Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	faith_n	find_v	scripture_n	1,889	5	5.9425	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57540	Ohel or Beth-shemesh A tabernacle for the sun, or, Irenicum evangelicum : an idea of church-discipline in the theorick and practick parts, which come forth first into the world as bridegroom and bride ... by whom you will have the totum essentiale of a true Gospel-church state according to Christs rules and order left us when he ascended ... : published for the benefit of all gathered churches, more especially in England, Ireland and Scotland / by John Rogers ...	Rogers, John, 1627-1665?; Rogers, John, 1627-1665? Challah, the heavenly nymph.	1653 (1653)	Wing R1813; Wing R1805; ESTC R850	596,170	655

Scriptures is able to beget in us faith Rom. 10.17 Ergo the Spirit of God is to be our interpreter of the Scriptures wherefore if Pope Prelates Synods Classes Father Presbyter or any other give us the sense of Scripture and that thence our faith ariseth of the Scripture understood why then our faith must needs be built upon that Popes Prelates Synods Classes Fathers or Presbyters sense And another argument the Protestants fetch against the Papists which serves us is that the Scriptures cannot be interpreted but by the same Spirit wherewith they were written 1 Cor. 2.11 For who knoweth the minde of God save the Spirit of God And 1 Joh. 2.27 You have the anointing and you need not that any man teach you c. because as Augustine saith Magister est omnium qui habitat in nobis omnibus c. We are all fellow-scholars saies he we are not your teacher but he is teacher and master of us all who dwelleth in us all c. We further affirm with the former Protestants that the Scriptures are necessary to be known by all the people of God the reading hearing and understanding of them begetting faith and that it is not enough to hear the Minister preach for the Bereans searched the Scriptures Act. 17.11 Joh. 5.39 2 Tim. 3.15.17 Whereas some say it is enough to have what the Minister or Presbyter gives it puts me in minde of Mr. Bradford's answer to one Willerton Fox 1612. who told him that people ought to learn at the Priests hands Aye saith he why then saith he you will learn the people to preferre a Barabbas before Christ and to crucifie Christ for so the people learn'd it of the Priests Moreover we declare that all things necessary to the esse bene esse of a soul are expressed in the Scriptures or included in them and concluded out of them whether concerning faith or life and that nothing absolutely necessary is to be found besides the Scriptures Joh. 20.31 2. Tim. 3 16. whether for teaching improving correcting or instructing So that we overthrow the necessity of all traditions rites forms or the like here whether praeter or contra Scriptura For as Augustin hath it qui praetergreditur fidei regulam i. e. Scripturam non incedit in via sed recedit a via He that goeth beside the Scriptures goes not in but from the way this truth hath been attested and sealed to by the bloud of many Martyrs Dr. Taylor Fox p. 1522. col 2. Holy Bradford 1626. col 1. and that valiant souldier of Christ and stout Champion Mr. Hawkes Martyr p. 1586. col 2. saith Is not the Scripture sufficient for my salvation yea saies one of Bonners Chaplains but not for your instruction Ah! saith he then God send me the salvation and you the instruction Now let us not be mistaken though we say all necessary is in the Scriptures yet we deny not but there may be some use for orders sake of rites and formes but not to be forced knowing nothing necessary to salvation that is not in the Scripture Deut. 12.32 Rev. 22.18 Mat. 15.3 Act. 20.27 26.22 seeing the Scriptures are the rule and measure of faith they must not come short of the measured viz. faith for all things necessary to faith must needs be contained therein But Lastly the Scriptures are not so obscure and dark or undiscoverable as they would insinuate and urge upon poor people For as Prosper saith Parvuli magni fortes infirmi habent in Scripturis unde alantur satientur No age so young no wit so small which Scripture doth not fit There 's milk for babes and yet withall there 's meat for stronger wit So Prov. 9.35 yea the Revelation chap. 5.5 is a Book opened and as Augustine hath it De doctrin Christian. lib. 2. c. 9. In iis quae aperte in Scripturis posita sunt inveniuntur ea omnia quae fidem continent moresque vivendi in plain and easie places of Scripture all things necessary to faith and manners are manifest Nay the Councell of Toletan 5. c. 16. decreed the Apocalypse to be preached by every Minister from Easter to Whit-suntide so that they strictly enjoyning it accounted not this book of Revelation it seems so hard as men would perswade us to in our daies whereby they forbear to read preach or expound it but if it be hid it is hid to them that are lost 2 Cor. 4.3 It is sent especially to the Churches and is to be taken and opened by them But thus far for the first generall Doctrine