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
A43256	The touch-stone of the reformed gospel wherein the principal heads and tenents of the Protestant doctrine (objected against Catholicks) are briefly refuted. By the express texts of the Protestants own Bible, set forth and approved by the Church of England. With the ancient fathers judgements thereon, in confirmation of the Catholick doctrine.	Heigham, John, fl. 1639.; Kellison, Matthew, attributed name.	1676 (1676)	Wing H1370E; ESTC R216621	50,365	158

are to be loosed by 〈◊〉 Peter and by the Pastors that suc●eed him in the Church See more Deut. 17.8 Aggeus 2.1 2. Cron. 19.8 Vnto the end 2. ●hes 2.15 ¶ The holy Fathers that affirm the ●●me are S. Gregory NaZ In orat ●●cus●t Tertul. lib. de praescrip adversus har S Cyprian lib. 1. epist 3. S. Aug. lib. 1. cont Crosc cap. 33. and lib. cont Fund cap. 5. Vincent Lyr. in suo commonit And S. Anselm lib. de incar cap. 1. writing to Pope Urban saith thus unto him Vnto n● other is more rightly referred to be corrected whatsoever ariseth in the Church against the Catholick faith c. They affirm III. That the Scriptures are easie to be understood and that therefore non● ought to be restrained from readin● of them COntrary to the express words otheir own Bible 2. Pet. 3 1● Where S. Peter speaking of S. Pau● Epistles saith In which are som● things hard to be understood whi●● they that are unlearned and unstabl●● wrest as they do also the other Scri●tures unto their own destruction B● all unlearned Reformers both rea● and are allowed to read those hard things yea the Book of Apocalyps also yet harder without any restraint to man or woman which yet they understand not therefore they wrest them as also other Scriptures to their own destruction Acts 8.30 And Philip said understandest thou what thou readest And he said How can I except some man should guide me Where first may be noted that this Noble Eunuch freely confessed he could not understand the Scriptures without an interpreter to expound them albeit he was a great and serious student in them and withal a holy and humble man as S. Hierom noteth of him Epist ad Paulin. de stud Script And next that he saith Except some man guide me So as he fled not to his private spirit nor yet to conferring of place with place as our Adversaries do Therefore the Scriptures ●re not easie Luke 24.25 and 27. Christ called ●wo of his Disciples fools and slow of ●eart c. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself How then are the Scriptures so easily to be understood of the unlearned when Christs Disciples themselves could not understand them till first they were expounded to them Rev. 5.1 c The Angel speaking of the Book sealed with seven seals wept much because no man in heaven nor in earth was able to open the Book neither to look thereon A strange case to read in Scripture it self that the book of Scripture should be shut with so many seals but much more strange that even in S. John and the Apostles time none could be found neither in heaven nor earth able to open the same nor to look thereon which every Apprentice now adayes without 〈◊〉 difficulty will undertake to do See more 2 Pet. 1.20 Mat. 13.11 and 36. Luke 24..45 1 Cor. 12.10 Luke 8.10 54. Luke 2.50 2 Tim. 3 7. 1 John 4.6 John 5.35 Psal 119 18. and 34. Rev. 5.1 c. ¶ The holy Fathers that affirm the same are S. Iraenus l. 2. Cap. 27. Origen l. cont Cels S. Amb. Epist 44. ad Constant Where he calleth it A sea and depth of prophetical riddles S. Jer. in praefat comment in Ephes 5. And S. Aug. epist 119. cap. 21. saith The things of Scripture that I knew not are many more then those that I know So S. Greg. hom 6. in Ezech. and many other Fathers confess the same of themselves S. Denis Bishop of Corinth cited by Euscbius lib. 7. hist Eccl. 20. saith Of this Book of Scripture this is my opinion that the matter thereof is far more profound then my wit can reach unto They affirm IV. That Apostolical Traditions and ancient Customs of the Church not found in the written word are not to be received nor to oblige us Contrary to the express word of their own Bible 2 Thes 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or by Epistle Hence it is clear that some Traditions were delivered to the Thessalonians by word of mouth and those of equal authority with what was written if not of more for the holy Ghost doth name them first as they were indeed the first in being yea it is certain that before the new Testament was written the Apostles delivered all by Tradition and word of mouth Therefore Apostolical Traditions are to be received and do oblige us 2 Thes 3.6 N●w I command you brethen in the name of our Lord Jesus Christ that