Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	council_n	trent_n	4,509	5	10.5965	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14239	A sermon preached before the Commos-House [sic] of Parliament, in Saint Margarets Church at Westminster, the 18. of February. 1620. By Iames Vssher. Professor of Diuinitie in the Vniuersitie of Dublin, in Ireland; Substance of that which was delivered in a sermon before the Commons House of Parliament, in St. Margarets Church at Westminster, the 18. of February, 1620	Ussher, James, 1581-1656.	1624 (1624)	STC 24554; ESTC S119955	33,194	56

their Images be no Idoles and as vainely also doe they spend time in curiously distinguishing the seuerall degrees of worship the highest point whereof which they call Latreia and acknowledge to be due onely vnto God they would be loth wee should thinke that they did communicate to any of their Images But here wee are to vnderstand first of all that Idolatry may be committed by giuing not the highest onely but also the lowest degree of religious adoration vnto Images and therefore in the words of the Commandement the very bowing downe vnto them which is one of the meanest degrees of worship is expresly forbidden Secondly that it is the receiued doctrine of Popish diuines that the Image should be honored with the same worship wherewith that thing is worshipped whose Image it is and therfore what adoration is due to Christ and the Trinity the same by this ground they are to giue vnto their Images Thirdly that in the Roman Pontificall published by the authority of Clement the VIII to omit other testimonies in this kinde it is concluded that the Crosse of the Popes Legate shal haue the right hand vpon this very reason quia debetur ei latria because the worship proper to God is due to it Now whether they commit Idolatry who communicate vnto a senselesse thing that worship which they themselues confesse to be due vnto God alone let all the world iudge They were best therefore from henceforth confesse themselues to be Idolaters and stand to it that euery kinde of Idolatry is not vnlawfull Their Iesuite Gregorius de Valentia will tell them for their comfort that it is no absurdity to thinke that Saint Peter when he deterreth the faithfull by name ab illicitis Idolorum cultibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Peter calleth them that is abominable Idolatries doth insinuate therby that some worship of Images is lawfull Iohn Monceye the Frenchman in his Aaron Purgatus dedicated to the late Pope Paul the fifth and in his twenty questions propounded to Visorius stretcheth yet a straine higher For howsoeuer hee cannot away with the name of Idols and Idolatry yet he liketh the thing it selfe so well that he vndertaketh to cleare Aaron from committing any error in setting vp the golden Calfe and laboureth to purge Laban and Micha and Ieroboam too from the imputation of Idolatry hauing found indeed that nothing had beene done by them in this kinde which is not agreeable to the practice of the Romane Church at this day And lest the poore people whom they haue so miserably abused should finde how farre they haue beene misled wee see that the masters of that Church doe in the Seruice books and Catechismes which come vnto the hāds of the vulgar generally leaue out the words of the second Commandement that make against the adoration of Images fearing lest by the light thereof the mystery of their iniquity should be discouered They pretend indeed that this Commandement is not excluded by them but included onely in the first whereas in truth they doe but craftily conceale it from the peoples eyes because they would not haue them to be ruled by it Nay Vasquez the Iesuite doth boldly acknowledge that it plainely appeareth by comparing the words of this Commandement with the place which hath beene alledged out of the 4. of Deuteronomy that the Scripture did not onely forbid the worshipping of an Image for God but also the adoration of the true God himselfe in an Image He confesseth further that he and his fellow Catholikes doe otherwise What saith hee then to the Commandement thinke you Because it will not be obeyed it must be repealed and not admitted to haue any place among the morall precepts of God It was saith he a positiue and ceremoniall Law and therefore ought to cease in the time of the Gospell And as if it had not beene enough for him to match the Scribes and Pharises in impiety who made the Commandement of God of none effect that they might keepe their owne tradition that he might fulfill the measure of his fathers and shew himselfe to be a true childe of her who beareth the name of being the mother of harlots and abominations of the earth he is yet more mad and sticketh not to maintaine that not onely a paynted Image but any other thing of the world whether it be without life and reason or whether it be a reasonable creature may in the nature of the thing and if the matter bee discreetly handled be adored vvith God as his Image yea and counteth it no absurdity at all that a very vvispe of stravv should be thus vvorshipped But let vs turne yet againe and vve shall see greater abominations then these We heard hovv this blessed Sacrament vvhich is here propounded by the Apostle as a bond to vnite Christians together in one body hath beene made the apple of strife and the occasion of most bitter breaches in the Church we may now obserue againe that the same holy Sacrament which by the same Apostle is here brought in as a principall inducement to make men flee from Idolatry is by our Aduersaries made the obiect of the grossest Idolatry that euer hath been practised by any For their constant doctrine is that in worshipping the Sacrament they should giue vnto it latriae cultum qui vero Deo debetur as the Councell of Trent hath determined that kinde of seruice which is due to the true God determining their worship in that very thing which the Priest doth hold betwixt his hands Their practice also runs accordingly for an instance whereof we neede goe no further then to Sanders booke of the Lords Supper before which he hath perfixed an Epistle Dedicatory superscribed in this manner To the Body and Blood of our Sauiour Iesus Christ vnder the formes of Bread and Wine all honour praise and thankes be giuen for euer Adding further in the processe of that blockish Epistle Howsoeuer it be with other men I adore thee my God and Lord really present vnder the formes of Bread and Wine after consecration deuly made Beseeching thee of pardon for my sinnes c. Now if the conceite which these men haue concerning the Sacrament should proue to bee false as indeed we know it to be most absurd and monstrous their owne Iesuite Coster doth freely confesse that they should be in such an error and Idolatry qualis in orbe terrarum nunquam vel visus vel auditus fuit as neuer was seene or heard of in this world For the error of them is more tolerable saith he who worship for God a Statue of gold or siluer or an Image of any other matter as the Gentiles adored their gods or a red cloth lifted vp vpon a speare as it is reported of the Lappians or liuing creatures as did sometime the Egyptians then of those that worship a piece of bread We therefore who are verily perswaded that the Papists doe

thus must of force if we follow their Iesuites direction iudge them to be the most intolerable Idolaters that euer were Nay according to their owne principles how is it possible that any of themselues should certainly know that the host which they worship should be any other thing but bread seeing the change doth wholy depend vpon consecration duly made as Sanders speaketh and that dependeth vpon the intention of the Priest which no man but himselfe can haue notice of Bellarmine disputing against Ambrosius Catharinus one of his owne brethren that a man hath no certaine knowledge of his owne iustification can take aduantage of this and alledge for himselfe that one cannot be certaine by the certainty of faith that hee doth receiue a true Sacrament for asmuch as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention Apply this now to the matter we haue in hand and see into what intricate Labyrinths these men haue brought themselues Admit the Priests intention stood right at the time of consecration yet if he that baptized him failed in his intention when he administred that Sacrament he remaineth still vnbaptized and so becommeth vncapable of Priesthood and consequently whatsoeuer he consecrateth is but bread still Yea admit hee were rightly baptized too if either the Bishop that conferred vpon him the Sacrament of Orders for so they hold it to be or those that baptized or ordained that Bishop missed their right intention neither will the one proue Bishop nor the other Priest and so with what intention soeuer either the one or the other doth consecrate there remaineth but bread still Neither doth the inconuenience stay heere but ascendeth vpward to all their predecessors in any one of whom if there fall out to bee a nullity of Priesthood for want of intention either in the baptizer or in the ordainer all the generation following according to their principles goe without their Priesthood too and so deliuer but bread to the people in stead of the body of Christ. The Papists themselues therefore if they stand vnto their owne grounds must needs confesse that they are in no better case heere then the Samaritans were in of whom our Sauiour saith Yee worship yee know not what but we know that what they worship bee the condition or intention of their Priest what it will be is bread indeed which while they take to be their God we must still account them guilty of spirituall fornication and such fornication as is not so much as named amongst the Gentiles These then being the Idolaters with whom we haue to deale let vs learne first how dangerous a thing it is to communicate with them in their false worship For if we will be partakers of Babylons sinnes wee must looke to receiue of her plagues Secondly wee are to be admonished that it is not sufficient that in our owne persons we refraine worshipping of Idols but it is further required that we restraine as much as in vs lyeth the practice thereof in others lest by suffering God to be dishonoured in so high a manner when wee may by our calling hinder it wee make our selues partakers of other mens sinnes Eli the high Priest was a good man and gaue excellent counsell vnto his lewd sonnes yet wee know what iudgement fell vpon him because his sonnes made themselues vile and he frowned not vpon them that is restrained them not which God doth interpret to be a kinde of Idolatry in honouring of his sonnes aboue him The Church of Pergamus did for her owne part hold fast Christs name and denyed not his faith yet had the Lord something against her because she had there them that held the doctrine of Balaam who taught Balac to cast a stumbling blocke before the children of Israel to eate things sacrificed vnto Idols and to commit fornication So we see what speciall notice our Sauiour taketh of the workes and charity and seruice and saith patience of the Church of Thyatira and yet for all this he addeth Notwithstanding I haue a few things against thee because thou sufferest that woman Iezebel which calleth her selfe a Prophetesse to teach and to seduce my seruants to commit fornication and to eate things sacrificed vnto Idols In the second of Iudges God telleth the childrē of Israel what mischiefe should come vnto them by tolerating the Canaanitish Idolaters in their Land They shall be thornes in your sides saith he and their gods shall be a snare vnto you Which words containe in them the intimation of a double danger the one respecting the soule the other the body That which concerneth the soule is that their Idols should be a snare vnto them For God well knew that mans nature is as prone to spirituall fornication as it is to corporall As therefore for the preuenting of the one he would not haue a common harlot tolerated in Israel Lest the Land should fall to whoredome and become full of wickednesse so for the keeping out of the other he would haue prouocations taken away and all occasions whereby a man might be tempted to commit so vile a sinne The bodily danger that followeth vpon the toleration of Idolaters is that they should be in their sides that is as in another place it is more fully expressed they should be prickes in their eyes and thornes in their sides and should vexe them in the Land wherein they dwelled Now in both these respects it is certaine that the toleration of the Idolaters with whom we haue to doe is farre more perillous than of any other In regard of the spirituall danger wherewith simple soules are more like to bee insnared because this kinde of Idolatry is not brought in with an open shew of impiety as that of the Pagans but is a mystery of iniquity a wickednesse couered with the vaile of piety and the harlot which maketh the inhabitants of the earth drunke with the wine of this fornication is both gilded her selfe and presenteth also her abominations vnto her followers in a cup of gold If we looke to outward perill we are like to find these men not thornes in our sides to vexe vs but daggers in our hearts to destroy vs. Not that I take all of them to be of this furious disposition mistake me not I know a number my selfe of a farre different temper but because there are neuer wanting among them some turbulent humours so inflamed with the spirit of fornication that they runne mad with it and are transported so farre that no tolerable termes can content them vntill they haue attained to the vtmost pitch of their vnbridled desires For compassing whereof there is no trechery nor rebellion nor murther nor desperate course whatsoeuer that without all remorse of conscience they dare not aduenture vpon Neither doe they thus only but they teach men also so to doe arming both Pope and Bishops and People and