Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	faith_n	infallible_a	4,512	5	9.4343	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78222	Apodeixis tou antiteichismatos. Or, a tryall of the counter-scarfe, made 1642. In answer to a scandalous pamphlet, intituled, A treatise against superstitious Iesu-worship: written by Mascall Giles, Vicar of Ditchling in Sussex. Wherein are discovered his sophismes: and the holy mother our church is cleered of all the slanders which hee hath laid on her. By the author of the Antiteichisma.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B997; Thomason E87_13; ESTC R209874	118,628	143

and understand bowing the knee in the Text of subjection because they say that this subjection is signified by bowing the knee he takes to be for him he may as well affirme that because Kings and Rulers are commanded to be subject to Christ Psal 2.12 which subjection is signified by the word Kisse therefore they are bidden in an expresse and literall way directly and plainly to Kisse Christ Answer Certainely you have a Worme and cannot be quiet Let any Scholler with an impartiall eye peruse the Learned Doctors Booke and he will deeme that you either know not Authoritie good from bad or minde not what you reade I have looked into most of the Authors themselves and must testifie unto the World that you have taxed him falsely What though hee say that Bishop Babington confesseth by bowing the knee is meant subjection Iustifi of bowing Pa. 22. whereof bowing the knee is a signe and wee desire no more Is this any thing Yes very great against you for hee is the maine Pillar you flye too B. Babing in his exposi of the Catho Faith p. 197. and affirming the bowing of the knee there to be a signe he overthrowes you Your paralelling the Bowing with the Kisse Psal 2.12 holds not for his Name wee have with us to bow at his Person wee have not directly and literally to kisse A strange thing that a man should write so largely as he doth and yet not be sure of his own grounds what is this but to ensnare the Consciences of his Readers to make them practise a duty yet they shall not know upon what ground they practise it they shall not know whether they obey Gods Commandement or Mans only To state preach this opinion so uncertainly as many Ministers ha●e done what is this but to bring upon the consciences of their people a necessity of sinning and so great peril of damnation for whatsoever is not of faith is sin Rom. 14.23 I say to all these men as Elias said to the Worshippers of Baal 1 Kings 18.21 Why doe yee halt betweene two opinions If God be God follow him but if Baal be he follow him So I say If you will ground this bowing upon the Text follow that or if upon the Canon follow * Though they have no fast footing upon either that you cannot ground it upon both and yet make it a thing indifferent for if you ground it on the Text you must make it necessary and alwayes and at all times and places continually to bind Answer A strange rudenesse to be so lavish of Pen but you are put to it and having ensnared know no other way to uphold your Gin. T is ever your ultimum refugium when arguments are convincing to play the Huckster A loose tongue countenanceth your owne by depraving others T is infallible whatsoever is not of faith is sinne But observes he not this Canon who following the letter of the Text keepes the analogie of faith and obeyes the authoritie of the Church Had you descended unto Zanchies seventh and eighth rule of interpreting the Scriptures Zanch. de interp S. Scrip. C. 2. p. 423. you might have seene the Doctors judgement First in containing himselfe intra terminos tam reales quam etiam verbales both within the reall and verball termes of the Text. Secondly in searching the interpreters Iustifi of bowing p. 5. and not yeelding unto authority without reason And this is the cause saith Learned Zanchy that we attaine not the true sense some contemne the learned others will read none save there affected with the former I doubt you are an Anabaptist with the other a Papist And in his wisdome Doctor Page hath so certainely stated the question that you cannot maintaine your assertion without being in contempt Avoid this Dilemma and I will set you free If it be full subjection as you and your side contend then t is not full without the bowing of the knee For that is one facultie of man an humble one too and a reall and verball terme of the Text. If mentall onely as some times you say shew your mentall subjection without an outward act for all outward may come within the bowing of the knee and I will shew you that my eares see and my eyes heare One is as true as the other If you cannot demonstrate it how doth your light shine before men that they may glorifie your Father which is in heaven Mat. 5.16 You are much out in your citation 1 King 18.21 God and Baal are repugnant God and his Church are not Our sooting is fast t is you serve not God right that obey not his Church in the truth In this obedience we follow him nor hold we it an indifferent thing so to doe but necessary alwayes Alwayes to bee morigerous though not at all times and in all places necessary to expresse such outward acts of obedience I l'e now take leave of the first part and leave it the first part of an Ode Horat. l. 2. 