ye with draw your selves from every brother that walketh disorderly and not after the Tradition which he received of us He saith not I councel you but I command you But these men rejecting all Traditions walk disordered therefore they break the Apostles commandment Yea they stand not but are fallen they let go what the word it self doth will them to hold and therefore in the name of our Lord Jesus Christ let all good men withdraw from them 1. Cor. 11.2 Now I praise you bre●hren that you remember me in all ●hings and keep the Traditions as I ●ave delivered them unto you But these ●eject all Traditions therefore needs must S. Paul speak thus unto them Now none of my brethren I dispraise you for that you forget me in all ●hings and keep not the Traditions as 〈◊〉 have delivered them unto you Lastly if nothing at all be to be be●ieved but onely that which is left us written wherein should the Church ●ave exercised herself from Adam to Moses the space of two thousand six ●undred years See more 1 Tim. 6.3.20 2 Tim. ● 13 2 Tim. 2.2 John 20.30 and ●1 25 and 16.12 1 Cor. 11.16.34 〈◊〉 ep John 12.3 ep of S. John 13. Acts 16.4 and 15.28 ¶ The Fathers that affirm the same ●re S. Iraeneus l. 3. c. 4. Origen in cap. ● ad Rom. S. Damas l. 4. c. 17. S. Chrysost in 2 Thes 2. And S. Basil de Spiritu sancto saith some things 〈◊〉 have from Scripture other things fr●● the Apostles both which have 〈◊〉 force unto Godliness S. Chrysostom 4. in 2. Thes faith It is a Traditi●● seek thou no further They affirm V. That a man by his own understandi●● or private spirit may rightly jud●● and interpret Scripture COntrary to the express words their own Bible 1. Cor 12.8 a●● 10. To one is given by the spirit 〈◊〉 word of wisedome to another the wo●●● of knowledge by the same spirit to ●nother the working of miracles to ●nother Prophesie to another discerni●● of spirits to another kinds of tongue● to another the interpretation of tongu●● but all these worketh that one 〈◊〉 the self same spirit dividing to ev●●● man severally as he will Where 〈◊〉 Apostle in express words opposeth 〈◊〉 refelleth this unsavory doctrine tea●●ing that the gift of prophesying or truly to interpret the holy Scripture

astray that it is not in the power of any one no not of all our Adversaries that are in England to find in their own Bible one onely expresse Text I say one onely in their own Bible by which they can possibly prove one onely point of their false Doctrine● without their usual art of adding diminishing chopping or changing it by some interpretation or other which yet should be to alter the Text it self and to employ mans fancy instead of the pure word a thing by their own confession flatly forbidden them protesting that the Word of God doth in such sort contain all that which is necessary to salvation that it is not lawful neither for men nor Angels to add diminish or alter any part thereof and commanding their followers and adherents utterly to renounce all Antiquity Custom Multitude humane wisdom Judgment Decrees Edicts Counsels Visions yea and Miracles themselves to the contrary THE TOUCH-STONE Of the REFORMED GOSPEL The Protestants affirm I. That there is not in the Church one and that an infallible Rule for understanding the Holy Scriptures and conserving of Vnity in matters of Faith COntrary to the express words of their own Bible Rom. 12.6 Having then gifts differing according to the grace that is given to us whether Prophecy that is interpretation according to the proportion or Rule of faith Whence we gather that Prophecy according to the Rule of faith is one of the gifts which God bestoweth on his Church Therefore there is in the Church one and that an infallible Rule to understand the holy Scriptures by Philip 3.16 Nevertheless whereto we have already attained Let us walk by the same rule let us mind the same thing Lo how plainly the Apostle speaks in this second place of a certain Rule to walk by clearly presupposing that in matters of faith we can never be of the same minde unlesse we walk by the same Rule Gal. 6.16 And as many as walk according to this Rule peace be on them and mercy And 2. Cor. 10.15 Having hope when your faith is increased that we shall be enlarged by you according to our Rule abundantly to preach the Gosple in the Regions beyond you and not to boast in another mans line Here again because every man is to direct and order his belief according to the doctrine of the Church therefore it is called by S. Paul both the Rule Line of our holy faith Again 1 Cor. 11.16 But if any man seem to be contentious we have no such Custome nor the Churches of God Lo how S. Paul still pleads the Rule and Custom of the Church against the contentious which if