Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	rule_n	scripture_n	tradition_n	12,255	5	9.8749	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69143	Miscellania or a treatise Contayning two hundred controuersiall animaduersions, conducing to the study of English controuersies in fayth, and religion. VVritten by N.N.P. and dedicated to the yonger sort of Catholike priests, and other students in the English seminaries beyond the seas. With a pareneticall conclusion vnto the said men.	Anderton, Lawrence, attributed name.	1640 (1640)	STC 576; ESTC S115142	202,826	416

Adoration or Jnuocation or in any other sort To this Peter (10) Peter Martyr lib. contra Gardin part 1. obiect 150. Martyr and others do answere that if any such reuerence was exhibited by the Fathers to the Eucharist this reuerence was not terminated in the Eucharist it selfe but directed to Christ signifyed therein and so by the mediation of those earthly elements transferred vnto him No otherwyse t●● when the Papists for thus do they part●c●larly instance praying before Jmages 〈◊〉 not their prayers to the Images but to Christ 〈◊〉 the Saint represented therein But against t● Euasion I first aske what secret intellig● haue our Aduersaryes with the Fathers ●tention herein since the Fathers words g● not the least intimation thereof Secon● I say that (11) L de Hierarch Eccles c. 3. part 3. saying O Diuinissimum Sacrosanctum Sacram. c. Dionysius doth inuoke 〈◊〉 Sacrament it selfe and not Christ only ●fore the Sacrament Thirdly this their ●sweare admitting it for true doth wa● euen in their iudgements the Cathol●● praying before Images and the reuere●● giuen to them which Doctrine the Pro●stants do so much inueigh against Animaduersion CLXVII THe Scripture is most difficult for three ●spects First in regard of its multiplie● of the Senses of one and the same passage Scripture Secondly in respect of the phr●● wherein the Scripture is deliuered Third● by reason of the height of the subiect whe● the Scripture intreateth To touch all t●● briefly First concerning the Sense T●● are in diuers passages of Scripture three ●uerall senses besydes the literall all i●●ded by the Holy Ghost The senses are ●led Allegoricus Tropologicus and Anagog● Now how shall an ignorant mā know 〈◊〉 texts of Scripture be capable of all these 〈◊〉 of them The Style of the Scripture is ●●de difficult as being stored with figures 〈◊〉 Allegoryes and full of Hebrew phrazes 〈◊〉 Dialects as appeareth in perusing the ●●lms and the Apocalyps The subiect of the ●●●ipture is most high as discoursing of the ●●eation of the world of Nothing of the ●ysteryes of the Trinity and the Incarnati●● besides many other Dogmatical points 〈◊〉 transcending the light of mans naturall ●●prehension And therefore S. Ambrose had ●●od cause thus to pronounce of the holy ●●●ipture Mare (12) Ambros Ep. 44. ad Constantium est scriptura Diuina ha●●s in se sensus profundos Ad hereto that the ●●●ipture hath to an ignorant eye diuers see●ng contrarietyes though in thēselues they are most true and reconcileable For example these two texts (13) Ezec. 18. Filius non portabit i●quitatem patris anima quae peccauerit ipsa ●●rietur And this other Visitans (14) Exod 10. ini●●tatem patrum in filios in tertiam quartā●●nerationem how can an ignorant man or ●o man reconcile these passages And what ●●ity then may one discerne in a Mechani●●l fellow or silly woman who can only ●t reade carrying the bible vnder their ●●me to the Church and vaunting of the ●ines of the Scripture and auerring that ●●emselues are able to vnfould expound ●e most abstrusest passages there O pride ●●d ignorance Ad finally that in the Scrip●●e the plurall number is sometymes vsed for ●●e singular number as Marc. 15. we read they that were crucifyed with him rayled at hi● and yet we know it was but only one of the theeues that did so the good thiefe honoring our Sauiour See the like hereto touching this kynd of phraze of the Scripture besydes other places in Hebr. 7. Againe the Scripture in diuers texts doth vnderstā● by the word Omnis only quidam For example in Math. 27. we reade dicunt omn● vt crucifigatur and yet the B. Virgin S. Ma● magdelen the Apostles and diuers others d● not so cry out against our Sauiour The li● phraze is in those words Omnes quae s● sunt querunt Philip. 