Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	faith_n	tradition_n	2,505	5	8.9778	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02610	A sermon preached in the cittie of Glasco in Scotland, on the tenth day of Iune, 1610 At the holding of a generall assembly there. By Christopher Hampton, Doctor in Diuinitie, and chaplaine to the Kings most Excellent Maiestie.	Hampton, Christopher, 1552-1625.	1611 (1611)	STC 12739; ESTC S103775	17,702	37

subiecteth euery soule to the Ciuill power and excepteth none Etiamsi sis Apostolus though thou be an Apostle an Euangelist a Prophet or whatsoeuer else thou be thou must be subiect to the ciuill power For this subiection saith Chrisostome is no hinderance to godlinesse The Apostle perswadeth this subiection not for humilitie or by way of curtesie but inioynes it of necessitie Wee must needes be subiect idque propter conscientiam and that which is due of conscience is so necessarie to be done that it cannot be omitted without hainous sin Necessitie and Conscience be strong obligations for ciuill obedience Giue me leaue on the other side to let you see the strength and sinewes of Ecclesiasticall power Then looke vpon the decrees of the Church single as they are in themselues and seuered from the Princes countenance The decree that the Gentiles should abstaine from things offered vnto Idols is of that nature Act. 15. And is it not limited by the Apostle of the Gentiles 1 Cor. 10. Whatsoeuer is solde in the shambl●s eate and aske no question for conscience sake But if any man say vnto you this is sacrificed vnto Idols eate it not because of him that shewed it and for conscience the conscience I say not thine but of the other Compare Paul with Paul power with power bond with bond and Law with Law Ciuill authoritie requireth a necessitie of obedience Ecclesiasticall giueth a libertie to the Conscience The ciuill Magistrate must be obayed simply The Ecclesiasticall admits caution and respect This bindes me onely in case of scandall the other as well out of offence as in offence Though I had Gyges ring and liued without controlement of any eye yet am I bound in conscience to obey the positiue Lawes I am bound to obey both powers but with disparitie The ciuill ordinances for clearing mine owne conscience from sinne and Ecclesiasticall decrees for comelinesse for order for sauing my brother from stumbling and offence Iudge then whether authoritie is greater the Myter or the Scepter Both these offices are now conioyned in Christ and is he not greater in his Kingdome He stands at the right hand of God as an aduocate and Priest he sitteth as a King This puts a Scepter the other giueth a Censer into his hand His Priesthood reacheth but to the Elect his Kingdome iudgeth quicke and dead He is sweet in his Priesthood but in his kingdome high potent and magnificall This is enough for the falshood of their constructions Touching the Sacraments which is the second note the Church of Rome doth no way rightly administer them saue onely that it retayneth the essentiall forme of Baptisme Otherwise they prophane it most grosly in applying it to dead and senslesse things They mingle it with oyle spettle and salt which cannot be done without sacriledge is not the element of water which Christ instituted sufficient to represent his precious bloud for our regeneration without these mixtures The other Sacrament namely the Supper of the Lord the Church of Rome hath not onely defiled but quite altered changed it into a cursed and an abhominable Idol of their Masse and so haue peruerted vtterly and annihilated Christs holy institution 1. For whereas two things be necessarie in Sacraments the signe and the thing signified In this Sacrament they take away the signes for establishing their transubstantiation 2. That which should be distributed vnto others they keepe onely to themselues and so make it a priuate banquet whereas it should be a common feast 3. They keepe the Cup from the people which our Sauiour commanded to be giuen to all 4. Lastly in the Lords Supper he offereth himselfe to vs and they offer him to GOD the Father which cannot be done but by his eternall spirit nor without his death that died but once for euer Where these things are done the Essentiall parts of the Sacrament is not kept and therefore no Supper no Sacrament but an horrible prophanation and plaine sacriledge Hereby it may appeare how vniustly they complaine of vs for Apostasie forsaking of them Nullus pudor est ad meliora transire And if a man do leaue and depart from a particular Church in body and yet forsake not the Communion fellowship of the Apostles doctrine nor the Sacraments rightly administred but holdeth them with all other sincere Churches he cannot be Apostata Our Rhemish Seminaries say Luther Caluin c. came out of their Church not they out of ours And that is the Catholique Church which is forsaken But the right Apostasie is a falling away from the true Catholique and Apostolique Church of Christ and that by reuolting from the Apostles doctrine the communion of the Catholique faith We departed from them vpon such occasion and in such sort as Moses sometimes