Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	word_n	write_a	3,171	5	10.6412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04528	The Catholique iudge: or A moderator of the Catholique moderator Where in forme or manner of a plea or suite at law, the differences betweene those of the Reformed Church, and them of the Romish Church are decided; and without partialitie is shewed which is the true religion and catholique Church, for the instruction of either partie. Together with eight strong arguments or reasons, why the Popes cannot be competent iudges in these controversies. Written in the Dutch and French tongue, by Iohn of the Crosse, a Catholique gentleman. Translated out of French into English, by the right worshipfull and learned Knight Sir A.A.	John of the Crosse, a Catholique gentleman.; A. A., Sir.	1623 (1623)	STC 14651; ESTC S107831	50,836	96

should not lift it selfe vp aboue Christ Aug. con Crosc cap. 2. because hee iudged alwaies truely and rightfully but Ecclesiasticall Iudges often faile and fall into error Amb. lib 2. de Offi. cap. 18. Saint Ambrose saith that religion and divine service requires neither gold nor silver and also that by gold we haue not the fruition of those things which cannot be bought for gold Spirdion saith that hee did freely eate flesh vpon such dayes as others did abstaine from it because he was a Christian Aug. super meno reap 17. Epiphanius Austine writeth that Monkes shuld not liue on other mens goods although they were continually occupied in speculations or contemplations in praying studying Epiphanius saith that it is a shamefull and vile thing to see in the Churches of Christians any Images painted or resemblance of Christ or any other he or shee Saint Now then forsomuch as the Church of Rome it selfe transgresseth and passeth ouer such and like sentences and maximes of the ancient fathers and doctors I pray you with what right say the Reformed can it prescribe to others to obserue fullie and wholie that which it selfe leaues vndone and vnregarded And since that neither Popes nor Councells nor fathers can in any sort decide this controuersie and difference in religion That traditions cannot be Iudges in religion to whose Iudgment then must wee referre and yeelde our selues Must we relie vpon Traditions By Traditions must be necessarilie vnderstood either Ritus the rites the ordinarie vsages or Customes of the Church Euseb lib. 3. hist cap. 4. lib. 5 cap. 8. Irenaeus lib. 3. cap. 14. lib. 1. cap. 13.12 Tertull in praescript ad haeres or else Christian doctrine it selfe Concerning vsages or customes Ecclesiasticall how ancient soeuer they may be notwithstanding so far forth as they are either hurtfull or improfitable or repugnant to the word of God or haue beene heretofore abrogated or disanulled they should by no meanes bee tolerated much lesse entertained or obserued in the Christian Church For the Lord expresly forbiddeth to serue or honour him with a doctrine forged or deuised out of mans braine or fancie Tertull in prae fat heres And concerning Traditions which concerne doctrine they must necessarily containe either the written word of God or the words and expositions of the faith against Heretikes which by consequence are drawne and fetched from the foundation of the holy Scripture or else Traditions of doctrine comprehend and containe things either added or diminished and taken away from the written word of God be it apparently done or couertly When by Traditions the written word of God is vnderstood or the Creede and Orthodoxe expositions of Christian faith who would not most readily and willingly embrace allow such Traditions But if by traditions be meant things inuented and deuised beside and against the word God who would not set light by and reiect them that is desirous to keepe a good and sound conscience before God Moreouer what vertue and authoritie Traditions can haue to suppresse or appease the debate and differences about Religion auncient Histories doe sufficiently certifie Aug. ad Lasulam Epist 8. For whereas in times past a great contention did arise in the Church about the feast of Easter and that such a stirre and contention that almost all the world was there with disquieted Both betooke themselues for their refuge to the Traditions which are called Apostolicall which are neither written nor contained in any certaine booke and whereas either partie maintained that they obserued the feast of Easter at the same verie time which was ordained and set downe by the Apostles at length the matter came to this point Irenaeus Epist vit Epist Rom. Aug lib de vera religo that in such the like indifferent things the Christian Churches should be left to their libertie So that by this example it manifestly appeareth how weake humane traditions are to remoue and determine differences in religion Shall they then be miracles which must giue vs to vnderstand who follow the better partie That miracles cannot be true workes of religion and which is the true Catholike Church It is impossible say the Reformed because the end or purpose and gift it selfe of miracles now ceaseth For in these dayes no new Gospell or strange doctrine is Preached in the Christian Church which hath neede to be confirmed by miracles but the same doctrine is taught which our Lord Iesus Christ and his Apostles haue long since sufficiently confirmed and seated by their miracles Moreouer we doe not reade that all such as haue heretofore reformed Religion and diuine seruice haue done miracles In which ranke and number wee may reckon and place Iohn Baptist vnder the new Testament and vnder the old testament Asaph Ethan Iedithem Iliman Core 1 Chron. 