wherein Papists and Presbyterians are too near one another and we are farre off from both even out of the sight almost 2. They are something alike in their Doctrine about Baptisme both with relation to the Ordinance the subjects forms and effects of it As first in imposing an absolute necessity upon it Papists say it is simply necessary to salvation Concil Tri●dent sess 7 can 7. Bell. lib. 6. de Baptism cap. 4. such a necessity or nigh unto it do those hold who baptize the babes of all sorts put upon it and the very argument of the Rhemists on Joh. 3.5 and the Jesuites Bell. ibid. have they often urged to me viz. Vnlesse a man be born of water and the Spirit he cannot enter into the Kingdome of God And I have heard some of them severely inveigh against such as neglected to bring their children and to baptize them by such a time for fear a childe should die unbaptized and the Parents for their neglect be under the judgements and wrath of God But we differ from them whilest we decline that necessity of Baptisme to Children and whilest we affirm with such as were ever held orthodox in judgement amongst men vide Synops. 12. contro q. 3. that the Children of the faithfull that are holy are holy before they are baptized 1 Cor. 7.14 And this truth is attested by Richard Woodman a holy Martyr Fox p. 1994. who saith I read in Scripture he that beleeveth not shall be condemn'd but no Sc●ipture saith he which is not baptized shall be damned neither dare I say so for all the goods under heaven In the Greek Church Nazianzen saies in sanctum la●acrum their usuall time of Baptisme were but in feast of Pasch. and Pentecost which would not have been so seldome if the want of Baptisme had been so dangerous to Infants We deny not the ordinance but that there is much Popery peeached up and pleaded for and practised in their ordinance of sprinkling Infants all discerning men see and are ashamed of and cry out upon it as unsufferable and too impudent and as having too much of the whores forehead in it Furthermore although the veriest Jesuite do grant the positive necessity of baptizing babes to be grounded upon tradition and not upon Scripture Bell. lib. 4. de Ver. and so to baptize

therefore what is good in the understanding nonex veritate rei is said to be the proper object of the will A moral principle looks on a moral good a natural on a natural good a civil on a civil good a spiritual on a spiritual good we doe not say things right or wrong true or false for they are as they are in the mind objecta intellectus but things apprehended good in agreement with the moving principle Mat. 7.11 in that verse there is a different good according to the principle that moves them either natural or spiritual And hence it is that the appetitive faculties of the soule or the longing affections are distinguished according to the apprehensive faculties of the soule for the more thou apprehendest this way to bee for thy good or this thing to be for thy good the more thou desirest it and willest it with longings but the lesse thou seest it to be for thy good the lesse are thy affections towards it for though a thing bee most excellently good and desirable yet it moves the affections and will no further then it is apprehended so to be Prov. 19.8 He that keepeth understanding shall finde good David doth most earnestly desire to dwell with the Lord and to draw nigh to him because he apprehended it to be good for him so to do Psal. 73.28 So it is good for us to be here Mat. 17.4 therefore Lord let us build Tabernacles Now this is another Reason why men should come voluntary into Church fellowship because of the good the universal reason 4 good the spiritual good and heavenly advantages to bee had hereby and such as are suitable to the principles by which we are to be made a willing people What makes men so desirous of eating but the meat that is or is to be and so is in their apprehension set before them to be good what makes men run in a race as if they were mad but the rewards which they set before them And why doe the Apostles so presse the practise of Christs commands but because of the good which is set before us Tit. 3.8 Heb. 13.9 Now if bonum universale which is originale an universal good i. e. a good for all times in all conditions in all places upon all occasions c. if such a good be thy object and draws thee as the Loadstone doubtlesse God alone is this good Mat. 19 16.17 and then he alone his love which is better then wine his presence which is better then life can fill thy Will and sufficiently move it as the only able and effectual object No one good like unto this can move the will and make thee a compleat and thorough Volunteer when Moses prayed to see his glory Exod. 33.18 he said Verse 19. and I will make all my good to passe before thee But consider Fifthly The operation of the will which is velle bonum what is it else but a strong and undeniable inclination and resolution of the person willing into the thing willed or into the object of the will Now