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
A07935	The Bishop of London his legacy. Or certaine motiues of D. King, late Bishop of London, for his change of religion, and dying in the Catholike, and Roman Church VVith a conclusion to his bretheren, the LL. Bishops of England.	Musket, George, 1583-1645.	1623 (1623)	STC 18305; ESTC S102862	100,153	188

gaue me a Being by my Redemption a Well-being who suffered Deati● to preuent death and whose wound care our wouds 〈◊〉 (m) Isa c● ● ●●us sanatcsimi●●● vouc●sa●e to sanctify me with thy soule ●o me●●●ate my intellectuall powers with thy bloud and to wash away all their ordure filth with the water of thy pierced side that so I poore despicable and miserable man seeing all my sinnes afore drowned in the gulfe of thy inexhausted Mercy may in the end enter into thy promised and my hoped for Canaan Ioan. Londinens THE CONTENTES OF THE SEVERALL MOTIVES OF THIS TREATISE THE 1. MOTIVE THAT the priuate spirit is the chiefe supporter of Protestancy Page 1. Motiue 2. That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy pag 10. Motiue 3. That generall Councells confirming Catholike Religion are reiected by Protetestants pag. 33. Motiue 4. That the Fathers of the Primitiue Church as Patrons of Papistry are reiected by the Protestants pag 39. Motiue 5. That the articles of Protestancy are particulerly condemned for benes●es by the ancient Fathers And that all Protestants originally came out of the Catholike Church pag. 53. Motiue 6. That true Miracles haue beene wrought for proofe of the Catholike Religion but not any for Protestancy pag. 64. Motiue 7. Absurdityes in the Protestants Religion pag. 77. Motiue 8 Deceites and sleightes practised by Protestant VVryters pag. 93. Motiue 9. That the doctrine of Catholike Religion tendes directly to Vertue of Protestancy to Vice and Liberty pag 118. Motiue 10. That Luther and Caluin are chiefe Patrones of Arianisme and therefore in other points of faith are not to be followed p 131 Motiue 11. That there is vnity in Fayth in Catholike Religion disagreements in faith in Protestancy pag. 139. Motiue 12. That Saluation may be had in Catholike Religion by the confession of Protestants pag. 154. The Conclusion to my Dears and Reverend Brethren the Lords Arch bishops and Bishops of England pag. 168 THE BISHOP OF LONDON HIS LEGACY THE 1. MOTIVE That the priuate Spirit is the chiefe supporter of Protestancy THE affected strange and exorbitant course we Protestants hould I yet range my selfe with my former Brethren according to my accustomed dialect in determining of doubts in Religiō is able to cause the learnedest of vs to fluctuate and wauer in our already ietled iudgmentes We all know it is our own head Theoreme that the Scripture alone but such as our selues admit for Canonicall is to iudge of all arising Controuersyes in fayth and the priuate spirit to iudge of the sense of the Scripture Which priuate spirit being but a meere intentionall and vnreall name our owne D. (a) In Cōtrou 1. q. ● c. 3. 11. Whitaker thus speciously entitles An inward perswasion of the truth from the Holy Ghost in the secret closes of the belieuers hart Thus by recurring to Scripture alone we reiect all Apostolicall Traditions all definitions of the Church and the most ancient practise thereof by erecting the priuat spirit we make our selues sole Lords of the Scripture A poore refuge God knowes discouering in a cleare and impartiall eye the feeblenes of our owne cause since in so doing we being but parties constitute our selues as Iudges daring in the closure of all to iudge euen our owne Iudges Thus for example if our Aduersaryes the Catholikes in iustifying the articles of their fayth doe vrge any passage of the Machabees Ecclesiasticus Toby c. acknowledged for Canonicall Scripture by S. Augustin (b) De doctrin Christian l. 2. c. ● the third Councell (c) Can. 47. of Carthage this Priuate spirit in lieu of further answere peremptorily discanoneth all these Bookes vnder the tecture that they were (d) Doctor VVhitak in his answer to M. Reynold●●efutation p. 22. 23. Calu. lib. 1. Insti● c. 7. §. 1. 