Selected quad for the lemma: truth_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13642	Keepe your text. Or a short discourse, wherein is sett downe a method to instruct, how a Catholike (though but competently learned) may defend his fayth against the most learned protestant, that is, if so the protestant will tye himselfe to his owne principle and doctrine, in keeping himselfe to the text of the scripture. Composed by a Catholike priest	Véron, François, 1575-1649. Adrian Hucher ministre d'Amyens, mis à l'inquisition des passages de la Bible de Genève. aut	1619 (1619)	STC 23924; ESTC S107525	31,396	48

wounding their owne Religion with their owne hands seeing all the reformation as they terme it which they haue made of our Catholike faith consists only in certaine pretended sequences and inferentiall deductions out of the Scripture If the Minister here reply that diuers Catholike Authours for all are not of that opinion doe teach that necessary and ineuitable consequences deduced out of the written Word are to be taken as Articles of faith then may you say first admitting so much yet such consequences are not Scripture and therefore what is proued only by them is prooued by that which is not Scripture Next demand of your Minister if hee grownd himselfe herein vpon the authoritie of some particular Catholike Writers if he doth then followeth it that hee grounds his Articles of faith not vpon the Scripture which by his owne doctrine he should doe but vpon the iudgements of certaine Men and such whom at other times hee absolutely reiecteth with all contempt and scorne And here he is to note that Catholikes as not holding the written Word to bee the sole rule of faith may without contradicting themselues teach the foresaid opinion which the Protestant cannot defend without mainly impugning and crossing his former doctrine of the Scripture being the sole Iudge of faith since as I haue said the Scripture in no place affirmeth that consequences drawne out of it selfe are to bee receiued as Articles of faith If our Minister secondly reply that our Sauiour himselfe in Matthew 22. hath argued from consequence of Scripture and prooueth thereby the Resurrection of the dead you are to answere thereto first that Christ our Lord by drawing any consequences from Scripture doth make the same consequences to become Scripture since whatsoeuer hee said which is recorded by the Euangelists is thereby become Scripture Secondly say that it is an Article of faith to beleeue that our Sauiour concludeth truly whatsoeuer hee deduceth from the Scripture by consequence since the Scripture witnesseth that he enioyed an infallible assistance of God neyther of which priuiledges can our poore Minister assume to himselfe Thirdly say it is true that the Resurrection of the dead is an Article of faith but the Scripture saith not that it is an Article of faith in that it is prooued by consequence from Scripture which is the point only here questioned of 5. In the fift place you may put your Minister in mind that euery true consequence resulteth out of two Propositions put in good forme of a Syllogisme according to the true rules of Logick but the Scripture deliuereth not any rules which are to be obserued in the forme of a Syllogisme or other approoued method of arguing therefore it followeth that when the Minister laboureth to prooue his Articles by consequences of Scripture he proueth not his Articles by only Scripture since Scripture as is said speaketh nothing of the forme of consequences and consequently in his controuersies of faith hee relyeth not vpon Scripture as only Iudge as he promised in the beginning to doe but rather vpon Aristotle who setteth downe the true rules and precepts to be obserued in consequences or at the most hee relyeth vpon the Scripture ioyned with Aristotle and then not vpon Scripture only 6. In the sixt place demand of your Minister who shall iudge of the consequence which he deduceth from Scripture whether it be good or no As for example in the former alleaged illation concerning Christs body in the Eucharist to wit The body of Iesus Christ is in Heanen as we reade in the Acts c. 3. therefore it is not vpon the earth vnder the formes of Bread and Wine The Protestant maintaines this to bee a good consequence wee Catholikes deny it Who must now iudge whether it bee a true or a vitious consequence If the Scripture must be Iudge hereof then cause the Minister to alleage some Text of Scripture which according to our Sectaries is the rule of all truth in faith affirming the Inference to be good If the Protestant Minister himselfe must iudge of the goodnesse of the consequence and yet there is no more reason for him then for the Catholike to iudge thereof who then seeth not that the Protestant vnder the pretext