〈◊〉 13. Ille nefasto te posuit die Quicunque primum Sacrilega manu Produxit arbos in nepotum Perniciem opprobriumque Pagi PART II. Wherein are Answers to Reasons pretended for bowing at the Name Jesus from Phil. 2.9.10 SECTION I. OF all the R asons that I have hitherto met with I professe I have not found any one that is truly grounded upon the Text or any other correspondent Scriptures but meerely upon the fantasie of the braine Onely there is a shew of a proofe by reason that In the Name is translated at the Name which they presse upon their People in this wise The Text say they is as cleare as the Sunne for this practise doth it not say expressely at the Name of Iesus every knee shall bow Can there be any thing more plaine * There is a great difference between these 2 phrases In the name of Iesus which is the Power of Iesus and at the Name or appellation Iesus as there is between these two In the Name of the King that is the Kings authority and at the Name King I have already answered this therefore I will be silent now onely here I seriously admonish these men to unteach such vaine doctrines I answer them there is nothing more obscure and senselesse than such an Interpretation making In the Name of Iesus to be meant at the mention of the Name Iesus for I have proved before no Scripure can warrant this Exposition But if they will needs have it so meant here I will produce a Text that may make as much for adoration at Gods Name as this Text for the Name Iesus Psal 63.4 Thee will I blesse while I live I will lift up my hands in thy Name What Name this i● the first Ve se shewes it is Gods Name If then In the Name of Iesus be meant at the naming of Iesus what reason can be given why In the Name of God may n●t as well be

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A TRYALL OF THE COVNTER-SCARFE Made 1642. In Answer to a scandalous Pamphlet Intituled A Treatise against superstitious Iesu-Worship Written by Mascall Giles Vicar of Ditcheling in Sussex Wherein are discovered his Sophismes and the holy Mother our Church is cleered of all the slanders which hee hath laid on her By the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CANTICLES 1.2 Thy Name is as an Oyntment powred forth therefore the Virgins love thee Vtilitas Proximo Gloria Deo LONDON Printed by Thomas Purslow for Andrew Crooke at the Green-Dragon in St. Pauls Church-Yard 1643. To The WORSHIPFVLL WALTER DOBELL Esquire my respected Brother SIR WHat you desired is done I examined and in ten dayes of August last Answered the Treatise against Superstitious Jesu-Worship Encouraged not altered since it s now come the Kings High-way unto you Not to flatter it knowes no sinister end nor to insinuate it feeles no disiunction As you are religious a Gentleman and a Scholar value it in no relation to mee J shall not then lose by you nor you by my gaines Grant my request and call the worke yours To bee yours is enough mine Deny this and me The faithfull Observer of your worth THO. BARTON Decemb. 31. 1642. Animadversions to my Reader on Mascall Giles Epistle unto his VVHere I meet with a Gentleman or a Scholler I dare be bold and if I must Apologize it shall be carelesly short Though I have bin in Aristippus Schoole I gained not his Art My pen never added to my Purse And if I seene to follow Zeno 't was over-galled inke forced mee to acerbate mine That 's all My Fr●ends I doubt not the enemy is in the field and I am one in Front But what he feared I saw not hee 's wheeled about and fals foule on a Canon How he can get off you shall see and when he retreats He charge him home Whom there he fights against are double fortified with the Text and with the Church the one commands the other presseth the performance I perceive no indifferencie if the great Chalenger can shew any I will be set at his will A plaine injunction I finde by the Letter of the Text an outward duty too and both so in the sence of the Church Enough thi● to make his disobedience to God and Gods Ordinance inexcusable A ceremony who can tell any thing knowes it to be but to be or not to be any thing I know not who can tell If many hold it principally by humane institution in their submission they keepe the divine precept Without this Thrasos lists I heare of none that leave or take Two sorts he describes the first I am in the second he 's upon Upon whom he is their ground is the Text and the Canon the Text to warrant the Canon to bind This Iesu-Mastix cals that ridiculous I say 't is not For if the Text doe but warrant it cannot binde If it warrant the Canon is in force because the Church hath authority in not against nor beside the Analogy of the truth The truth then for its dignity holding diverse senses and none repugnant the same may appeare a command to some to others a warrant and yet neither be wrong though both reach not home A command is