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
A70306	The true Catholicks tenure, or, A good Christians certainty which he ought to have of his religion, and may have of his salvation by Edvvard Hyde ...	Hyde, Edward, 1607-1659.; Hyde, Edward, 1607-1659. Allegiance and conscience not fled out of England.	1662 (1662)	Wing H3868; ESTC R19770	227,584	548

to do and not as an act of Custom we would all labour to be as unchangeable in our profession as we desire to be thought unchangeable in our Faith then would this distinction of Faith essentially accidentally Catholick come to nothing for as the Christian Faith is at all times equally Catholick in the Veracity of its perswasion so it would also all times be equally Catholick in the extent of its profession And good reason it should be so since it is grounded upon Gods Word which is as unchangeable as himself for so saith S. Paul Beleeving all things that are written in the Law and in the Prophets which is the reason or proof that his Faith is truly Catholick because it beleeves nothing but what is written Non credimus quia non legimus was S. Hieroms rule to confute Helvidius Mariam nupsisse post partum non credimus quia non legimus Hoc quia de scripturis non habet autoritatem câdem facilitate contemnitur quâ probatur We do not beleeve that the Blessed Virgin had any other childe after our Blessed Saviour because we do not reade it for what hath not its authority from the Scriptures is rejected with the same facility that it is alledged so S. Paul here urgeth the Scripture the written word as the rule of his Faith and the Law and the Prophets as the specification of that rule Out of this Rule our Saviour Christ confuteth the devil S. Mat. 4. nor doth the devil cavil with the manner of his confutation as some of late have done as if they thought it too little to be tormented by the devil unless they might also be condemned by him objecting the uncertainty of the Hebrew Points or the difference of the Greek and Latine Translations or the various readings of the Text and as various expositions of it yet it is observable that not one of those Texts there quoted by our Saviour Christ doth exactly agree with the original word for word not one Text is the same with the Original in words though every one be in sense As for example in Deut. 8. 3. no mention is made of Word yet our Saviour saith by every word that proceedeth out of the mouth of God so Deut. 6. 16. the Text speaks in the Plural number Ye shall not tempt Our Saviour quoteth it in the Singular Thou shalt not tempt So Deu. 6. 13. Moses saith Thou shalt fear the Lord thy God and serve him but our Saviour Christ quoteth him thus Thou shalt worship the Lord thy God and him onely shalt thou serve altering one word and adding another O that men would be ingenuous with God and rather then not learn this good lesson would learn it from this bad Master who durst not in Gods cause refuse to be tried by Gods Word but was far from loading himself with more sin by seeking to load the Word of Truth either with Cavils or with Calumnies for if it be written in the Law in the Prophets it is not to be gainsaid it is not to be contradicted if it be not written there as it was not in S. Pauls Religion so it may not be in ours But you will say the specification of this Rule is too narrowly confined to the Law and the Prophets I answer that by these words is meant whatsoever is comprised in the Canon of the Old Testament as it was established and received in the Jewish Church For the holy Ghost plainly saith that to them i. e. to the Jews were committed the Oracles of God Rom. 3. 2. now the Jews before and at the coming of Christ were of two sorts the one properly called Hebrews which lived in Jerusalem or Judea and understood the Hebrew tongue or else S. Paul would not have spoken to them in it Act. 21. 40. The other called Hellenists or Grecians either because they were dispersed among the Greeks as saith Baronius Judaeos in Graeciâ habitantes dictos Graecos in Palaestinâ Hebraeos or because they used in their Synagogues to read the Bible onely in Greek as Scaliger will have it Quia Biblia Graecè tantum legere soliti sunt We read of these two several sorts of Jews both together Act. 6. 1. There arose a murmuring of the Grecians against the Hebrews that is of the Jews that used the Greek Bibles against those Jews that used the Hebrew Bibles in their Synagogues And hence it came to pass that as the Jews themselves were of two sorts so they did use a twofold Text of Scripture in their Synagogues the one in Hebrew the orher in Greek whence Tertullian in his Apology cap. 18. advising even Painims to search the Old Testament whereby they might be drawn to the Christian Faith saith That it was to be seen in Ptolemies library or to be heard in Rome and other places in the Jewish Synagogues who by paying a standing tribute did purchase this liberty of openly reading the Scriptures and that not onely in Hebrew but also in Greek in the same tongue wherein they were translated