Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostolical_a	church_n	tradition_n	4,989	5	9.5918	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04767	Heavenly knowledg directing a Christian to ye assurance of his salvation in this life / written in Latin by Barthol. Keckerm. ; done into English by T.V.	Keckermann, Bartholomäus, ca. 1571-1608 or 9.; Vicars, Thomas. Treatise written to the glory of gods grace, against free-will.	1625 (1625)	STC 14897; ESTC S1099	106,438	362

men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must a●so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Io● 20.30 Many other sign● did Jesus which are not writte● in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place ● thus reason That which is s● written that by it wee may beleeue in Christ Iesus and s● obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum aliorū sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chu●ch either agree with the holy writ or they dissent from it If they be co●sonant to it then they say the selfe same thing th● Scripture saith and so the● are Scripture for that ough● not in all reason to be done b● m●● which may bee performed by fewer Or they dissen● from the Scripture as all th● Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem Scripturarū Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but th● Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for the● saluatiō according vnto th● 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The

summe of all controuersies betwixt the Catholickes and the Lutherans consists in these two things that besides the holy Scripture the Traditions of the Apostles and of the Church are necessary to bee beleeued And that the holy Scriptures themselues neither can nor ought to be interpreted of any with authority saue of the Catholike Roman Church In which two doctrines if one be once perswaded and setled hee will easily yeeld aioyne himselfe to the Church of Rome in the rest of the chiefe points of faith For if I were to dispute with the Heretikes about any article of faith it must needs be that there be somewhat set downe in the Bible touching my opinion or that there bee nothing at all to be found for it If there be nothing in the Bible forme presently then I say that it was wont so to be obserued by tradition from the Apostles in the Church of Rome But if there be somewhat contained in the Bible touching mine opinion and the Heretique will interpret it another way then might serue my turne then presently I oppose to him the Church of Rome that it hath so interpreted it so that euery Dispute ought to bee reduced to these two heads Thus farre he And truly this is it that the Pope of Rome labors for that hee may wrest the Scripture as seemeth him good and then it is as if any offering to fight with another and the weapon should be a sword he would fight vpon this condition that hee may be suffered to weild his aduersaries Sword as hee will And so it is likewise as if any would haue a suite in Law tryed before the Iudge according to the lawes but vpon this condition that it may be lawfull for him to interpret the Law on his owne side iust so the Pope doth for hee saith I will dispute with you out of the Scripture but so that it may bee lawfull for mee to interpret the Scripture on mine owne behalfe I would haue this also noted that if the Papists demaund who is the Iudge in the controuersies of faith Wee answer Syst The. pag. 174. item p. 203. that the chiefe and highest Iudge of controuersies of faith is he who is the Author both of faith and of the scripture to wit the holy Ghost According to that of Ioh. 16.8 When the Comforter shall come he shall reprooue he will iudge the world of sinne And then only the Scripture to bee the Law and Sentence of this Iudge according where vnto iudgment must be giuen concerning cōtrouersies of faith as it doth manifestly appeare by Ioh. 5.45 There is one who accuseth you euen Moses i. e. the writings of Moses which giue iudgement against you and yet more manifestly Ioh. 12. vers 48. He that reiecteth and receiueth not my words hath one that iudgeth him This word c It is not true therefore which the Pope of Rome saith that hee is the chiefe Iudge and decider of controuersies for he is not fit to bee a iudge who is accused and found guilty of deprauing and falsifying the Word of God I haue heard you sufficiently about the former sort of knowledge of Christian Religion or touching the principles of Diuinitie to wit God and Gods word Now I desire to bee instructed in the second kinde of knowledge arising from the former that is touching tthe parts of this heauenly Doctrine which doth spring from the doctrine which is of God and of the holy Scripture You tell mee right and I perceiue you well vnderstand the method and progresse which ouhgt to be obserued in vnderstanding the doctrine of Religion and therefore now will I instruct you touching the parts of Diuinity or Christian Religion How many parts hath this secondarie or deriued knowledge Two whereof the forme is of the end it selfe the latter is of the meanes that leade vs to that end What is the end of Diuinitie Saluation or life euerlasting How many waies is the saluation of man considered Two manner of waies either as it is perfect and compleate or as it is but begunne and imperfect or either in respect of the life to come or of this present life What is perfect and eternall saluation It cōsisteth in three things Syst Theol. pag. 110. First In most absolute perfection of body and soule Secondly In that vnutterable ioy wherewith wee shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiestie glory and honor wherein wee shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made pertakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. vers 21. Christ shall transforme our base body that it may be like the glorious body of Christ Esay 64. vers 4. 1 Cor. 2. vers 9. The things which the eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begonne onely It is a taste of eternall saluation Syst Theol. pag. 211. V pag. hic 115. seqq or that comfort and ioy of conscience which wee haue in this life arising from the forgiuenes of our sins and from that confidence we haue towards God whom we certainely know to bee reconciled vnto vs by Christ Iesus so that no calamity whatsoeuer can be able to seperate vs from his loue no not death it selfe or that anxity and horror which vsually wee feele a● the houre of death Of this the Apostle speaketh Rom. 5. uers 1. Therefore being iustified by faith we haue peace e. i. a ioyfull and merry conscience in the very midst of callamity and death Rom. 8. vers 35. Who shall seperate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more J long to know the meanes by which I may be conducted to this end The meanes whereby thou maist com to this most desired end are two First Partes Theologiae duae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziaenzen Syst Theol. pag. 212. the knowledge of thy misery Secondly of thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things First that which went before thy misery Secondly the efficient cause of thy misery Thirdly the parts of thy misery Fourthly the exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the miserie of mankinde Quanto videmus maiora fuisse bona quae amisimus tanto grauiora cognoscemus