and much more the preferring of tradition before Scripture as Hosius Baronius Symancha and others professe some affirming Hosius contr Petric c. 92. Baron an 33. nu 11. Sym. instit tit 24. n. 40. that all Scripture came to vs by Tradition therefore Tradition more worth others that Scripture needeth help from Traditions but Traditions neede no assistance from Scripture And therefore if you

desire to be taught the rule of faith out of an humble and a religious meaning here you may learne it it was a question worth his asking a point worthy your learning Mr LEECH Why said he what other ground of faith then the pure word of God I demaunded then who shall interpret this word Hee replied the spirit What spirit good Sir The spirit of God only which privat men thinke they haue Against which rule I except for that it was the common plea of all condemned Heretiques Wherefore I required a triall of this pretended spirit for I cannot admit that to be God his spirit in any private man which consenteth not with the spirit of the Catholique Church And thus you see M.D. Airay that what you formerly reiected out of my rule as Popish you must necessarily admit as true that is Ecclesiasticall Tradition annexed to the sacred Canon for the discerning of private spirits Otherwaies each Heretique will sense Scripture in the mould of his owne braine ANSVVER That the word of God is the ground of beleefe in God sacred Scripture it selfe proveth in manifold and pregnant places as in the olde Testament in the Proverbs Prov. 2.9 They make a man vnderstand righteousnes and iudgement and equity and every good path Esay 8.19.20 in Esay should not a people enquire at their God at the law and at the Testimonie they that speake not according to this word there is no light in them by Malachie Mal. 4.4 Remember the law of Moses which I commanded all Israell with the statutes and iudgements in the new Testament in S. Paul 2. Tim. 3.15 The Scriptures are able to make a man wise vnto salvation through the faith which is in Christ Iesus in S. Peter 2. Pet. 1.19 We haue a most sure word of the Prophets wherevnto we must giue heed as to a light that shineth in darknesse till the day starre arise in our hearts Luc. 1.4 in S. Luke They containe the certainty of those things whereof we are instructed and in S. Iohn Ioh. 5.39 These things are written that yee might beleeue that Iesus is that Christ the sonne of God and in beleeuing yee might haue eternall life and by Christ himselfe sealing this point Search the Scriptures for in them you haue eternall life and they are they which testifie of mee but to this also the Fathers with all reverence haue agreed Basil Ep. 80. ad Eust Med. Let the Scriptures be arbitrators betweene vs saith Basill in his 80 Epistle and whosoever holds consonant opiniōs to those heavenly oracles let the truth bee adiudged on their side We are to enquire for iudges saith Optatus Contra Parmenianum de coelo quaerendus est Iudex Optat. cont Parmen l. 5. the Iudge must bee had from heaven but saith hee wherefore need we to knock at heauen when we haue a iudge wohm wee finde in the Gospell The Scripture is the rule of faith saith Tertullian contra Hermogenem Tertull. cont Hermog Chrysost in 13. Homil. in 2. Corinth It is a most exquisit rule saith Chrysostome in his 13 homily vpon the second to the Corinths It is an inflexible rule Greg. Nyss Grati. de ijs qui adeunt Hierosolymā saith Gregorius Nyssenus And S. Austin ample for this in many places in his booke de bono viduitatis testifieth that the Scripture pitcheth downe the rule of our faith And not only the Ancient Fathers but the Schoole-men haue succeeded in the same resolution Aquinas writeth expresly Aq 1. qu. 1. art 8. that our faith must rest vpon the Canonicall bookes of Scripture Durand agreeth with this Durand pref in senten that the maner of our knowledge exceed not the measure of faith and the holy Scripture expresseth the measure of faith Sum part 3. tit 18. c. 3. Nay Papists haue acknowledged this Antoninus confesseth that God hath spoken but once to vs and that in Scripture so plentifully that hee voucheth Gregory in the 22 book of his Moralls thus God needeth to speake no more concerning any necessary matter Al. 1. sent quaest 1. art 3 1. Coroll seeing all things are found in Scripture Alliaco consenteth to this The verities of Scripture bee the Principles of divinity quoniam ad ipsas saith he fit vltima resolutio Theologici discursus Bell de verbo Dei lib. 1. c. 2. In one word Bellarmin agreeth to all these Testimonies in his first book de verbo Dei Sacra Scriptura est regula credendi certissima tutissima This may serue to shew you that there is no other ground of faith then the worde of God Scriptures Fathers Schoolemen nay even our Adversaries being witnesses Deut. 32.31 as Moses speaketh You demaund who shall interpret this word It is replied the spirit of God which spirit the elect doe know certainly that they haue not only thinke as you traduce the speech of this reverēd Doctor but they assure thēselus that they haue the spirit and hee that knoweth