Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	faith_n	scripture_n	tradition_n	5,785	5	9.3380	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61684	Pagano-papismvs, or, An exact parallel between Rome-pagan, and Rome-Christian, in their doctrines and ceremonies by Joshua Stopford ...	Stopford, Joshua, 1636-1675.	1675 (1675)	Wing S5744; ESTC R20561	127,566	354

have spent in Reading their Missals Breviaries Rituals and Authors of chiefest note amongst them and find their Religion and Worship so contrariant to Scripture so absurd and Ridiculous that I must publickly profess an utter detestation of it Yet I think it not a much less sin to make Papists worse than they are than to make Widows more destitute or add Affliction to the afflicted I have intituled this Book An Exact Parallel between Rome-Pagan and Rome-Christian c. And how truly I leave it to any one upon an impartial View to judg Many things are purposely omitted for brevity sake and several Reflexions upon what I have mention'd which perhaps might have made this Discourse more acceptable to some to prevent the imputation of a Railer There are two Positions laid down and not with more Zeal than Policy defended by the Roman Church for I do not see how they could secure their deluded Proselytes without them 1. That 't is not convenient the common People should know much of Religion and therefore they take from them the Key of Knowledg I mean the use of their Bibles Bellarmin saith That Faith is to be defined rather by ignorance than by knowledg De Justificat Lib. 1. cap. 7. Thieves will blow out the Candles for fear of being discover'd I know the common Plea is That Scripture is dark and that the ignorant might be seduced by it But they that speak thus do not only accuse Scripture of obscurity but of untruth also for Scripture bears witness to it self That 't is clear and made to give Light to the Vnderstanding Psal 19. 8 The Commandment of the Lord is pure inlightning the eyes Psal 119. 105 Thy Word is a Lamp unto my Feet and a Light unto my Path. The Books of the Prophets are of all Scripture the most obscure yet S. Peter saith That they are like a Light shining in a dark place Thus they accuse Scripture of untruth when they accuse it of darkness and with that cast a great reproach upon God as if he had digg'd a pit to make men fall into it in the dark and deliver'd the Doctrine of Salvation in obscure Terms to lead men into errour like one that makes his Will in ambiguous words purposely to occasion Strife among his Heirs Should the Father of Lights study obscurity He that gave his Son to save his Enenemies Should he be envious of the Salvation of his Children If the Scripture must be prohibited to the People lest they fall into Heresie by the same nay by a stronger reason it ought to be prohibited to Bishops and Priests since from them not from the People all Heresies have proceeded Read the Catalogues of ancient Hereticks made by S. Austin Epiphanius and you will find that almost all the Heresiarchs were Clergymen But 'T is no wonder that our Adversaries of Rome find Scripture dark since they cannot find in it what they would For he must needs have piercing Eyes and a reaching Wit that can find in Scripture a Command for Sacrificing the Body of Christ in the Mass or the Invocation of Saints or the Veneration of Images and Reliques or the Popes Succession in S. Peters Primacy c. Doubtless the Scripture is not so dark but these Gentlemen desire that it were a thousand times darker that none might find in it their condemnation The advice which certain Bishops in Bononia gave unto Pope Paul 3. was That no Mortal should be permitted to read more of the Scripture than that little which was wont to be read in the Mass And they give two weighty Reasons for it 1. Because so long as men were content with that little your Affairs succeeded according to desire but quite contrary since so much of the Scriptures was read 2. Because if any one read that Book viz. the Scriptures and observe the Customs and Practices of our Church he will see that there is no agreement betwixt them and that the Doctrine which we Preach is altogether different from and sometimes contrary to that contained in the Bible The Doctrine of an Implicit Faith is of singular Use and admirable Advantage to the Church that delivers it Vnhappy Papists like the Andabatae of Old must wink and fight and are obliged to follow their Guides in spight of Christs Caution given upon the like occasion Mat. 15. 14. Protestant Ministers bespeak their Hearers in the words of S. Paul I speak as to wise men judg what I say 1 Cor. 10. 