of the holy Scripture maketh himselfe sole and last Iudge of Scripture it selfe of consequences drawne from the Scripture and finally of all Controuersies in Faith and Religion And here you may further adde and demand how it is possible that an ignorant Mechanicall fellow who perhaps cannot write or reade can haue true faith of any point that is deduced by consequence from Scripture since he is not able to iudge whether the Consequence bee good or vitious especially where one of the Propositions is taken from the difficult grounds of Philosophie and then much lesse can he iudge of the requisite formes of syllogismes Hee must not here insist vpon the affiance hee hath of his Ministers learning who deduceth this Consequence seeing by so doing hee forsaketh the former Principle of the Protestants to wit that articles of Faith are to receaue their proofes not from Men but only from the written Word of God Againe seeing in the Protestants censure the whole Church of God may erre as is afore vrged in consequences drawne from Scripture and in articles builded vpon the said consequences much more then may any one Minister be deceaued therein 7. In the last place of all after the Catholike hath thus fully shewed by seuerall wayes that the Minister many times in his proofes hath relinquished the Scripture whereupon afore he pretended to relye hee may descend if so hee finde himselfe furnished with sufficient learning thereto to examine the truth or falshood of the Propositions from which the Ministers consequence ariseth though perhaps it were better iudgement to rest satisfied with the former Victorie as being more easily to be discerned by the ignorant Auditorie then otherwise it could be being gayned by long and difficult disputes Now in the examining of the Propositions of the former Argument for example which was this That body which is in Heauen is not vpon the Earth But the body of Christ is in Heauen as wee reade in the Acts chap. 3. Therefore the body of Christ is not vpon the Earth c. The Catholike I say is here to denie the first Proposition to wit That body which is in Heauen is not vpon the Earth distinguishing for greater satisfaction that one and the same body cannot naturally or by the ordinarie course of Nature be at once both in Heauen and vpon the Earth but supernaturally and by the Power of God it may be as we hold that Christs body is supernaturally and by the omnipotency of God both in Heauen and vnder the formes of Bread and Wine where his body through Gods infinite power hath no reference to any externall coextention of Place If the Minister doe proceede on further against this distinction still drawing one argument after another out of

would say c. or this is the meaning of such a Text c. but it sufficeth for vs to presse only the most obuious familiar and literall sense of the said Texts Now to that second part of the former Obiection where it is vrged that the Catholike insisting in Proofes drawne from Philosophie or from humane authorities of the Pope Fathers Councels and the like stands obnoxious to the same inconueniences whereunto the Protestant by vrgeing proofes of like nature is iudged in this discourse to runne I answere to this first that seeing the Catholike notwithstanding all due reuerence and honour to the Scripture acknowledgeth not the Scripture to be the sole rule or square of Faith that therefore hee may seeke to proue his articles from other testimonies then only Scripture Secondly I say that the Catholike beleeueth not any point as an article of faith because it receiueth it proofe from humane authorities since they are holden as morall inducements only of faith the Church of God being the Propounder of such diuine Mysteries and the reuelation of them made by God the true Formall and last Cause of our beliefe of them Lastly I answere that the supreme Bishop or generall Councell from whom the Catholike drawes his authoritie are not simply humane authorities but withall diuine and supernaturall Since the one is the head of the Church the other the mysticall body of Christ to both which himselfe hath (q) Mat. 16. 