not this ● Cor. 3.16 is ignorant as Paul teacheth by an interrogatiō Knowe yee not that yee are the Temples of the holy Ghost and that the spirit of God dwelleth in you But against this rule you except for this was you say Chrysos prolog in Epist ad Rohan 3. de Lazar. the plea of al Heretiques It is false Heretiques and the devill did vrge Scripture but these could never for wāt of Gods spirit compare Scriptures together The privat spirit even every Priuat man of himselfe saith Chrysostom only by reading may vnderstand yea need nothing else but to read Chrysos hom 13. in Gene● by which he meaneth to confer one place of Scripture with another And the same Father giveth the reason Scriptura seipsam exponit auditorem errare non sinit The scripture expoundeth it selfe and suffereth not the hearer to be deceived Distinct 37. Relatum So speaketh Chrys 13. hom in Genes The Canon Law is most plaine herein Non enim sensum extrinsecus alienum extraneum sed ex ipsis Scripturis sensum capere veritatis oportet For we must not from without them seeke a forraine and strange sense but wee must out of the Scriptures themselues receiue the meaning of the truth And a clowde of witnesses do testifie the same Wherefore it is no way necessary that we aske helpe of Tradition which is as I formerly spake the cittie of refuge for all runnagate points in your religion Popish Tradition in the Church soiourning only as the deuill doth to deceiue as a treacherous stranger not to be acquainted with or as an Infidell not to be conversed with and therefore D. Airay taught you the truth when you heretically thought you might mould the sense of scripture in the brain of the brasen head Tradition Mr LEECH And now M. D. Airay being thus overthrowne in the rule of his faith proposed vnto me a question of

hot never looseth its heate so faith is never deade dryed or extinguished If faith take fire from Gods altar it is like the fire in the Temple on the altar never goeth out Men Angels Divels cannot extinguish it It is as mount Syon that shall never be removed Flac. Illir cōtra relig pp. Catharinus thought so and mainetained it against Dominicus Soto in the Councell of Trent of which Coūcell they that were the Presidents did protest they did not think the question to be sufficiently discussed and therefore the decision thereof was deferred two severall times And Antonius Marinarius doth exquisitly speake herein If heaven fall if the earth vanish Dominic Quad. 4. if the whole worlde ran headlong I will looke to the goodnes of God and as he addeth if an Angell from heavē shall labour to perswade me against the certainety of my salvation I will say Anathema to him So against such wee will shut vp the bowels of charity and as far as the power of the keyes is given vnto vs the gates of everlasting life Mr LEECH The last sort are such whose salvation is already certaine and these differ from the other quoad gradū gradum in via perfectionis gradum in patria retributionis 1. Cor. 15.41 For if stella à stella differt gloria the Apostle applyeth it to the bodily resurrection that is if there be degrees of exaltation in the kingdome of glory of necessity by force of inevitable consequence it must follow that there be degrees of Christian perfectiō in the kingdome of grace the one being a retribution of the other heauens remuneration awarded according to Christian perfection practised ANSVVER This is your part of the division that divided you from your part among vs vpon this all your paper building consisteth vpon this Champion ground you marshall your munition here be the sluces of your invasion this is the squadron you encounter vs with But in this Paragraph three things are to bee reproued The first your misinterpreting of the place of the Apostle S. Paul There be Interpreters that proue that that speech and the collation thereof is onely inter corpus depositum corpus restitutum it is not a comparison betweene the elect in glory but between a glorified and a corruptible body Pet. Martyr class 3. c. 17. § 8. Paraeus Com. in 1. Cor. 15. to manifest resurrection Secondly your disiointed consequence is to bee reproued stella à stella differt gloria ergo there bee divers degrees of exaltation in the kingdome of glory according to Christian perfectiō practised in this life Aristotle 2. Post c. 15. 4. Top. c. 3. 6. Top. c. 2. 