from this sweet working of the will into the thing reason 5 willed or into God this universal good another Reason might bee taken to confirme this truth That those who would enter into Christs Church-way must come by a voluntary consent being earnestly carried out into God this universal good which is that they run for Hence saith Aug. de dono persever C. 13. Nos volumus sed Deus operatur in nobis velle nos operamur sed Deus operatur in nobis operari c. We will indeed but it is God that works in us that will also both to will and to do saith the Apostle we worke but it is God who worketh in us that working of good also He is in us the principle to us the object and for us the end of all Eph. 4.6 Consider Six●hly The Instruments which propound and offer this object to the will and the means by which the man is perswaded and prevailed with to be free and spontaneous and voluntary to enter into this way of Christ or Gospel-order which are the Word and the Spirit First The outward instrument is his Word this is the Sword of Christs Kingdome to conquer with and his Scepter to govern by So Act. 2.41 All that were received into the Church gladly received the word as Ainsworth observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is willingly and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced it cum approbationes with welcome joyfully with hearty entertainment as to the dearest friend or best guest that could come now such as received the Gospel so were made members of the Church The Church did all according to Christs word and Gospel whether in binding or loosing taking in or casting out still the Statute-book Christs Word and Gospel was by them in all So that nothing was to bee done by the Decrees Lawes or Canons of men or by their Votes and Orders in Classical Provincial or National Assemblies no no such thing was heard of nor yet were any cuffed in or staved in by Magistrates powers I am of Mr. Dels judgement in His way of peace Psal. 63.64 c. who sayes Who so ever affirms that the Lawes Decrees or Canons of men Rabbies Bishops Assemblies or Councels are fitter and better to order the Church by then the pure and naked word of the Gospel by the ministration of the Spirit speaks in my judgement very blasphemously Luther sayes in Epist. ad Carolum Ducem Subaudiae Tom 7 fo● 483. Christiani eo verbo non alio regi debent quo Christiani i. e. liberi a peccatis fiunt sine additionibus conciliorum Doctorum Patrum c. that all Christians are to be ordered by the Word of God the Gospel of Christ whereby they became Christians that is set at liberty from sin and this without the addition of Councels Doctors Fathers or the like for what is it to governe and guide Christians by their Councels Decrees or Words which they may keep and yet neither become Christians nor continue such Nay many times they cease to be such by those means and wee lose the truth for their Traditions the Scriptures for their Scribbles the Bible for their Babel yea Christ for the creatures images which the intellect hath taken up and the doctrines of Christ for the Devices Decrees and Ordinances of men Moreover for such as are not yet called suppose they bee not Christians they are not to be tampered with or restrained by the ordinances or traditions of men but to be let alone as Paul saith Col. 2.20.22 Neither is the Magistrate to meddle with them by his Secular powers so as to force them into the house of God none can be compelled by iron weapons to joyne to a Church of Christ against their wills as

unity of the Spirit For as Mr. Bradford said Fox p. 1622. col 1. the Idolatrous Israelites were one in their sinfull way and might have pretended to uniformity were that the argument of a true Church or worship See Latimer epist. ad Dr. Bainton So Roger Holland Fox 20●0 col 2. What is the unity of the Antichristian Church but idolatry suspicion tradition commandments of men and to persecute the poor people of God that can't in conscience be one with them And to this we subscribe and shall say with Helvetia Harm sect 10. p. 306 chap. 17. the Church is a company of faithfull gathered out of the world separated from false worships and in communion together by one spirit And Bohemia ch 8. Harm 316. that whosoever hath not the Spirit of faith and true love is but a dead member and with Auspurg Harm sect 10. p. 320. that saies true unity is not to agree on traditions or such doctrines but all to agree in the doctrine of the Gospell and truths of Christ. Add Helvetia chap. 27. p. 499. that the Church is one and the members all one and agree in one though there be diversity of rites and thereupon they may differ yet they are one in faith and in the Spirit O that all our Churches would minde this more and the Antichristian form of fleshly and outward rites and formes lesse 6. Presbyterians and Papists are too nigh one another in the Foundation which they lay for the Lords house being both sandy for see the Papists they will have Peter the Foundation of the Church and so the Pope as his Successor but since this hath been to use Mr. Hookers own words hissed out of doors and cast to the dunghill arises another Doctrine which is it that the Presbyterians hold viz. that the profession as Mr. Hudson hath it of Christ is the foundation or confession of faith as many of them have disputed it with me vide Trap in Mat. 16.18 But we differing from both deny the Doctrines of both and do with the Apostle disclaim all other foundations whither persons or confessions but Christ Jesus 1 Cor. 3.11 which is a rock and will hold chap. 4. lib. 1. and so we answer with the Protestants against the Papists in Synopsis Papismi 2. controv Q. 1. 