Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	build_v	church_n	rock_n	7,063	5	9.4065	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13773	Positions lately held by the L. Du Perron, Bishop of Eureux, against the sufficiency and perfection of the scriptures maintaning the necessitie and authoritie of vnwritten traditions. Verie learnedly answered and confuted by D. Daniell Tillenus, Professor of Diuinitie in the Vniuersitie of Sedan. VVith a defence of the sufficiency and perfection of the holy scriptures by the same author. Faithfully translated.	Tilenus, Daniel, 1563-1633.; Du Perron, Jacques Davy, 1556-1618. Discours sur l'autorité.; Tilenus, Daniel, 1563-1633. Defence of the sufficiency and perfection of the holy scripture. aut	1606 (1606)	STC 24071; ESTC S101997	143,995	256

of the new nor yet of these two Epistles which he had written to him of purpose for to instruct him how he should walke in the house of God which is the Church of the liuing God 1. T●m 3 the pillar and foundation of truth Whereas I said that the Romish Church causeth an infinite number of thinges to be obserued as the lawes of God which we know by their owne histories to haue been instituted many ages after the Apostles he answereth two things 1 That the practise of certaine poynts is found haue beene in the Church a long time before them which we imagine to be the inuentors of it wherof he coteth afterwards seuen examples namely Prayer for the dead Lent Single life Confirmation the Mixture of water and wine Consecrations of Altars and the Oblation or Sacrifice of the Masse 2 That they confound not vnder the name of Apostolike Traditions all the Customes obserued in the Church but that they distinguish betweene the vniuersall and the particular And that euen among the vniuersall some onely are Apostolike to wit such as haue alwayes since the Apostles times beene vsed in the Church but the other that haue beene ordained in latter ages are Ecclesiasticall But the question is not howe they of the Romish Church distinstuish their Traditions But by what authoritie and power they cause men obserue as the lawes of God and as necessarie to saluation things that were not instituted by Christ nor his Apostles For those which they call Ecclesiasticall and which by their owne confession came not in vse nor yet into knowledge till many ages after the death of the Apostles are not lesse but much more rigorously commanded then those which they call Apostolicall It shall suffice to verifie and manifest this by one example It is generally knowne that the most solemne and most religious deuotion at this day in the Romish Church is that which they call Gods feast or Corpus Christi day to the obseruation wherof Pope Vrban the 4. attributeth remission of sins ●●lla ●uck which is the knowledge of saluation according to the Gospel And the number of pardons granted onely to the beholders of the same is almost infinite And whether wee consider the seueritie of Prelates in commanding it and the magnificence in celebrating it or the deuotion of the people in preparing themselues thereunto and the efficacie they imagine of it We shall find that it is a thing that they pretend to be much more necessarie and more diuine than to say Requiescant in pace than to abstain from flesh and egges in Lent or any other points of the pretended Apostolike Tradition In the meane while our Bishop himselfe though he denie all cannot denie that this deuotion was instituted neer 12. hūdred years after the death of the Apostles if he denie it Bellarmine wil reproue him ●acr Euch. 〈◊〉 30. who confesseth that Pope Vrban 4. is the first authour of it And no writer of the Romish Church denieth it though they agree not all touching the motiue of this institution For some wil haue that the cause of it was a certaine miracle happened in Italie of a Wafer cake that bled as a certaine Priest doubting of Transubstantiation helde it in his handes Others attribute it to a woman of the country of Liege whom the said Pope had familiarly knowne before his Popedome and who hauing giuē the Pope to vnderstande a Vision or Reuelation that she had touching the institutiō of this Feast he streight ordayned it and celebrated it first at Rome And afterwards Clement the fift made a most rigorous law concerning it confirmed euen by the Councill of Vienna Hereupon I demaund our Bishop to what vse is his distinction that he maketh betweene Apostolike and Ecclesiasticke Traditions seeing that these latter are commaunded for as much or more necessarie meritorious and diuine as the former Againe I demaund to what purpose hee taketh so much paines for to shewe that certaine things are verie auncient seeing there bee newer and latter things which