Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	scripture_n	tradition_n	4,180	5	9.2107	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14155	Tvvo learned sermons The one, of the mischieuous subtiltie, and barbarous crueltie, the other of the false doctrines, and refined hæresis of the romish synagogue. / Preached, the one at Paules Crosse the 5. of Nouember, 1608. The other at the Spittle the 17. of Aprill. 1609. In the first, are examined diuers passages of that lewde English libell, written by a prophane fugitiue, against the Apologie for the Oath of Allegeance. In the seconde, are answered many of the arguments published by Rob. Chambers priest, concerning popish miracles; and dedicated (forsooth) to the Kings most excellent Maiestie. By Robert Tynley, Doctor of Diuinitie, and Archdeacon of Ely.	Tynley, Robert, 1561 or 2-1616.	1609 (1609)	STC 24472; ESTC S118816	62,579	82

f Non tam ouum ouo simile Cicer. Acadē quaes l. 2. was one egge so like another as these old Heretikes and our Popish Doctors Soto Lindane Pighius and such like of the Popish crew So likewise are many of their reasons and arguments the dull and blunted weapons of the old Heretikes returned vpon them so often by the ancient Fathers g De verbo Dei l. 4. c. 5. Bellarmine allegeth for proofe of his Traditions that of our Sauiours Iohn 16. v. 12. I haue yet many things to say vnto you but yee cannot beare them now With which saying of Christs all Heretikes euen the most absurd and foolish which notwithstanding would be called Christians did endeuour to colour saith h Omnes insipientiss haeretici qui se Christianos vocari volunt audacias figmentorum suorum quas maximè exhorret sensus humanus hac occasione Euangelicae sententiae colora●e conantur Jn Euang. Johann tract 97. S. Augustine the audacious fictions of their idle braines which the sense of man did most of all feare and abhorre But as that godly Father answereth so say I If our Sau●our concealed those things quis nostrum dicat ista velilla sunt who is he amongst vs that may say they are this or they are that Yet i Haec multa non erant diuersa ab his quae hactenus Dominus praesens docuerat sed planior clarior eorum explicatio Concordant fol 964. Iansenius one of their owne well obserueth that these many things were not diuers and contrarie to those which our Sauiour taught his Disciples whil'st hee was present amongst them but only a more full and cleerer explication of them So k Loc. theol l. 3. c. 3. fundamento 4. Canus allegeth that of the Apostles We speake wisdome amongst them that are perfect 1. Cor. 2.6 whereby he would prooue that certaine holy mysteries were communicated by the Apostle apart from the ignorant to the perfect perfectis maioribus Euen as the old Heretikes saith l Hanc sapientiā vnusquisque eorum esse dicit quam à semetipso ad●nuenit fictionē videlicet Irenaeus by occasion of these words of S Paul Did euery one of them call the fiction of their owne b●aine this selfe same wisdome of which the Apostle spake But m Si quaedam inter domesticos disserebant non tamen ea fuisse credendum est quae aliam regulam fidei superducerent c. De praescript haeretic Iansenius rightly noteth n Sed quod suae prae●●●otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. as did Tertullian before him that the Apostle did not signifie by those words that he taught the perfect one thing the vnperfect and ignorant another thing cum vtrisque eandem fidem praedicaret when as he preached the same faith to them both n Sed quod suae prae●●●otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. but that his preaching was not all after one manner which he applied to his hearers to some more perfectly and profoundly to others after a plainer fashion according to the capacitie of each of them Againe what the Apostle writeth to Timothie O Timotheus keepe that which is committed vnto thee depositum custodi 1.6.20 is o Canus Bellarmine c. generally alleged of them for proofe of their Traditions And so was it by the old Heretikes as p De praescripion hae●eticor Tertullian witnesseth who from thence taught that the Apostles q Apostolos non omnia omnibus tradidisse ibid And non omnia omnibus reuelasse quaedam palam vniuersis quaedam secretò paucis demandasse quia hoc verbo vsus est Paulus ad Timotheum O Timothee depositum custodi ib. deliuered not all things to all sorts of men but committed some things openly and to all men other matters secretlie and to few But depositum or the thing committed signifieth the whole charge which the Apostle committed to Timothie r Quod praeceptum supra infra ex scriptis intelligerat non nescio quid ostendi hoc dicto de remotiore doctrina c. ib. and particularly the true forme of sound doctrine deliuered vnto him in that Epistle by S. Paul and not hid elsewhere or farre fetched as Tertullian expoundeth the Apostle But of all authorities of Scripture alleged by our aduersaries that which S. Paul writeth to the Thessalonians 2.2.15 