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	scripture_n	write_v	3,423	5	6.0492	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25291	The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.; Medulla theologica. English. 1642	Ames, William, 1576-1633.	1642 (1642)	Wing A3000; ESTC R23182	239,577	422

unknowne to the writer as doth sufficiently appeare in the History of the Creation past and in foretellings of things to come but some things were before knowne unto the writer as appeares in the History of Christ written by the Apostles and some of these they knew by a naturall knowledge and some by a supernaturall In those things that were hidden and unknowne Divine inspiration did performe all by it selfe in those things which were knowen or the knowledge where of might be obtained by ordinary meanes there was also added a religious study God so assisting them that in writing they might not erre 6. In all those things which were made known by supernaturall inspiration whether they were matters of right or fact he did inspire not onely the things themselves but did dictate and suggest all the words in which they should be written which notwithstanding was done with that sweete attempering that every writer might use those manners of speaking which did most agree to his person and condition 7. Hence the Scripture is often attributed to the holy Spirit as to the author making no mention of the Scribes Hebrewes 10. 15. Whereof the Holy Ghost also is a witnesse to us 8. Hence also although in the inscriptions of the holy Bookes it is for the most part declared by whose labour they were written yet there is sometimes deepe silence of this matter and that without any detriment of such bookes or lessening their authority 9. Neither yet doth it suffice to make a part of holy writ if a booke be written by some extraordinary servant of God and upon certaine direction of the spirit unlesse it be also publickly given to the Church by divine authority and sanctified to be a Canon or rule of the same 10. The thing it selfe which they committed to writing as touching the summe and chiefe end of the matter is nothing else then that reveale will of God which is the rule of Faith and manners 11. Hence all those things which in the first disputation were spoken of the doctrine of life revealed from God doe properly agree to the holy Scripture For the Scripture is nothing else then that doctrine with the manner of writing joyned to it which manner was not to be handled there but in this place 12. Hence the Scripture in respect of the thing and subject meaning that is as it was the doctrine revealed from God it was before the Church but in respect of the manner in which it is properly called Scripture it is after the first Church 13. It is called the holy Scripture and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture and the writers themselves are called holy partly in respect of the subject and object matter which is so called the true and saving will of God and partly in respect of that direction whereby it was committed to writing Romans 1. 2. Eph. 5. 5. 2 Pet. 1. 21. 2. 22. 3. 2. Rev. 18. 20. 14. But although divers parts of the Scripture were written upon some speciall occasion and were directed to some certaine men or assemblies yet in Gods intention they doe as well pertaine to the instructing of all the faithfull thorough all ages as if they had beene specially directed to them whence Heb. 12. The exhortation of Solomon which is used in the Proverbs is said to be spoken to the Hebrewes who lived in the Apostles time as to children and 2 Pet. 3. 15. Paul is said to have wrote to all the faithfull in that he wrote to the Romans Hebr. 13. 5. That which was said to Ioshua is said to be spoken to all the faithfull 16. All things which are necessary to salvation are contained in the Scriptures and also all those things which are necessarily required to the instruction and edification of the Church 2 Tim. 3. 15. 16. 17. The holy Scriptures can make thee wise unto salvation that the man of God might be perfect perfectly furnished to every good worke 16. Hence the Scripture is not a partiall but a perfect rule of Faith and manners neither is here any thing that is constantly and every where necessary to be observed in the Church of God which depends either upon any tradition or upon any authority whatsoever and is not contained in the Scriptures 17. Yet all things were not together and at once committed to writing because the state of the Church the wisdome of God did otherwise require but from the first writing those things were successively committed to writing which were necessarily in those ages 18. Neither did the Articles of Faith therefore increase according to succession of times in respect of the essence but only in respect of the explication 19. As touching the manner of delivery the Scripture doth not explaine the will of God by universall and scientificall rules but by narrations examples precepts exhortations admonitions and promises because that manner doth make most for the common use of all kinde of men and also most to affect the will stirre up godly motions which is the chiefe scope of Divinity 20. Also the will of God is revealed in that manner in the Scriptures that although the things themselves are for the most part hard to be conceived yet the manner of delivering and explaining them especially in those things which are necessary is cleere and perspicuous 21. Hence the Scriptures need not especially in necessaries any such explication whereby light may be brought to it from something else but they give light to themselves which is diligently to be drawne out by men and to be communicated to others according to their calling 22. Hence also there is onely one sence of one place of Scripture because otherwise the sence of the Scripture should be not onely not cleere and certaine but none at all for that wich doth not signifie one thing signifieth certainly nothing 23. For the determining of controversies in Divinity there is no visible power as it were kingly or pretorian appointed in the Church but there is laid a duty on men to enquire there is bestowed a gift of discerning both publickly and privatly and there is commanded a desire to further the knowledge and practise of the known truth according to their calling unto which also is joyned a promise of direction and blessing from God 24. But because the Scriptures were given for the use and edification of the Church therefore they were written in those tongues which mere most commonly vulgar in the Church at that time when they were written 25. Hence all those bookes which were written before the comming of Christ were written in Hebrew for to the Iewes were committed the Oracles of God Rom. 3. 