22.30 Ierom. 10.35 8.16 and certaine Prophets And if the gift of doing miracles be not referred to the onely and wise gouernement and guiding of God miracles cannot confirme any doctrine It being verie certaine that euen the miracles of Iesus Christ as excellent and full of efficacie as they were Luk. 11.19 did not helpe forward the obstinate Iewes towards Christian faith and true pietie Ioh. 12.26 2 Thes 2. Deut. 13. Finally how say the Reformed shuld miracles in themselues and of themselues be necessarie markes or tokens of true religion seeing it is most euident that Antichrist himselfe and the false Prophets haue shewed and done many signes and miracles and so may doe in time to come Wherefore the Reformed affirme that all such as at these dayes require miracles should be themselues esteemed maruilous men and strange monsters seeing that they relie so much vpon miracles after that the gift of them haue long agoe ceased Howbeit for all that we cannot but account it a kind of miracle that true Religion Christian doctrine should be Preached and aduanced or set vp without miracles among such resistances and furious endeuours of Antichrist That the personall succession of Popes Bishops cannot be Iudges of true Religion Shall it be then the continuall succession of the Bishop of Rome that must distinguish the true Religion from the false No man surely can denie but that there is a succession of true doctrine and a succession personall of persons only and therefore the Reformed maintaine that when succession of persons is accompanied with the succession of true doctrine Prophetical and Apostolicall that then without all doubt such a succession is of great efficacie And in this sense and meaning it is that heretofore all the Orthodoxe doctors of the Christian Church opposed their successions against heretikes For he that maketh profession of a doctrine those are the words of Nazianzen is also pertaker of the the same Throne Chaire or State but he that embraceth contrary doctrines such an one shall not be accounted as a true successor And this second hath the name

attribute and giue this honour and reuerence firmely to beleeue that none of their authors haue tripped or erred in their writings But concerning other writers and authors we reade them in such manner that although they haue beene verie holy and Godly and of much knowledge yet so it is that wee hold not what they haue written for true only because they taught this or that but because they haue beene able to perswade and to make vs vnderstand it so to be either by those Canonicall writings or by some other reasons which in substance agree with the truth and word of God So that wee owe this onely to the Canonicall Bookes as Saint Austine saith elswhere that is to submit our selues to them without any contradiction Lib. de na gra cap. 6. Con. Faust lib. cap. 5. ad Oros cap. 11. ad Pan. ad Fortu. lib. 2. Con. Moreouer it may be lawfull to refuse any other writtings and to varie from them in opinion but all persons must yeeld consent to the Canonicall writings be he Laicke be he Priest be he King be he Emperour let him giue heede and attention to the holy Scripture for in the whole world nothing can be found so holy and so necessarie as the holy Scripture Crescon gram cap. 32. Ad Vnam Don Epst 4.8 What I pray you can be found or met with all more cleare and euident then all those excellent testimonies and sentences of Saint Austine And in truth say the Reformed if we could once come to this point that God himselfe might be acknowledged to be Iudge of all differences in Religion and that by his voice which clearely soundeth and vttereth it selfe in the writings of the Prophets and Apostles we would not refuse likewise to accept and allow the Councells Fathers and Miracles and such like for deposed witnesses in this cause or action Prouided alwaies that first of all distinction be discreetly and considerately made between the true Church which is the assembly of Iesus Christ and the Sinagogue and assembly of Sathan betweene the auncient fathers and Orthodoxe doctors worthy of creedit and Heretikes betweene the lawfull Councels and Synods and Tirannicall Councels Sinods betweene the true writings of Orthodoxe men and bastard bookes or suborned writings betweene true miracles and and counterfeit ones betweene rightfull succession of true Doctrine and the disguised succession of persons betweene true consent and holy Vnion and peruerse and obstinate complotting and agreement in opinion Briefly betweene the true Traditions of the Apostles and the false glosses or expositions of men Herevnto replie they of the Romish Church and demand how all this can be effected by the written word of God seeing that in like manner all Heretikes defend arme or strengthen themselues with this written word of God The Reformed answere How the Scripture may be iudge albeit all Heritekes abuse it that Heretikes cannot more conueniently and fitly be confuted and conuinced which abuse this holy Scripture then by the same written word of God the which only and alone can suppresse and determine all controuersies in religion Ad Cresum lib. 2. cap. 31. for as Saint Austine verie well saith we must by no meanes Iudge or controule the bookes of the Prophets and Apostles but we ought rather according to those bookes to Iudge of all other bookes of Religious professors or of Infidels Euen so we see that our Sauiour Iesus Christ confuted and confounded by the holy Scripture Mat. 12. 