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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	prophet_n	samuel_n	2,676	5	9.8228	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10240	A rejoynder unto William Malone's reply to the first article Wherein the founders of unwritten traditions are confounded, out of the sure foundation of Scripture, and the true tradition of the Church. By Roger Puttocke, minister of Gods word at Novan.	Puttock, Roger.	1632 (1632)	STC 20520; ESTC S100925	167,226	214

there must be one to teach them In this Teacher learning is required because it is profitable yet not sufficient to enable him to teach But thus we argue That that is so profitable to to teach to reprove to correct and to instruct that thereby the man of God may be perfectly instructed to every good worke that we say is sufficient Omne sufficiens est utile this Proposition is most certaine Whatsoever is sufficient is profitable and it is not thus to be converted Omne utile est sufficiens northus Nullum utile est sufficiens but thus Aliquod utile est sufficiens Something that is profitable is sufficient So is the Scripture it is a thing so profitable every way that it must needes be sufficient in suo genere for that end there needeth no unwritten word to be taught Such a profitable thing is Godlinesse that it is likewise sufficient it is one of the instances which the Iesuite giveth to prove that the Scriptures are not sufficient because they are said to be profitable Godlinesse saith he is profitable for all things is it therefore so sufficient that nothing else is to bee sought for neither meat drinke sleepe c. The scope of the Apostle is to prove what is both profitable and sufficient for the obtaining of the promise especially of the life eternall can it be denyed that Godlinesse in suo genere is both profitable and sufficient for this As for meate drinke sleepe c. they are helpes of an other kinde they are needefull for a godly man in regard of his weake nature to maintaine his naturall life but not needfull to perfect Godlines to attaine eternall life As Godlines is both profitable sufficient for that end so are the Scriptures for the end of which the Apostle speaketh although helpes of any other kind are required The Iesuite giveth an other instance Learning saith he is profitable to the knowledge of the truth is it therefore sufficient I confesse it is not Is therefore the Scripture not sufficient but onely profitable because some things are profitable but not sufficient I pray you in what mood or figure is this Syllogisme Some things which are profitable are not sufficient but the Scripture is profitable Therefore not sufficient If learning were as profitable as the Scripture is then it were sufficient but it is not by it the man of God cannot bee perfectly instructed to every good worke Finally you either ignorantly or wilfully pervert and Reply p. 134. deprave the sonse and meaning of the Apostles wordes when making him to say that by the Scriptures the man of God may bee perfectly instructed to every good worke you interprete this good worke to bee the ministery of Gods word But Paules meaning was farre otherwise to wit that the Scriptures are profitable to teach to reprove to correct and instruct in the way of righteousnesse that the man of God that is to say a godly man thus instructed may be perfect in his godly life and enabled to every good worke not so much of preaching and teaching as of justice and righteousnes wherein hee was instructed out of the Scriptures 17. For want of new shifts the Iesuite is forced to returne to his old shift but we have * Divis 12. of this Section already started him out of this hole and shewed that by The man of God the Apostle meaneth the Minister of Gods word But supposing this to be the Apostles meaning That a godly man being instructed by others out of the Scriptures may be made perfeet in his godly life and enabled to every good worke What need we more or what neede then is there of unwritten Traditions if not onely initiatively but perfectly a godly life every good worke may be learned out of the Scriptures This cōtradicteth his former distinctiō of perfectly initiatively quite overthrowes unwrittē traditiōs the great pillar of Popery unlesse the Iesuite hath this mentall reservation that there is one faith for the Pastor and an other faith for the People one perfection for the Man of God and an other perfection for a godly man one law of workes for the Preist and an other for the Laytie In the last place he commeth to his wrestling argument as he tearmeth it of which he seemeth to be as confident as if it were an invincible Armado and yet with a blast it may be overthrowne When you affirme that the written word alone is sufficient Reply pag. 134 for faith and salvation you must meane either the entire Scripture wholly taken together or some one part thereof onely If the former then you have no sufficient rule of faith left you forasmuch as many bookes of holy Scripture are lost and perished as the * 3. King 4. 32. Three thousand Parables and the five thousand verses written by Salomon * 1. Paralip 29. 29. The bookes of the Prophets Nathan and Gad the bookes of Ahia and the * ● Paralip 9. 29. vision of the Prophet Addo 18. We meane as S. Paul meaneth the whole canon of Scripture or the entire Scripture wholly taken together of which if any part bee lost it being lost before S. Paul wrote this yet the whole Scripture of which he speaketh remaineth still We beleeve not that many bookes of holy Scripture are lost and perished no nor any as for that of Salomon the text doth not say that Salomon wrote but that he * 1. King 4. 32. spake three thousand Parables and a thousand and five not five thousand Songs It may bee they were written yet seeing the Proverbes containe 974. verses Ecclesiastes 222 and the Canticles 116 in all 1312. verses and many verses containe three or foure sayings those things therefore may be contained in them The bookes of Nathan Gad Ahia and Addo are supposed by p 〈◊〉 Semens Bibl. Sanct. l. a. Dorothens in Synopsi some to bee parcells of the bookes of Samuel Kings and Chronicles each of them writing the Acts and mouuments of those Kings under whom they lived All these may be lost and yet not many bookes of holy Scripture lost because those of Solomon as it may be were neither written nor canonicall and those of Nathan Gad c. were written but not canonicall q Alia sicuti homines histericâ diligentiâ alia sicut Prophetas divin● inspiratione scribere potuisse Aug. de Civitat Dei l. 18. c. 38. Some things saith S. Augustine speaking of the Prophets they might write by way of history as men other things by divine inspiration as Prophets And the Iesuite Sanctius whose bookes this Iesuite is not worthy to beare saith r Sanctius I●●olegom in l. Reg. These bookes of Nathan ad c. were like Diaries or an Ephemerides in which the acts of their times were written and he proveth at large that The choyse things in them were transcribed by the penmen of the Kings and Chronicles and that the remainder which