in Ptolemie's library as appears by a supplication of the Jews unto the Emperour Iustinian Authenti 146. Col. 10. quod sic incipit Aequum sanè wherein they make request That it might be lawful for them to read the Greek translation of the seventy Interpreters in their Synagogues as their custome before had been for in all probability the Jews of the dispersion made this petition because they understood not the Hebrew text as did not the Jews of Palestine who did partly understand it in it self but fully as it was translated in the Chaldee Paraphrase which was therefore read with the text in their Synagogues and hence it came to pass that the Greek text was first generally received by the Christian Church because those Jews which used it were dispersed among the Gentiles and the Greek was now become the common language of the world and this Greek text or translation having been used in the Apostles times for these reasons to wit for the uniting of the Jews and Gentiles into one communion and for the common edification of both being so united did happily cause Saint Luke to continue the name of Cainan in the genealogy of Christ because he found it in the Greek though it was not in the Hebrew Bible lest if he should have altered the long received translation he should have discountenanced the newly received Religion which evangelical condescension of his did no more authorize the Greek translation to justle with the Hebrew text then the Apostles condescension before of abstaining from bloud and meats offered to idols did authorize the Gentiles to turn Jews or the Jews to continue in their Judaisme But however sure we are the Greek Translation was first generally received because it was generally understood both by Jews and Christians whereas the Hebrew text was then fully understood onely by some few Jews and scarce at all by any Christians And thus did the Jews use

was builded these many years agoe we desire not to lay one stone more nor one stone less then was anciently laid onely we are not willing to mistake a false for a true Antiquity Id verum quod primum that is the truest which was the first And it was our Blessed Saviours own way of reasoning Non sic fuit ab initio It was not so from the beginning and yet it had been so for a very long time before Secondly S. Paul had the comfort of his Religion in that he worshipped the God of his Fathers for his Religion entitled him to the same God his Fathers had before him who had shewed great mercy to them and had promised to shew mercy to their children for their sakes the Jews had comfort in their Fathers when they had not in themselves Moses useth three Arguments why God should not destroy the children of Israel for their Idolatry Exod. 32. 11 12 13. The first was his former benefits lest they should seem to be lost and thrown away The second was his own glory lest that should be obscured and his Name blasphemed and neither of these two Arguments prevailed his former goodness had been too much abused his after glory might be otherwise repaired But then follows his third Argument his Promises to the Fathers and that prevails then immediately saith the Text And the Lord repented of the evil which he thought to do unto his people ver 14. Gods veracity is indispensable and must be indisputable And thus Jarchi glosses upon this third Argument If they have sinned against all thy Ten Commandments yet remember Abraham was upright in his Ten Temptations let Ten go for Ten nay more If thou hast purposed to burn them or kill them or banish them yet remember Abraham and Isaac and Israel thy servants thou wilt not do it Remember that Abraham at thy command exposed himself to burning when he went to Ur that is Fire in the Chaldeaens Isaac exposed himself to killing Jacob exposed himself to a long Banishment to a wearisome Pilgrimage And thus God himself comforted Hezekiah Thus saith the Lord the God of David thy Father I have heard thy prayer I have seen thy tears Is. 38. 5. So willing so ready is God to shew mercy that he will find a cause to shew it to the Children for their Fathers sake when he cannot for their own doubtless it is to teach them not to trust in their own righteousness if they be righteous nor to distrust his mercy when they have been captivated under the dominion of sin unrighteousness And thus much concerning the worship of God the first substantial part of S. Pauls Religion The second substantial part thereof still remains undiscussed and that is his Faith Concerning which we may observe two things First That it was the Catholick Faith Secondly the Proof that it was so First That his Faith was the Catholick Faith Beleeving all things A Christians Faith may be called Catholick in a two-fold respect either essentially or accidentally essentially in the substance of it when he beleeves all those Christian Truths that God hath revealed as necessary to salvation and beleeves them because of Gods Revelation for as the second Epistle of Saint Iohn is called a Catholick Epistle though writ to a private person