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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	scripture_n	testament_n	10,292	5	8.2542	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08562	A manuell or briefe volume of controuersies of religion betweene the Protestants and the Papists wherein the arguments of both sides are briefely set downe, and the aduersaries sophismes are plainely refuted. Written in Latine in a briefe and perspicuous method by Lucas Osiander, and now Englished with some additions and corrections.; Enchiridion controversiarum. English	Osiander, Lucas, 1571-1638.	1606 (1606)	STC 18880; ESTC S101908	177,466	558

17 11. Christ bids all in generall search the Scriptures Neither did hee giue this charge to the Priests alone but to others his hearers also Ioh 5 39. S. Peter willeth all euen Lay men too to be ready to giue an answer to euery man that asketh them a reason of the hope that is in them 1 Pet 3 15. which that they may do it is needfull that they learne it out of the Scripture Contrariwise our aduersaries reason thus 1 The Scripture hath many obscure things therefore the Lay people can reade it with profite Answ 1. Although all things be not to euery man plaine yet the people alwaies finde such things as they may vnderstand 1 those things which seeme hard by often reading become more easie 2 The Lay people by reading the Scriptures misvnderstood do easily fall into heresie it were better therefore they should refraine Ans 1. If they fall into heresie that comes accidentally not because they reade the Scriptures but because they read them not in such manner as they should do and doe preferre ●heir formerly conceiued opinions before the Scripture and wrest it to them 2 On the contrarie side good men and well minded hauing been deliuered frō herisie by reading the Scriptures haue returned to the truth 3 To whom it belongeth not to iudge of cōtrouersies to them neither doth it belong to read the Scriptures but it belongeth not to Lay-men to iudge of cōtrouersies therfore neither to read Ans 1 The Minor or second proposition is most false 2 Then had the Beraeans done amisse in reading and from thence deciding a controuersie then newely sprung vpp 3 Seeing euery one is bound to answer to God for himselfe it is needfull for euery Lay-man to proue all things and keepe that which is good 1 Thessa 5 21. 4 So should the order which discerneth betweene teachers learners be confounded Ans This we denie for a Lay hearer may try and examine those things he heareth by the Scripture remaine for all that a hearer still for he doth not therfore take vpon him the office of teaching in the church because he examineth the thinges which hee hath heard of his teacher by the touchston of the holy Scriptures As likewise the Beraeans became not therefore of the order of teachers because they iudged of the Sermons of Paul and Silas CHAP. 3 WHether the interpretation of the holy Scriptures bee to bee sought for from the Church of Rome This question arose from hence that the Papists seeing that wee did esteeme more of the holy Scripture than that we would suffer the authority thereof to be diminished and that the letter of the Scripture did manifestly make for vs did straight change the state of the question and said that the question was not of the authority of the Scripture but of the interpretation thereof the right of which interpretation they make to be so peculiar to the Church of Rome that they would binde vs to receaue any interpretations that should come from thence bee they neuer so absurd and false But we gainsay them herein and reiect the forged power wherby the Bishops of Rome make claime to the key of knowledge and interpretation as committed to them alone Reasons prouing our opinion Because the interpretations of the Papists contradict the euidences of holy Scripture as shall be most plainely prooued in his due place Because the greatest part of them are most vaine as for example that the eight Psalm is expounded by the Canonists as meant of the Pope which notwithstanding speakes of Christ alone as the Apostles and Christ himselfe haue interpreted it Because they affirme as by name Cusanus doth that if the minde and opinion of the Romane Church be changed that then the holy Ghost doth change his mind in the Scriptures too What an impious mad absurdity is this Many times they explaine not the Scripture but wrest it violently shamefully to vphold their own toyes contrary to the text of Scripture The gifts of God such as the interpretation of the Scripture is one