is in shew most cleere for them Stand fast and keepe the traditions which yee haue beene taught either by word or by our Epistle In which words the Apostle maketh mention of doctrine not only written but also taught by expresse word of mouth Which as we ingenuously acknowledge it being a truth so we say withall that it maketh nothing for our aduersaries For although at that time when the Apostle wrote those Epistles to the Thessalonians ſ Baron Annal tom 1. an 53. num 11. which are more ancient then diuers of the writings of the Euangelists and the Epistles of the Apostles some yea many points of doctrine were deliuered in the Church by word of mouth yet this is not against vs which haue those writings of the Euangelists and the Apostles which the Thessalonians had not then In all which now written we affirme to be comprehended all things which concerne faith and good manners and whatsoeuer is needfull to be beleeued so as that it is either expresly written or by necessarie consequence may soundly be deduced and concluded out of the Scriptures For concerning the old Law Moses giueth this charge in the person of God You shall put nothing thereto neither take ought therefrom Deut. 4 2. And of the Gospell S. Paul saith that though himselfe or an Angell from heauen preach otherwise then that which he had preached to the Galatians let him be accursed 1.8.9 The like is S. Iohns testimonie of the things recorded in his Gospell These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his name c. 20. v. 31. Vpon which words Hugo the Cardinall hath this remarkable note Specialiter intentio huius libri generaliter verò totius Scripturae finis his verbis declaratur By these words the scope of this Gospell in speciall is shewed but in a generalitie the end of the whole Scripture is declared According heerein with S. Paul 2. Tim. 3.16.17 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes So the Prophet Dauid witnesseth of the testimonie of the Lord that it giueth wisdome to the simple Psal 19. v. 7. Euen that wisdome which is able to make vs wise vnto

the Gentiles in like manner may doe as much who yet by the iudgement of S. Paul are condemned of Idolatrie because they turned the glory of the incorruptible God to the similitude of the image of a corruptible man and of birds and of foure-footed beasts and of creeping things Rom. 1. verse 23. This the Cardinall happily vnderstanding very well leaueth his first answer and flieth to a second vnderstanding the Commandement to forbid the making and worshipping of t De quibuscunque simulacris quae habentur pro dijs Bell. de imag Sanct. li. 2. c 8. such Images which are reputed and taken for gods But this was already forbidden in the first Commandement so that this answer of theirs confoundeth the Commandements making u Oporte● dicere illud non esse preceptum distinctum à primo vt reuera dicunt Catechismi omnes Latini Bell. de imag Sanct. li. 2. c. 7. one of two as the Papists doe in their Primars and Catechismes that so men may not take notice of their idolatrie when the Commandement is after this manner as it were razed out But the Commandements are distinct the first condemning all false gods Thou shalt haue no other Gods before me Exod. 20.3 The second all false worship either in making of Idols by them to represent God or in worshipping them with any maner of Religious seruice Thou shalt make theen grauen Image c. thou shalt not bow down to them nor Worship th●m Exod. 20. v. 4.5 For as God and his Worship are two distinct thinges so the commandement concerning them are two different precepts Thus the Iewes who were most accurate in calculating the lawe and euerie member and part thereof vnderstood them to bee distinct as appeareth out of x Antiquita l. 3. c. 4. Iosephus and y Decalogo Philo as also doe z In Synopsi Athanasius and a Jn Exod. hō 8. haec omnia simul nonnulli putant vnum esse mandatum quod si ita putetur non complebitur decem nume rus mandatorum et vbi iam erit decalogi verita● ib. Exod. 32.4 Origen Origen acknowledging that some tooke them but for one but saith he if we doe so the number of the ten commandements will not bee complete and what then shall become of the truth of the decalog Furthermore it is worthy the enquiry who these were so sottish that tooke images made by the worke of mans hands for Gods as Bellarmine saith Surely they were not the Iewes who worshipping the Golden Calfe did not somuch as once imagin that it was God but by it did represent in it worship the true God Iehouah which brought them out of the Land of Aegipt Nor the Gentiles for they as b Orat. 12. Dion Chrysostome and c Sermon 38 Tirius Maximus declare professed that in their Images made of Golde siluer brasse Iuorie c. They did worship summum primum maximum deum the cheefest first and greatest God the Creator and preseruer of all things As for the Christians Origen acquiteth them as you haue alreadie heard The Papists onely remaine who heerein