because it is Catholick or universal in its Instructions though it be onely particular in its occasion so is the true Faith the Catholick Faith though it may be continued onely among some few true Beleevers for what hath been already may be again and this case hath been in the days of Athanasius because it is universal in its Obligation though perchance almost singular in its Profession And in this sense the Catholick Faith and the Christian Faith are both one whence Athanasius calls that the Catholick which others have called the Christian Faith although he insist most upon the true doctrine concerning the Blessed Trinity even as the Imperial Edict cited in the Code in the Title de summâ Trinitate Fide Catholicâ gives the name of Catholicks to those Christians who had a right belief concerning the holy and undivided Trinity not onely as we may suppose because the chiefest hereticks of those daies had erred in that doctrine but also because they who erred not in it could not easily erre in denying any Fundamental of the true Christian Faith And thus Aquinas very briefly and plainly tels us what is this Christian or Catholick Faith even that Faith which brings us here to the saving knowledge and will bring us hereafter to the blessed enjoyment of our Saviour Christ. Credibilia de quibus est Fides secundum se quae directè ordinant ad Vitam Aeternam Nam Fides est principaliter de his quae videnda speramus in patriâ Heb. 11. 1. Ut Incarnatio Christi Trinitas At alia sunt de quibus non est Fides secundum se sed solum in ordine ad priora sc. ad manifestationem eorum ut quòd Abraham habuerit duos silios 22 ae qu. 1. Those truths do properly and of themselves belong to the Christian Faith which do immediately and directly order and dispose the beleever to eternal life for Faith is principally of those things which we hope to see and enjoy in heaven Heb. 11. 1. such as are the Incarnation of Christ and the Mystery of the Blessed Trinity But there are other truths which do not properly and of themselves belong to the Christian-Faith but onely in order to these to wit as far as they conduce to the manifestation of them as that Abraham had two sons As for the first of these they are to be explicitly beleeved of all Christians alike As for the second it sufficeth if they be implicitly beleeved by those who have not the means of an explicit Faith concerning them so that we may thus gloss S. Pauls words Beleeving all things that are written viz. either explicitly or implicitly all things explicitly that are revealed to me and all things implicitly that are revealed in the Text For every good Christian hath a preparation of his soul to beleeve whatsoever is contained in the whole word of God and a resolution of his soul to beleeve it as soon as it shall appear to him to be so Thus again the same Angelical Doctour Nam Fidei objectum per se est per quod homo heatus es sicitur per accidens autem secundariò omnia quae in sacrâ Scripturâ Divinitus traditâ continentur 22 ae qu. 2. art 5. The object of Faith essentially in and of it self is that which brings a man to the beatifical Vision for Faith is to end in Vision as Hope in Comprehension and Charity in Fruition But the object of Faith accidentally and secondarily is whatsoever is contained in the holy Scriptures that have been delivered to us from God As for the first every Christian is bound to beleeve them by an actual and

of the souls affection yet not so quick as at any time to go without its errand Secondly It is to honour them and that not cursorily or meerly for fashion sake but with the engagement of the soul to know them distinctly and to perform them diligently there is an outward honour in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eye-service or the service of the man but there is moreover an inward honour in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in soul-service or the service of the minde the first is in all manner of serving and the second is peculiarly in observing Thirdly and lastly It is to obey them for observation is vain where it is not active and idle where it is ineffectual which makes our Saviour joyn observing and doing both together S. Mat. 23. 3. that observe and do and consequently the Preacher here bids us so observe the Kings Commands as to be sure not to leave them undone for then our observation will but make us guilty of the greater contempt the wise Historian sets those down for little better then a mutinous rabble of whom he saith Interpretari magìs quàm exequi they were more ready to interpret then to execute all commands truly to observe a command is to love honour and obey it and not onely so but also with the greatest patience as 't is serving with the greatest diligence as 't is observing with the greatest patience as 't is serving for what more tedious then wholly to attend upon anothers will and pleasure yet this you must do if you are bound to serve for that is to wait and with the greatest diligence as 't is observing for wherein can you be negligent if