15. while Popish Priests must if they would speak out say I speak as to Fools believe all that I say A plain sign their Gold is adulterate because they dare not suffer it to come to the Touch-stone And this piece of Policy they seem to have learn'd of the old Pagans who kept the common People in ignorance of their Sacred Mysteries Plutarch in vita Numae p. 58 62. Alexander ab Alexand. in Genial Dier lib. 4. cap. 17. And Tiraquellus in his Annotations upon him saith Sacra seclusa dicebantur Graecis Mysteria quod ea intus oporteat occludere nec cuiquam profano i. e. non sacris initiato explicare There 's nothing feigned saith S. Ambrose nothing is done in the dark as 't is among the Gentiles whose eyes they cover lest the People seeing those Things which they call Sacred might perceive how they are abused with divers Vanities In 1 Cor. cap. 14. And so much for their first Position 2. The second is That unwritten Traditions are of Equal Authority with Scripture and the Rule of Faith and Manners Concil Trident. Sess 4. ●e Canonicis Scripturis Bellarmin ●ffirms That the Scripture is not a ●ufficient Rule of Faith de verbo Dei non script Lib. 4. cap. 12. The Church saith Lindanus was not tyed to Scripture by the will of Christ Panopl Lib. 5. cap. 5. Christ would not have his Church to depend on Scriptures of paper and would not commit his Mysteries to Parchment Costerus Enchirid. cap. 1. p. 43. And Salmeron gives us a Reason why God would not have all the Mysteries of Religion to be written viz. That the Commandment of Christ should be kept Give not holy things unto dogs Tom. 13. disput 8. p. 216. Which Reason is also given by Costerus Enchirid. cap. 1. p. 48. Nay 't is most evident That they have exalted Traditions above Scripture Costerus calleth the Tradition Printed in the Heart of the Church another kind of Scripture The Excellency of that Scripture saith he far surmounteth the Holy Scriptures which the Apostles have left in parchments Enchirid. cap. 1. p. 44. Stapleton affirms That the Church's determination is of greater Authority than the Scripture de Auth. Script Controvers 7. Lib. 12. cap. 15. And in another place he saith That Scripture in it self is not so much the Rule of Faith as the Faith of the Church that is the Tradition of the Roman Church is the Rule of Scripture And they speak more reverently of

Traditions than of the Scripture Did they ever call them a nose of Wax a stumbling Block a dumb Rule an obscure and ambiguous Doctrine as they have too often the Scripture Again sins against these are more severely punished than those committed against the express Law of God Priests and Bishops can give Absolution for Murther Perjury Adultery But the other are often reserved to his Holiness except in the Article of death If a Priest marry to avoid fornication according to the Apostles command he fals into Irregularity and becomes unable to sing Mass but not for keeping a Whore or for being a Sodomite Decret Par. 1. dist 34. cap. 4. Navarrus Manual Confess cap. 27. num 249. Lastly they are a thousand times more careful to instruct the People in these Traditions than in the Doctrine of Salvation contain'd in the Holy Scripture And no wonder that These should be exalted by Romanists above Scripture since they are infinitely more serviceable to them For when Scripture faileth them as often it doth according to the confessions of their own Doctors they have recourse to These How frequently are Traditions urged for the Popes Supremacy Indulgences Purgatory Suffrages for the dead For their Ridiculous and superstitious Ceremonies Some of which are mentioned in the following Discourse In short here the Reader may see the true Original of those Traditions so much admired and confidently urged by Romanists the besotting Nature of Popery and the tremendous judgment of God punishing Errour with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reprobate sense I have but one thing to add That some Authors which I have mention'd as Cited by Others viz. Lib. Sacrar Ceremoniar S. S. Eccles Roman Gregorius Turonensis c. I have procured since the Copy was sent away and find the Citations most true A Catalogue of the Principal Authors produced in the following Discourse with the Place where and the Time when they were Printed ADrianus Junius Nomenclatura Londini 1585. Apuleius de Asino aureo c. Lugd. Batavor Alexander ab Alexandro in Genialium Dierum cum Annotat. Andreae Tiraquelli Lugduni 1586. Arnobius adversus Gentes Basileae 1560. Alfon. Villegas de Vitis Sanctorum 1628. Aquinas Summa totius Theologiae Coloniae Agrippinae 1622. S. Augustinus Basileae 1529. Azorius Institutiones Morales Parisiis 1601. Barnab Brissonius de Formulis Solemnibus Roman Moguntiae 1649. Beda Histor Eccles Lovanii 1566. Baptista Mantuanus de Sacris Diebus Francofordiae 1573. Breviarium sec us Eborum Parisiis 1526. Breviarium Romanum Parisiis 1519. Bellarminus de Controversiis Christianae Fidei Coloniae Agrip. 