especially the ignorant sort are more blockish then the Gentiles reputing the verie images of wood and stone whome they adore for God and his Saints Thus c De Jnuentor rerum l. 6. ca. 13. Polydore Virgill one of their owne and therefore more like to couer their nakednes then to lay open their shame more then truth vrged reporteth of them that they were d Eo insanie deuentum est c. Ib. come to that height of madnes that they worshipped Images made of wood stone brasse or painted vppon the walles and set foorth in diuers culloms e Non vi figuras sed perinde quasi ipsae sensum aliquē habeant et iis magis fident quam Christo ib. non vt figuras not as figures or shapes but as if they had some sense in them yea saith he they put more trust and confidence in them then in Christ himselfe Hee taxeth other their follies in their offerings and pilgrimages vnto them but beeing too lauish of his tongue the Popish f Index expurgator Belgic in Polydor. censors haue taught him to bee more silent heereafter and not to publish so vnnaturallie the spirituall fornications of his Mother the holy Church razing expunging out of him what I haue obserued and much more Thus notwithstanding whatsoeuer hath beene hitherto answered to the contrarie the worship of Images vsed in the Church of Rome is Idolatrie and condemned by the second commandement 2. King 18.4 5 and therefore by no meanes nor in any consideration whatsoeuer lawfull Heereunto may bee added the example of that godly King Hezekiah who when the people of Iudah worshipped the Brazen Serpent Numb 21.8 and burnt incense vnto it brake it in peeces though before time it had beene erected at the commandement of God himselfe leauing therby an example to Christian magistrates what is to bee done with Images erected onely by the will-worship and curiositie of superstitious men when religious seruice is done vnto them Reuel 19.10 For if the Angell when Saint Iohn fel downe to worship before his feete corrected him and forbad him saying See thou doe it not adding not onely a reason thereof for I am thy fellow Seruant but also instructing him in the true seruice Act. 10. ve 25.26 worship thou God And if Saint Peter when Cornelius fell down at his feete and worshipped him tooke him vp saying stand vp for euen my selfe am a man what may wee imagin they would haue saide if they had found any so blockishlie and superstitiously addicted as to haue worshipped their Images which the Papists will not I suppose make fellow Seruants with Gods Saints Esa 44.10 19 as not beeing so good as mortal men but such as the holy Prophets describe them abhominations and profitable for nothing Ier. 10.8 Habac. 2.18 The doctrine of vanitie and teachers of lies then which the Frog and Mouse the Moule and the Batre and euerie creeping thing is better because as g Jn protreptic Clemens Alexādrinus saith these haue life and sense but images haue none as the Psalmist describeth them they haue eyes and see not 115. v. 5.6 eares and heare not Last of all will the Papists haue vs worship Images let them produce some example out of holy Scripture for this practise and wee will follow it let them alleage some precept of God some exhortation of the holy Apostles or Prophets for our warrant and we obey which if they cannot doe as hitherto they haue not neither can doe themselues with one voice confessing that this point of Doctrine is grounded vppon tradition wherein what force there is hath beene declared then wee saie with Saint Augustine in his Treatise De bono viduitatis c. 1 or who soeuer he were that compiled that worke Sancta scriptura doctrinae nostrae regulum figit

void without an inhabitant It was wrath that put the instruments of crueltie into the hands of Simeon and Leui those Brethren in euill Gen 49 5 whereby they put Hamar and Shechem with their people to the sword and sacked their Citie after they had receiued circumcision breaking thereby the bonds of promise and the very seale of their faith And therefore most true is that verdit which the wise King hath giuen of this vnbridled affection Prouerb 27.4 Anger is cruell wrath is raging And Saint Chrysostome in his 29. Hom. to the people of Antioch as if he had foreseene the powder-Treason ira ignis vehemens omnia deuorans anger is like a mightie fire cōsuming all things And Saint Augustine Ser. 1. De tempore Iracundia bestia crudelissima wrath saith hee is a moste cruell Beast renting and tearing with her teeth consonant with our Prophet in this place With whome accordeth Saint Basil in a Sermon of this argument comparing it to the swelling Waters of which our Psalmist speaketh The violent forces of men inraged with furie carrie saith hee all things before them like floods and inundations Such a fire such a Beast such a swelling water is wrath in a man possessed therewith it consumeth it deuoureth it ouer-whelmeth al things and therefore no meruaile when the fountaine is so bitter if the streames issuing from thence bee so vnpleasant