2. not first written in Hebrew and that the Maiesty and voyce of God appeareth not in them Strangely inferred as though the Spirit of God ought seruily to be tyed to any one tongue or because in the silly weenings of this spirit the Maiesty voyce of God speaketh not in the sayd Books therefore they are indeed wholy depriued thereof If our Aduersaryes proceeding further do insist for proofe of any dogmaticall point in the plaine wordes of confessed Scripture as for proofe of Apostolicall Traditions whereby this phantasy of the Scripture being sole iudge is impugned in that passage (e) 2. Thes 2. of the Apostle Hold fast the traditions which you haue receaued siue per sermonem siue per Epistol●m nostram either by word or by our Epistle the Priuate spirit as it were with it Mercuryes rod heere chaseth away the most obuious and familiar construction obtruding this Scholia vpon the text That (f) Kem●● in 〈◊〉 Conc. ●●dent the Apostle first deliuered those things by speach which after he left written in his Epistle Absured since the dis●unctiue particle siue implyeth an Antithesis or opposition of the things deliuered by speach and the thinges written If they fortify the plaine and literall sense of the forsayd Text with the answerable Constitutiōs and Canons of most ancient generall Councels as of that of the second of Nice Si (g) Act. ● ●om 4. quis traditionē Ecclesiae siue scripto fiue consuetudine valentem non curauerit Anathema sit the Spirit spurneth heere at auerring that (h) So D. VVh●●ak l. de Co●●●il con●●a Bellar●● q. ● generall Councells may erre And that as (i) So Peter Martyr l. de votis p. 476. longe as we insist in generall Councels so long we shall continue in the Papists errours Thus hoping that the splendour of the whole Church of Christ being once obscured it selfe may shyne forth with more lustre so the least starre discouereth it light through absence of a greater light If our Aduersaryes produce the testimonyes but of priuate Fathers in warrant of Traditions as of (k) Lib. contra Donat Quae vn●uersa tenet ●cclesia ab Apost●lis praecepta benè creduntur quanquàm scriptanon reperiantur Augustine (l) Lib. 2. epist ● Cypri●n and the like O what indignity is it to this all-controuling Spirit which euen dronke with a selfe cōplacency can with one puff of his breath blow away the force of all their authorityes by saying Gods (m) Luth. tom 2. cont Reg Angl fol. 344. word is aboue all the diuine Maiesty maketh for me in so much as I regard not if a thousand Augustines a thousand Cyprians stood against me vanting further of it selfe Non sinam ipsos Angelos de mea doctrina iudicare Lastly if they put vs in mind how it hath been euer the proper Scene of heretiks to enamel varnish the deformed face of their Heresyes with the misapplyed texts of Gods sacred Word Haereses (n) Aug i● hom 9. tract 18. in Ioan. sumunt originem quando Scripturae bonae intelliguntur non bene Thus

ministred Touching the doctrine of the inuisiblity of the Protestant Church for many ages we do find our Brother D. Parkins (l) In his exposition of the Creed And Lut. ep ad Argentin sayth Christum à nobis primò vulgatum audemus gloriari thus to write During the space of nine hundred yeares the Popish heresy hath spred it selfe ouer the whole earth And further For many hundred yeares our Church was not visible to the world an vniuersall apostasy ouerspreading the whole face of the earth With whome accordeth D. (m) In his answere to a counterfeit Catholik pag. 16. Fulke saying From the tyme of Boniface the third which was Anno Domini 607. the Church became inuisible and fled into the wildernes there to remaine a long season But M. Napper (n) In his treatise vpon the Reuelatiō pag. ●8 ryseth higher teaching That between the years of Christ 300. and 316. the Antichristian and Papisticall raigue began raigning ●niuersally without any debatable contradiction one thousand two hundred sixty yeares M. Brocard (o) Vpon the Reuelation p. 110. affirmeth that during the second and third age after Christ the true temple of God and light of the Ghospell was obscured by the Roman Antichrist himselfe But Sebastianus (p) In epistola de abrogandis in vniuersū on nibus statutis Ecclesiasticis Francus otherwise a learned Protestant stretcheth farre further saying For certaine through this worke of Antichrist the externall Church togeather with the fayth and Sacraments vanished away presently after the Apostles departure and that for these fourteene hundred yeares the Church hath not beene external and visible with whom conspireth D. (q) In his answere to a counterfeit Catholike p. ●5 Fulke in these wordes The true Church decayed immediatly after the Apostles tyme. A strange and inconsiderate assertion thus to insimulate and charge the tymes next to the Apostles since besides the Scripture (r) Isa 2 Miche as 4 Psalm 19. Matth. 