more then a warrant a warrant is not against a command and he that is not against is with us but if the Church see the Command which every one doth not her authority makes that a Command to them to whom it seemed a bare warrant There is no denying this without denying the first precept of the second Table Yet she is not above the Scripture but seeth that a duty be not lost Where two wayes goe to the right she taketh care that we misse not both The danger is if she should inhibit what 's a command to me and a warrant to another If she doe obeying Gods command I will endure her mulct Whom I cannot informe let him looke to himselfe As I will oppose contempt I shall never justifie ignorance nor negligence His comparison of the Canon and order is a gin for a gull a daring anticipation and Fathers that on the house of Commons which was never begot in the Christian World Wilfull blindnesse shall never make me gracelesse to my mother The Epistolers descant on the Canon remembers thee of and confutes the 14 scandalous lines in his dedication When the Lord Iesus shall be mentioned due lowly reverence shall be done by all persons are the words of the Canon he confesseth and I trow due and lowly reverence is neither superstition nor innovation doth neither pester the Church nor grieve the well-affected Is neither forbidden by any religious order nor upheld by pride and shame Is no malignant principle nor polluteth the peoples judgemen●● is not more specious then religious no monster of many heads no point of popery no producer of dangerous conclusions nor contrary to the Text. Beware Reader the mind is wicked that runs at his riot I had rather erre with the Church then be singular against the truth But erre I cannot whilst the Canon is made good in the Text and not the Text inferiour by the Canon What occasioned him to publish his Treatise if ambition did not For the particulars he recounts viz. the Archbishops urging the Canon Divines preaching damnation to the willfull refusers might have caused him to distrust himselfe To the rest That his Parishioners staggered think it was upon his owne doctrine That he found empty stuffe in the upholders of our practise impute to his false judgment That it hath no foundation on the Text attribute to his will That he was styled Factious and Schismaticall hold it iustly and his owne glory That he received muddy teasons of some and rayling above measure deeme the fairest glosse on himselfe That we have no Scripture for our opinion bid him bite his tongue for the report Against whom he malitiously inveighs if I minde the same Gentleman he is a very religious reverend learned discreet temperate and orthodox divine If he accounted this Challengers arguments light I tell thee they are but froth If he would not admit one of his Parishioners to the conference t was his wisdome because the opponent is exceeding heady If he denyed some other demands I know his worth such that he might not yeeld to them without disparagement to himselfe But that he appeared not in this practise before his Grace of Canterburies time and that he studied more houres in the question then others had done minutes are so sutable to Mascall Gyles Chipps that I dare say they came from his owne block To satisfie thee throughly the worthy Theologue hath indured such obloquie from this maligne one that amends cannot be made him without some publike recantation Yet I hope to beg his pardon because in the marginall notes of his Epistle he is more wilde then wily At last hee 's returned where he began And

opinion and practise is a true expositition Let the Minor be disproved if it can The Major is proved from Rom. 12.6 If any Prophesie let him Prophesie according to the proportion of faith So 2 Pet 1.20 No Scripture hath any private interpretation It is an infallible rule set downe by Divines for the understanding of the Scriptures Thus saith learned Zanchius Zanchius de Scriptura pag. 422. Altera interpretandi Scripturas regula est c. Another Rule saith he of interpreting the Scriptures is a diligent accurate comparing of the Scriptures which are of the same thing one with another that is that we expound the more obsure Scriptures by those that are more evident and cleare for the Scripture is an interpreter of it selfe than which a better cannot be found And thus saith Austine Non ita esse interpretandum unum locum ut cum multis alijs pugnet Aug. de Doctrinâ Christianâ sed ut cum multis alijs consentiat We must not so understand one place that it disagree with many others but that it agree with many others This then their interpretation above mentioned agrees with no place but disagrees with all it is therefore none of Gods Truths Answer Your Major is false must an obscure Text be warranted by Scripture speaking of the same or in the same phrase Suppose there be no more Texts of the same may it not be knowne by examining it by the morall truth What else intends the Apostle Rom. 12.6 which you have induced for your selfe If any Prophesie let him Prophesie according to the proportion of Faith