as hath beene declared Yet because as Saint Ambrose obserueth vpō the fourth to the Ephesians Ira motus est naturalis conceptus ex causis anger is a naturall motion or commotion rather conceiued vpon some cause Let vs consider the cause that exasperated the aduersaries of the people of Israel in such sort as the Prophet in this Psal cōplaineth A learned modern expositer Wolf Muscul rendreth this reasō of it that Israel hauing obtained a king of the Lord that went in and out before them they would no longer put their necks and shoulders vnder the yoake of their enemies who before that time had dominion ouer them vpon this defection they make out after them with their forces pursuing them in hostile manner to reduce them to their wonted seruitude as Pharaoh had dealt with them in former times A liuely Type of the aduersaries of Gods Church in all ages wherein wee may plainly see what hath caused them from time to time to pursue Christ his members with such deadly wrath and hatred It is because vpon the admonition of the Angell Reuel 17.4 2. Cor. 6.14 they are gone out of Babilon or to speake with the Apostle because they will not iugumducere cum infidelibus bee yoaked with Infidels and Heretikes in their errors and superstitions hauing obtained a Dauid a King of God his Sonne Christ that holy one the Lords annointed For if there bee any thing in the world that dooth prouoke a man and kindle his affections it is Religion which maketh him not only defend to the vttermost of his power and with his best endeuours what he conceiueth to be pure but also to prosecute with all might and furie the contrarie sect to the vtter extinguishing and rooting vp of it supposing that in so dooing they fight Gods battailes Hence proceeded that deadly fewd betweene the Hebrewes and the Egiptians Gen 43.32 they might not eate together for that was an abomination vnto them between the Iewes and the Samaritans Ioh. 4.9 they medled not one with the other The Poet obserued as much among the Gentiles Immortale odium nunquam sanabile vulnus Inuenal Satyr 15. Hatred without end and a breach which neuer could bee cured Quum solos credat habendos Esse deos quos ipse colit Because euerie nation beleeued those onely to bee Gods whome they worshipped And Iulian noted it amongst the christians as Amnianus Marcellinus reporteth who found he said no beasts so deadly one to another as Christians were to Christians which beeing spoken by so great an enemie as was that Apostate would carrie little credit with it were it not that the histories of the Church recorded as much of the Nouatians the Arrians L. 22. the Donatists and such like Heretikes against the Catholikes whome impatience as S. Cyprian noteth ad hostili a furiosa odia compulit prouoked and forced to furious out-rage and deadly hatred Heere was that Sword of which our Sauiour fore-warned Mat. 10.34 Thinke not that I come to send peace into the earth I came not to send peace but the sword whose part Christ his Vicar thinketh hee plaieth not well if hee bee not euer now then sending abroad his sword into protestant kingdomes because both Prince and people are in his censure no better then forlorne Heretikes past all hope of recouerie and amendment To which greeuous imputation wee answer with Saint Paul that after this way which his holinesse is pleased to call Heresie wee so worship the God of our Fathers beleeuing all things which are written in the Law and the Prophets Act. 24.14 yea moreouer in the Euangelists Apostles to whose iudgement if hee will stand wee will easily lay this crime vppon himselfe in departing from the truth of that Gospell which not only Moses and the Prophets but our Sauiour and his Apostles preached I will not now anotomize and rip vp the whole body of popish superstition wherein nature is opposed to grace Saints merits to Christs his blood their mediation to his intercession vnwritten vanities to the written truth works to faith with many such like will-worships which are after the doctrines of men let the tryal be made in one point the misunderstāding wherof so much troubleth the Christian world I meane the natural ciuil obedience of dutiful subiects towards their lawful princes A duetie enioyned by our Sauiour Mat. 22.22 Giue vnto Caesar the things that are Caesars and seconded by that chosen vessell the Apostle of the Gentles Rom. 13.7 Giue to all men their duetie tribute to whome you owe tribute custome to whome custome feare to whome feare honour to whome you owe honour Whence are those graue and Religious exhortations of the holy Apostle Saint Peter 1.2.13 Submit your selues to all manner ordinance of men for the Lords sake whether it bee to the King as vnto the Superior c and of S. Paul Let euerie Soule be Subiect vnto the higher powers Rom. 13.1 The reason of both is worthy to bee ingrauen in the heart of the subiect with the point of a Diamond for the Lords sake saith Saint Peter for there is no power but of God saith Saint Paul with whome concurre the Law and the Prophets the ancient Fathers of the Church both in their writings and in their meetings in generall counsell which might as easily bee alleged if neede required But our Aduersarie acknowledgeth as much as he doth vs to wit in his letter namely Pa. 16.50 that Subiects are bound to obey their Temporall Princes in all things lawfull and those