7. Presbyterians and Papists are too nigh one another in laying their foundation by persecution both with carrying on their discipline and branding such as differ from them for Hereticks Schismaticks factious and seditious spirits persons not fit to live and of late some three years since would needs have a Petition the Presbyterians were so bitter against al that would not be Presbyterians i. e. really or dissemblingly so that they might have no indulgence which is their own language so that the Presbyterian would hear of no other thing but tyranny and cruelty to the Independent or indifferent brother non sequens ecclesiam sed persequens Now we declare against them both whilest we affirm the Word and Spirit the weapons of our warfare in chap. 2. of this Book and say meerly for judgement no man must be so persecuted Tit. 3.10 2 Tim. 2.25.26 but with all gentlenesse and meeknesse instruct ●pposers if God peradventure will give them repentance to acknowledge the truth Wherefore the Lord will powre his viall on that bloudy Antichristian spirit of persecution and Popery yet among us 8. The Presbyterians and Papists agree about the subject of the keys i. e. power of opening and shutting Mat. 16.18 20. which power the Papists say is the Prelates Rhemist 1 Cor. 5. sect 2. Bellarm. lib. 1. de clericis cap. 7. and as the Jesuites apply it to their Clergy whence they have their name Clergie or Key-bearers So the Presbyterians do to their Classes see but Mr. Rutherfords ninth Argument for a Presbyte●iall Church taken out of Mat. 16. That is the Church saith he to whom the keyes are given but the keyes were given only to a classicall Church there And furthermore lib. 2. p. 9. he saith the keyes were given to Peter as representing the Church-guides viz. officers Ministers as the first subject of the keyes which is the same in nature with the Iesuites and Papists not a pin to choose between them Of this judgement Vindiciae clavium proves the Presbyterians too So the Jus divinum regim eccles p. 108 109. But we differing from both do affirm the Church of Christ the congregation of beleevers to be the first subject of the keyes which Mr. Parker and the Parisian Schoole grants which Cotton in his keyes p. 40 41 42 43 44. sufficiently proves so Philips answer to Lamb p. 150. and Augustine on Mat. 16. saies Peter received the keyes not in his own name but in the Churches and Christ gave the Churches the keyes as the first subject so the Church in Peter received the keyes for all the Church is built on a rock ejusdem est instituere destituere So saith Fulk on 1 Cor. 5. sect 3. against the Rhemists So saies Walter Brute who lived in Richard the second 's daies out of Joh. 20 2● argues thus in Fox p. 492. To whom the Holy Ghost is given to them is given the keyes or power of binding and losing but to the whole Church of beleevers is the Holy Ghost given So saith the Bohemians Confess Harm Sect. 10. p. 335. c. 14. which power is committed to the Church of Christ. Wherefore throw down this Popery for shame sirs which makes Prelates or Classes the first subject of the keyes 9. The Presbyterians agree with the Papists about Assemblies and Synods or the like severall waies in all which we dissent from them both 1. Concerning the necessity of them the Papists say there is a necessity of them and they can't be without councels Bellarm. de concil lib. 1. cap 11. the Presbyterians also plead for a necessity of Synods and assemblies out of Act. 15. Whilest we assert no necessity but an usefulnesse of them orderly called together having a consultative power and being a wholesome means to prevent evils and provide good for the Church as the Protes●ants answered the Papists so Whittaker de Concil p. 23. saies they are not necessary 2. Concerning the calling the Papists will have them called by the Pope Bellarm. lib. 1. de concil cap 12. Presbyterians by the Civill powers Princes and Magistrates but we dissent from both of them and others too when we assert it to be properly the Churches power to call and convent Synods or Assemblies as Dell saith in 's Way of peace p. 77. The world can't call Councels of the Church no more then the Church can call the Councels of the world being dist●n●t from each but all the Churches Synods or Assemblies must have their power and authority from the Church who hath power to call out and