7. Top. c. 2. in many places of the Organon giueth caveats against arguing from Metaphors figuratiue speeches and therefore your foundation is faulty in Logick but much more in the law Thirdly though we deny not but that there be degrees of holy life in the kingdome of grace yet the reason is not good that therefore there be degrees of perfection in this life because degrees of exaltation in the life to come in as much as these degrees of exaltation depend not on that proportion you imagine which is betweene the worke and reward but on the grace and fauor of God who bestoweth liberally I am not ignorāt that Ierom is fierce against Iovinian for maintaining an equality of glory S. Austin ioineth with Ierome Mr Calvin with both and Peter Martyr acknowledgeth Aug. Ench. c. 3. epist 146. that all the Fathers beleeue it Yet this was never vrged or held that it deserved the name of an inevitable consequence but rather of a probable opinion Mr LEECH These ioin with their faith vertue 2. Pet. 1.5.6.7.10 with vertue knowledge with knowledge temperance with tēperance patience with patience godlines with godlines brotherly kindnes with brotherly kindnes loue the very bōd of perfection nay plíroma tou nomou the fulfilling of the law and doing these things they can never fall These giue all diligence to make their calling and election sure by faith by workes by precepts by Counsells These are terrestres Angeli coelestes homines earthly Angells heauenly men their names are written in heauen and themselues registred and inrolled in the booke of life and of the Lambe These I remember well I stiled entia transcendentia men soaring with the wings of faith and workes aboue the ordinary pitch of men etiam praecepta legis perfectiori virtute transcendentes transcending surmounting the precepts of the law by Evangelicall Counsells of greater perfection so speaketh S. Gregory in the place about cited ANSVVER So speaketh not S. Gregory you insert the words Evangelicall Counsells in place aboue cited It is the most absolute distinction of generall and speciall precepts that can be vrged Praecepta generaliter specialis iussio perfectiorib ' imperatur praecepta ●●●cialia but no word of counsells mentioned Foure especiall notes be there for to guid any man that runneth not astray through the wildernesse of his will to the true knowledge of the difference of that divisiō Your very paper is a writ against you for you cannot out of Gregory cite the worde Counsaile As for the fulfilling of the law it can be in this life but only ex parte non ex toto as is taught in the third of the Sentences 3. Sent. dis 17. the 17 distinction and as Calvin and Bucan worthily teach the best of Gods servants haue peccatum domitum Greg. 4. mor. cap. 24. Manuscripts in the publike Library of Oxford wherein are found many 1000 differences in the works of Gregory and many a hundred contradictions to the now extant Roman Coppie as will shortly appeare non dominum sinne doth remaine in them though it doth not raigne in them S. Gregory doth elegantly proue this Chananaeus populus non occisus sed factus tributarius meaning hereby that the Saints here as long as they liue in the world haue the flesh to vex them and the Angell of Sathan to buffet them And for that fragment out of Gregory perfectiori virtute transcendentes or perfectionum virtute as some copies or perfectionis virtute I say none can so transcend as you interpret some mē may transcend other men but yet not transcend the law or they may vnproperly bee said to transcend the precepts that is the ordinary and customary obseruing of the precepts they may transcend in seeking to keep them in a more holy maner then others that be not so well enabled by gifts but yet they doe not surmount the precepts of the law nor pitch beyond the Commandements If you pitch beyond that pitch he that toucheth your pitch will be defiled with it The Poets observation may warne you Deus immortalis haberi Dum cupit Empedocles ardentem firgidus Etnam Insiluit Hor. Art Poet Mr LEECH For explanation of which sentence of that good Father and great pillar of the

that D. Hutton had inhibited me that D. Benefield whose bookes I was not worthy to carry had publikely confuted my doctrine c. with such like frivolous allegations ANSVVER Here to helpe your memory which wandreth as much as your iudgement you forget that vpō your bragge that all the Latine Church held with you D. Aglionbee asked you what was the Church and you receiving a blow where you had no ward were driven so farre out of the way as to affirme the last resolution of the Church to be not in primam veritatem but in the iudgement of men the absurdity of which position I haue dealt with in your Epistle The Vicechancellour seeing such presumptuous insolence ioined with ignorance herevpon remembred you how the inhibition by authority and the confutation of that controversie might haue staid your proceedings and added the due worth of the Doctor who had determined that point in his solemne Lecture Mr LEECH As for D. Hutton his inhibition I answered as before adding farther that I respected not his iudgement in this matter For I knew indeed that as his vnderstāding is not very deepe so his affection is not very good who in a certaine booke or rather statizing pamphlet concerning the crosse in baptisme defendeth this laudable Christian ceremony by tradition of the Church as it is witnessed by the holy Fathers and yet now in a point of greater importance expressed in Scripture taught by Fathers practised by the Saints defined by the whole Church he blushed not to accuse me nay S. Gregory himselfe of Popery in this doctrine But singular is my comfort to consider by what Iudge I am thus vsed in what cause and with what Patrone from whom our Nation first receiued her first faith for whose faith I