Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	tradition_n	word_n	write_a	3,323	5	10.7817	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20986	The principall points of the faith of the Catholike Church Defended against a writing sent to the King by the 4. ministers of Charenton. By the most eminent. Armand Ihon de Plessis Cardinal Duke de Richelieu. Englished by M.C. confessor to the English nuns at Paris.; Principaux poincts de la foi de l'Eglise Catholique. English	Richelieu, Armand Jean de plessis, duc de, 1585-1642.; Carre, Thomas, 1599-1674, attributed name.	1635 (1635)	STC 7361; ESTC S121027	167,644	376

by the authoritie of Scripture So saith the b August l. de natura grat c. 39. Credamus quod legimus quod non legimus nefas credamus ad struere quod de cunctis etiā dixisse sufficiut Pelagians in the same Authour Let vs beleeue saith Pelagius vvhat vve reade and vvhat vve reade not let vs beleeue it vnlavvfull to be established Let this suffice in all other matters So the c Aug l. post Collationem Nos sola portamus Euig lia Item concio 1. in Psal 32. Nos sola offerimus Euangelia Donatists in the same Authour saying vve bring vvith vs and present the Ghospells onely This was that which Eranistes aymed at whom a Apud Theod. in Dialog immutabilis Ego enim soli diuinae scripturae fidem habeo Theodoret brings in in his Dialogues where condemning all reasons he saith For I beleeue in the Ghospell onely So b Lib. 2. cont ipsum cap. 1. Fratribus nobiscum constitutisin sancto Euangelio Petilianus writing to his brethren vnder this title to our brethren constituted together vvith vs in the holy Ghospell So the Maximianists expressing them selues in these termes fighting with vs in the truth of the Ghospell Finally so the Arians Apud S. Aug. In veritate Euangelij nobiscum militantibus who were so wedded to the Scripture that they would not onely admit no sense but euen no word which was not comprised therin reiecting this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not found there Concil Nicenum All these auncient Heresiarkes condemned by the Church and by your selues had the Scripture as frequently in their mouthes as you They tearmed themselues Euangelicall men like you They made the Scripture the onely rule of their Faith as you doe yet wheras they did it in words not in deede as was fitting but in publishing its name they abused the authoritie therof they were cōdemned by the Church their doctrine was iudged worthy of hatred as yours also is and will be I am confident by the iudgement of the whole world when I shall haue made manifest that you abuse the scriptutes to your owne ends It is truly worthy of hatred because vnder pretext of scripture the writen word of God almightie 1. it doth reiect his word not written 2. a great part of the written word 3. it clearely contradicts in many passages that which it doth admitt 4. corrupts it in diuers parts 5. and lastly it makes the word of men passe for the word of God yea euen the word of euery Idiot establishing vpon them the principall articles of your Faith 1. Vvorthy of hatred because it reiecteth the vvord of God not vvritten If he be worthy of hatred who in establishing a thinge destroyes that without which it cannot subsiste and which is also commanded by it your doctrine is by a iust title hatefull for the Scripture which whilsts it extolls it destroyes the Traditions commanded by the same Scripture and without which it can in no sort subsiste That holy writ cānot subsiste without Traditions it is most cleare since by them onely we know that the bookes of Scripture which we haue came vnto our hands pure and intire such as they proceeded from the mouth of the holy Ghost You beleeue as an article of Faith that you haue those bookes pure and intire wherfore ether the written word affirmethit which indeede is not so or not affirming it it followes that some other word not written doth teach it vs or els we beleeue that with a diuine Faith which God neuer spoke a thing most absurde seeing that the word of God is the onely fundation of our Faith That Traditions are commanded by the Scripture the second to the a Cap. 2. Tenete traditiones quas didicistis siue per sermonem siue per Epistolam nostram Thessalonians makes manifest where the Apostle speakes so clearely of Traditions of Faith not written that euen b Vvhitat controu 1. q. 6. c. 10. Respondeo Noui Testamenti Canonē non fuisse tune editū at que constitutū cum Paulus hanc Epistolā scriberet .... nō sequitut ergo quando Apostolus scripsit ad Thessalon tum omnia necessaria non sunt scriptae ergo nec postea your owne men confesse that at he tyme when S. Paule wrote there were such like traditions which since are inserted in holy Vvrite A thing indeede easily said but hardly persuaded especially to such as consider that it is not to be found in all holy scripture that those things which were not yet written while S. Paule wrote that Epistle were afterwards put downe in writing 2. Vvorthy of hadted because it reiects part of the Vvrittē