it could then by the sole prescription of twenty or thirty years and by the authority of so few Pastors stop the mouthes of new Sect-masters what ought not the Custome of sixteen hundred years and the decrees of so many hundred Pastors gain of reasonable modest and humble men And here I would have it to be noted that this Analogy or Rule of faith besides the titles already recited the holy Scripture in other places calls by the name of Form of Doctrine Rom. 6.17 A thing made ready to our hand 2. Cor. 10.16 The Depositum or Treasure committed to the Churches trust and ever most carefully to be kept by her 1. Tim. 6.20 And withall in the very self same places always stileth that which is contrary to this Rule by the name of Disunion Discord Disobedience forsaking of our first Vocation Division Contention Prophane and vain babling Opposition of sciences c. Whence plainly appear how great the necessity is for every Christian to keep this Rule the least breach whereof doth presently crack his Christian credit with the Church of God and with all good Christians See more Rom. 6.17 Gal. 1.6 Rom. 16.17 Acts 15 2. 1. Tim. 6.10 Rom. 12.16 ¶ According to this very Rule the Ancient Fathers affirm the same S. Irenaus l. 4. Cap. 45. Tert. de praesor And Vincent Lyr. in suo Commonitorio saith It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures that the Line of Propheticall and Apostolical exposition should be directed according to the Rule of the Ecclesiastical and Catholick sense Thus writeth this most worthy witnesse Tertul● Praescrip Adv. Haeres Cap. 15 Cap. 19. Saith We do not admit our Adversaries to dispute out of Scripture till they can shew who their Ancestors were and from whom they received the Scriptures For the orderly course of doctrine requires that the first Question be whose the Scriptures are by right from whom and by whom and to whom the Form of Christian Religion was delivered Otherwise prescribing against him as a stranger c. Thus he Behold how these two last ancient Fathers lay hold of and urge these two very terms Rule and Form of Faith and Religion even as before the Holy Scripture did from whence doubtlesse they took the phrase And with very great reason for the knowledge of Tradition which is the Form or Rule goes before the knowledge of the Scripture for the Rule must be first known before the thing ruled can be assuredly known as the Carpenter cannot know certainly that he hath ●●easured his timber nor the Taylor ●hat he hath measured his cloth aright except he first assuredly know that is measure be both true and right but ●he Rule of Faith to wit the Summe ●f those points that every Christian is bound expresly to know as delivered to him from hand to hand is the knowledge of Tradition The Protestants affirm II. That in matters of Faith we must not rely upon the Judgement of the Church and of her Pastors but onely upon the written Word COntrary to the expresse words o● their own Bible Mat. 23.2 Th● Scribes and the Pharisees sit in Mose● seat all therefore whatsoever they bi● you observe that observe and do I● which words Christ not only commands us in matters of Faith to have recourse to somewhat else besides th● onely written words to wit to the Pastors of the Church but bids more over to obey them and that not onely in some principal matters but in al● whatsoever without distinction o●●● limitation Therefore in matters o●●● faith we are not tied to rely onel● upon the written word Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that dispiseth me dispiseth him that sent me Here again Christ our Lord honoureth and giveth as much authority to the Preachers of the Word as he can possibly do to the word it self saying He that heareth you c. Matth 16.19 Whatsoever thou shalt binde on earth shall be bound in heaven and whatsoever thou shalt loose in earth shall be loosed in heaven Where it is to be noted that he doth not say whosoever but whatsoever giving us thereby to understand that not onely the bonds of sins but as ●ell all other knots and difficulties in ●atters of faith