are not tyed to certaine persons places for God distributes these his gifts to euery man as he will 1 Corinth 12 ●1 It is no where read that the whole Church is tied to the meaning of the Romaine Church but to the meaning of the holy Scripture which doth expound it selfe most clearely Contrariwise our Aduersaries doe argue 1 If we beleeue the Romane Church that it hath conuayed vnto vs the true proper books of the Bible and not counterfait and forged thē must wee belieue her also in the interpretation which she bringeth of the holy Scripture Ans 1. It is one thing to beare witnes of the truth of the sacred books and an other thing Simil ●t is one thing to acknowledge the Seals hanged to a Testament and another to expound it contrary to the Teuor of the letter to expound them So the Iewes are witnesses of the Canonicall books of the olde Testament yet we accept not of their Talmudicall interpretations 2 Moreover the interpretations of the Papists do contradict that same Scripture wherof they beare witnesse 2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Mathew 23 2 3. Ans 1 The Pharisies were to be believed not simply in all things but when they sate in the chaire of Moses that is when they taught the truth out of the law of Moses It is therfore a fallacie from that which is spoken but in part and some respect to that which is absolutely spoken 2 They were to be hearkened vnto when they taught Moses but in the meane while Christ said also Take heede of the leaven of the Pharisies Now Christ by the leaven of the Pharisies meant their false doctrine as S. Mathew expressely witnesseth cap. 16 v. 12. that is Christ did reiect the Pharisies false interpretatiō of the Scripture So then wee must distinguish betweene the scripture it self which the Papists handle their false interpretatiō or humane traditiōs wherwith they defile it 3 God would have thē punished with death which would not obey the judgment of the high Priest Devter 17 12. Ans 1 Moses speaketh not of matters of faith but of civill government betweene bloud and bloud betweene plea and plea betweene plague and plague as the wordes of Moses are verse 8 in which matters for publike peace sake it was necessary there should be some order appointed for ending of controversies For the high Priest at that time was the highest Iudge from whom no man might appeale 2 It was not in the high Priests choise to judge as hee pleased but hee was tyed to the lawe of the Lord according to which he gave sentence In like sort is the Popetyed to it too 4 The Priests lippes shall preserue knowledge they shall seeke the law at his mouth for he is the messenger of the Lord of Hosts c

propitiatorie sacrifice in the supper 5 Paul bids vs to shew the Lords death not to represent it by a stagelike spectacle not to sacrifice 1 Cor. 11 26. For to shew the Lords death and to sacrifice are things altogether different The doctrine of the propitiatorie sacrifice of the Masse dooth twhart the perfect satisfaction of Christ For if CHRIST haue satisfied for the sinnes of al men with one sacrifice once offered and that propitiation of his bee sufficient what neede is there so often to iterate a propitiatory sacrifice in the Masse 1 Hee Christ not the masse is the propitiation or reconciliation not onely for our sins but also for the sins of the whole world 1 Ioh. 2 2. 2 And therefore vpon the crosse he cryed It is finished Ioh 19 30. But the masse twharteth also the priesthood The Priesthoode of Christ is not commō to him with anie man of Christ 1 For Christ alone could offer himselfe for a propitiatorie sacrifice neither could any man offer vp Christ but hee himselfe alone Therefore Popish priests vnlesse they willingly say that they are new Christs can not offer a propitiatorie sacrifice 1 Christ did it once when hee offered vp himselfe Hebr 7. 27. 2 Not that hee should offer himselfe often Heb. 9 25. 3 Otherwise the masse-priestes should bee Priests after the order of Melchifedech which agreeth to Christ alone 4 Neither doth anie man take vnto himselfe this honour but hee that is called of God as was Aaron So likewise Christ tooke not to himselfe this honour to be made the high Priest but he that sayd vnto him c Thou art a Priest for euer after the order of Melchifedech Heb 5. 4 5. c. 2 It is repugnant also to the doctrine of the Priesthood of Christ in respect of the perfect and plenarie sacrifice which is not to be iterated For herein is the priesthood of Christ opposite to the Priesthood of the olde Testament that the sacrifices thereof ought to bee iterated but the sacrifice of Christ had no neede to bee iterated 1 Christ needed not daily as those high Priests of the olde Testament to offer vp sacrifice for his owne sinnes and then for the peoples for that did hee once when he offered vp himselfe Heb. 7. 