vvorde of God Conc. Carthag 3. Can. 47. Trullan can 2. Rom. sub Gelaesio Trident By what authoritie doe you reiect many of the bookes of Scripture which the Church at diuerse tymes in diuerse Councells in diuers parts of the world in Greece Italie Afrique and Germanie defines to be canonicall and diuine Vvhat a senselesse thing is it that you of your owne head should establish canons hauing nether Father who doth declare nor Councell that doth define which is to be noted the Canon of the bookes of holy scripture according to your way The presumption which you vse in opposing your iudgement against the iudgement of the auncient Fathers and the authoritie of the Church is truly worthy to be hated 3. Vvorthy of hatted because it contradicts the scripture He that opposeth what he ought religiously to follow is he not worthy of hatred And ought not all men to follow the scripture You make profession of doing so and yet directly to deney what it affirmes and beleeue the contrarie to that which it teacheth in expresse termes as I haue proued in the precedent Chapter is not this to contradict it If a man can be said to esteeme him whom he often belyes you esteeme the scripture and if one can hold that for a Rule to which he frequently opposeth his iudgement you doe vndoutedly hold the scripture for the rule of your saluation For plainely to affirme that a thingis not wheras the scripture saith it is what other thing is it then to giue the lye to the scripture and to haue a iudgement opposite to the iudgement therof 4 Your corruptions in the scripture are so perfp cuous Vvorthy of hatred because it corrupis the Scripture that euen your owne men doe reprehend them Did not Charles du Mullin who is famous amongst you for this cause say that a Molinaesus in suatranslatione Noni Testaementi Caluinus in sua Harmonia textum Euangelicum desutare facit sursum versum vt res ipsaindicat vim infert literae Euangelicae illam multis in locis transponit in super additlitterae Caluin in his Harmonie puts the text of the Ghospell topsie turuie as the thing it selfe makes manifest violates the letter of

The Emperour Basilius doth also intimate this when speaking to the layetie c In 8. Syn. nullo modo vobis licet de Ecclesiasticis causis sermonem mouere haec inuestig are quaerere Paetriarcharum Pontificum Sacerdotū est qui regiminis officium sortiti sunt Ecclesiastic as adepti sunt claues non nostrum qui pasci debemus c. he saith It is no way lawfull for you to medle with Ecclesiasticall causes to sound and examine them belongs to Patriarkes Bishopes priests who haue the gouerment and keyes of the Church It appertaynes not to vs who are to be fedd to be sanctified to be bound vnbound Of the same sense was Constantine in the Councell of Nice Gratiane in the Coun of Aquilea Theodosius the younger in the Ephesine Councell and diuers other Emperours in many other places In contemplation wherof a Lib. 5. epist 25. Scimus piisamos Dominus Sarerdo●●●tòus negottis non se immiscere S. Gregorie saith we know that our most pious Lords doe not meddle in the affaires of preists And that the Princes if they had any such pretention were not well grounded S. b Epist adsolit ●i●ā agentes Quandoae conatio aeuo anditum est quod indicium Ecclesiae authoritatē suā ab Imperatore accepit Plurima antea Synodi fucre multa iudicia Eec●esiae habitae sunt sed neque Patres isliusmodires principi persuadere conati sunt nec Princeps se in Ecclesiasticis causis curiosum praebuit Athanasius doth witnesse Vvas it euer heard saith he from the creation of the world that the iudgment of the Church had authoritie from the Emperour Many Councells haue bene celebrated the Church hath often past her iudgment but nether would the Fathers persuade the Prince to any such thing nor did the Prince shew himselfe curious in causes of the Clergie and a litle after c Quis videns eum in decernendo principē se facere Episcoporū praesidere iudiciis Ecclesiasticis ●●on merito di ●at eum illam ipsam desolaetionē esse quae a Daniele praedicta est who is he that seeing him he speakes of Constantius the Arian Emperour take vpon him to be Prince of Bishops to decree and preside in Ecclesiasticall iudgmēts that will not say with iust reasō that he is the desolation of abomination foretold by the Prophet Daniel S. Ambrose doth the like when writing to Valentinian the yonger who being corrupted by the Arians would iudge in matters of faith he vseth these words a Ambros l. 2. epist 13. Si vel scripturarū se riē diuinarū vel vetera tēporae retractemus quis abnuat in causae inquam fidei Episcopos solere de Imperatoribus Christianis nō Imperatores de Episcopis iudicare Eris Deofauente etiam insenectutis maturitateprouectior tunc de hoe censebis qualis ille Episcopi ●● sit qui I aicis ills Sacerdotale substernit .... si conferēdum de fide Sacerdotum debet esse istae collatio sicut fact● est sab● onstātino Augusta mem●riae I 〈◊〉 cipe Et Tract de Basil non tradend Quid honorificentius quam vt Imperator Ecclesiae filius dicatur If we ether reflect vpon the