2. 9. 4. And upon lice reason they that were written afterward were delivered in the Greeke tongue because that tongue was most common in those parts were the Church did first florish 26. Hence there is some knowledge at least of these tongues necessary to the exact understanding of the

of the Gospell either in word or writings 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only whereby it might be made temporary it doth necessarily follow that the minde of the Ordainers was that the observation of this day should be of perpetuall and unchangeable right 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person 1. Because Christ was no lesse faithfull in ordering his whole house or the Church of God as touching all things that are generally necessary and usefull then was Moses Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme which law hath beene demonstrated before to be of perpetuall right For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath Acts 13. 14. 16. 13. 17. 2. 18. 4. they did that chiefly in that respect because then was the fittest occasion to preach the Gospell to the Iewes as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place 7. If the institution of the Lords day was deferred so long till the Apostles had made a separation from the Iewes and had their meetings apart Acts 18. 6 7. 19. 8. as some would have it then all that space of time which came betweene the death of Christ and this separation which was above three yeares the fourth Commandement had bound none to that observation of any day because the Iewes day was already abolished and by this opinion there was no new brought in the roome and so there were only nine precepts in force all that time 8. The reason it selfe of this change confirmes the same which is by the consent of all referred to the resurrection of Christ namely because this day the creation of the new world or the world to come Heb. 2. 5. in which all things were made new 2. Cor. 5. 17. was perfected so that God did now in Christ rising again from the dead cease or rest from his greatest work As therefore in the beginning of the creation when God rested from his workes he then blessed and sanctified that day wherein he did rest so also it was meet that that very day wherein Christ did rest from his labours himselfe also should sanctifie the same day Neither is that easily to be rejected which is urged by some of the Ancients out of Ps. 118. 24. This is the day which the Lord hath made for in that very place is treated of Christs resurrection as Christ himself interprets Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him by whom the worship it selfe was ordained and from whom all blessing and grace is to be expected in all worship 31. They who account the observation of the Lords day for a tradition not written they are hereby sufficiently refuted 1. Because there is no one thing which depends upon tradition not written of such moment as is the observation of the Lords day by common consent and the consent of all Christians almost 2. By this meanes there is a doore opened to bring in divers superstitions and humane devices into the Church of God or at least to prop them up when they are brought in 3. Many among the Papists are ashamed of this invention for although all the Papists to cloak their superstitions are wont to give too much to Ecclesiasticall traditions yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them to ascribe it not to any humane but to Divine right Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica Abbas in cap. licet defer n. 3. Aug. ver feria n. 3. Silvester ver Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law deferiis cap. licet affirmes that the Scripture as well of the old as new Testament hath specially deputed the seventh day for mans rest that is as Suarez interprets de dieb fest cap. 1. both Testaments have approved the manner of deputing every seventh day of the week for the rest of man which is to depute the seventh day formally although materially the same was not alwayes deputed and in this manner it is true that that seventh day in the old law was the Sabbath and in the new is the Lords day 4. They among themselves who account the Lords day among traditions doe account baptizing of children also and that with greater shew in the same place and number But all our Divines who have answered the Papists touching those examples of traditions do alwayes contend that those institutions and all other which are of the same profit and necessity are to be found in the Scriptures themselves 32. Those things which are wont to be brought on the contrary out of the Scriptures Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth For first in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied then the choise of some cerraine meat to a religious use by the ordinance of the same Christ but no Christian is so void of all reason that he would conclude out of those places that the choise of bread and wine in the Lords Supper for a religious use is either unlawfull or not ordained by Christ neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly the Apostle Rom. 14. doth expresly speake of that