departed out of Egipt or S. Augustine from the Manicheis De vestris fuimus saith Tertullian nec mirum fiunt enim non nascuntur Christiani The Church of Rome is neither Catholique nor Apostolique and therefore by leauing it we incurre no Apostacie Not Catholique because it is particular as the Church of Alexandria Milan Ephesus c. The Catholique Church is vniuersall and wheresoeuer the faithfull be found It is not pinned vp in one place but dispeirced farre and neere Did the Gospel begin at Rome was it not brought from Ierusalem first to the Grecians and after to the Romanes So then that Church was not the first and if there were a Catholique Church before Rome had any Church I see no cause but there may be still a Catholique Church without it An Apostolique Church it is not because it resteth not vpon the doctrine of the Apostles but is fallen from it defending inuocation of Saints that the Apostles taught not forbidding marriage against the Apostles Caueat Anathematizing the Apostles doctrine of Iustification by faith onely Denying the faith by aduancing of traditions aboue the word And therefore seeing we departed from that Church where neither the word of GOD could be purely taught the Sacraments administred nor God rightly worshipped and haue forsaken that Church that now it is not that which once it was The Church of Rome is rather guilty of Apostasie then we because it is fallen away from them from whom it receiued the Gospell Faith Religion and their Church Why hath the Citie of Rome forsaken her seauen hils whereon that Citie was once built and is now come downe to the plaine Happily they will say that their Conduits and water courses did faile them in those hils without which they could not well liue Then let them yeeld vs the like libertie for the waters of life that they themselues haue taken for their common water That water of life began to faile them in the Church of Rome They had broken all the Conduits and Pipes they had stopped vp all Veines and had mingled the fountaines of water of life with mire and dirt and so brought in a thirst and hunger not of bread

Caluin Concerning the forme of prayer saith he and Ecclesiasticall rites I doe very well like that they should be certaine in a prescript order and that the Pastors be not sufferd to swerue from it aswell for the help of the simple as also that a consent of all Churches may be held and lastly to preuent the rashnesse of those that affect nouelties The Ministerie was ordained for this end as the Apostle doth teach vs Ephes 4.14 that wee should no more wauer like Children and be carried too and fro with euery blast of doctrine whereby it appeareth that the spirit of God hath fastned vs to the publike ministerie the better to hold vs in a constant loue of the truth And therefore addressing our selues vnto it let vs also reioyce to goe into the house of the Lord. A matter as some will obiect easie to be said and done amongst the Israelites because first the Tabernacle afterward the Temple were visible known to be destinated to the worship of God Now the house of God is not so conspicuous nor commonly knowne doubts and questions are still moued which is the Church That these allay no part of your forwardnesse heare I beseech you how they may be cleared and heare it not from me but from S. Augustine Inter nos Donatist as quaestio est vbi sit Ecclesia quid ergo facturi sumus in verbis nostris eam quaesituri an in verbis capitis sui Domini nostri Iesu Christi Puto quod in illius potius verbis eam quaerere debemus qui veritas est optime nouit corpus suum Nouit enim Dominus qui sunt sui Nothing is sought for with more endeuor then the Church and nothing mistaken with greater error The cause is apparant for that wee seeke it in the markes that wee frame of it to our selues and not in the notes that Christ hath giuen vs to know it by Men would haue the Church to be conspicuous and visible but wee cannot make that a marke of the Church vnlesse wee infringe an article of our Faith I beleeue the Catholike Faith When I see a thing there needes no faith for it Faith in the Apostles doctrine is of things inuisible that cannot be seene Succession is as much vrged for knowledge of the Church and it is plaine enough that the ancient fathers did vsually alledge their continued succession of Bishops against Heretiques But the principall point of their allegation consisted in the succession not of place or person but of doctrine which the good Bishops had kept in a long descent from the Apostles times Percurre Ecclesias apud quas ipsae adhuc Cathedrae Apostolorum praesidentur sonantes vocem representantes faciem vniuscuiusque Amplitude and diffusion is made another marke of the Church and that had beene a very deceiueable cognisance when the Arrian heresie ouerswayed all But may it not now be returned in preiudice of those that alledge it who sees not the fall of great Babilon and the waine or abatement of the Bishop of Rome his Hierarchie Last of all Antiquitie is brought for a note of the Church and if that were a certaine or perpetuall euidence then was the Church ancient as soone a● it began Augustine found the vncertaintie