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	scripture_n	tradition_n	4,180	5	9.2107	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10151	The right of Kings conteyning a defence of their supremacy, over all persons and in all causes, as well ecclesiasticall as civill, within their severall dominions : herewithall is proved by testimony of Holy Scripture, that Christian Kinges are to haue such dignity, and execute such office in the Christian church, as Gods kinges had exercised in the church under the lawe : which part of the mysterie of Gods will, as it hath been wickedly under poperie shut up from men, so it is in our tymes right needfull that the same be opened to all Christian nations.	Procter, Thomas.	1621 (1621)	STC 20410; ESTC S1281	21,909	36

the Apostle Paul purposely provides that none should conceive him to have received his Doctrine of Man or by Man And as for building upon the Apostle Peters allowance or approbation of his Doctrine it were verily absurd that the Apostle Paul should build or ground himselfe for his Doctrine upon Peters allowance thereof or the authoritie of such allowance when he received his Doctrine from the Lord himselfe for it were truely absurd to seeke an Apostles allowance and to build upon the authoritie of such allowance for that received immediately from the Lord of the Apostles So likewise the Churches who received the doctrine of the Apostle Paule inasmuch as they beleeved that he received it not of Peter but of Christ how sought they eyther or how built they upon the authority of the Apostle Peters approbation There was indeed an approbation Gal. 2.7 but not a building upon such approbation seing the Apostle had a higher warrant and authority for his doctrine Lastly seeing it is very apparant Mark 3.14 that our Lord himself chose the Apostles and authorised thē to the Apostolicall Ministrations seeing the Apostle Paul Gal. 1.1 sayth Paul an Apostle not of Men neyther by Man but by Iesus Christ therefore who received not their Ministration from Peter how should they receive from him the Doctrine wherof they were Apostolicall Ministers I conclude therefore that all the Apostles were not fed with doctrine by Peter consequently that Apostle was not to feed all the Lords sheepe with matter of doctrine And as for feeding them with Government by exercising a supreame Rule over them this also appeares to be a false collectiō frō this Scripture inasmuch as we finde that our Lord expressly forbadd unto his Apostles any one of them to rule over the rest For Mark 10.42 our Lord sayd thus unto the Apostles ye know that they which delight to beare rule among the Gentiles have Domination ouer them and they that be great a-among them exercise authority over them But it shall not be so among you By which scripture appeareth manifestly that how ever every one of the Apostles was to governe and exercise authority over others yet none of them was to governe or exercise Authoritie over the rest of the company of the Apostles It must needes therefore be a false and very pernicious interpretation or collection to affirme that the Apostle Peter was made Governour to exercise authority over all Christs sheepe for then he was to governe and exercise authority over the rest of the Apostles which thing the Lord expressly forbadd Now if the generality hold not in the Apostles how can it hold in all Christs sheepe for ever If Peter exercised not such universall government and authority over all Christs Sheepe why under the pretence of this speech of the Lords should he govern and exercise authority over all Kings And indeed if a man having already diverse Sheepherds say to one of them feede my Sheep should that one Shepherd gather hereupō that now he hath the charge of All his Masters sheepe Why should he not rather understand this of some portion of sheepe onely which his Master would surely allot out to his particular charge for he might well think with himself that where many shepherds are already appointed there all the sheepe shall not be committed to one onely Verily that Apostles excellencie even among the very Apostles themselves was such such will be acknowledged by all good Christians for ever that it needs not to be helped with unsound and false interpretations of and collections from holy scripture Thus having discovered the false use made of the latter of the two scriptures proceede we to the first scripture As for the first scripture from whence some would collect that all doctrine must be received from Peter and all power or offices or at least wise must be authorised by the authority of his allowance or approbation that so they may be built upon the Rock which Christ hath given to be a Rock whereon he will build his Church this collectiō appeares to be a false use of this scripture in asmuch as the rest of the Apostles received not their doctrine nor Power of Apostleship from the Apostle Peter but from Christ himselfe but what they received from the Lord himself it were absurd to seeke to build it upon the Authority of Peters allowance or approbation The Apostle Paul as I haue before noted speaking of the power of his Apostleship saith Paul an Apostle not of men neyther by man but by Iesus Christ why sayd he this but to teach us that we ought not to beleeve that he was such by vertue of the allowance or approbation of any man whatsoever And whilst the Apostolicall power was neither received from Peter nor built nor grounded upon the Authority of his permission approbation or allowance why should this be required of Kings and Princes These scriptures therefore what ever they intend yet this which Papists collect may not be Beleeved to be the thing which they intend for you see that that which is collected from them by Papists is directly cōtrary to a most plaine commandement of our Lord to his Apostles and to the testimony of the Apostle Paul Thus having by testimony of severall scriptures confuted these collectiōs made by some from these scriptures I think it sufficient to oppose both against tradition and also against the greatest Fathers or Bishops this testimony of holy scripture by which is proved that the rest of the Apostles were not fed by the Apostle Peter in matter of doctrine and that he was not to exercise authority or rule over them But if the scripture thus witness that the Apostle Peter himself might not lawfully claime this supreme governmēt or rule over the rest of the Apostles nor consequently over all Christs Sheep how much lesse lawfully then may his Successor claime this For as no Apostle could make an other man an Apostle so no successor could be made an Apostle by the Apostle Peter and not being so much as an Apostle how should he claime the chiefest singularity of the Apostle Peter And that no Apostle could make an Apostle I gather from the Apostle Paul who Gal. 1.1 saith Paul an Apostle not of Men neyther by Man but by Iesus Christ for this argues that an Apostle should not be of Men neyther by Man but by Iesus Christ I conclude therefrom that no Successor could be in all things like the Apostle to whom he succeedeth and much less then in those things by which if by any thing the Apostle Peter was preferred unto the rest of the Apostles If the successor haue conferred upon him all the guifts and prerogatives of an Apostle what is he then but an Apostle But such gifts and prerogatives as by which Apostles were Apostles could not be giuen by men but by Christ onely therefore the Apostle Peter neyther might nor could conferre upon his Successor all the power

doing the proper Duties of their Episcopall or Priestly Ministration or which occasions their over seldome or negligent doing the same that is ill done by Princes and God will visit them both for drawing his Ministers of the word from performing their proper duties of such Ministration and also for suffering unpunished any such omission or neglect of these duties These things I thought good here to touch at because it might occasion our Princes to hold Gods Priests to the duties proper to their Ministration and to punish in them any omission or over negligent performance of the same But now to conclude this poynt Princes are not barely as executioners to reward the good and punish evill doers but they are costituted also Iudges by the Lord that they also may iudge in all things to which the word already revealed from God stretcheth And verily even the Ministers of the word already revealed are preaching the same to them to preach as to Gods Iudges of doctrine preached Not that they are all alike capable of iudgement in such things but that this is the right of their office which also for conscience towards God must be had in Reverence Thus have I proved that Kings under the Gospell are to exercise such Dignitie and Ministration as with Gods blessed approbation we find in Scripture that Gods Kings exercised under the Law As therfore under the Law the King was over the Church in the Nation of the Iewes as Moses sayd If thou say I wil set a King over mee c. which manner Supremacie the Kings under the Law did in fact exercise and hold And as under the Law the Kinges did not onely reward the good and punish the evill but did also Iudge of good and evill by the direction of the word given him restoring pure Doctrine and setting the Priests and Levits to their due offices and ordering the Divine Service so are the Kings under the Gospell likewise to doe being over the Church in their severall Dominions and iudging of what is good and evill by the word of God in Scripture and restoring Religion setting the Cleargy to their due offices and ordering the Divine Service in the Church Wherin though they are not to neglect not the advice onely but authority also of the Bishops and Priests yet they are not to take for their direction whatsoever they shall advise and presse but they ought themselves to read and meditate in the word of God and to judge by it of that advised and urged by the Bishops These things concerning the Supremacy and Government of Kings I have here pressed upon the observation of Princes partly to stirre them up to mind their owne Authority in the Church partly to instruct all Christian Subiects what to beleeve concerning their dutie toward Princes but now having this done I think it fit to answer in the next place one or two obiections which either are or may peradventure be made against this which formerly I have written The first obiection AGainst