4. the Scribes Pharises and Sadduces yea Sathan himselfe all which abused the Scriptures So likewise Saint Stephen conuinced the Iewes and Philip conuerted the Eunuch of Queene Candace by the holy Scriptures Act. 6.7 In like manner did the Apostles confirme the doctrine of the Gospell by the writings of the Prophets And the Iewes of Beraea compared the Preaching and doctrine of the Apostle S. Paul with the doctrine of the Prophets by this meanes trying whether it agreed with the writings of the Prophets In summe after the same manner the Councell of Nice condemned the Heretike Arrius that of Constantinople the Heretike Macedonius that of Ephesus Nestorius that of Chalcedon Eutiches that is to say by the onely word of God Even as Saint Augustine also convinced the Heretique Pelagius Aug. de con sen Epist 163. lib 3. Con ca. 6. Sozom. l. 1. c. 3. and Tertullian the Heretique Drapeas Briefly all the other faithfull Doctors haue so resisted that is by the holy Scripture all Heretiques These are the very words of Saint Austen lib 2 cap 32. contr Cresc Wherefore as Saint Augustine very well saith Let no man in disputations presumptuously obiect or oppose against vs the writings of the ancient Fathers or Councels for we hold them not in themselues Canonicall but doe examine them by the Canonicall writings and whatsoever agreeth with the authority and excellency of the holy Scripture wee accept of with commendation but that which accordeth not therewith wee reiect it with their leaue and consent That the Scripture is neither hard nor obscure If they of the Romane Church reply that the holy Scripture is obscure and hard to be vnderstood Saint Augustine answereth them that wee more certainely wade or passe through the holy Scripture then through Traditions For when we will diligently search into it being darkened with some obscure words nothing wil ensue that can breed any difficulty or if there doe arise any difference or doubtfulnesse it must be at length cleared and decided by sundry more plaine testimonies of the same Scripture And indeed as the same ancient Father saith the holy Ghost hath so tempered and composed the Scripture that whatsoever seemeth obscure in one passage is more cleerly expounded in some other Wherefore the Reformed conclude for all the reasons afore-saide that this is the only meanes powerfull to satisfie and appease those two pretending or contending parties that is to say if endeavour be vsed to suppresse and decide by the pure Word of God the controversies aboue mentioned adiudging that alone to bee the true religion and Catholike Church which agreeth fully and wholy with the Word of God rightly expounded and vnderstood according to the same Word of God and the Analogie of the Articles of the Christian Faith The exception of the Church of Rome They of the Romane Church pondering these reasons of the Reformed Christians doe protest that albeit indeed they well perceiue the religion of the Reformed not much to decline from the written Word of God and if it wholly accord with the the same that yet they would not hold and pronounce the same Reformed religion to be good because say they the sayd Reformed religion was first set on foot and published by Heretikes and Doctors that were not sent by God nor had a lawfull calling and who were innovators and new devisors in religion The answer of the Reformed The Reformed Christians doe earnestly entreat

and I will here mention nothing that may not be found in their owne bookes litterally in expresse tearmes Afterwards I will propound the arguments and reasons for which they of the reformed religion refuse to acknowledge and accept for their Iudges the Popes the Councels the Fathers Traditions Miracles or other such like witnesses but doe instantly require that all such differences of Religion may be decided and determined by the written Word of God And after you shall haue apprehended and considered all these things in the feare of God and without any preiudicate conceit or partiality then I will willingly permit you to chuse the better of those two parties pretending right or contending one against the other The differences of the reformed Christians and the Catholike Romanes touching the principall points of Religion Concerning the first point which wee haue at this present to entreate of Behold heare the principall and most important controversies in the doctrine of these two parties First the reformed Church beleeveth ● Of the holy Scripture Io. 5. Io. 10. 