and invaliditie of these markes that men deuise and saith nolo humanis documentis sed diuinis oraculis sanctam Ecclesiam demonstrari The markes that Christ hath giuen to the Church will be surer first because he is truth secondly because hee knoweth his owne body best this is a firme Maxime that the Lord knoweth who are his Mat. 28. when he sent his Apostles to subdue the world by gathering him a Church three things were giuen them in charge first that they should preach the Gospell vnto euery creature secondly that they should baptise them in the name of the Father Sonne and holy Ghost thirdly that they should teach those that beleeued and were baptised to obserue all that hee had commanded Behold the things that the Maister of the house commanded to be in his house are not they true markes of the house first the sincere doctrine of the Gospell secondly the right administration of the Sacraments thirdly that forme of discipline I meane not any certaine manner for that was neuer yet proued which may bring obedience to Christs commandements let them that vnchurch vs so easily at their pleasures ioine issue with vs vpon these markes and they shall see that we haue no cause through the grace of God to shun the triall The Church of Rome hath the Word of God indeed contained in their Bibles we deny it not but as Hierome saith of certaine Heretiques so we say of it Heretiques corrupt the truth of the Gospel with their false constructions and are like our worst kind of brewers that make wine water whereas cleane contrary our Sauiour turned water into wine so they haue the gospell but not truely expounded nor taught sincerely First because they refer not their constructions to the glory of God according to the rule of our Sauiour qui quaerit gloriam meam verax est but the church of Rome attributing saluation to their owne merits aduancing free-will extenuating originall sinne c. seeke not the glory of God but their owne gaine therefore they are not true There is another reason of their vntrue constructions because they interpret not the Scripture according to the proportion of faith as Paul willeth Rom. 12 Let him that prophesieth do it according to the proportion of faith As all gold was not holy but that only which belonged to the temple so euery sense that is without compasse of Scripture though it shine and glister with neuer so much sharpnes of wit yet is it not holy By the same spirit that the Scriptures were written by the same they must be interpreted and vnderstood this is the golden rule to know truth from error Scripture must be interpreted by Scripture not alwayes literally not alwayes allegorically not alwayes anagogically not alwayes tropologically but the darker places by those that be more plaine or easie And as Tertul writeth oportet secundum plura intelligi pauciora ne vnus sermo multa alia subuertat secundū omnia potius quam aduersus omnia intelligendus erit Thou art Peter and vpon this rocke will I build my Church if we looke to the proportion of faith Christ vndoubtedly is that pretious rocke not Peter as they would haue it for the Church cannot be built but by faith and that may not rest vpon Peter or any other creature Againe Vnto thee will I giue the Keyes of the kingdome of heauen hereupon they would perswade the world that the power of their Keyes which is Ecclesiasticall should locke vp and let loose the power of the sword and ciuill Magistrate If you will iudge hereof by the Analogie of faith you shall see the bounds and limits of both powers Paul

challenge Laban for his wrongfull imputation before the Law had said thou shalt not steale And euen thus he moued Abraham to pay Tythes to Melchisedech the Priest of the high God before the Law was ordayned to pay Tythes And the Law ye know ordayned Tythes to be payd to the children of Leuie But Abraham payd Tythes to Melchisedech whose Priesthood was of another order then the children of Leuie were to giue vs to vnderstand that Tythes were due to all Priests whether they were vnder the Law afore the Law or after the Law Here me thinks I heare some aske how it happened then that Christ that the Apostles of Christ made no expresse mention of Tythes to be payd in the new Testament The answere is easie that whilest Christ liued the Priesthood of the Law was not abrogated And after it continued some space in the Apostles time vntill the dissolution of that common-wealth that the ceremonies ordayned of God himselfe might be honorably buried During which time it was vnseasonable for Christ or his Apostles to snatch Tythes vnto themselues which by Law were yet setled in the Leuites But after that legall Priesthood was abolished then to whom Tythes belonged Christ himselfe declareth not in words but by his fact deed Vpon which I build the foundation of my argument thus That which Christ receiued in right of his Priesthood of the new Testament is due to all the Ministers that succeede him in the same But Christ receiued Tythes in right of his Priesthood of the new Testament Tythes therefore are due to all the Ministers of the same The assumption is proued in the 7. Chap. to the Hebr. Ver. 9. And to say as