27. 2. The lawe having the shadow of good things to come and not the very image of the things can never with those sacrifices which they offer yeere by yeere continually sanctifie the commers thereunto for would they not then haue ceased to haue beene offered c. Heb. 10. 1. 2. 3. After hee had saide This is the Testament that I will make with them c. and their sinnes and iniquities will I remember no more Now where remission of these things is there is no more offering for sin Heb. 10. 16. 17. 18. 4. Christ by his own bloud entered once into the holy place and obtained eternall redemption for vs not such a redemption as is to be iterated every day Hebrewes 9. 12. 5. Not that hee should offer himselfe often as the high Priest entred into the holy place every yeere with other bloud for then must he haue often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe And as it is appointed vnto men Once to die and then commeth the iudgment So Christ was once offred to take away the sins of many Heb. 9 25 26. c. 6. By the which will we are sanctified even by the offering of the body of Iesus Christ once made Heb. 10. 10. 7. And every Priest namely of the olde If our Adversaries say that they offer the same onely sacrifice of Christ here let them see that there is not granted an iteration of the same sacrifices in the new testament Testament appeareth daily ministring oft times offereth one maner of sacrifice which can never take away sinnes but this man after he had offered one sacrifice for sinnes sitteth for ever at the right hand of God c. For with one offering he consecrated for ever them that are sanctified Heb 10. 11. 12. c. The sacrificing Priests do daily as much as in them lieth kill and crucifie Christ in the Masse wherefore the Popish Masse is so much the more abhominable which is indeede harsh to mans eares but that it is true will appeare by the places of Scripture following 1. Without shedding of bloud is no remission Heb 9 22. 2. Where a Testament is there must be the death of him that made the testament Heb 9 16. 3. If Christ must bee often offered then should he haue often suffered Hebrewes 9 26. The Masse was vnknowne in the primitiue Church for some certaine ages as shall afterward bee declared in particular and as Maister Valentine Vannius hath proved in a severall booke published and to this day never touched by any of the Aduersaries Many Massing ceremonies were of a certaine blinde zeale brought in out of the olde Testament shadowes forsooth mingled with the light Contrariwise our Aduersaries doe dispute 1. It is needfull that the Church haue some visible sacrifice to helpe mans infirmitie withall Ans 1 No man denies that we need visible helps for the strengthening of our faith but to faine choose and appoint such sacrifices is not in our power but belongeth to God alone 2. Such visible helps and staies of our faith God hath given vs in the Sacraments wherewith it is meete wee should rest content and not frame new ones at our owne pleasure 2 Euery Priest is taken from among men c. that he may offer both gifts and sacrifices for men Heb. 5. 1. Therefore it is needfull that the Priests of the Church haue some thing which they may offer to God for sinnes Ans 1. If the Apostle in this place had compared together the Priests of the olde Testament and the Priests of the newe Testament then the argument would followe But he makes the comparison betweene the Priests of the olde Testament and the Priest Iesus Christ which was prefigured by them This then is all that followeth that it was necessarie that Christ should offer some sacrifice for our sinnes And so there is more in the conclusion than in the premisses 2 Wee doe not reade any where in the newe Testament that there were Priests appointed who should offer visible sacrifices but there were ordained Ministers of the word and Gospell 3. Wee haue an Altar Hebrewes 13 10. therefore it is necessarie that we haue oblations also and sacrifice Ans 1. This is a Paralogisme of all Particulars thus In our Altar which is spirituall is required a sacrifice therefore it can bee no other sacrifice but that of the Masse 2 It is a fallacie from that which is spoken but in some respect to the same taken absolutelie for the Apostle doth not simply speake of euery sort of sacrifice but treateth expreslie