vpward after Christ vntill such time as Hildebrand surnamed Gregorie the seuenth lifted vp his Priestly launce as they say against Caesars sword and vsurped the authoritie of decrowning Princes Which were absurd once to enter into any mans conceit of common sense or learning Yet more then this our English Catholike saith not But perchance Matthew Tort Cardinall Bellarmines Chaplaine prooueth the point more substantially True if the wresting of a place or two in holy Scripture make any thing to the purpose He allegeth out of Iohn 21.15.16 our Sauiour his charge to S. Peter Feed my Lambes Feed my sheepe And out of S. Matthew c. 16. v. 19. the like saying to S. Peter I will giue vnto thee the Keies of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen From whence saith he omnes Catholici colligunt all Catholikes doe gather that it appertaineth to the authoritie of the high Bishop hee meaneth the Pope of Rome not onely to haue power to loose from sinnes sed etiam à poenis censuris legibus votis atque iuramentis but from punishments Censures Lawes vowes and Othes When it shall make for Gods glorie and the Saluation of soules But when may this when euer bee that God shall bee glorified by ouerthrowing all lawes both diuine and humane or is any thing more impossible then that truth should receiue honour from lying periuries Is not this to make a lie for God which holy Iob so much detesteth c. 13. ve 9. Or in the best sense to do euill that good may come therby which whosoeuer shal attēpt the Apostle pronounceth of them that their damnation is iust Ro. 3.8 Againe where the Chaplaine auoucheth his exposition of loosing to bee ment not onely of remission of sinnes which wee willingly acknowledge with his Lord and master the Cardinal but also of relaxation from lawes de Rom. pontifi lib. 1. C. 12. vows and oathes from the authoritie of all Catholikes omnes Catholici colligunt either the ancient Fathers of the Church a In Mathae Origen b In Psal 38. Ambrose c Aduersus Iouiu l. 1. Hierome d In I●ha tract 118. de Agon Christi Ca. 30. Angustine e De Trinit l. 6 Hilary and f Chrysost de sacerdot lib. 2 Theophilact in Mat. cap. 16 Cypriā de vnit Ecclesiaeseu de simplicitat praelatorem Ansel in Mat c. 16. ver 19. Beda ibid. c. such like are no Catholikes or else hee fathereth that vpon them which neuer came within compasse of their thoughts Who moreouer ioyntly teach and professe that the authoritie of binding and loosing and feeding Christ his Sheepe was by our Sauiour giuen as well to the rest of the Disciples as vnto Peter that they all receiued the Keyes as well as Peter what was said to Peter was said to all the promise to Peter was common to all they are the expresse words of these Fathers So that as yet neither our English Catholike nor the Cardinals Chaplaine haue said any thing to prooue that the authoritie of binding loosing and feeding Christ his Sheepe belongeth more to Saint Peter and his Successors then to the other Apostles and their Successors or that the Deposing of princes is a point of Doctrine belonging to the Popes supremacie more then to the Supremacie of other Patriarkes and much lesse that it is a matter of Catholike that is Apostolike or Christian Religion for Subiects in any case at his command to beare armes against their Soueraigne or to attempt any thing against his state and person By this which hath beene deliuered I hope it is manifest not only how repugnant the voice of that Antichrist of Rome is to the voice of christ his Apostles in the dutifull obedience of Subiects towards their Soueraigne but also how pernicious Popish Doctrine is to States and Kingdomes deposing Princes from their Throanes and arming their Subiects against them And therefore howsoeuer the English Catholike in his Letter auerreth Psal 31. that libertie of Conscience hee meaneth in Popish Religion ought to bee as free in this Kingdome as breathing and the vse of the aire is common to all yet the wisdome of our Solomon dooth see that as one Temple could not containe Gods Ark and Dagon 1. Sam. 5.3.4 2. Cor. 6.14.15 as light hath no communion with darkenes Christ no concord with Belial so neither can the puritie of the Gospell haue any agreement with Popish Superstition Our Sauiour himselfe hath deliuered his iudgement in this case Mat. 12.25 Euerie kingdome deuided against it self shall bee brought to naught and euerie Cittie or house deuided against it self shall not stand And what greater diuision then this can be thought in a state kingdom then where Potētate is opposed to Potentate the Pope against the king Subiect