the thing is Leuie also which receiueth Tythes payd Tythes in Abraham For he was yet in the loynes of his father Abraham when Melchisedech met him The Apostles purpose in that place is to proue the Priesthood of Christ greater then the Priesthood of Aaron He proues it by two reasons 1. The lesse is blessed of the greater Christ in Melchisedech blessed Abraham and Leuie Therefore Abraham and Leuie are lesse then Christ His second reason is drawne from the matter that I haue in hand The lesse payeth Tythe vnto the greater Abraham the father of Leuie payd Tythes to Christ in Melchisedech Therefore Leuie did acknowledge Christ to be greater Priest How because Leuie payd Tythes that were due to the Priest into the hand of Melchisedech the figure of Christ Here two things are remarkable First that Tythes were perpetually allotted to the Priest else the Apostles argument had carried no great soliditie Secondly that Melchisedech neither giueth the blessing nor receiueth Tythes in his owne name but in the person and right of Christ So as that which Melchisedech did in figure was in deed and truth done by Christ It was Christ that gaue the blessing vnto Abraham as wee may see by the efficacie thereof It was Christ that receiued Tythes as the Apostle doth conclude not wrongfully He commanded in particular termes to giue vnto Caesar the things that are Caesars In generall doctrine to yeeld euery man his owne Therefore no man can well imagine that hee would forestall or intercept any others due but receiued his owne By what right Sure not in the right of his Godhead whereby the supreame dominion of all things resteth in him But by the title and in the right of his Priesthood for so the Apostle argueth You that be hearers may make this vse of my speech that seeing Tythes were payd by Abraham vowed by Iacob prescribed by the instinct of nature before the Law allotted to the Priests vnder the Law continued since the Law seeing the Church hath beene in iust and good possession of them aboue 4000 yeares seeing they were dedicated to the seruice of God seeing they were deuoted vnto God And the title or right that man had before donation doth by the act and from any such time of donation remaine the proper possession of God vntill the worlds end vnlesse himselfe renounce or relinquish it Yeeld your Tythes willingly because you cannot hold them from your Ministers without impietie In such cases the Lord loueth a cheerefull giuer Et nos libenter accipimus beneficium quod profit danti Nobis quidem in hoc benefacitis sed vobis melius Beatius est dare quam accipere Besides the entertainment of Ministers there is another reason for publique assemblies that the puritie of sincere Doctrine might be kept inuiolable by that meanes from the corruption of Gentilitie the poyson of Heresie and the rage of Schisme whilest the worship of God is not left arbitrarie or voluntarie but hath a prescript forme from whence it is vnlawfull to decline For that hath beene and alwayes will be dangerous It is noted for a special blemish and staine amongst the Israelites in the booke of Iudges That euery one did what he thought good in his owne eyes without regard of law of order of vniformitie in Church or common-wealth And where lawes eyther be not at all or want due execution that our wauering mindes be not held in a conformitie It is the easiest thing in the world for man vaine and curious by nature and delighted with change to fall into confusion and grosse idolatrie Let Ieroboam be the example hereof who had no sooner withdrawne his followers from those assemblies that were appointed by better authoritie but straight-waies both himselfe fell into Schisme and to Idolatrie and wrapped all his adherents in the like offences So the Scripture markes him out euerie where Ieroboam that made Israell to sinne Let Ieroboam carry this marke alone and let it neuer be found or felt in this Church For if the publike ministerie be defaced by any not maintained by others but neglected deceiuers will creepe into priuate families and lead captiue simple women and men too laden with sinnes and led with diuers lusts euer learning and neuer able to come to the knowledge of truth Not vnlike to mothers which bring forth Monsters which they hide in corners and secret places shaming to shew them openly and yet priuily doe feede and nourish them Vbi Apostolica forma vita quam iactatis illi clamant vos susurratis illi in publico vos in angulo illi vt nubes volant vos in tenebris at subterraneis domibus delitescitis Quidsimile illis in vobis ostenditis Thus hath beene hatched elsewhere the heresies of Papists the frensies of Anabaptists the schismes of rash brethren and the prophane impieties of Atheists of ill egs worse chickens The remedie for these inconueniences is to cut off arbitrarie worship to restraine and suppresse whispering or corner diuinitie Therefore to the entent we may not haue here is Christ or there is Christ we must all ioyne together in cherishing intertaining and frequenting one publicke ministerie one prescript and setled forme of prayers and Ecclesiasticall rites This is not mine owne conceit I learned it from Mr.