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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	rule_n	scripture_n	1,767	5	5.9499	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05347	A treatise of the authority of the church The summe wherof was delivered in a sermon preached at Belfast, at the visitation of the diocese of Downe and Conner the tenth day of August 1636. By Henrie Leslie bishop of the diocese. Intended for the satisfaction of them who in those places oppose the orders of our church, and since published upon occasion of a libell sent abroad in writing, wherin this sermon, and all his proceedings are most falsely traduced. Together with an answer to certaine objections made against the orders of our church, especially kneeling at the communion.	Leslie, Henry, 1580-1661.	1637 (1637)	STC 15499; ESTC S114016	124,588	210

is a speciall meanes to direct us in applying this rule Every man doth challenge some trust in the Art he professeth And is there any that hath studyed the Scripture so well as the Bishops Pastors Doctors of the Church in all ages Besides they have a calling to expound the Scripture are therfore called Guides Rulers Lights Spirituall Fathers Teachers Ambassadors of Christ and disposers of the secrets of God Finally they have not onely a calling but a promise of the assistance of the spirit Matth. XXVIII 20. Loe I am with you unto the end of the world By vertue of which promise it is certaine that all the Pastors of the Catholick Church in all ages did never erre dangerously and therefore their Iudgment to be preferred before the opinion of any private man for God hath commaunded us to heare and obey them II. Sect. 17. The Church is to judge of the abilities of men and who are fit for the Ministery to conferre Orders appoint them their Stations and direct them in the exercise of their Function This power was committed unto Timothie and Titus and must continue in the Church untill the end of the world For as now we are not to expect new revelations so neither extraordinary missions And therefore hee that will take upon him the Office of a Minister not being called by the Church Ioh. X. is an Intruder a Thief that commeth not in by the doore but climbeth up another way What will you say then to some Dominees heere amongst you who having no Ordination to our calling have taken upon them to preach and preach I know not what even the foolish visions of their owne heart As they runne when none hath sent them 11 Sam. XVIII 23.29 and runne very swiftly because like Ahimaaz they runne by the way of the plaine So like Ahimaaz when they are come they have no tydings to tell but dolefull newes They think by their puff of preaching to blowe downe the goodly Orders of our Church as the walls of Iericho were beaten downe with sheepes hornes Good God! is not this the sinne of Vzziah who intruded himselfe into the Office of the Priest-hood And was there ever the like heard amongst Christians except the Anabaptists whom some amongst you have matcht in all manner of disorder and confusion III. sect 18 It belongs unto the Church to decide controversies in religion The Apostle sayth Oportet haereses esse There must bee heresies So there must be a meanes to discover reprove condemne those herisies and pronounce out of the word of God for truth against heresie Deut. XVII 8.9.10 Under the Law the Priests assembled together had authority to give sentence in matters of Controversie The same authority did our Saviour give unto the governors of his Church when he gave them the power of the Keyes and commaunded others to heare them for that their sentence is the sentence of God Titus is commanded to reject an hereticke and so hee had power to Iudge him Doe we therfore make the Church an absolute Infallible Iudge of fayth No Onely God is the supreme Iudge of absolute Authority because he is the Law-giver And in all Common-wealths the supreme power of Iudgement belongs to the Law-giver Inferiour magistrates are but Interpreters of the Law Therefore in Scripture these two are joyned together Esay XXXIII 22. The Lord is our Iudge the Lord is our Law-giver And Iames IV. 10. There is one Law-giver able to save and destroy His throne is established in heaven but in earth we may heare his voice in the holy Scripture revealing his will to the sonnes of men whereby he speaketh to us for God now speaketh to us and teacheth his Church not by any extraordinary voyce from heauen not by Anabaptisticall Enthusiasmes but by the mouth of his holy Prophets and Apostles whose sentence is contayned in the holy Scripture Lib. V. that wee may say with Optatus Milevitanus De coelo quaerendus Iudex Sed ut quid pulsamus ad coelum cùm habeamus hic in euangelio