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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	receive_v	scripture_n	tradition_n	3,442	5	9.3524	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78957	The papers which passed at Nevv-Castle betwixt His Sacred Majestie and Mr Al: Henderson: concerning the change of church-government. Anno Dom. 1646.	Charles I, King of England, 1600-1649.; Henderson, Alexander, 1583?-1646.; Marshall, William, fl. 1617-1650, engraver.	1649 (1649)	Wing C2535; Thomason E1243_3; ESTC R209178	25,946	63

power immediately from Christ yet it is as evident that our Saviour made a clear distinction between the twelve Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof Saint Marke calls it an ordination Mark 3.15 and S. Luke sayes And of them he chose Twelve c. Luke 6.13 onely S. Matthew doth but barely enumerate them by their name of distinction Mat. 10.1 I suppose out of modesty himselfe being one and the other two being none are more particular For the administration of Baptism giving but not granting what you say it makes more for Me then you but I will not engage upon new Question not necessary for My purpose 7. For My Oath you doe well not to enter upon those Questions you mention and you had done as well to have omitted your instance but out of discretion I desire you to collect your Answer out of the last Section and for your Argumeent though the intention of My Oath be for the good of the Church collective therefore can I be dispensed withall by others than the representative Body certainly no more than the People can dispence with Me for any Oaths I took in their favours without the two Houses of Parliament as for future reformations I will onely tell you that incommodum non solvit Argumentum 8. For the King my Fathers opinion if it were not to spend time as I believe needlesly I could prove by living and written testimonies all and more then I have said of Him for His perswasion in these points which I now maintaine and for your defensive Warre as I doe acknowledge it a great sinne for any King to oppresse the Church so I hold it absolutely unlawful for Subjects upon any pretence whatsoever to make Warre though defensive against their Lawfull Soveraigne against which no lesse proofs will make Me yeild but Gods word and let Me tell you that upon such points as these instances as well as comparisons are odious 9. Lastly you mistake the Quaere in my first Paper to which this pretends to answer for my Question was not concerning force of Arguments for I never doubted the lawfulnesse of it but force of Armes to which I conceive it saies little or nothing unlesse after My example you refer Me to the former Section that which it doth is meerly the asking of the Question after a fine discourse of the several wayes of perswading rather than forcing of conscience I close up this Paper desiring you to take notice that there is none of these Sections but I could have enlarged to many more lines some to whole pages yet I chose to be thus brief knowing you will understand more by a word than others by along discourse trusting likewise to your ingenuity that reason epitomized will weigh as much with you as if it were at large C. R. June 22. 1646. For His Majestie Concerning the Authority of the Fathers and practise of the Church July 2. 1646. Mr. Alex Henderson's third Paper HAving in my former Papers pressed the steps of your Majesties Propositions and finding by your Majesties last Paper Controversies to be multiplied I believe beyond your Majesties intentions in the beginning As concerning the Reforming Power The Reformation of the Church of England The difference betwixt a Bishop and a Presbyter The warrants of Presbyterian Government The Authority of Interpreting Scripture The taking and keeping of Publique Oathes The forcing of Conscience and many other inferior and subordinate Questions which are Branches of those maine Controversies All which in a satisfactory manner to determine in few words I leave to more presuming Spirits who either see no knots of Difficulties or can find a way rather to cut them assunder than to unloose them yet will I not use any Tergiversation nor doe I decline to offer my humble Opinion with the Reasons theoreof in the owne time concerning each of them which in obedience to your Majesties command I have begun to doe al-already Onely Sir by your Majesties favourable permission for the greater expedition and that the present velitations may be brought to some issue I am bold to entreat that the Method may be a little altered and I may have leave now to begin at a Principle and that which should have been inter Precognita I meane the Rule by which we are to proceed and to determine the present Controversie of Church policy without which we will be led into a labyrinth and want a thred to wind us out againe In your Majesties first Paper the universall custome of the Primitive Church is conceived to be the Rule In the second Paper Section the 5. The practise of the Primitive Church and the universall consent of the Fathers is made a convincing Argument when the Interpretation of Scripture is doubtfull In your third Paper Sect. 5. the practice of the Primitive Church and the universall consent of the Fathers is made Judge and I know that nothing is more ordinary in this Question then to alleage Antiquity perpetuall Succession universall Consent of the Fathers and the universall practice of the Primitive Church according to the Rule of Augustine Quod universa tenet Ecclesia nec à Consilio institutum sed semper retentum est non nisi Authoritate Apostolicâ traditum rectissime creditur There is in this Argument at the first view so much appearance of Reason that it may much worke upon a modest mind yet being well examined and rightly weighed it will be found to be of no great weight for beside that the minor will never be made good in the behalfe of a Diocaesan Bishop having sole power of Ordination and Jurisdiction there being a multitude of Fathers who maintaine that Bishop and Presbyter are of one and the same Order I shall humbly offer some few Considerations about the major because it hath been an inlet to many dangerous Errors and hath proved a mighty hinderance and obstruction to Reformation of Religion 1. First I desire it may be considered that whiles some make two Rules for defining Controversies the word of God and antiquity which they will have to be received with equall veneration or as the Papists call them Canonicall Authority and Catholicall Tradition and others make Scripture to be the onely Rule and Antiquity the authentick Interpreter the latter of the two seemes to me to be the greater errour because the first setteth up a parallel in the same degree with Scripture but this would create a Superior in a higher degree above Scripture For the interpretation of the Fathers shall be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accounted the very Cause and Reason for which we conceive and believe such a place of Scripture to have such a sence and thus Men shall have Dominion over our Faith against 2 Cor. 1.24 Our faith shall stand in the wisdome of man and not in the power of God 1 Cor. 2.5 and Scripture shall be of private interpretation For the Prophesie came