5. witnessing in many places a continuall visibility of the Church and true fayth at all tymes it was Gods good pleasure that his Church concerning true fayth and doctrine should contrary to the course of other things enioy her greatest strength and force in her greatest infancy But to the point From all these testimonyes may be inferred that if the Protestants Church was for so many ages inuisible and that the true fayth and Sacraments thereof were vanished away for so long a tyme then during the length of so many ages there were no Doctours to preach the Protestants fayth nor Pastours to minister their Sacramentes though the same euer to haue beene in the Catholik Church the Protestants forsayd testimonyes do necessarily and implicitely witnes and consequently that the aboue alleadged Prophesy touching the continuance of Pastours Doctours in the Church of Christ at all tymes till the end of the world is not accomplished in the Protestant Church Thus farre heerof only for greater perspicuity I will wind vp the two different parts of all the foresayd Prophesyes in this ensuing argument Then thus It is prophesyed of the true Church of Christ that she must conuert heathen Kinges Kingdomes and Nations vnto her fayth and Religion A● also that she must in all tymes and ages without interruption entoy aflours and Doctours and an administration of the word and Sacraments But by the confessions of our learned Brethren the Protestants the Protestant Church hath neuer as yet conuerted to it any one Heathen King kingdome Nation for many ages togeather by the Protestāts like acknowledgments it hath wanted Doctours and Pastours ●●preach the Protestants fayth and to minis●er the word and Sacraments Therefore the Protestant Church is not that true Church of Christ which is figured out in those foresayd Prophesyes The inference I vrge this I presse in this I make my station It is drawne from acknowledged Scripture on all sides and from the acknowledged sense of the sayd Scripture on all sides Let any learned Protestant or all the learned Protestants liuing sincerely and plainely without subtile euading and declyning the point vrged giue any satisfactory answere heereto and I will indisputably become recreant in my fayth The demonstration is vnauoydable such as that seueral markable Protestāts one way not cōfessing out of their implacable hatred the former Prophesies to be fullfilled in the Catholike Church another seeing by al proofe of historyes whatsoeuer that they haue not beene performed in the Protestāt Church 1. s Dauid George Professour at Basil did from hence conclude a thought horrible to be entertained that the Christian Religion as wanting the accomplishments of the foresaid Prophesyes was a false Religion 2. Beruardin Ochine a man highly commēded by cali●●n l. de scandalis pag. 111. ou● Sauiour a seducer and themselues thereupon sinally became s Iewes I execrate a Iew therefore seeing there is no other Medium I will dye heerein a Roman Catholike 3. Neuserus chiefe Pastour of ●eide●hergc 4. Almanus a Zuinglion all which throught the reasons aboue touched forsooke the Christian fayth See of these some others Conradus Schluffelburg in his Theolog. Calu. and Osiander Cent. THE III. MOTIVE That generall Councells confirming Catholike Religion are reiected by Protestants IT is certaine that the spirituall Enemy of mans soule though hating Order yet in impugning the Truth obserueth order For after his reiecting of Canonicall Scripture and expounding falsly by his Ministers confessed scripture he next maketh violent incursions vpon sacred Oecumenicall Councels they being in matters of fayth the highest Iudgements vpon earth whose semences are aboue all appeale and whose testimonyes I hould as so many sealing arguments Therefore I much grieued to find the first and chiefest of our Religion peremptorily to sindicate and censure next to that of the Apostles the first and chiefest generall Councell I meane Luther the Nicen styling it (a) ●uth l. de Concil decrees f●enum stramen ligna stipula c. But no meruaile since so long as we continue in condemning the articles of Catholike religion so long are we forced to breake with those Primitiue generall Synods To exemplify in some few for the truths sake though it be more hard to erect a truth by proofes then to confute an errour Who is so Alphabeticall yong a Controuersist but he knoweth that the doctrine of Peters Primacy and his successours is confirmed in the Canons of the second generall (b) Epist ad Damal quae exstat apud Theodor Councell of Constantinople and the third of (c) Apud Eugagrium lib. hist c. 4. Ephesus In the one by plainely acknowledging the doctrine in the other by deposing Nestorius by the authority of the Sea of Rome That Apostolicall traditions are warranted by the first second Nicen Councel the first condēning the (d) In actis eiusdem Concii heresy of Arius besydes by Scripture euen by force of Traditions the other (e) Epst.