the Supremacy of Kings and their judging in all causes and governing ouer all persons within their severall Dominions it commonly heretofore hath been and to this day is alleadged That our Lord committed unto Peter to be continued in his Successors the Supreame vicariate power of governing the Church for ever This opinion they fortifie partly by Scripture partly by Tradition partly by the sayings of Doctors of great authoritie in the Church The Scriptures which they commonly make use of are first Math. 16.18 where the Lord sayd thus unto Peter I say unto thee that thou art Peter and upon this Rock will I build my Church and the gates of hell shall not overcome it Secondly Iohn 21.15 where againe the Lord sayd thus unto the same Apostle Simon the sonne of Iona lovest thou mee He sayd unto Him Yea Lord Thou knowest that I love Thee Hee sayd unto him Feed my Lambs He sayd unto him againe the second time Simon the sonne of Iona lovest thou me he sayd unto Him Yea Lord thou knowest that I loue thee He sayd unto him Feed my Sheepe Hee sayd unto him the third time Simon the sonne of Iona lovest thou me Peter was sorie because he sayd unto him the third time lovest thou me and he sayd unto him Lord thou knowest all things thou knowest that I love thee Iesus sayd unto him Feed my Sheep From both these Scriptures they collect that the Apostle Peter should feed all the Lords sheep for ever both with Doctrine and Government therefore all the Lords sheep must receive from this Apostle their Doctrine and Powers or Offices that so they may be built upon the Rock of this Apostles approbation or allowance And because the Apostle was to doe this for ever therefore after his death this must bee done by his Successors the Popes of Rome Hence it is that they seeke the Popes approbation of all Doctrines and receive their Episcopall authoritie from him yea Kings also receive kingdomes of him But now I will in the next place discover the fallacy of this collection shewing that these Scriptures are not so to be understood neither do intend any such matter And I think fit to write first of the latter Scripture because the false use made thereof being discovered it will the more easily appeare that they make a false use of the first Scripture also If from the Lords words in saying to Peter Feed my Lambs feed my sheep it be collected that Peter must feed all Christs sheep and this also both with Doctrine and Government then it followes that the rest of the Apostles as well as any other must be thus fed by Peter seeing they also are a part of the Lords sheep but seeing feeding is taken in matter of Doctrine for the receiving of doctrine from him or grounded upon the authoritie of his approbation and seeing feeding in matter of Government is taken for a bearing rule over all Christs sheep and that all Powers or Offices Ecclesiasticall and civill are to be derived from him or grounded upon the authoritie of his approbation therefore I am to prove by testimonies of holy Scripture that we are not thus to understand the Lord in this speech of his For matter of Doctrine it is well knowen that the rest of the Apostles received not their Doctrine from Peter but from the Lord Christ even as Peter himselfe did neither were they to ground or build that upon the authoritie of Peters approbation which they received immediatly from the Lord therfore I conclude that the rest of the Apostles were not fed by Peter in matter of Doctrine Moreover the Apostle Paul Galat. 1.11 testifies saying I certifie you brethren that the Gospell which was preached of me was not after man for neither received I it of man neither was I taught it but by the revelation of Iesus Christ. By this testimonie it is plaine that the Apostle Peter fed not the Apostle Paul with Doctrine but rather

their manifold actions both in restoring true Doctrine and ordering the Priests and Levites to their severall offices as also in ordering the divine service and other like plentifully declare What therefore God hath commanded or ordayned whether for matter of faith necessarie to salvation to be beleeved or for matter of Ecclesiasticall government or the like that is the King to see done as well by Priests as People and to punish the negligent for euil doers aswel Priests as others Thus having written of the first things proceed we to the second That Gods word is given to the King as to a Iudge and not as to one who must doe after the judgement of the Priest onely may appeare Psal 82.1 where we thus reade He iudgeth among Gods How long will ye iudge uniustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe iustice to the poore and needie save them from the hands of the wicked Here you see that Princes of whom our Lord testifies as before I have shewen that they are called Gods are also Iudges therefore the word given to them is given to them as Iudges And whereby then should they be directed in their iudging if not by the word given by God unto them The Pope of Rome would have them to reward the good punish evill doers after he and his Cleargy hath judged them good or evill but they are not to bee directed by an others judgment seeing God hath made them Iudges and given them his word to direct their iudgement As