order of Scripture or tymes by-past who will deny but that in points of faith in points of Faith I say the Bishopes were accustomed to iudge of Emperours not they of Bishops Vvith the helpe of God goes he on tyme will ripen thee and then you wilt iudge what kind of Bishope he is who will subiect Priestly right to laymen if a conference be to be had of faith it belongs to the Preists as it happened vnder Constantine Prince of sacred memorie Vvhat hath an Emperour more honorable then to be stiled the sonne of the Church That that which the Fathers say herin is verified by the Scripture the punishment which befell those who would needs lay hand vpon the Thurible doth confirme Further it would not b 2. Agg. 2. v. 12. command that things belonging to the law should be demāded from the mouth of the Preist without making any mention at all of kings if both were equally lawfull It would not c 2. Paralypom say that Amarias should preside in things belonging vnto God marrie in those that apperi ayne to the office of a king Zabadias if their Courts were not distinguished To conclude d Ephes 4. v. 11. S. Paule making a long list of those who haue power in the Church had not begun with the Prophetes Euangelists Pastours and Doctours not mentioning kings if their authoritie had extended so far Againe put case the king had power to medle in such causes would you be content he should sitt vpon yours with obligation to stand to his iudgment Yes euen as the Donatists who appealed to Constantine stood to his you will stand to it if it fauour and like you appeale from it if it dislike or goe against you God saith e Vvhitak controu ● q. 5. c. 4. Iudicium sibi Deus reseruanit nulli hominum permisit one of your prime Authours following therin the donatists reserued the iudgement of religion to himselfe alone and did not grant it to any man why then will you haue the king to iudge But le ts see whether you haue a hart to enter into the lists as you make a flourish None will beleeue in my opinion that he that will not admitt of ordinarie weapons hath a desire to fight though otherwise he proclaime a loode chalance and who knowes not that in reiecting the authoritie of the Church Fathers Councells and Traditions you refuse the ordinarie weapons which are vsed in combats of Faith But oh you will admitt of the scripture and we also most willingly admitt of it yet not as it is in your hands that is Scripture not authenticall maymed corrupted interpreted according to your owne braine and most ordinarily against the true sense but the scripture preached and interpreted by the Church the pillar and rock of truth wherby we are to be deliuered from all errour Vvho could away with him that in a ciuile cause in a difficultie of importance would onely stand to the text of written lawes reiecting the explication of Doctours the credit of the historie practise and common custome in fine the authoritie of the Iudges who are appointed to doe iustice to all men But were he not yet more insupportable who onely admitting of written lawes should reiect those that are directly against him and interprete the rest following his owne fanticie In these termes are you wherby it well appeares that though you make shew to desire a conference yet indeed you flie it contenting your selues to haue occasion to bruit abroad amongst your friends that you offered a disputatiō concealing from them in the interim that you refused the iust and reasonable conditions therof apprehending that you haue done sufficiently in putting out some smale pampletes which decide nothing at all

sine pradicante ergo fides ex auditu saint Paule shall they beleeue him whom they haue not heard and how shall they heare without a Preacher Therfore faith is by hearing Vvherby we see that reading onely is not a sufficient meanes of faith since according to the Apostle no man can haue assurance ether of the letter or of the sense of the Scripture vnlesse he learne of the Church how it is to be vnderstoode Secondly because if this meanes be sufficient for all the world the Fathers of the Church the Lutherans Anabaptists and others who with great care and diligence made vse of it erred not in the fundamentall points of faith as in your writings you vpbrade them But if you affirme that reading alone is onely sufficient in qualitie of an externe meanes and that there is further required an inward illustration of rhe holy Ghost which is not in them that erre I demand a text of holy Scripture affirming that Caluine and his followers had this interiour illustration rather then the others if you can produce no such text I demand why you beleeue it without Scripture Againe I demand by what exteriour or interiour signe you can be assured to haue this illustration of the holy Ghost in the vnderstanding of these words This is my body more then the Catholikes or Lutherans Finally since reading onely is not sufficient without this internall illustration of the holy Ghost if you cannot by some infallible argument proue that you are assured of this illustration