obey the Church in one poynt doth as aboue is said wholy and absolutely contemne all the authority of the Church Againe we fynd the Apostle speaking of the works of the flesh meaning those workes which are committed by wicked men without the assistāce of the Holy Ghost thus to wryte (h) Galat. ● The works of the flesh are Adultery Fornication c. Idolatry Witchcraft Hatred Debate Emulations Wrath Contentions Seditions Heresyes c. they which do such things shall not inherit the kyngdome of God where we fynd the word Heresy particulerly set down in our English Bibles though the latin word being Sectae is more remisse and therefore increaseth heere the force of our illation Now from hence I thus argue As the Apostle doth in this place pronounce sentence of condemnation against the Sinne of fornication though but once committed so also against but one sect or Heresy Since he heere maketh no mention of the plurality of tymes in committing any Sinne nor of the number of Heresyes before the workers and defendours of them can deserue damnation And thus farre of our Adiaphorists or Neutralls in fayth for I can tearme them no better who though they beleiue some articles that are true yet beleiue those truths falsly as not relying vpon the grounds of beleife to wit God reuealing and the Church propounding And indeed such men if they be punctually examined are found to beleiue nothing but their Sense at most their Iudgment So they giue credit to the matter but not to the Authour and so much euery man affoards to a discredited and blemished witnes Away then among Christians with this tepidity or cold indifferency in fayth which is of that charitable disposition forsooth as to promise that to all others I meane Saluation of which it selfe is not capable Therefore to conclude my last Arrest and sentence heerin it that indifferently to allow all Religion is to take away all Religion and that Neutralisme in fayth finally discargeth it selfe into Libertinisme in maners I will heere stay my Pen passing ouer many other Positions of like nature breathing such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and impossibilityes which we mantayne Only I say as aboue I touched that if we ballance them with the most abstruse difficultyes to be found in the Catholyke Religion yea with those in the doctryne of the Reall Presence we may conclude that those more easely may become the Obiect of our beleife and so to be beleiued then these and other such lyke exorbitant grosse and absurd Assertions or Connexions of ours Since those former only transcend Reason these manifestly impugne Reason By beleiuing the first we forbeare to be Heathens by beleiuing these other we cease to be Men Those do aduance and magnify in Man the power of God these obliterate and deface in him by giuing assent thereto the Image of God To be short those may be apprehended by the light of fayth these are euen incompatible with the light of our Vnderstanding THE VIII MOTIVE Deceites and sleights practised by Protestant VVryters I HAVE euer beene of mind that matters of Religion are to be proceeded in with a fearefull and innocent pen and that who approacheth thereto ought with (a) Exod. cap. 3. Moyses to put their shooes off their feet the place wherin they stand being holy ground that is ought to cast off al imperfections of intended calumnyes impostures and other fraudes in regard of the venerable subiect to be intreated of I would to God I could not iustly charge my owne brethren with faultines heerein so exempting them out of the number of those who to vse the Prophets phrase Dolosam (b) Ose 12. calumniam diligunt But it falleth out far otherwise to their dishonour and my griefe since if tryall be made we shall find many Babylonians to dwell in our supposed Hierusalem Our owne fraudulent deportements in this great busines of Religion great in that it concerns our soules interminable weale or woe haue much disedifyed me begetting at the first in me a staggering opinion whether that can be Truth which needeth such supporters of deceite and collusion I will exemplify in diuers And to omit our pretence of the Priuate spirit for the auoyding of all authorityes as already discouered aboue The first kind of these shall concerne the English translation of our Bibles The sleight consisteth in translating such texts as mention Traditions and merit of Workes I will heer forbeare to show how the Scripture (c) Ioan. ●ic 1. Thess 2. commandeth vs not to relye only vpon Scripture or how our men haue borrowed our fayth heerein from the old Heretikes Nestorius (d) Vt habetur in sexto Synodo act 1. and Dioscorus so as we receaue by Tradition to reiect Traditions The imposture only in translating it is wherein I now dwell Whereas then the new Testament maketh relation of good traditions and bad wicked and Iewish traditions expressing them both by one and the same greeke word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifyeth Traditio Now our English translations in such (e) 1. Cor. 2. I pray you Brethren that you be mindfud of m● and as I haue deliuered vnto you you k●ep my Ordināces The l●ke translating of the word Ordinances is in 2. Thess 2. texts wherein are vnderstood good and profitable Traditions doe translate insteed of the word Traditions the word Ordinances But where the texts speake of wicked (f) Matth. 15 VVhy doe you transgresse the Commandmēts of God by your Traditions and friuolous Traditions there they remember precisely to set downe in their translations the right word Traditions and not the word Ordinances or any other word in lieu of it as may be seene in these Textes quoted But this I feare was done in dislike of Apostolical traditions that so the ignorant Reader should neuer find the word tradition in Scripture in a good sense but alwayes in a bad and disallowed Though now in our last translation but not in any former for the better plaistering of the matter we put in the margent of such texts speaking of godly Traditions the word Traditions The like course we take in translaring the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dignus in english worthy and the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made worthy for in those Texts (g) Luc. 21. watch at al●ry●as praying that you may be accounted worthy to stand befor the sonne of God The like i● done in the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luc. 20. 2. Thess 1. which concerne merit of workes wherein these forsayd wordes are vsed we translate them to seeme to be worthy and to seeme only to be made worthy therby to weaken such texts for the prouing of merit of Workes But in other Texts (h) O how much forer punishment shall he be worthy which tredeth vnder foot the son of God not touching the doctrine of merit we can be content to