against Subiect Seruant against Seruant both walking diuers waies after diuers Masters Such diuisions of hearts affections cannot but prooue deadly in the end to the body wherein they shall bee found bee it ciuill or Ecclesiastical Church or Common-wealth From hence proceed wrath enuyings seditions contentions Dion Cass murthers as Mecaenas long since tolde Augustus the Emperor You may take it from a latter writer whose testimonie is beyond all exception as beeing an enemie and therefore likely to aduise vs no more for our good then what the force of truth wresteth from him It is Weston the Diuinitie professor in the English Colledge at Dowaie lib. 3. de triplici hominis Officio ca. 14. If saith he the people conceiue an opinion of their King to bee an enemie to their Religion or to contemne it what is there that they will not attempt against his life to the effusion of his blood iubente religione impellēte cos de super numine vti omnino apud se animis firmabunt Religion commanding them and the God whom they worship forcing them therunto as they are perswaded in their consciences Could hee more liuely haue described our Iesuited Romanists Whose Religion is rebellion and murthering of Princes especially whē their Lord God the Pope Glos in cap. Cum inter Extrauag Ioā 22 dominus Deus noster Papa yee know whose saying it is shall encourage and exhort them thereunto And againe in the conclusion of the Chapter Whosoeuer saith hee shall consider the infinite hatred which from time to time hath passed betweene Heretikes and Catholikes shall easily perceiue that it cannot stand with ciuill Policie that sectaries of such contrarie opinions in Religion should bee fitly conioyned in the same ciuill societie and that the safetie of the Prince cannot suffer such promiscuous conuenticles and confused manners of worship in Religion Our English Catholike acknowledgeth as much in his Letter adding further that besides internall dangers Pag. 124. which saith he are euer consequent vpon such inward diuisions of

against them Woe be vnto you blinde guides Now this is an essentiall propertie of the Guides and doctors of the Romish Synagog who not contenting themselues with the fountaines of liuing waters the holy Scriptures and word of God as not containing all things sufficient for manners in this life and Saluation in that which is to come dig to themselue pits euen broken pits of diuers and sundrie traditions which in truth can holde no water For thus m Bellarmine de verbo dei l. 4. c. 2. they teach and professe that besides the written word of God there is an other part thereof not written their meaning is in the Scriptures and by the first Authors therof the Apostles of our Sauiour though otherwise it be extāt almost in the anciēt Fathers n Bellarmine as they say which they tearme call traditions of which they make many sorts agreeing in this that they concerne both faith maners What reckoning and account they make of these traditions shall come from their owne mouthes for otherwise it would seeme I suppose incredible what they ascribe vnto them The o Pari pietatis affectu et reuerentia ses 4. decret 1 Councel of Trent decreeth that they are to bee receiued with the like affection of Godlinesse and reuerence wherby wee admit and reuerence the bookes of the old and new Testament p Eandē vim habent de verbo dei li. 4. c. 2 Cardinall Bellarmine saith that they haue all one Force and strength q Perinde infallibilē auctoritatem habent Analis fidei Cathol li. 8. cap. 6. sec 2 Gregorie of Valentia the authoritie of each is alike infallible and cannot deceiue Cardinall Hossius r Multo maxima pars euangelij peruenit ad nos traditione per ex igua literis est mandata confess Catholica c. 92. not content with this paritie addeth further that far the greatest part of the Gospel came to vs by traditiō when but verie little thereof was committed to writing And ſ Ex traditione noui testamenti scripta omnia authoritatem acceperunt Annal. 46.1 Ann. 53. num 11. Cardinal Baronius as if this were not enough auoucheth that all the bookes of the new Testament receiue their authoritie from traditions In regard whereof hee preferreth them before the Scriptures because Scriptures saith he vnlesse they be established by traditions haue no beeing when as traditions without the Scripture are firme and stable in themselues So t Scripturae nisi traditione firmentur non subsistunt traditiones vero sine scriptis suam obtinent firmitatem likewise t Petrus a Soto before him r Fundamentū explicatio defens Cathol confes l. 2. c. 68 calleth them the foundation and exposition of the Scriptures And u Lydius lapidus Panopl li. 1. cap. 9. Lindane the touchstone of true and false doctrine Finally Andradius saith That many points and heads of Faith would reele and totter were they not supported by the assistance and authority of traditions x Multa sidei nostrae capita reperies nutare iam et vacillare si tollas traditionum subsidium et