2. yet the Apostles and many other good Christians were e●empted out of this sentence But now he●● I demand how can an vnlearned man r●concile these and the like sentences w●● the true meaning of the Holy Ghost in t● Scripture Animaduersion CLXVIII THe Catholike Church deliuereth c●taine Rules for the more perfect kno●ledg of true Traditions The first When 〈◊〉 vniuersall Church doth imbrace any doctri● as a point of fayth the which is not found in 〈◊〉 holy Scriptures it is necessary to say that thes● point proceedeth from the Tradition of the A●●stles The reason hereof is in that the vniu●●sall Church as being the (1) 1. Timoth 3. pillar and fou●dation of truth cannot erre And theref● what the Church belieueth to be of fay● ●e same doubtlesly is of fayth But no ●int or Article is of fayth but what God ●th reuealed either by the Apostles or Pro●ts since at this present the Church is not ●ouerned with new Reuelations The second When the vniuersall Church ●h obserue any thing which not any but only ●d had power to institute and yet which is not ●nd written in the Scripture the same we are ●resume to be deliuered from Christ and his ●ostles the reason hereof is like to the rea●n of the former Rule to wit in that the ●iuersall Church cannot erre either in belie●g or in working especially if the wor●g doth concerne any rite of diuine wor●● And such is the Baptisme of Infants The third That which is obserued through● the vniuersall Church and cannot fynd any 〈◊〉 institution thereof in the most ancient tymes same we are to belieue that it was first ord●y●● by the Apostles though it be of that nature that the Church had power firct to ordayne it ●is is the rule of (2) Lib. 4 contra Donat. cap. 24. S. Austin The fast of ●t may be an example hereof For this fast ●ght haue been instituted by the Church Christ or his Apostles had not afore insti●ed it Yet we maintayne that it was insti●ed by Christ or his Apostles because as●ding vp to higher tymes and seeking af● the first Origen therof we find no be●ning thereof but only in the tyme of Apostles The fourth When all the Doctours of the Church being gathered together either in a generall Councell or in their seuerall writings and bookes do teach with a common consent that such or such a point descendeth from Apostolicall Tradition we are to belieue that it is an Apostolicall Tradition The reason of this rule is because if all the Doctors of the Church shold erre then followeth it that the whole Church should erre since she is obliged to follow her Pastours and Doctours Now where we speake of the Fathers touching any point in their seuerall writings here we are to vnderstand that we hould it not necessary that all the Fathers should write therof but it is sufficient if some Fathers of the chiefest note and eminency do expressely affirme the point in writing and that other Fathers do not contradict them therein taking notize of such their writings Here we say

diuine Scriptures yet they are recorded and written in the Monuments of the auncient Authours and in Ecclesiasticall bookes The second reason may be the continuall vse of them For diuers Traditions are in continuall obseruation practise as the Rites and Ceremonyes of administring the Sacraments Holy-dayes appoynted tymes of fasting the Celebration of the Masse and of Diuine office or prayers and such like The third cause are certaine externall Monuments which continue for a most long tyme as most ancient Tēples or Churches in which are Altars the Holy Fonts for Baptisme the Memorialls or Toumbs of Saincts Crosses Images Ecclesiasticall bookes c. The fourth Reason is Heresy it selfe For God doth wonderfully vse the Enemyes of the Church to the preseruation of the Church For because as in euery age there haue risen vp some Heretyks who haue impugned diuers dogmaticall Traditions of the Church So hath God in ech age raysed certaine learned Orthodoxall Men who that they might better resist the Heretykes haue with most great diligence and labour searched out the Doctrine of the Church and ancient Traditions and haue transmitted them in wryting to all posterity I will ad this following obseruation in fuller warrant of vnwritten Traditions against such who restrayne the proofe of all poynts to the Scripture it selfe To wit that it is one thing for an Article of fayth to be expressed in Scripture Another thing for an Article of fayth to be grounded vpon ●cripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrine is so grounded on Scripture that it may in som● sort or other be proued from Scripture And in this sense all Traditions receaued by the vniuersall Church of Christ may be said to be grounded on Scripture since they are groūded vpon the authority of the Church admitting them To which Church Christ himselfe hath promised an infallibility of Truth and of not erring according to that Ego vobiscum sum omnibus diebus vsque Consummationem saeculi Math. 18. And againe Portae inferi non praeualebunt aduersum eam Math. 16. to wit against the Church of Christ Animaduersion CLXXXII PRotestancy is proued to be an intentionall thing in it selfe and voyde of all Reall fayth This is proued from the Definition of Fayth giuen by the Apostle thus defining fayth fides est sperandarum substantia rerum argumentum non apparentium That is fayth is the (50) Heb. 11. substance of things to be hoped for the argument of things not appearing This definition sheweth that fayth is a supernaturall Vertue and the Obiect thereof is that which through its owne abstrusenes sublimity cannot be apprehended or conceaued by force of Mans owne wit it transcending all Naturall Reason This we see exemplyfyed in the two supreme Articles of the Trinity and the Incarnation the Mysteryes and difficulties of which transcend all humane reason or light of Nature And hence it is that the Conclusion of the Schoole Deuines is this Quae (51) S. Thomas part 1. 2. quaest 1. fidei sunt non possunt esse scita Now to apply this Yf Protestancy be a supernaturall fayth or els it is no true sauing fayth then the Obiect of this Protestanticall fayth is of that difficult Nature as that Man through the force of Naturall reason only cannot giue any assent thereto without the speciall concurrency of Gods Grace But here I demand that seeing the Obiect of Protestancy as Protestancy is meere Negatiues and denialls as deniall of Reall Presence deniall of Purgatory deniall of Freewill deniall of praying to Saincts briefly deniall of most of the affirmatiue points taught by our Catholike Church here I say I demand what supernaturality or force of Gods speciall concurrency is required that man should giue an assent to these Negations or denyalls Nay I here say that mans naturall reason euen of it selfe without any externa●l help is propense and inclyning to belieue these and other such like Negations except the Affirmatiues to those Negations can be conuinced as for true either by Diuine or Humane proofe and Authority Thus it followeth that Protestancy euen from the Definition of Fayth giuen by the Apostle is no supernaturall Fayth but in respect of such a Fayth is a meere Irreality and wast of fayth Animaduersion CLXXXIII THe reasons which S. Thomas Aquinas (52) S. Thom in 3. part quaest 27. Artic 4. doth insist vpon being most probable inducements for freeing the Blessed Virgin Mary from Originall Sinne are these following The first Seeing God did decree to aduance the Blessed Virgin to so supreme dignity that she should excell euen the Angells themselues therfore it was most sutable agreeable that no priuiledg should be conferred vpon any pure Creature which was not conferred vpon the B. Virgin except such a priuiledg were repugnant to the condition state Nature or Sex But to be sanctifyed in the first instant of Creation was giuen to our First Parents As also to be sanctifyed in the first instant of Creation and neuer to be polluted with any Sinne was giuen to the holy Angells But this priuiledg is in no sort repugnant to the condition state Nature or Sex of the B. Virgin Therefore it is a pious thing to belieue that the Mother of God did not want this priuiledge Secondly because that testimony of the Heauenly Spouse ought in all probability to be accomplished and fulfilled in the Blessed Virgin Tota (53) Can. 4. pulchra es amica mea macula non est in te Thirdly because the Mother of Christ hath a singular Affinity and Coniunction with Christ himselfe Fourthly in that the Sonne of God who is the wisdome of the Father did as it were inhabitate in the wombe of the Mother after a most peculiar and wonderfull manner But it is said in holy Scripture In maleuolam (54) Wisdoms c. 1. animam c. Wisdome cannot enter into a wicked hart nor dwell in the body which is subiect to sinne Lastly because as well the honour as the ignominy of the Mother redoundeth to the Sonne Now touching the proofe of the Assumption of our B. Lady both in Body Soule pretermitting the Authority of the (55) S. Ierome writeth a sermon styling it de Eesto assumptionis Mariae The Centurists alledge that S. Austin did write a Book-entituling it de Assumptione Virginis Mariae Ancient Fathers herin I will at this present content my selfe with the Argument of S. Bernard in proofe thereof who thus disputeth Seeing God hath discouered and reuealed the Bodies of many Saincts which lay hid in diuers places that they might be honored of faythful Christians It then ineuitably followeth that if the sacred Body of the Blessed Virgin had beene still on earth he would in like māner haue made knowne no doubt in what place or Country it did lye But it not being certainly knowne where that Body or any part thereof is in any place of the world it may irr●pliably