Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	authority_n	scripture_n	tradition_n	2,708	5	9.1860	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04767	Heavenly knowledg directing a Christian to ye assurance of his salvation in this life / written in Latin by Barthol. Keckerm. ; done into English by T.V.	Keckermann, Bartholomäus, ca. 1571-1608 or 9.; Vicars, Thomas. Treatise written to the glory of gods grace, against free-will.	1625 (1625)	STC 14897; ESTC S1099	106,438	362

summe of all controuersies betwixt the Catholickes and the Lutherans consists in these two things that besides the holy Scripture the Traditions of the Apostles and of the Church are necessary to bee beleeued And that the holy Scriptures themselues neither can nor ought to be interpreted of any with authority saue of the Catholike Roman Church In which two doctrines if one be once perswaded and setled hee will easily yeeld aioyne himselfe to the Church of Rome in the rest of the chiefe points of faith For if I were to dispute with the Heretikes about any article of faith it must needs be that there be somewhat set downe in the Bible touching my opinion or that there bee nothing at all to be found for it If there be nothing in the Bible forme presently then I say that it was wont so to be obserued by tradition from the Apostles in the Church of Rome But if there be somewhat contained in the Bible touching mine opinion and the Heretique will interpret it another way then might serue my turne then presently I oppose to him the Church of Rome that it hath so interpreted it so that euery Dispute ought to bee reduced to these two heads Thus farre he And truly this is it that the Pope of Rome labors for that hee may wrest the Scripture as seemeth him good and then it is as if any offering to fight with another and the weapon should be a sword he would fight vpon this condition that hee may be suffered to weild his aduersaries Sword as hee will And so it is likewise as if any would haue a suite in Law tryed before the Iudge according to the lawes but vpon this condition that it may be lawfull for him to interpret the Law on his owne side iust so the Pope doth for hee saith I will dispute with you out of the Scripture but so that it may bee lawfull for mee to interpret the Scripture on mine owne behalfe I would haue this also noted that if the Papists demaund who is the Iudge in the controuersies of faith Wee answer Syst The. pag. 174. item p. 203. that the chiefe and highest Iudge of controuersies of faith is he who is the Author both of faith and of the scripture to wit the holy Ghost According to that of Ioh. 16.8 When the Comforter shall come he shall reprooue he will iudge the world of sinne And then only the Scripture to bee the Law and Sentence of this Iudge according where vnto iudgment must be giuen concerning cōtrouersies of faith as it doth manifestly appeare by Ioh. 5.45 There is one who accuseth you euen Moses i. e. the writings of Moses which giue iudgement against you and yet more manifestly Ioh. 12. vers 48. He that reiecteth and receiueth not my words hath one that iudgeth him This word c It is not true therefore which the Pope of Rome saith that hee is the chiefe Iudge and decider of controuersies for he is not fit to bee a iudge who is accused and found guilty of deprauing and falsifying the Word of God I haue heard you sufficiently about the former sort of knowledge of Christian Religion or touching the principles of Diuinitie to wit God and Gods word Now I desire to bee instructed in the second kinde of knowledge arising from the former that is touching tthe parts of this heauenly Doctrine which doth spring from the doctrine which is of God and of the holy Scripture You tell mee right and I perceiue you well vnderstand the method and progresse which ouhgt to be obserued in vnderstanding the doctrine of Religion and therefore now will I instruct you touching the parts of Diuinity or Christian Religion How many parts hath this secondarie or deriued knowledge Two whereof the forme is of the end it selfe the latter is of the meanes that leade vs to that end What is the end of Diuinitie Saluation or life euerlasting How many waies is the saluation of man considered Two manner of waies either as it is perfect and compleate or as it is but begunne and imperfect or either in respect of the life to come or of this present life What is perfect and eternall saluation It cōsisteth in three things Syst Theol. pag. 110. First In most absolute perfection of body and soule Secondly In that vnutterable ioy wherewith wee shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiestie glory and honor wherein wee shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made pertakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. vers 21. Christ shall transforme our base body that it may be like the glorious body of Christ Esay 64. vers 4. 1 Cor. 2. vers 9. The things which the eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begonne onely It is a taste of eternall saluation Syst Theol. pag. 211. V pag. hic 115. seqq or that comfort and ioy of conscience which wee haue in this life arising from the forgiuenes of our sins and from that confidence we haue towards God whom we certainely know to bee reconciled vnto vs by Christ Iesus so that no calamity whatsoeuer can be able to seperate vs from his loue no not death it selfe or that anxity and horror which vsually wee feele a● the houre of death Of this the Apostle speaketh Rom. 5. uers 1. Therefore being iustified by faith we haue peace e. i. a ioyfull and merry conscience in the very midst of callamity and death Rom. 8. vers 35. Who shall seperate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more J long to know the meanes by which I may be conducted to this end The meanes whereby thou maist com to this most desired end are two First Partes Theologiae duae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziaenzen Syst Theol. pag. 212. the knowledge of thy misery Secondly of thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things First that which went before thy misery Secondly the efficient cause of thy misery Thirdly the parts of thy misery Fourthly the exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the miserie of mankinde Quanto videmus maiora fuisse bona quae amisimus tanto grauiora cognoscemus