you may not once close much less turn away your eye yet this you may not do if you must observe for that 's to watch as then this word intimates waiting it requires all possible patience and as it intimates watching it requires all possible diligence and yet neither patience nor diligence can be so great as is the reason of them both in the next words and that in regard of the Oath of God where Aben-Ezra's gloss is most admirable a Jew writing to the admiration yet much more as the case now stands with us to the shame of Christians the Preacher saith he useth two such arguments as are both unresistable the one is the word of the Kings mouth the other is the word of thine own mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what hath proceeded from the Kings mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what hath proceeded from thine own mouth that is to say because he hath commanded and because thou hast covenanted so to do sc. to be true and faithfull to thy King and the same Doctour goes on as admirably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a King among men will not acquit him that rejects his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and much less will the King of truth the King of Kings hold him guiltless that taketh his Name in vain here is a probable conjecture that among the Jews there was some kinde of Oath made unto their Kings not unlike to our Oaths of Allegiance and Supremacy there is mention made of a League or Covenant that King David made with the Elders of Israel in Hebron before the Lord when they came to anoint him King 2 Sam. 5. 3. which Covenant was reciprocal without question that David should not molest them for making Ishbosheth King for two years and after Sauls death yet staying five years longer before they came to anoint David King over them saith Kimchi and consequently that they should play no more such pranks with him be no more false to nor averse from his Soveraignty though mention is made onely of David in the Covenant as of the chiefest party yet the Elders did swear too by Kimchi's own confession though he record not the words of their part of the Oath and indeed it were strange if a Nation instructed in the Law of God should against that Law be forward to binde it self under an Oath not to do good to such or such a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo of his own Countreymen and not be much more forward to swear homage and allegiance to their Kings which that Law did oblige them to but 't is sufficient for us that the Jews did think themselves bound without any peculiar Oath by vertue of their general Covenant with God To be true and faithfull to their Kings for that the fifth commandment was one of those ten to which they had vowed their obedience nay it was indeed the first commandment of promise and they looked by their obedience to inherit the promisedland and if that nation did think so religiously of the obligation of an Oath or Vow as to pretend that for an actual breaking of a commandment as it was answer enough for them why they did not relieve their father or mother to say they had sworn by Corban by the gift on the Altar not to do it Mat. 15. 5. what will become of us who have sworn to the keeping of this commandment to the honouring of our Father and rather then keep the commandment will break our Oath Jews Pharisees and Sadducees that deny the resurrection shall rise up in judgement against this generation and shall condemn it for they made the keeping of an Oath their pretence for breaking the fifth commandment but we have nothing save the breaking of an Oath or rather of many Oaths to alledge for our selves in that we have so shamefully broken it and can onely say we have made our selves guilty of perjury that we might be guilty of rebellion what have we not as great hopes as had the Jews have we not as great Promises as they had why then should we have a less obedience To be undutiful is not the way to obtain our inheritance in earth much less in heaven especially since God looks upon this grand undutifulness to kings as if it were unto himself And we may challenge all Christendom to shew us any nation or people that is not fully as defective in Conscience as it is in Allegiance Jannes and Jambres that first withstood Moses Gods immediate Vicegerent though not to them and then resisted the truth having left this unhappy legacie to all their followers that as they are men of corrupt minds for want of obedience so they are reprobate concerning the faith for want of a good Conscience God will not so far countenance rebellion as to let the true Religion long continue and much less thrive under it and 't is the general observation of all sound Divines that the Scripture doth most commonly joyn the fear of God with Obedience to Kings as 1 Pet 2. 17. Fear God Honour the King not supposing the one possible without the other and to shew it is not they are both joyned together in one act of Fear Prov. 24. 21. My son Fear God and the King and meddle not with them