be supplied by unwritten traditiōs do not those crosse the perfectiō of scripture Pull your considering-cap closer to your cockscombe and thinke better upon it This discovereth his shrinking at the first encounter that by his own confession he is good man no body but a shadow but a very phantasticall Adversary For such Traditions are defended by him as crosse both the veritie and perfection of the sacred Scriptures 1. The verity The denyall of the cup to the Laity crosseth this institution k Math. 26. 27. Drinke ye all of this The Councell of Constance took away this l Concil Constan Sess 13. non obstante mandato although Christ the Apostles and the Primitive Church used it Of this nature is the Popes deposing of Kings and his Dispensations contrary to Gods Law 2. The perfection of Scripture is crossed by adding of many bookes which were never inspired by God unto the Canon of Scripture and of many articles of faith unto the faith at once delivered by the Apostles Of this nature is Pius Quartus his new Creed and many points of Religion with you which are prater legem and so crosse the perfection of Scripture although they are not contra legem and so crosse the verity of it These Law-makers are worse then Law-breakers for men actually breake Gods Lawes because of their weakenesse and the hardnesse of Gods Lawes to doe them but these men make new lawes as if Gods Lawes were but foolish and they wiser then God to know what is meet But they crosse not the perfection or truth of Scripture because Reply pag. 116. they helpe us to finde out the true sense in the obscure and controverted letter ● This is neither true nor to the purpose It is nothing to the purpose because the Question is not whether unwritten Traditions be a good help to expound Scripture but whether they are to be accounted as Scripture and as part of Gods Law It is not true 1. Because the Scripture is not an obscure and controverted letter in doctrinall things m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3. in 2. Thess All those things which are necessary are manifest in them saith S. Chrysostome n In eis quae apertè in Scriptura posita sunt inveniuntur illa omnia qu● ad fidem c. August de doctrina Christi l. 2. c. 9● And in those things which are laid downe plainly in Scripture all those things saith S. Augustine are found which appertaine to faith and direction of life 2. Although the Scripture were obscure yet Popish Traditions cannot helpe to finde out the true sense unlesse we should say o Exod. 20. l. Thou shalt not worship an image The sense is Thou shalt worship images p Math. ●● ●● Drinke yee all of this That is All shall not drinke of it q Heb. 13. 4. Mari●ge is honourable among all It is not honourable among all These are your cursed glosses which corrupt the text and crosse the sense and meaning intended by the Holy Ghost 3. Although the Scripture were obscure and your Traditions did helpe to finde out the sense yet they doe crosse the perfection of Scripture because they are accounted not onely helpes for the interpretations of Gods written Law but even additions to the written Law Interpretation is for things obscure addition is for things imperfect What then will you call your Traditions additions to the Scripture or helpes for the interpretation of it If they be additions then they crosse the perfection of it for that which is perfect needeth no addition If they be helpes for the interpretation only then you shrinke from the Question from the matter delivered as the word of God to the manner of deliverie or of expounding the same Howsoever the Iesuites argument is most false That which helpeth to expound Scripture cannot crosse the perfection of the same Why goodman noddie Doe not all the Arts Tongues Fathers Commentaries helpe to expound Scripture And yet whosoever shall say that all these are the word of God he denyeth the perfection of the Bible We use commentaries upon Aristotles text but he that bringeth the commentarie into the text thereby to supply the defects of it denyeth the perfection of the text Doe not you deale so with the Scripture making unwritten Traditions a part of Gods word that so you may supply the defects of the written word making every idle interpretation as * pag. 124. Reply authenticall as S. Iohns Gospell Doe you not hereby crosse the perfection of the written word So S. Basil telleth us that * Basil de Spirit sanct c pro If unwritten Traditions be neglected the Gospell will incurre no small detriment So we tell you that if Arts Tongues Fathers Councels Commentaries and the like helpes be neglected the Gospell will incurre no small detriment We yeeld to the pen man of that Booke although it was not Basil but a counterfeit that if all unwritten Traditions be neglected if the testimony lyturgie and doxologies of which the author specially speaketh if the customes constitutions orders and ceremonies of the Church handmaides of the Gospell excellent in their use be slighted of all and every man left to himselfe to doe as he list in the manner of Gods service doubtlesse the Gospell will incurre no small detriment and if nothing be received into the Church but what is totidem verbis written in the Scriptures I wonder what kinde of Church we should have Popish Traditions are of another nature they crosse the truth and the perfection of Scripture if we admit such the Gospell will incurre no small detriment And though the Authour of that Booke would have Tradition respected yet hee would not have them accounted Gospell for in the words alledged he distinguisheth them from the Gospell You make no difference betweene unwritten Traditions and the Gospell you give them the same * Sect. 3. nature and quality the same * credite and authority with the Gospell If wee reject such Traditions the Gospell will incurre no detriment And S. Augustine saith * Sect. 4. Then doe wee hold the truth of Scripture when wee doe that that pleaseth the Vniversall Church Where S. Augustine saith so we may goe seeke Reply pag. 116 for the Iesuite citeth not the place but I thinke the place is this Augustin contra Crescon l. 1. c. 33. In this thing wee doe holde the truth of the Scripture when wee doe that which now pleaseth the Vniversall Church The thing is the point of rebaptization in which the Church held the truth of Scripture and determined this point by the authority of Scripture and not of unwritten Traditions so that S. Augustine might truely affirme this He speaketh not of unwritten Traditions they are a thing not pleasing to the universall Church therefore no man can hold the truth of Scripture nor please the universall Church if he hold with unwritten Traditions 9. And now