1 Tim. 3. that there is nothing necessary to salvation which is not fully comprised or contained in the holy Canonicall Scriptures of the old and new Testament But the Church of Rome saith Aug. 49. cap. 11. in Iohan. Petr. Sot in Schol. de Scrip. Pig de Ecles hierar lib. 1. cap. 14. Cens col pa. 19. that the holy Scripture is vnperfect and vncertaine or doubtfull compareth the same holy Scripture to a nose of wax to a leaden rule It affirmeth also that without the authority of the Church it is but as a fable of Esops that the Scriptures is the cause of al heresies that it is accommodated and applyed to the time and that therefore the reading thereof must bee forbidden to Lay-people that is to say to the simple and common sort The reformed Church beleeveth that credit must not be given neither to the Councels 2. Of Tradidions Gal. 1. Esay 8. nor to the Fathers no nor to an Angell descending from heauen if so be he should teach contrary to the written word and doctrine of Iesus Christ Chrysost 49. in Mat. Aug. lib. 3. de Trin. Trident Concil Sess 4. Linden lib. 1. cap. 4. Hosius de verbo in Sol. in Con. Late enlo pag. 133. 3. Of the Law of God Rom. 7. Mat. 5.1 Io. 1. The Church of Rome teacheth that vnwritten traditions must bee held in as great estimation and reverence as the holy Scripture as being the foundation of Faith without which foundation the authority and waight of the Scripture vanisheth away or loseth the reputation The Reformed Church beleeveth that the Law of God cannot perfectly bee fulfilled or performed by man and that whatsoever is committed against the same Law is sinne Aug. lib. 2. con Iuli. hom 48. in Ioan. Lindu lib. 3 cap. 19. Andrad lib. 5. Ruord Tap. The Church of Rome teacheth that the Law of God may be so perfectly kept and performed that one may doe workes of Supererrogation or surplussage also that all which is committed against the law of God is not sinne as amongst other things concupiscence 4. Of Sinne. 1 Io. 3. Rom. 5 Aug. lib. 2. con Iul. in hom 41. in Iron The Reformed Church beleeueth that the want of originall iustice or originall corruption concupiscence or coveting and whatsoever is repugnant to Gods law is sinne and maketh men culpable of the wrath of God Counl Col pag. 49. Ruor Tap. de per. orig Conc. Bes. Sess 36. The Church of Rome teacheth that concupiscence and originall sinne is not properly sinne neither is subiect to the wrath of God nor lyable to punishment 5. Of free-will 1 Cor. 2. Rom. 7. Ephes 2. Aug. de Sp. lit cap. 30. The Reformed Church beleeveth that since the fall no free-will is left in man touching things belonging to salvation vnlesse God change and moue the will of man by his holy Spirit The Church of Rome teacheth that man can loue God Ex puris naturalibus that is to say only by his owne power and naturall facultie Also that man euen being in mortall sinne de congruo that is to say according as is meete proper or agreeable may deserue the ordinance or disposition of grace The reformed Church beleeueth that the elect of God are Iustified only by faith in Iesus Christ 6 Of Iustification Rom. 3.4.5 Io. 3. Act 10. Aug. de Trin. Ser. 114. Barn sup cont Ser. 6. Con. Trid. Ses cap. 11. Audred lib. 6. pag. 447. Sot in Schol. de purga Concil Col. pag. 156. 7 Of the mediator Iesus Christ Io. 3. 1 Tim 1. 1 Iohn 2. Math. 20. Esa 53. Aug. lib. 1. c. 42 in Iran hom 85. Ambros de Isa without any good workes of the Law in such sort notwithstanding as the said faith must not be vnfruitfull or dead but a true and liuely faith working by good deedes of Charity The Romish Church teacheth that men are not Iustified by grace and by the imputation of Christs Iustice but by obedience of the law as our owne inherent righteousnesse The reformed Church beleeueth that there is but one onely mediator betweene God and man that is to say Iesus Christ very God and very man who by his death and passion hath canceled and done away the sinnes of the faithfull and by his resurrection hath for them purchased and merited life eternall The Church of Rome teacheth that Christ died for originall sinne onely And that Iesus Christ is not our only Mediatour but together with him all the he-Saints and shee-Saints of Paradice The Reformed Church beleeueth 8. Of the Sacrifice of Iesus Christ Heb. 10. 1 Ioh. 2. Heb. 9. 43. Esa 53. Act. 24. that the faithfull are reconciled to God the father by the onely sacrifice of Iesus Christ once offered and performed or finished on the Crosse The Church of Rome teacheth that the death of Iesus Christ Con Trid. Sess 6. con 2. Cat. Rom. pag. 11. Gab. Bel. 11.12 Linda lib. 4. pag. 375. not the onely expiatorie and purging sacrifice but that the Masse is also such an expiatorie or satisfying oblation as abolisheth the sinnes of the liuing and of the dead it is also availeable to obtaine all good things both spirituall and temporall 9 Of Repentance Eph 4. Rom. 3. Io. 1. c. 19. Esa 19. c. 5. The reformed Church beleeueth that such a repentance is acceptable and pleasing to God wherein appeareth a true mortification of the old Adam and a true viuification or quickning of the new man proceeding from a true faith Lom lib. 4. Dist 16. Cat Rom. pag. 421. Com. Tho. 6 cap. 241. Con. Trid. Ses 4. And. lib. 9. cap. 18. 10 Of the Church Io. 10. Eph. 2. 1. Cor. 3. Math. 18. The Church of Rome teacheth that such a repentance is requisite in which there is a perfect contrition of heart confession of mouth and satisfaction of workes by