say the Papists doe not worship Images and we know that it is said in the second Commandement Thou shalt not bow downe thy selfe vnto them c. To this what shall we answer but that they say one thing and doe another for wee haue already proued that they fall downe and worship the Crosse Behold the signe of the Crosse come and let vs worship it Againe it is impossible that ones whole affection should bee bent and setled on an Image and yet that he should not direct some deuotion vnto the Image as one of the Ancients hath well said Jt cannot possible bee Placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietib pingatur Concil Elibert that the affection should be withdrawne from that wheron our whole sense is fixed and fastned Therefore Lactantius saith that there can bee no true worship performed where it is done with respect vnto Images Thirdly wee say that both these are equally forbidden of God namely the worshipping of the Image it selfe and the worshipping of God at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atha Quis ergo iste honor Dei est per lapideas ligneas formas discurrere inanes atque examines figurastanquam numina venerari hominem in quo vere● imago Dei est spernere Clem. Rom. or before an Image For this you haue a plaine place Leu. 26.1 You shall make you none Idols nor grauen Image neither reare you vp any pillar neither shall you set vp any stone or image within your Land to worship before it for I am Jehouah the Lord your God But Images say they are Lay-mens Bibles and therefore they may be borne with as certaine historicall documēts for the good of lay people whereto I answer first that it is no little blasphemy to affirme that Images are Bibles that is the Word of God for the authority of Gods word and of the Bible is the greatest that may bee and it is vnspeakeable But who dare say that the authoritie of Images is as diuine and eternall as that of God himselfe Secondly Images cannot be Lay-peoples Bibles because the Bible containes the true doctrine of God but Images are deceitfull lying Teachers Calu. Instit l. 1. c. 11. §. 5 teaching lyes as it is manifestly written by Ier. 10.8 and by Habb 2.18.19 Further wee ought not to bee wiser then God who hath instituted that his church should be taught not by dumbe Pictures and Images but by the liuely preaching of his Word and the lawfull vse of the Sacraments And these things be spoken also as touching the adoration of Reliques for the worshipping of them is confuted by those very same places of Scripture by which the worshipping of Images hath beene ouerthrowne You haue led mee by the hand through all Diuinitie and so haue holpen mee to some generall knowledge wherby I may in some sort bee prepared vnto the holy Supper of the Lord now it remaines that you furnish mee with some particular knowledge about the same Supper of the Lord wherunto I desire to prepare my selfe You say well indeed S. Th. p. 439 and I doe it very willingly so bee that before all you note that the word Sacrament is no where extant in holy Scripture but there are diuers words aequiualent vnto it as Romans 4. the word Signe or Seale where Paul calleth Circumcision the seale of the righteousnesse of Faith A Sacrament then Calu. Institut l. 4. c. 14 is a holy signe or seale annexed to the Word of God as vnto Tables and Letters wherein God promiseth vnto vs his fauour and the forgiuenesse of sins by the death and suffering of our mediatour Iesus Christ Now signes be of three sorts Some there bee which are onely Significatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noting out somewhat as the Meare-stone signifieth the fields which it parts to be diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some are Memoratiue representing vs the memory of somewhat and exciting our affection and will thankfully to thinke on it as wh●n one friend giues vnto anoth●r some excellent booke or a piece of gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby some benefit or other promised vnto vs by any man is made certaine vnto vs. As the seale hanging at the Kings Letters Patents doth not only signifie and put the partie in remembrance of some benefit but it doth especially certifie him as namely by which hee to whom the letters are granted is certainly assured to obtaine that benefit or good thing which is promised him in the Letters A Sacrament then is a Seale or Signe assuring vs the forgiuenesse of sinnes promised in the Letter Pattents of the Gospel In which short and plaine description the whole nature of Sacraments doth consist neither is it here any whit needfull that the godly heart should bee troubled or molested with any subtilties either of Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of Vbiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J conceiue what a Sacrament in generall is I would haue you to shew mee what the Supper of the Lord is It is a Sacrament of the new Testament or it is a holy signe ordained by Christ in the New Testament that by bread broken and eaten S Th. p. 454 Calu. Institut l. 4. c. 17 De coena Domini Zanch. Miscellan 1. part pag. 387. seq wee may bee admonished and certified that the body of Christ was broken vpon the Crosse and giuen for vs and by wine powred out and drunke wee may bee remembred and assured that the blood of Christ was shed for vs for the remission of sinnes How many things are wee to consider in the Lords Supper S. Th. p. 440 Three things as in euery other relation first the two termes of the relation the Relate and the Correlate Secondly the foundation and ground of this relation thirdly the end or finall cause of this relation What is the Relate in the Lords Supper and what is it called It is called the signe or the thing which puts vs in mind and giues vs assurance of some other matter How many kind of signes bee there in the Lords Supper The Relatum or signe in the Lords Supper is twofold Substantiall and Accidentall Which is the Substantiall It is true bread true wine Sub vtraque specie sumitur ipse totus Christus sed si in altera tantū sumeretur ad alterius tantum id est animae vel corporis non vtriusque pariter tuitionem valere significaretur Ambros Aut integra Sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque mysterii sine grandi sacrilegio fieri non potest Gelasius Which is the Accidentall It is the breaking of the bread and the taking of it likewise the powring out of the wine and the taking of it What is the