1628. Baronius Annales Eccles Antverpiae 1589. Baronius Notat in Martyrol Roman Coloniae Agrippinae 1610. Cornelius Agrippa de Vanitate Scientiarum Antverpiae 1530. Clemens Alexandrinus Basileae 1556. Chamierus Panstrat Cathol Genevae 1626. Caelius Rhodiginus Lection Antiquar Basileae 1550. Chemnitius Examen Concil Trident Francofurti 1596. Elias Schedius de Dis Germanis Amstelodami 1648. Escobar Theologia Moralis Lugd. 1659. Eusebius de praeparat Evangelica Basileae 1559. Eusebius Histor Eccles Coloniae Agrippinae 1581. Franciscus Costerus Enchirid. Controversiar Coloniae Agrip. 1589. Filliucius Quaestiones Morales Coloniae Agrip. 1629. Franciscus Suarez Commentar in Aquinat Moguntiae 1604. Franc. Cyprien Heaven opened 1663. Guliel Durandus Rationale Divinor Officior cum Explicat Divin Officior per Johan Belethum Lugduni 1584. Gisbertus Voetius Selectar Disputat pars 3. Ultrajecti 1659. Gregorius Turonensis de Gloria Confessor 1512. Gavantus Thesaurus Sacrorum Rituum Romae 1635. Gabriel Biel super Canon Missae Lugd. 1524. Georgius Cassandrus de Articulis Religionis Consult Lugd. 1608. * Curiae Episc S. Inquisit Concessu And reprinted at Francfurt 1582. Cum Gratia Privilegio Caesar Majest This is added to evidence the great Authority of this Book in the Roman Church Hieronymus Mengus Flagellum Daemonum Bononiae 1580. Horae B. Virginis sec us Sarum Parisiis 1527. Horae B. Virginis sec us Sarum Parisiis 1531. Holinshed's Chronicle London 1586. Henricus Pantaleon Histor de Ordine Johannitar Basileae 1581. Jacobus de Voragine Historia Lombardica Coloniae 1485. Johannes Kirchmannus de Funeribus Romanorum Brunsuigae 1661. Johan Stephan Durantus de Ritibus Eccles Cathol Coloniae Agrip. 1592. Johannes Filesacus Opera varia Parisiis 1621. Johannes Gerhardus Loci Theolog. Genevae 1639. Johannes Wolfius Lection Memorab Lavingae 1600. Innocentius 3. Sermones de tempore Coloniae 1575. Lilius Gregor Gyraldus Historia de Diis Gentium Basileae 1555. Layman Theologia Moralis Antverpiae 1634. Laurentius Beyerlinck Magnum Theatrum Vitae humanae Coloniae Agrippinae 1631. Missale sec us Eborum Rothomagi Missale sec us Sarum Parisiis 1527. Missale sec us Sarum Rothomagi 1509. Missale sec us Sarum Parisiis 1555. Manuale sec us Sarum Londini 1554. Missale parvum pro Sacerdotibus in Anglia Scotia Hibernia itinerantibus 1626. Missale Romanum Reformat Macrobius in Somnium Scipionis Saturnal Lugd. Batavor 1597. Minucius Felix Octav. Cantabrigiae 1643. Natalis Comes Mythologia Venetiis 1600. Navarrus Manuale Confessariorum Wirtzburgi 1586. Nicolaus Serarius Comment in Tobiam Judith c. Moguntiae Ordo Romanus Rabanus Maurus Gemma animae c. apud Hittorpium de Divinis Eccles Cathol Officiis Parisiis 1610. Processionale sec us Sarum 1545. Petrus Thyraeus de Daemoniacis c. Coloniae Agrip. 1594. Polydorus Virgilius de Inventor Rerum Basileae 1557. Pontificale Romanum Clement 8. jussu restitutum Antverpiae 1627. Plutarch's Lives London 1656. Plutarch's Morals London 1657. Philostratus de Vita Apollonii c. Parisiis 1608. Platina de Vitis Pontificum 1529 1626. Rosinus Antiquitat Roman cum Notis Thomae Dempsteri Aureliae Allobrogum 1620. Rivetus Orthod Cathol Lugd. Batav 1630. Rodolphus Hospinianus de Origine Festor Judaeor Graecor Romanor Turcar. Tiguri 1592. Idem de Origine Festor Christianor Tiguri 1593. Idem de Origine Templorum Tiguri 1603. Rituale Romanum Pauli 5. jussu editum Coloniae Agrippinae 1620. Sacrarum Ceremoniarum S. S. Romanae Ecclesiae Libri tres Coloniae Agrippinae 1558. Salmeron Comment in Epistol Coloniae Agrip. 1604. Tileman Heshusius Sexcent Errores Pontific Francofurti 1577. Tertullianus Franakerae 1597. Valerius Maximus cum select Varior Observat Lugd. Batav 1655. Wolfgangus Lazius Comment Reipub Romanae Basileae 1550. The Contents INtroduction Page 1 Canonization of Saints 5 Invocation of Saints 12 Patronage of Saints 26 Particular Offices of Saints 31 Images 52 Festivals 68 Altars 71 Vows 81 Temples 87 Gifts 107 Sacrifices 114 Purgatory 118 Prayers Oblations and Sacrifices for the Dead 125 Consecration of Bells 141 The single Life of Priests 150 Shaven Crowns and Beards 156 Lights in Churches 162 Worshipping towards the East 169 Holy-Water 172 Agnus Dei's 183 Sacred Reliques 191 Exorcisms 211 Observation of Holy Days 231 Mass-Ceremonies 260 Processions 270 Funeral Ceremonies 278 Some other Doctrines and Ceremonies 288 THE Introduction CESAR said of his Wife That she ought to be without suspicion of