made in the vulgar tongue and requires or rather supposes that in the service of the Church there should be some other to supply the place of the unlearned that is one that should have further understanding of that tongue in which the service of the Church is said But had the service been in the vulgar tongue there needed no man to have supplied the place of the Idiot that understandeth not So that S. Paul shews most clearly that such service was not exercised in a vulgar tongue but in another which was not common to the whole people such as the Latin tongue is now in England as also throughout the whole East and yet was not in the contrary extream that is to say wholy strange or utterly barbarous And seeing our Adversaries have this place continually in their mouths and thereby deceive the simple people I would have them to know that this Text of S. Paul is greatly perverted by the Reformers themselves For whereas the Greek and Latin Text hath He who supplies the place of an Idiot how shall he say Amen the Ministers of Geneva in many of their Bibles have turned the same most deceitfully and maliciously thus He that is an Idiot how shall he say Amen As if there were no difference betwixt an Idiot and he who supplies the place of an Idiot Moreover the thanks-giving to which S. Paul saith Amen should be answered is not at all practised in many of our Reformed Churches where neither Idiots nor those that supply the place of Idiots do answer Amen as S. Paul willeth seeing they have altered Amen into So be it which is plainly repugnant to his meaning as also to the practice of the whole Church For they cannot say for their excuse that S. Paul wrote to those who spake in the Hebrew tongue for Amen is Hebrew since he wrote to the Corinthians who had their publick service in Greek and not in Hebrew A main Argument that the word Amen ought to be retained in all languages as it hitherto hath ever been amongst all Christians before the dayes of our Reformers insomuch that the most learned S. Aug. writeth that it is not lawful to turn Amen into any other vulgar language without the scandal of the whole Church Aug. epist 18. and 2. de D●ct cap. 20. To conclude I cannot but much merveil at the simplicity of the common people who notwithstanding the great light of their reformed gospel see not the loosness and vanity of this their Leaders cavil For neither the Masters or Schollars are so senseless I hope as to say that their own service consisting partly of the Psalmes of David the hardest part of all the Bible and partly of lessons taken out of the Old and New Testament is understood of all the people present thereat since the greatest Divines that ever were durst never say so much of themselves How wrongfully then do they wrangle with us about this matter But perhaps they will say that though the simple people understand not the hard places contained in the Psalmes and Service yet to their great comfort they understand at least some part thereof The same say we of our Mass and of our simple people who assist thereat and so I conclude as I began in the Title of this book By thine own mouth I judge thee naughty servant A TABLE OF THE CONTROVERSIES 1. OF the Rule of Faith pag. 1 2. Of the judge of Controversies in matters of Faith pag. 6 3. Of the Scriptures difficulty pag. 8 4. Of Traditions pag. 11 5. Of the private spirit pag. 14 6. If S. Peters Faith hath failed pag. 17 7. If the Church can erre pag. 19 8. Of the Churches invisibility pag. 21 9. Of her Vniversality pag. 24 10. Of her Vnity pag. 27 11. Of S. Peters Headship pag. 29 12. Of a secular Princes Headship pag. 36 13. Of Antichrist pag. 37 14. Whether none but God can forgive sins pag. 39 15. Whether we ought to confess to none but of God pag. 42 16. Of Pardons pag. 44 17. Whether the actions and passions of the Saints are profitable to us pag. 45 18. Of works of Supererogation pag. 47 19. Of Free will pag. 49 20. Of keeping the Commandments pag. 52 21. Of Faith and good works pag. 55 22. Whether good works are meritorious pag. 57 23. Whether Faith once had cannot be lost pag. 59 24. Of Gods inevitable decree who shall be damned and who saved pag. 62 25. Whether we ought to assure our selves of our salvation pag. 64 26. Whether every one hath his Angel-keeper pag. 66 27. Whether Angels pray not for us pag. 67 28. Whether we may not pray to them pag. 69 29. Whether they can help us or no. pag. 71 30. Of Saints apparitions pag. 73 31. Whether they know what passeth in earth pag. 74 32. Whether they pray not for us pag. 70 33. Whether we may alleadge their merits in favour of our selves pag. 79 34. Whether we may not pray unto them pag. 82 35. Of the Relicks of Saints pag. 85 36. Of hallowing of Creatures pag. 87 37. Of the necessity of Baptism pag. 89 38. Of Confirmation pag. 91 39. Of the last supper pag. 92 40. Of receiving under one kind pag. 96 41. Of the sacrifice of the Mass pag. 98 42. Of extream Vnction pag. 101 43. Of holy Orders pag. 103 44. Of Religious vows pag. 106 45. Of fasting and abstinence from meats pag. 108 46. Of Limbus Patrum pag. 110 47. Of Purgatory pag. 115 48. Of making of Images pag. 119 49. Of worshipping Images pag. 123 50. Of making of the picture of God pag. 131 51. Of blessing with the signe of the Cross pag. 134 52. Of service in an unknown tongue pag. 135 FINIS