I beseech you to accnowledge that you haue no certaintie of the sense of Scripture nor consequently of your faith Finally why doth the Eunuke who had the holy Ghost and readd diligently that place of Isaye where the passion of our sauiour is cleary foretold being asked by Philippe one of the Deacons whether he vnderstood what he readd answere a Act. 8. Et qu●modo possum si non a●● quis ostenderit mihi how can I vnlesse some shew it me If to vnderstand the Scripture a man be to rely vpon the interiour illustration of the holy Ghost you cannot say as some tymes you doe that your meaning is not that euery one should vnderstand all the Scripture but b Vvhit de perspicuit script c. 1. Nostrum axioma est omnia quae sunt ad salutem necessaria opertis verbis in scripturis prop●●● onely that which is necessarie vnto salutation because the passage which the Eunuke confesseth he vnderstandeth not concernes not the passion of our sauiour Iesus Christ which is the fundation of mans saluation Nor will you affirme that the Eunuke was ignorant sith the simple are as well to vnderstand that which is necessarie to saluation as the learned Nor indeede ought he to be rancked amongst the ignorant whom a Hieron ep 103. Ego nec sanctior sum hoc Eunucho nec studiosior tantus amator legis diuinaeque scientiae cum librū teneret ignorabat eum quem in libro nesciens venerabatur saint Hierome represents so studious and so great a louer of the law that he himselfe was not more addicted thervnto That the Scripture is not easie to all men it selfe doth witnesse and the Fathers doe teach It selfe doth witnesse b 2. Petr. 3. In quibus sunt quaedam difficilia intellectu quae indocti instabiles deprauant sicut caeteras scripturas ad suā ipsorū perditionem for saint Peter sayth that in saint Paules Epistle there are certaine things hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of the Scriptures to their ovvne perdition The Fathers doe teach vs the same The Scriptures of the law saith a Aug devtil ered c. 6. An istae scripturae legis planisssmae sunt in quas isti quasi zulgo expositas impetum faciunt saint Augustine are they most cleare And when a certaine person told him that he readd and vnderstood the Scripture of himselfe he said Is it so Thou darst not aduenture vpon Terentianus Maurus Without the helpe of a Master An infinitie of Authours are required to the vnderstanding of each Poete and yet thou darst interprise the reading of holy Vvrite without a Guide and passe thy indgement vpon it without a Master For the same reason b Et cap 7. Terentianum Maurum sine Magistre attingere non auderes Asper Ceonutus Donatus alij innumerabiles requirunturvt quiesbet Poetae possit intelligs tu in eos libros qui sancti diuinarumque rerum pleni sunt sine duce irruis de his sine piaeceprere audes ferre sententiam saint Hierosine apprehends it verie pernicious that an old Trott a Dotterell a sophisticall pratter any one aduentures vpon the Scripture Weares it out begins to reach before they haue yet learnt it And c Hieron Epist 103 ad Pauli Hanc scripturam garrula anus banc delirus senex hanc vniuersi praesumunt lacerant docent antequam discent Cap. 1. 2. Duplici modo munire fidem suam Domins adiuuante deberet primum scilicet diuinae legis authoritate tum deinde Ecclesiae Cathoiteae traditione quiae videlicet scripturam laeramproipsasua altitudine non vno ecdemque sensu vniuersi acciptunt saint Vincent Leir saith that to auoyd heresie and to be established in the true faith it is necessarie to adioyne the Tradition of the Church to Scripture because the Scripture by reason of its depth is not vnderstood of all in one and the same sort Therfore it is euident that the Scripture alone without the explitation of the Church doth but afford vs a part of the rule of faith and that you who promis euery one the knowledge of his saluation of himselfe doe promis him to speake with the a 1. Timot. 6. Apostle a knovvledge of a false name and push him on to know more then is behouffull in steede of contayning him within the termes of a modest knowledge and teaching him with b Contra Epistolam fundam cap. 2. Caterā quippe turbam non intelligendi viuacitas sed credendi simplicitas tutissimam facit saint Augustine that the simplicitie of beleeuing not the viuacitie of vnderstanding is the peoples assurance You haue words at will but your proofes are thinnesowen And indeede you doe nothing els but delude the people as I haue said and is euident deceaue them leade them to perdition He that finding a blind man in a bad and rockie way takes from him his staffe and Guide not furinshing him with another doth plainly discouer that his designe is the poore mans destruction Euery one then must needs clearely discerne that you deceaue the people and leade them to their ruine because depriuing them of their ordinarie guide which is the Church you prouide them not of another And it is manifest that you committ them to no sufficient Guide both because the blind simple and ignorant can make no vse of the Scripture for their