auctoritatē Orthodox Explicat l. 2. p. 80. yea not onely reele and totter but a great part of Religion would also perish saith y Sine quibus magna pars religionis perit et ad inane nomen Euangelium redit de sens Cathol l. 2 cap. 68. Soto were it not for those partes of Doctrine which are maintained by tradition and the Gospell would come to a vaine name without substance which I easily grant and acknowledge in their Popish Faith and Religion which can no more stand without traditions then a huge building without a foundation For it is the confession proceeding from their owne mouthes that the Primacie of the Pope and Sea-Apostolike is from tradition their fiue Sacraments of Confirmation Order and Matrimonie Penance extreame vnction with their elements words fruites and effects the consecration of water and oile in the sacrament of Baptisme The Doctrine of Transubstantiation and receiuing in one kinde of auricular cōfession satisfaction choise of meats Fastes purgatorie monastical profession single life praier for the dead z Petrus a Soto vt supra Peresius de traditionibus parte 3. Lindanus panop li. 4. c. 100. Canus locor Theologic li. 3. ca. 3. 4. 5. with the rest inuocation and worshipping of Saints worshipping their Relikes and images in a word scantlie any matter in controuersie betweene vs which they acknowledge not to bee grounded on tradition howsoeuer with consciences more then seared in their disputes they alleage Scriptures for proofe of them and a In his Rock Sanders proclaimeth that they haue moste plaine Scriptures in all points for the Catholike Faith falsely so called and none at all against the same The case then standing thus with the Popish Religion it is no maruell if so highly they extoll their traditions and on the other side thinke and speake so baselie of the holy Scriptures tearming them b Tilmannus H●shusius sexcent errores Tit. de Scriptura Sac. a nose of Wax readie to receiue any impression expound it how a man list a leaden rule flexible and easie to bee wrested whither a man will a dumbe teacher which can neither answer nor expresse his owne meaning a dead Scripture the matter and subiect of strife and contention which without the Churches authoritie is of no more credit then Aesop his fables yea a very bable as c Dr. Fulcke his confutation of Saunders treatise of the worshipping of images pag. 575. Doctor Cole the Papist being Visitor in Cambridge when a Bible was brought vnto him to be defaced called it Bible Bable These blasphemies against Gods sacred word which d Rom. 1.16 1. Cor. 1.24 S. Paul calleth the wisdome of God and the power of God vnto saluation to euery one that beleeueth demonstrate these Popish Doctors if I should adde nothing more to be those false Prophets of which our Sauiour heere speaketh For right so did their fore-fathers the ancient Heretikes vilifie the holy Scriptures and magnifie their Traditions as e Lib. 3. cap. 2. Irenaeus a mostancient Father testifieth Cùm ex Scripturis arguuntur When saith he men argue against them and they are reprooued out of the Scriptures they turne themselues to accuse the Scriptures quasi non rectè habeant as if they were not right neque sint ex authoritate nor haue authoritie in them quia sint variè dictae and because they are diuersly spoken and haue diuers senses quia non possit ex his inueniri veritas ab his qui nesciant Traditionem and because the truth cannot bee found nor gathered out of them by such as know not the Traditions Non enim per literas traditam illam sed per viuam vocem For say they the truth was not deliuered by writing in the holie Scriptures but by word of mouth from man to man Neuer

ne audeamus sapere plus quam oportet Rom. 12.3 the holy Scripture pitcheth the rule of our Doctrine in such sort that wee presume not to vnderstand aboue that which is meete to vnderstand as the Apostle teacheth not daring in matters of Religion and Gods seruice to turne aside from the holy Scripture so much as one step either to the right hand or to the left How much lesse then to the worshipping of Images forbid by God himself condemned by all the ancient Fathers or the Church when she was moste pure and in her prime h l. ● cont Celsum impossibile est vt quideū norit supplex fiat statuis Origen saith that it cannot be that a man should know God and worship Images And i Non est dubium quin religio nulla sit vbicunque simulachrum est l. 2 cap. 18. Lactantius putteth it out of al doubt that there is no Religion where an Image is erected to bee worshipped Therefore k Nobis nullū est simulachrū in mundo quoniam in rebus genitis nihil potest dei referre imaginē lib 6. Strōma 1. Clemens Alexandrinus teacheth that men are to learne from the Apostle that they haue no Image in the world because amongst the Creatures there is nothing that can resemble the image of God S. l Regem adorauit non lig●u vtque quia hic g●●●● est er ●ur et ●an●t 〈◊〉 impio●um sed ●d●raun illum qu● pepe●dum in igno De ●bi●u T●eodosii