therefore their office stretcheth to reforme Doctrine to order Ecclesiasticall Officers to see to their executing their offices according to Gods ordinance to order the Divine worship and to cause people to live as Gods word commandeth for all this did the good Kings in the Church under the Law so they are to Iudge also in all these things what is to be done what not what well what evilly done If any will say that now I sow the seeds of grievous tribulation to Gods Church seeing I make Kings or Princes who are apt to maintain every conceipt of theirs by the sword Iudges of Doctrine Ecclesiasticall offices ordering Divine Service and of Manners then I answer If the Apostle taught this Doctrine of them implied in his declaring that God accepted them for his ministers even whilst as yet they were Infidels would not be directed by the word of God should we deny Kings this power and office when they are Christians Therfore let us in these dayes as the Apostle in those acknowledge unto Princes their Right and Power yea though they execute not their Ministery rightly but persecute rather the Saints and Church of God for it becommeth Christians to acknowledge their right yea when they doe not according to right but are rather enemies as yet and persecuters Let us feare even then to doe evill because if even then they punish us for evill their punishment is Gods seeing they are the Ministers of God But if wee suffer for well doing they being negligent to read the word or to judge us by it let us take to us the comfort of the Apostle Peter where 1. Pet. 2-20 he sayth If when ye doe well ye suffer wrong and take it patiently this is acceptable to God This gracious consolation against the afflictions layd vpon us by misguided or mis-judging Princes should bee our refuge as it was the refuge of Gods Saints in those times of the Apostles Yet here I think fit to put men in minde that wherein Gods word preserved doth not speak for us there we who suffer beare our owne burthen and hurt for wee ought to preferre the judgement of Gods Iudges before ours though we preferre justly Gods word it selfe to their erring in the use made of it For Gods word which is plaine or indeed truely collected let us suffer if our Kings erring will persecute us for our faith and ordering of things according thereto but let us not suffer for maintenance of our owne judgment onely opposed to the iudgement of Gods Minister True it is that Kings and Princes may and in fact have erred and this also in things wherein they think themselves free to doe with their owne what they will therfore Princes may doe well in such things to admit of wholesome counsell rather then to goe on in doing evill through error Some Princes thinking themselves free to Honour Priests as they will have in way of honour to them left all iudging of Doctrines of faith and all ordering of Ecclesiasticall matters to them onely not daring to bee themselves Iudges in these things but such honouring is not acceptable to God seeing themselves neglect the office of Iudging which God hath intrusted to them as well as to Priests Others have in way of Honour freed the Cleargie from being subiect to be judged and punished by themselues unlesse by the Pope or other chiefe among the Cleargie they bee given up to the secular power but this kind of honouring also is evill inasmuch as Princes exercise not that power and authoritie to judge and punish the Cleargie for evill doing as Gods Kings in the Church under the Law did Others againe by way of honour to Priests have imployed them so in civill Courts of Iustice as that they have not yea have not been able thenceforth to performe the true duties of the Bishops office but haue left the same to the performance of others substituted under them but this kinde of honouring also is evill inasmuch as Gods Ministers of his word who should be diligent Preachers of the same content themselves to busie themselves in civill judgements and to preach the word once in a Lent time onely or upon some solemne time onely Others againe as for a greater honour to Bishops have made them Ministers of the Sword but God having appointed Kings for the ministration of the Sword the other Ministers must not be ministers thereof for God having put a difference between Ordinance and Ordinance Office and Office Power and power appointing one to one Minister the other to another Minister what is it but a confusion and an inversion of the ordinance of God to make one Minister Minister of both It hath been an evill collection made by some that what Gods Priests under the Law did that the Ministers of the Gospell may doe even as Kings under the Gospell may doe what Gods Kings under the Law did for the Ordinance of God concerning the Ministers under the gospell permits us not to make such collection concerning Priests and their imployment and actions In all these things Princes have erred and easily may againe erre to the great hurt of the Church of God and inversion of his holy Ordinances therfore if they suffer wholsome advice counsel in such things they shall the better please God by a true ministration of their office Surely whatsoever Princes doe to Bishops or Priests which necessarily occasions their not