haue more authoritie necessitie and efficacie than the olde And seeing it is sufficient that some Pope hath ordained a thing without enquiring of the antiquitie or noueltie of the same For the Pope now a daies attributeth as much yea much more power and authoritie to himselfe than they did that were seauen or eight hundred yeares agoe and requireth no lesse but much more obedience in that which at this day he commaundeth than in that which his predecessours commaunded a thousand yeares ago For as before the God of heauen a thousand yeares are as one day so before this God on earth one day is as a thousand years when there is question to make himself be obeyed Yea the time hath been when Popes thought they could not well establish their owne lawes vnlesse they did abolish the lawes of their predecessors that is vnlesse they displanted Antiquitie to plant in noueltie Moreouer if euerie thing that concerneth saluation as those doe that bring remission of sinnes ought to bee grounded on the worde of God either written or vnwritten as he graunteth and presupposeth throughout his Booke By what conscience could the Popes institute this newe meanes of saluation with manie other in which number are our Bishops graines If the worde of God be onelie found either in the Canonicall Scripture or in the pretended Apostolike Tradition conteyned in the writings of the ancient fathers doth it not follow that that which is found in neither of both these two Registers is by his owne confession the worde and inuention of man And therefore a vaine thing and displeasing to God by Iesus Christ his owne sentence Math. 15. But let vs heare Bellarmine on this poynt De Verb. ● l. 4. c. 9. Nothing is of the faith but onely that which God hath reuealed by the Apostles or by the Prophets or that which is euidently deduced from it For the Church is no more gouerned by newe Reuelations but persisteth in them which those men that haue beene Ministers of the word haue giuen by Tradition For therefore it is said Ephe. 2. Builded vpon the fo●ndation of the Prophets and Apostles Wherefore all the thinges which the Church holdeth to be matters of faith haue been giuen by the Apostles and Prophets eyther by writing or by word of mouth After he addeth When the whole Church obserueth something that none could institute but onely God and which notwithstāding is foūd no where writtē We must say it was giuen by the Traditiō of Iesus Christ himself and of his Apostles The reason is for that the vniuersall Church cannot erre not onely in that which it beleeueth but as little in that which it dooth and principally in CEREMONIE or Diuine worship Let vs conclude then by the confession of this great Rabbi who acknowledged that this ceremonie of Corpus Christi day was instituted well neere 1200. yeres after the Apostles by Pope Vrbane 4.

scripture which is called the gate saith he because it leades vs to god it maketh sheep it hunteth away wolues suffereth vs not to go astray Also they of our side hold not the abouesaid points for articles of faith no otherwise but because they do find them in that gate which alone hath serued thē for a buckler sword against the Anabaptists which notwithstāding du Perron maketh dāgerous as if it wer som rock or quicksād against which shipwrack of faith wer to be feared In like maner in the verball conference he told me roundly that S. Cyprian fel into he resy by no other occasiō than for hauing folowd the scripture which made him go astray quite contrary to that which S. Chrysostom saith who calleth it also in another place Homil● 1● Epist ad Corinth a most certain ballāce squire rule exhorting eury mā to leue what this mā or that mā thinketh to search al things in the scripture To which agreeth also S. Augustin when he saith Aug. Lib cap. 9 de Christ amōg the things which are Opēly declared in the scriptures ar foūd AL those that contein faith maners to wit hope charity By the testimonies of these fathers by infinit others which for breuity sake I omit it is euident that either they esteemed these points in question to be conteined in the Scripture yea openly or els that they thought them not necessary to faith charity But they did hold them necessary aswell as we Therfore they did beleeue thee thē to be cōprehended in the scripture aswell as we The B. of Eureux First touching the Baptism of litle children that it is true lawful they haue but three arguments that they can with any apparance alledge to this effect The first is taken frō litle children that were brought to Iesus Christ that he might pray and lay his hands on them 〈◊〉 19.13 But sith he did not baptise them and also that they were not brought to him to that end but onelye he layde his hands on them and then departed So farre are the Anabaptists from acknowledging that from thence may be concluded that children are to be baptized that on the contrary they infer therfrom that seeing he did baptize them they ought not to bee baptized D. Tillenus his answer He might be like reason conclude from the same place that seeing Iesus Christ did not accept the title of Good he must not be called Good The Scripture saith that Iesus commaunded 〈◊〉 19 17. little children should be brought vnto him affirming that to such belongeth the kingdome of heauen The same scripture saith 〈◊〉 3.3 that none entreth into this kingdome vnles he be regenerate or born againe It saith also that Baptisme is the washing of this regeneration And that those that are baptised 〈◊〉 3 5 〈◊〉 ● 27 do put on Christ Whence we conclude that seing they are not depriued of the thing signified they ought not be depriued of the signe The B. of Eureux Their second argument is of circumcision which was giuen to little children and was a figure of Baptisme To which is answered first that arguments drawen from figures do not alwaies conclude alike for the trueth of the things figured if there bee not a commaundement thereof reiterated The Paschall Lambe was a figure of the Eucharist as Circumcision of Baptisme Now in the celebration of the Paschall lamb there was no sacramentall drinke therefore there shoulde bee no neede of any in the Eucharist they woulde not admitte of this argument Circumcision was giuen on the eight day the same therefore must be obserued in Baptisme The reason holdeth not Circumcision was not giuen to weomen among the Iewes but onelye among the Egyptians and other prophane people imitators of Circumcision baptism therefore ought not to be conferred vnto them which is as reasonlesse as the former D. Tillenus his answer The Scripture teacheth vs how we must reason of Circumcision in Baptisme when saint Paule speaketh in the same tearms both of the one and the other Sacrament Colos 2● appropriating the vey name of Circumcision to Baptisme the better to shew that bothe of them figured but one and the same thing and that Baptisme is to Christians the same that Circumcision was to the Iews The Paschall Lamb was properly a figure of Iesus christ so the Scripture meaneth it when it saith Our Passeouer 1 Cor. ● that is our Paschall Lamb is Christ sacrificed for vs. In this scripture Jesus Christ commaundeth vs to vse a sacramentall drink in the Eucharist which the pretended Apostolick Tradition forbiddeth to shew what goodly agreement ther is betwixt the Word of God written and theirs not written As in like sort the Scripture teacheth vs that we are no more bound to the obseruation of days and that the Gospell giueth vs liberty in all these things The B. of Eureux may remember that in the verball conference he denied vnto me that it was commanded in Scripture not to minister Circumcision but on the eight day which here he confesseth He alledged in fauour of the Iewish Traditions that Iesus Christ himselfe did approoue them finding good that the Iewes should administer Circumcision on the Sabbath day which by the scripture they might not do which commandeth that no work should be doon in the same so that it must needs be that this exception or dispensation was giuen them by Tradition To which I answered seeing the commandement was expresse in scripture to circumcise euery male child the eight day which might as well fall on the Sabbath day as on any other they were therefore grounded on the scripture Considering also that God in the commaundement forbade onely our works not his amongst which is the administration of the Sacraments He replied vnto me that these words octauo die the eight day did not precisely signifie the eight day but within the eight day and would neuer let go this glose though I alledged vnto him the expresse text wher the reason why circumcision was deferred till the eight day 2 is added for that the mother is vnclean the first 7. dayes after hir childbirth The consequence that he draweth that women should not be baptized if the correspondency of circumcision and Baptism were such as we wold haue it is a meer cauill For seeing that Circumcision did shew forth the sanctification of the Jsraelits seed the females that were borne of this seed were as well sanctified as the males who alone were capable of the external sign of this Sacramēt al the analogy of faith the necessary consequence of Scripture teacheth vs that we must admit women to the communion of the Eucharist so doth it teach vs also that they must be baptized seing they are as capable of this Sacrament as the males The B. of Eureux Secondly cirtumcision had two vses the one temporal which did properly cleaue to the bark of the