1. Tim. 3. giuen infallible assistance in points touching Mans saluation and hath (r) Mat. 18. threatned that they who finally shall denie this assistance shall neuer enter into the spirituall Canaan And thus much touching the solution of the former obiection Hitherto wee haue discoursed of the Method which is to be obserued by an vnexperienced Catholike with a ready and prepared Protestant Scripturist where if we deeply weigh what can be the last hope of such a Disputation we shall find that the finall resolution of all would runne to this point to wit to know what credit and affiance is to be giuen to certayne exorbitant constructions of Scripture forged against all true contexture of the passages themselues and crossed by the reuerent Antiquitie of the purest Ages by which course the Protestant stands no lesse chargeable in beleeuing of errours then in not beleeuing the truth So as this must be in all likelihood the issue of all for so long as the Protestant Minister perseuers in alleaging of Scripture so long he expects that we should reuerently entertayne that sense and construction of it which his worthy-selfe vouchsafeth with wonderfull pertinacie of iudgement the very Crisis of all Hereticall disease to impose vpon it thus making himselfe in the end sole Iudge both of the Scripture and of all Controuersies from thence to be proued For to admit our expositions of the Scripture he scornes solemnely affirming that it were openly to patronize superstition to follow the iudgements of the ancient Fathers in their interpreting of it he is no more willing since he is content to charge and insimulate though truly the said Fathers within the defending of our supposed errours And hence it is that diuers of our Aduersaries haue disgorged out of their impure stomachs most Serpentine and venimous speeches against those Lamps of Gods Church And answerably hereto we finde Luther the right hand of Satan thus to belch forth in his Inuectiues against the Fathers of the Primitiue Church saying (Å¿) Tom. 2. Wittenberg An. 1551. l. de serm arbitr p. 434. The Fathers of so many ages haue beene plainly blind and most ignorant in the Scriptures they haue erred all their life time and vnlesse they were amended before their deaths they were neither Saints nor pertayning to the Church Thus Luther Doctor Whitaker saith (t) Cont. Duraeum l. 6. p. 423. The Popish Religion is a patched Couerlit of the Fathers errours sewed together The pretended Archbishop of Canterbury (u) In his defence to the answere of the Admonit p. 473. How greatly were almost all the Bishops of the Greeke Church and Latine also for the most part spotted with doctrines of Free-will of Merit of Inuocation of Saints and such like Beza (x) Epist Theol. epist 1. p. 5. Itaque dicere nec immerito c. I haue been accustomed to say and I thinke not without iust cause that comparing our times with the ages next to the Apostles we may affirme that they had more conscience and lesse knowledge and we more knowledge and lesse conscience So Beza Melancton (y) In 1. Cor. c. 3. Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning the iustice of Faith increased Ceremonies and deuised peculiar Worships Finally (z) L. de notis p. 476. Peter Martyr speaking of our Catholike doctrines thus saith So long as wee doe insist vpon Councels and Fathers wee shall be alwayes conuersant in the same Errours But who is more desirous to see at large how the Fathers of the Primitiue Church are first confessed by Protestants to teach euery particular article of our Catholike and Roman Faith Secondly reiected by the Protestants for teaching such doctrines Thirdly abusiuely alleaged by the Protestants for the more debasing of the said Fathers let him peruse (a) viz. tract 1. and 2. throughout that most exquisite and excellent Worke the very scourge of our moderne Heretikes stiled The Protestants Apologie of the Roman Church from which I acknowledge that I haue discerped these last few testimonies In this manner now you see wee find not only Vertue Learning and Antiquitie to be most shamefully traduced by Vice Ignorance and Innouation but also our selues consequently by reason of our refuge made to the Fathers Commentaries for the exposition of the Scripture to bee mightily wronged by our Aduersaries as if vnder the pretext of Antiquitie wee laboured to introduce Noueltie Now from all this it necessarily followeth that in the rigid censure of these seuen Iudges the ancient Fathers those Champions I meane of the true Israelites against the wicked Philistians whose pennes were peculiarly guided by God to the pursuite and profligations of future Heresies did most foulely contaminate and defile the beautie of the holy Scripture with their erroneous Commentaries since they beleeued nothing but what as they thought was warrantable at least not repugnant to those diuine writings thus distilling by their misconstruction of it to vse our Aduersaries owne phraze our Superstitious and Babylonian Religion But since it importeth much to the picking out of the true sense of Scripture alleaged by the Protestant against vs and consequently to the drift of this small Treatise to shew whether it is more probable that the Fathers whose ioynt interpretation of Scripture is euer coincident and conspires with ours should rather not erre in their exposition of it then our nouelizing Sectaries therefore I will more largely set downe which shall serue as the Catastrophe to close vp