testamentum The Iudge is in heaven But we need not goe so farre to know his sentence when we have his will expressed in the Gospell So Moses Deut. XXX v. 11.12.13.14 This commaundement which I commaund thee this day is not hidden from thee neyther is it farre off It is not in heaven neyther is it beyond the sea But the word is very nigh unto thee in thy mouth and in thy heart that thou mayest doe it This word being lively and accompanied with the power of the Spirit doth illuminate the minds of men with the knowledge of the truth reprove convince and condemne error and therefore is said to accuse judge condemne Ioh. v. 45. VII 5. XII 4.8 by our Saviour himselfe And so though properlie the Scripture be not the Iudge but rule of faith yet we call it the Iudge by a Metonymie because God who is the Iudge speaketh in it and by it Poli● lib. III. c. 16. So the Philosopher sayth The Law is the Vniversall Iudge that magistrates are but Ministers and Interpreters of the Law to apply it to particular causes and persons That which the Magistrates doe in Civill matters the chiefe Pastors of the Church are to doe in matter of Religion If a controversie arise they are to heare the reasons on both sides compare them try by the Touchstone of the word weigh them in the ballance of the Sanctuary And so that which the word hath defined in generall they are according to the rule of this word to apply unto the particular cause and controversie pronouncing for truth against error Yet so as they swarve not from the Rule whereunto God hath tyed them Esay VIII 20. To the Law to the Testimony if they speake not according to this word there is no light in them So that the Church doth Iudge and determine controversies not as an absolute infallible Iudge but as a publicke Minister and Interpreter by a subordinate power which yet is more to be esteemed then the Iudgement of any yea of a thousand private men Shee is not the Iudge but interpreter of Scripture Shee doth not Iudge of the verity of Gods Law but of the truth of private mens Iudgements And that especially if the matter in controversie bee of weight when the Bishops are assembled in Councell When there was a Controversie touching Circumcision the Apostles and Elders assembled at Ierusalem for composing the matter Act. XV. The godly Bishops in the primitive Church following their example did at all occasions assemble in Councells for determining Controversies condemning of hereticks and clearing the Truth by their joynt suffrages even in time of persecution under Pagan Emperours they did celebrate diverse Provinciall Synods as at Antioch at Casarea at Carthage And in that famous generall Councell of Nice wherein Arrius was condemned the Fathers saw such a necessitie of this Synodicall Iudgment

from the hand of his Prince When David allowed M●phibosh●th to eate bread at his table he bowed himselfe Behold Christ hath provided a better Table for us feeding us with that Bread of Life which came downe from Heaven and is it not fit that wee should humble our selves even unto the dust Gen. 17 in thankfull acknowledgement of so great a benefit When Abraham received the promise of the blessed Seed he fell on his face And shall we think it much to k●eel when wee receive the performance of that promise even the blessed Seed himselfe All these considerations may move us to put a difference between Christs Supper and a common supper even in our gesture and outward behaviour when we partake of that holy Banquet Againe if we confider what our selves are besides the respects arising unto us from the consideration of the Sacrament as namely That wee are in Gods presence worshipping him offering unto him receiving from him inestimable benefits We shall find that in the Sacrament we sustaine the persons of Poenitentiaries petitioners praysers First Poenitentiaries for we have before our eyes a lively representation of the bitter death and passion of our Blessed Saviour whereof our sinnes was the cause and we our selves as guilty as Iudas Pilate or the Iewes which must needs breed in us sorrow and bitter lamentation The Passeover was eaten with bitter herbes Exod. 12.8 2. Chron. 