Ambro e yet more directly to the purpose speaking of Helen who by the title found out the Crosse wheron our Sauiour was crucified she worshipped saith he the King not the wood at all b●cause this is the error of the Gentiles and the vanitie of wicked men but shee worshipped him who hung on the Tree that is Christ the Lord Whereof m Cultores d●i imaginem ado rare nō dehēt In ●a 3. Daniel Hierom giueth the reason because such as are worshippers of God ought not to Worshippe an Image So likewise Saint n Noui multos esse sepulchrorum et pictucarum adorato res quos Ecclesia condemnauit et quos quotidie tāquā malos filios cor rigere studet de moribus ecclesiae cathol c. 34. Augustine I knowe saith he that there are many Worshippers of Sepulchers and pictures c. whose maners the Church condemneth and which she indeuoureth to correct and amend daily as being euill Sonnes which was the labour and diligence of Church of Rome in the time of o Quia eas adorari ve●uisses ō●ino laudaui mus Ep. l 9. Ep. 9 et l. 7. ep 109. Gregory the great as appeareth by his Epistle to Serenus in which hee teacheth expreslie that Images are not to bee worshipped And this was the current Doctrine of the Church for the space of 600. yeares after Christ The greater is the vntruth which Cardinall p Imagines suum honorem in ecclesia semper habuerunt de imag li. 2 c. 12 Bellarmine setteth abroach affirming that Im●ges haue alwaies had due honor in the Church For vntill the second q which was in the yeare 788. Center Magdebur Cent. 8. c. 9. pa. 589. Nicene councel a●sembled by the superstitious Empresse Eirene the honouring and worshipping of images was neuer publikelie established and then beeing authorized it was eft-soones disanulled by a councell held at r Anno. 794. cent Magd. ib. pa. 626. Frāk-ford vnder Charles the Great which defined out of Gods word that the Worshipping of images was vnlawful pronoūcing against that of Neece that it was Pseudo synodus a false Synod or Councell and therefore no credit to bee giuen to it Since which time many haue risen amongst themselues in the verie height of Poperie which haue gainesaid it ſ Spiritus S. aggreditur reprobare idololatras qui colunt imagines artificiales figuras lectio 158 Holcot in his Lectures vpon the book of Wisdome saith that the spirit of God reprooueth Idolaters that worship images and artificiall figures condemning the determination of Thomas 3. sentent distinct t Idem honor debetur imagini illi cuius est imago ib. 4 that the same honour is due to the image which is due to him whose image it is And so u Imagines non adoramus nec deos appellamus necsoem salu●is ineis porimus quia hoc ess t idololatr●ae Rational li. 1 c. 3. Durādus We do not saith hee adore images nor call them Gods nor put our hope in them because this were to commit Idolatrie x Ad adorandum et colendum prohibentur imagines fieri in Exposit 1. precepti Gerson in like manner Images are forbidden to bee made to be adored and worshipped either inwardly by the affection of the minde or outwardly in the body by bowing before them or bending the knee vnto them Who further aduiseth y Iudicate si tantae imaginū picturarum in ecclesiis varietas expediat an populos simplices nonnunquam ad idololatriam peruertat De clara● defectuum ●iror Ecclesiastic dec 67. the Clergie of his times to consider whether such varietie of Images pictures in the church be profitable or not whether they do not sometime peruert the simple people to Idolatry That which Gerson proposeth by way of questiō z Vt fac●lius ita tutius quoque est omnes imagines ê templis summouere quam impetrare vt nec modus praetereatur nec admisceatur superstitio Jn symbolo Eras a man of exquisite learning after diligent enquirie made deliuereth in plain words after this maner that as it is more easiy so it is also more saf to remoue al images out of churches thē to obtain that either a mean be kept in their worship or that superstatiō be not mingled with al. To these J might ad their bishops a Haec non proprie dícuntur neque secundum verita●em iuxta communē acceptionē vocabulorum scil cet quod imago vt imago avt vt excreas officiū imaginis quod est representare Christum aut deum sit adoranda adoratione l●tríae De tultu imaginum Catharinis b Nos nihil numinu tribuimus imagini neque ei diuinos honores domus De traditionibus pa. 3. fol. 222 de cul●u imag li. 2. c. 23. Peresius both of them denying that Images are to be worshipped with diuine worship ye Bellarmine himselfe howsoeuer he maintaine the Doctrine which now is moste current in the Church of Rome that c the images of Christ and the Crucifix are to be worshipped with Latria that is Diuine Worship by his distinction of improprie per accidens improperly by which distinction d Quaelibetres posset a dorari per accidens vbi supra euerie thing might be worshipped with latria and diuine Worship saith Catherine so foolish is this distinction in his iudgement yet as though his conscience checked him