In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render the measure others the rule of faith In the one the Apostle meeteth with the fault of these times He would not have one man seeme to know all things but every one to keepe within his proportion In the other sense he teacheth the perfect canon of interpreting viz. that examination bee made ad Christianae fidei axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. in Annot according to the axiomes of the Christian faith which of themselves are to be beleeved And what other rule doth Saint Peter 2 Epistle 1.20 prescribe Were they the first and this observed your Enthusiasmes would not have broken forth among so many to helpe breake the peace of the Church But will Zanchius allow your assertion His second rule is Vt obscurae Scripturae per clariores interpretemur that we should interpret the obscure by the more cleare Or will Saint Augustine in saying one place may not disagree with many other confirme your proposition Nay and that you have urged makes against your selfe Your Authors will have the hard explained by the more easie if more there be if not by the analogy of the universall faith Your Minor is refelled in your former Section and in my Antiteichisma In your conclusion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because you there shew your Sophistry in such profane language let your patience know that the Hebrew Proverb Drus ad lit Vav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vae malo vae illis qui adhaerent ei secludes not you SECTION VII WHatsoever bowing is required by the Text shall be necessarily performed by every Creature in Heaven in Earth and under the Earth But bowing at the Name Iesus shall not be performed by every Creature in Heaven in Earth and under the Earth Therefore Bowing at the Name Jesus is not required by the Text. The Minor is plaine for to omit now to speake of Angels Devills and dumbe creatures Bowing at the Name Iesus shall not be performed by the most men for many Nations know not Christ therfore cannot so bow all their life famous Churches doe not so bow If this then be the true bowing I would faine know how and at what time they shall performe it that in this life performe it not To deny the Major is absurd for the Text is plaine that Christ is advanced to so high a Name that every creature should bow to him in that name 2 It is such a bowing as there is also a demonstration that Christ is Lord therefore if any creature shall be exempted from the bowing in the Text Christ should not be their Lord which would be derogatory to Christs honour and contrary to evident Scriptures as Mat. 28 19. Where all Power is given Christ in Heaven and Earth And Heb. 1.2 where Christ is called Heire that is Lord of all things Whereas then some answer that though every one shall not bow at the Name Iesus yet every one is bound to doe it they ought to performe it I reply if that bowing be the duty of the Text every one of necessity must and shall doe it To affirme then that the duty of the Text should be done of all though it shall not is all one as to affirme that Christ should be Lord of every creature and it behoveth him so to be though he shall not If then bowing at the Name Iesus shall not bee performed of all it is manifest it is not required by the Text for all Expositors hold generally that the Text shall willingly or unwillingly be fulfilled of all Answer Your Major is true if by every creature you understand angels men and devills as the Fathers have expounded it See my Antiteichisma But if you intend it of all rationalls sensitives vegetatives insects mineralls all whatsoever you bring in more then comes within the scope of the Apostles doctrine The Texts you urge for proofe were cited to the same and to as little purpose before Sect. 3. Where I declared that the Hebrew word at Isa 45.23 and the Greeke at Rom. 14.11 Phil. 2.10 for bowing are not in these Texts And my Answer is that if in your citations an universall subjection be expressed in the three paralell places a speciall duty is injoyned I said that if for I question your sense very much of Heb. 1.2 Because Saint Chrysostome Chrysost in Heb. 1.2 interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Nations But be it as you will you are answered till it is proved that bowing at Phil. 2.10 is not a signe of our reasonable submission Your method is distorted for you have brought the rest to the Major which might have beene an anticipation at the Minor Thither I goe and there is amphibolia in the subject You mind the bare Name and we according to the Text the Name of Iesus In this sense all reasonable creatures and they onely shall performe it The objection you make is answered in my Antiteich Tract 5. pag. 47. 48. Tract 6. pag. 58. But you have in the supply of your Major proposition saved the labour You say in our behalfe and to make way for a reply that every one is bound to doe it though everyone shall not doe it I thanke you Sir and now give me leave to doe something per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will for