30.22 and with confession of their sinnes So ought wee to eate this New Passeover with the soure sauce of sorrow and contrition for sinne For if Christ for our sinnes did sweat water and blood yea shed his hearts blood should not wee our selves shed bitter teares should not our hearts bleed for them Chap. 12.20 This was foretold by the Prophet Zachary They shall looke upon him whom they have pierced as we must needs behold him in this Sacrament crucified before our eyes and they shall mourne for him as one mourneth for his only sonne Now nature it selfe and the common custome of all countreyes teach us that kneeling or prostration is the fittest gesture for Paenitentiaries who come to acknowledge their offence The Syrians came in before Achab with sackcloath upon their loynes and rapes about their neckes in token of their guiltinesse 1. Kings 20 3● because that they heard that the Kings of Israel were mercifull Even so should we present our selves before the Lord in the Sacrament wherein we celebrate the remembrance of Christs death for our sinnes with all manner of submission Next In the Sacrament we are Petitioners it is a wonder unto me that they who stand so much upon a civill custome urge sitting at the Sacrament because it is the gesture used at civill meales will not remember that kneeling is the gesture used by petitioners if it be unto the King much more in our prayers unto God as is evidēt by the practise of the godly throughout the whole Scripture And in the Sacrament we are petitioners praying unto Almighty God that we may have an Interest in that precious death the remembrance whereof we then celebrate The Disputer sayeth It is not our maine action to pray namely in the Sacrament but to meditate upon the passion of Christ As if these two were opposite whenas meditation is a mentall prayer and true prayer alwayes joyned with meditation Take away the intention from prayer it is no prayer but the sound of words and what is intention but meditation Meditation and prayer are of such as●inity that one Hebrew word comprehends them both Gen. 24.63 Isaac went out to the field to meditate Or as others render it To pray The Hebrew word Lashuach beares both Finally In the Sacrament we praise God for the worke of our redemption yea the whole action is a reall thanksgiving And kneeling is a gesture which hath beene commonly used by them who give solemne thanks In the 95. Psalme the Prophet calls us To sing unto the Lord to come before his pre●ence with thank●giving And a litle after he shewes what should be our deportment O come let us worship and bow downe Let us kneele before the Lord our maker Abrahams servant worsh●pped the Lord bowing himselfe to the earth Gen. 24 52. in thankfull acknowledgment of the good successe God gave him in his journey Exod. 4.31 The people When they heard that the Lord had visited th● children of Israel that he had looked on their affliction then they bowed their heads and worshipped And that was but upon the report of their approaching deliverance from corporall thraldome But in the Sacrament we receive a pledge of our spirituall deliverance from sinne Satan hell it selfe by the death of our blessed Saviour When Ezra blessed the Lord the great God Nehem. 8.6 All the people bowed their heads and worshipped the Lord with heir faces to the ground Solomon kneeled downe upon his knees before all the Congregation 2. Chron 6.13 2. Chron. 7.3 and gave thanks unto God The children of Israel bowed themselves with their faces to the ground upon the pavement and worshipped and praysed the Lord. ● Chron. 29.28 All the Congregation worshipped and the singers sang Luc. 17.16 And bowed themselves The Samarimne fell downe on his face at Iesus feete giving him thanks Revel 4.10 Ch. 5.8 Ch. 7.11 Ch. 11.16 Ch. 19.4 The foure and twentie Elders fall downe before the Throne singing prayse and Allelujahs unto him who sitteth on the Throne And never was there such an occasion of thanksgiving as is offered unto us in this Sacrament Now let us take all these considerations together That in the Sacrament are the signes of Gods presence That therin we worship God offer our service yea our selves unto him receive wonderfull benefites from him confesse our sinnes with poenitent hearts pray unto God for his grace and praise him for his wonderfull mercies And it will appeare that humility should be the maine affection of our soules It is Immility that praepares us to come to the Lords Table And humility must present us at his table Humility is required in all Christian actions but especially in receiving the holy Sacrament for at the Institution of that Sacrament Christ gave unto his disciples a lesson of humility by washing their feete And were it not strange If he would have us to expresse humility one towards another in the Sacrament and not also towards himselfe considering that he is represented unto us in this Sacrament as crucified for us And if ther should be humility of the soule why not also humiliation of the body Here I have alleadged many motives the least wherof were sufficient to perswade us to kneele though we were at our owne choyce what gesture to use in the receiving of the Sacrament But as the case stands ther is a necessity of kneeling if we will receive the Sacrament for the Church will not