must now forsake my nation ANSVVERE You leaue the answer of your neglect of D. Huttons gouernement and traduce his iudgement Inhibition is matter of authority not of learning why disobeyed you that command you answere but not to the purpose you respected not his iudgement Let not malice be iudge but cōsider how base infamous malitious your reproaches be his soūdnes of iudgment is approved sufficiently by the consent of our whole Vniversity And that booke which so scornfully you reproach is esteemed deservingly and is of reverend respect with the best Bishops of our Church Where the Fathers agreeing to Scripture are truly vrged and vnderstandingly interpreted both D. Hutton and all of our part with all willingnesse receiue their assertions But when Fathers are misvrged arrested and impostured by Coccius or Bellarmin and you receiue them at second hand not from the foūtaine but from the ditches we returne your party-coloured blended sentences as vnworthy of approbation because they be vsed as the Tyrant entertained his guest if to long for his bed to chop of if to short to racke them out The doctrine which you call a point of great importance expressed in Scripture taught by Fathers practised by the Saints and defined by the whole Church is not so founded as you presume to teach Scriptures no where expresse it Fathers teach it not the Saints of God haue not practised it the Church of Christ hath not defined it Therefore he only accused you of Popery but not Gregory For as formerly hath beene said D. Hutton and all any way seene in Gregories Moralls may perceiue how you foist into the Text the words Evangelicall Counsells Your comfort will proue your corrasiue your Iudge in this was God others were but his deputies the cause was religiō nay the very marrow pith of Religion and the opposition of many absurd hereticall positions Your Patron was not Gregory hee neither taught you this nor from him our Church received their first faith Neither for defending this were you cōstrained to leaue the Land you forsooke your Religion rather then your Nation Vegetius tells that in the Roman Armies Vegetius Non fugere was a speciall precept The way for you to Triumph had beene to recant and to remaine in your station not to fly Bosquiers speech is true Bonsq cont 7 the Devill is overcome by resisting but the flesh and the world by running away but you fled because you would run into the world Mr LEECH As for D. Benefield with his lecture his bookes I passed them over considering that M. Vicechancellour made excursions from the point loading me only with contumely and disgrace ANSVVER You passed him ouer because he doth so far overpasse you but he is in your bosome his Lecture lyeth heavy on your heart it is such a pang that you will not easily remoue The Vicechancellour loading you as you call it with disgrace knewe you had a back provided for a burthen If his speech seeme harsh to you you turned his tongue being turned your selfe Otherwise his tongue is the hearauld of encouragement and comfort himselfe the refuge of innocencie a Tutor to his Colledge and a father to the Clergy in his Accademicall governement Mr LEECH Wherefore not suffering him to divert mee from the maine issue Haeretici est praecepta Patrum declinare saith worthy Flavian in his first epist to LEO the great I desired him to deale punctually that is to say first to admit a triall by the Fathers or to deny it if he denied it he should be thereby sufficiently convinced Secondly if he admitted this triall then either to disproue my authorities or to approue my doctrine ANSVVER To deale punctually is so proper vnto all his discourses that all his Auditors will acknowledge this a speciall felicity in the power of his speech Your demands were preposterous in your Epistle you commit your selfe to the censure of the Church now to the triall of the Fathers no appeale at all to the Scriptures without which whatsoever is taught is like Israells building in Aegypt without stuffe no warrant for the matter they build with Mr LEECH But he not daring to make a briefe and punctuall answer to my reasonable demands fell extravagantly into a mention of the reformed Churches summoning me before their tribunall for the censuring of this doctrine ANSVVER Not daring Why continueth this Bracchadochian humor it hath long beene in the consumption it will at length spend it selfe What dareth not he that vndertakes without rashnes and performes without feare did ever your experience finde him to be a read shaken with the winde or to want the sinewes of courage and resolution No you knowe hee is ballaced with wisedome and worth able to vndertake the most resolute and vndauntedest of the contrary side in the worlde Neither in this was there the least note of extravancie as your exorbitancie of accusation doth impute for by whom should a minister of the reformed Churches bee censured but by the power iudgement of the reformed Churches Mr LEECH Which course of proceeding I vtterly disclaimed as vnequall because the later Church is not to iudge the former but contrarily the former