minister the same unto those who contumaciously despise her wholsome Orders And how can it stand with the peace of a mans conscience to spend and end his dayes without the comfort of the Sacrament Shall this be a good plea before the Tribunal of Christ at that great day Lord I did not ease at thy supper because I could not be permitted to receive it as I doe my ordinary meales Will not Christ answer them as Samnel to Saul Hath the Lord so great delight in civill fashions or gestures as in obeying the voyce and ordinance of the Lord We are commanded to eate and to drinke but ther is no Commandement for any gesture And will any man lose the substance for the Ceremony If he doe not only Gideons souldiers but even Abrahams camels shall condemne him Gen. 24.11 who kneeled downe for to drinke water And in the Sacrament is the water of life which some will rather never drinke then bow for it I beseech them to consider how to the disturbance of the Churches peace and great prejudice of their owne soule they contest about trifles Ther are other things wherein they may exercise their zeale Contending for the faith which was once given unto the saints striving to enter in at the strait gate to goe one before another in goodnesse fighting against the lusts which warre in their members beating downe the pride of their owne hearts and wrestling against principalities and powers This were a strife worthy of a Christian But as for Ceremony or no Ceremony kneeling or sitting a white garment or a black The kingdome of God consists not in these things Rom. 14.17 But in righteousnesse and peace and Ioy in the holy Ghost As many sayeth the Apostle as walke according to this rule Gal. 6.16 peace shall be upon them and mercy and upon the Israel of God And let us marke the rule even that Circumcision is nothing nor uncircumcision that is Ceremonie nor no Ceremonie But the substantiall a new creature Now The God of truth and peace open the eyes of them that are out of the way and restore peace to his disturbed Church that as there is one sheep heard so we may all become one she●●fold worshipping the only true God through his sonne Iesus Christ in the unity of the spirit and in the bond of peace AMEN ERRATA PAg. 36. in marg l. 4. contendi read contendendi p. 51. l. 24. this gesture read his p. 54. l. 29. he brake it read he blessed it p. 67. l. 6. in the Sacrament read in this p. 80. l. 7. Niddus reade Niddui p. 96. l. 21. far read fare p. 123. l. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and l. 34. were it not a strange reade were it not strange p. 133. l. 14. many forces read maine p. 144. l. 33. if ye should read if he c. p. 155. l. 11. est qui qui read est qui. p. 163. l. 24. to turne to the read to turne the. p. 173. l. 33. to Gods read to God p. 179. l. 25. would follow read will p. 182. l. 5. te read to

committed the Oracles of God Therefore Epiphanius proves Epiph. de men● pond the Bookes of Wisedome and Ecclesiasticus not to be Canonicall because they were not kept in the Arke And S. Augustin calls the Iewes our Librarie-keepers who are so zealous of the Old Testament that they will rather loose their life then one line of it So carefull also hath the Christian Church beene of both Testaments that many Martyrs have chosen to give their Bodies rather then their Bibles to bee burnt Neither doth it onely belong to the Church to keepe the holy Bookes but also to discerne betweene true Scripture and false And so shee is the Defender of the Scripture to which purpose the Spirit of Christ is given unto her whereby she knoweth the voyce of the Bridegroome Here the Church of Rome hath abused her power and betrayed her trust inserting into the Canon diverse Apocryphall bookes which were not written by divine inspiration nor received by the Church in S. Ieromes dayes And as she is the keeper and maintainer of the holy Records So she is as a Herauld Common-cryer to publish notifie propound and commend these Records as the Word of God unto all men For this cause is the Church called the Pillar of Truth because shee beareth up the Truth by her publicke ministery and sheweth us the holy Bookes So that the Testimonie of the Church is an excellent meanes to know the Scripture to be from God even the first motive and occasion of our faith The Key which openeth the doore of entrance into the knowledge of the Scriptures The Watchman that holds out the light in open view and presents the shining beames thereof to all that have eyes to discerne it The guide that directs and assists us to finde out those Arguments in Scripture wherby the Divinitie of it is proved And so like the morning starre introduces that cleare light which shineth in the word it selfe But the testimony of the Church is not the onely nor the chiefe cause of our knowledge nor the formall object of our faith As the Samaritanes at first believed for the saying of the woman Ioh. IV. 39. but afterward because of his own word saying Now wee beleeve not because of thy saying for wee have heard him our selves And as Nathaneel was induced to come to Christ by the Testimony of Philip but was perswaded to beleeve that he was the Messias by what he heard from himselfe as may appeare by his confession Rabbi Ioh. I. 45 4● thou art the sonne of God so men are first induced to beleeve that this Booke is the holy Scripture by the Testimony of the Church but after they receive greater assurance when their eyes are opened to see that light which shineth in the Scripture To use a more familiar similitude If a man bring you a letter from your father and tell you he received it out of his owne hand you beleeve him but are better assured when you consider the seale subscription forme of Characters and matter contayned in the Letters So are we perswaded of the divinity of the Scripture The Scripture is an epistle sent unto us from God our father The Church is the messenger and tells us that shee received it from him Wee give credite unto her Report but when we peruse it and consider the divinity of the matter the sublimity of the style the efficacy of the speach we are fully perswaded that the same is from God indeed In a word the Church commends the Scripture to be Gods word not by her owne authority but by the verity of the thing it selfe and arguments drawne out of Scripture which proveth it selfe to be divine even as the Sunne manifests it selfe to bee the Sunne a learned man proveth himselfe to be learned and as Wisedome is justified of her children for which cause the Scripture is called a fyre a hammer a word that is lively mighty in operation a light shining in a darke place All which sheweth that it hath a certayne in-bred power to prove manifest it selfe without any outward testimony And therefore the Authority of the Scripture in respect of us doth not depend vpon the voyce of the Church And yet is the Church bound to give testimony to the Scripture we are bound to heare her Testimony Further as the Church is to propound Sect. 16. so to expound the Scripture apply them by preaching and administration of the Sacraments Wee are all of us so blinde in heavenly mysteries that we may say with the Eunuch of Ethiopia Act. V●ll ●●4 How can I understand except I had a guide God hath appointed us guides to expound unto us the Scripture and to apply the same for doctrine for confutation for Correction for Instruction These bee the uses of Scripture II. Tim. III. 16. and it is The man of God that is the minister and Pastor who is to expound the Scripture and apply it unto these ends In the II. of Haggai vers 12. the Lord sayth Aske now the Priests concerning the Law And Malach. II. 7. The Priests lips should preserve knowledge and they should seeke the Law at his mouth To them it belongs to teach preach labour in the word divide the word exhort confute rebuke as the Apostle directs his two Sonnes Timothie Bishop of Ephesus and Titus Bishop of Creta When Christ was to remove his bodily presence he established his ministry upon earth when he ascended up on high he gave gifts unto men He gave some to be Apostles and some Prophets and some Evangelists and some Pastours and teachers Eph. IIII. 11. He sent forth his disciples with the like commission as he receaved from his father saying As my father s●●t me even so I send you And agayne Goe teach all Nations baptizing them c. Matth. XXVIII 19.20 That this is the office of the Pastors is manifest and acknowledged by all but they must remember that they expound Scripture by Scripture and according to the meaning of the Law-giver comparing spirituall things with spirituall things and adding nothing of their owne Herein the Church of Rome hath abused her power assigning unto Scripture what sense she pleaseth even that which will make most for her owne turne This is ingenuously confessed by Cusanus Apud Illy● Clav. Script p. ● Tract 7. that the Church may expound the Scripture one way at one time another way at an other time still fitting the sense of the Scripture to the practise of the Church As they have done touching these words in the institution of the Sacrament Drinke yee all of this which by the auncient Church sayth he were so vnderstood that even the people were to receave the cup By the moderne Church in another sense But howsoever they have betrayed their trust let us not despise the Iudgement of the Catholick Church in expounding the Scripture For as the Scripture is the perfect rule of faith so the Iudgement of the Church