Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	holy_a	scripture_n	tradition_n	3,735	5	9.1394	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

Apostles Preachers Evangelists Martyrs Confessours and the blessed Virgin Mary were all in Purgatory Gent. But there are authentick Scriptures for Purgatory how dare we then abjure or disbelieve it Minist Now you speak something to the purpose if your Assumption were true for (b) Chrysostom Contra Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scriptures given by inspiration saith Athanasius are of themselves sufficient for the discovery of truth Bring but one clear place for Purgatory and you win the Goal But your own Champions disclaim such Weapons Durand saith (c) Nec Scriptura expressè de iis loquitur Durand 4. Dist 20. q. 3. Scripture speaks nothing of Purgatory and Indulgences Antonine saith (d) Nihil expressè habemus in sacra Scriptura Antonin Summa Moral p. 1. Tit. 10. cap. 3. We have nothing expresly of them in holy Scripture Alphonsus a Castro saith (e) Nulla res quam minùs apertè sacrae Scriptura prodiderunt Alphons à Castro Contr. Hares lib. 8. There is nothing of whom Scripture speaks less plainly Else why should Roffensis acknowledge the Latine Church discovered it lately and that by little and little The Greeks have no glimpse of it yet (f) Whitak Contra. 1. cap. 5. Quaest 6. If it were revealed in Scripture Scripture was the same and as clear in Primitive and succeeding times as now Besides Bellarmine Lindan and other Bigots of your Faction marshal Purgatory amongst Traditions which are as your Doctor Kellison (g) Doctor Kellison Survey lib. 8. cap. 3. describes them an opinion or Custom of the Church not written in holy Scriptures but delivered by the hands of the Church from time to time With whom consents Bellarmine saying (h) Bellarmin De verbo Dei lib. 4. cap. 2. Traditions signifie that Doctrine that is not written by the first Authours in any Apostolick Book Gent. There is express Scripture 2 Macchab. xii 44. for praying for the dead a reconciliation for the dead vers 45. that they might be delivered from sin which inforces Purgatory Minist First The Jews from whom Christians received the Canon with Origen Cyprian Hierom Augustine Melito Bishop of Sardis Eusebius Epiphanius deny that Book to be (i) Veteris Testamenti libros meditare duos viginti tu itaque cùm sis filius Ecclesiae non transgredieris illius terminos Cyril Catech. 4. Canonical Scripture and therefore from it can nothing be concluded The Church saith St. Hierome (k) Maccabaeorum libros legit Ecclesia sed eas inter Canonicas Scripturas non recipit legit ad aedificationem plebis non ad authoritatem Dogmatum confirmandam Hieron in Prafat lib. Solom reads the Books of Macchabees but receives them not amongst Canonical Scriptures reads them for edification of the people but not for confirmation of the Authority of doubtful Opinions Else one might from thence with the Circumcelliones digest that mistake that Self-murder is lawful from that unnatural act of Razias commended 2 Macchab. xiv 41. as Heroical Secondly Admit the Authority were authentick Purgatory will not follow from prayer for the Dead there are many other reasons assigned as it formerly hinted And whereas it is said He made a Reconciliation for the dead that they might be delivered from sin the meaning is that the living might be delivered from the plague or punishment deserved by that prophanation or Sin that was committed by them which are dead and this will neither infer Purgatory nor any Popish Errour Gent. Scriptures also that are undoubtedly Canonical make for Purgatory Matth. xxv 26. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the Adversary deliver thee to the Judg and the Judg deliver thee to the Officers and thou be cast into prison verily I say unto thee thou shalt by no means come out thence till thou hast payed the uttermost farthing Minist He must be a good Chymist that can extract the fire of Purgatory hence First The words are symbolical which by Bellarmine's (m) Convenit inter nos adversarios ex solo literali sensu peti debere argumenta efficacia Bellarm lib. 3. De verbo Dei cap. 3. Confession are not argumentative For Arguments saith he can onely be drawn from the literal sense Secondly Saint Augustine (n) Donec solvas novissimum quadrantem miror si non eam significat poenam quae vocatur aeterna August De serm Dom. in monte lib. 6. here by prison understands Hell not Purgatory and parallels with that place of the Psalmist Psalm cx 1. Sit thou on my right-hand until I make thine enemies thy footstool and that of the Evangelist Matth. i. o In illis sunt quae cū libris Canonicis pugnani vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel apertê falsa 1 Macchab. vi 2. Macchab. 14. 2. M. 12. Bucan Institut Theol. p. 37. 25. He knew her not untill She had brought forth Her first begotten Son where the first implies not that after Christ's Enemies were subdued He should sit on God's right hand no longer nor the latter helpeth the Inference of Helvidius that after our Saviour's Birth Joseph knew his Wife Saint Augustine therefore concludeth (o) Donec significat non finem poenae sed continuationem miseriae August supra locum that till in this place signifies not an end of pain but a continuance of Misery Thou shalt saith Hugo (p) Semper solves nunquam persolves Hugo ex Remigio out of Remigius be ever paying yet never satisfy Which exposition Calvine and Bucer and Musculus do not onely q Ostendit debitum solvendum sed non debitorem solvendo Piscator in Matthaeum v. 26. embrace but Anselm and Beda Aquinas and Gorram Ammonius and Avendado Maldonat and Jansenius with I know not how many of their own Consorts now the sequel would be prodigious The damned souls in Hell shall never fully satisfy therefore there is Purgatory cujus contrarium est verum Gent. Christ saith Matt. xii 32. Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come implying that there is a remission or pardon in the World to come Minist None ever held a remission and pardon of Sins in the World to come but Origen (r) Origenes ipsum Diabolum atque Angelos ejus post graviora pro meritis diuturniora supplicia ex illis cruciatibus cruendos atque sociandos sanctis Angelis credidit August De Civitate Dei lib. 21. cap. 17. who with his misericordes Doctores believed that the Devil himself and his Angels after great and long punishment suffered for their wickedness shall be delivered from their torments and shall be placed in Heaven with the Holy Angels of God and that (s) Origen in Epistola cap. 6. lib. 5. Christ should descend into Hell and be crucified again for them for whom the

had he thus tartly to inveigh against introduction of Images Minist He might and we have sufficient reason First The Canon of the Old Testament is diametrically opposite to Image-Worship Exod. xx 5. Levit. xxvi 1. Deut. v. 9. Psal cvi 9. Isai xxviii Micha v. 13. that the best-learned among your Romish Rabbies are forced to confess it was prohibited to the Jews The Angelical Doctour saith (u) Prohibitum est in veteri Lege nè Imagines flerent ad adorandum Aquin 3. Sent. Dist 9. q. 2. The making of Images to be worshipped was interdicted in the Old Law The same is affirmed by (x) Alexand. Hales pa. 3. q. 30. m. 3. Art 3. Alexander Hales (y) Albert. 3. Dist 9. Art 4. Albertus (z) Bonavent 3. Dist 9. Bonaventure Marsilius Gerson Abulensis and vouched by the modern Schole-men to wit Soto Corduba Cabrera Palacius Tapia Oleaster amongst whom the Jesuit Vasques shall bring up the Rear who declares That (a) Lege veteri non fuisse vetitam omnem similitudinem aut effigiem quomodocunque sed omnem cultum adorationem ipsius atque adeo quoque omnem Imagmem seu effigiem modo accommodato adorationi erectam aut constitutam Vasques De Ador. lib. 2. Dis 4. cap. 6. In the Old Law every Image and Portraicture was not forbidden but every Worship and Adoration of Images and therefore every similitude or representation erected or constituted by way of application to Adoration was prohibited Secondly The Brazen Serpent was a figure of Christ John iii. 14. was formed by God's Commandment Numb xxi 9. yet the worship thereof being as Vasques (b) Vasques De Ador. lib. 2. Dis 4. cap. 5. saith cultus qualem etiam imaginibus deferre nos consuevimus no other then such as Romists use towards their Images was unlawful 2 Kings xviii 4. Thirdly The Scriptures of the New Testament neither expresly nor by consequence maintain the worship of Images neither is there in all the Apostles Doctrine any abrogation of the negative Precept delivered to the Jews concerning the worship of Images and therefore the same Law is (c) Morale simpliciter quod omni tempore ab omnibus servandum est Alexand. Hales 4. q. Art 1. moral and obligeth Christians as it did the Jews Fourthly The worshipping of Images was not practised or held lawful by the Primitive Fathers as Cassander (d) Quantum veteres initio Ecclesiae ab omni veneratione Imaginum abhorruerunt declarat unus Origenes adversus Celsum Cassand Consult De Imag. Simulachr gathers out of Origen against Celsus and Gregory the Great six hundred years after Christ condemned the same for writing to a Bishop he useth this Suasive (e) Gregor lib. 7. Epist 109. lib. 9. Epist 9. Tua fraternitas ab earum adoratu populum prohibere debuit Your Brother-hood ought to hinder the people from worshipping of them and adorare imagines omnibus modis devita avoid the worshipping of Images by all means The Council of Frankford seven hundred ninety and fourscore years after Christ opposed the Definition of the second Nicene Synod concerning worshipping of Images as Ado saith (f) Ado Chron. atatis 6. fol. 181. Pseudo-Synodus quam septimam Graeci appellant pro Imaginibus adorandis abdicata penitus The false Synod which the Greeks call the seventh for worshipping of Images was wholly disclaimed And our Historian (g) Carolus Rex Francorum misit librum Synodalem ad Britanniam in quo libro multa inconvenientia verae fidei contraria maximè imagines debere adorari quod omnino Ecclesia Dei execratur Roger Hoveden Annal. part 1. pag. 232. col 2. Roger Hoveden though a Papist informs us that Charles the French King sent a Book of the Synod to Britain in which Book many Inconveniences and contrary to the true faith were asserted especially that Images ought to be adored which saith he the Church of God altogether execrates And this was done even with the authority of the Pope for saith Cassander (h) Cassander Consult De Imagin Cum Legati Romani Pontificis interfuerunt c. When the Legates of the Bishop of Rome were present by uniform consent of Fathers that Synod the second Nicene so far as it judged Images to be adored was condemned as contrariant not onely to Scriptures and the antient tradition of Fathers but also to the custom of the Roman Church Agobardus the Bishop of Lyons who lived as Ado saith about the year 815 in his Book De Picturis Imaginibus avers that (i) Nullus antiquorum Catholicorum unquam eas colendas vel adorandas existimavit nemo se fallat quicunque aliquam picturam vel fusilem adorat statuam non exhibet cultum Deo c. Agobard Bibliothec Patr. edit Colon Tom. 19. p. 598. None of the antient Catholicks thought that Images were to be worshipped or adored and delivering his own judgement he saith Nemo se fallat c. Let no man beguil himself whosoever worshippeth any Picture or carved Statue neither honoureth God himself nor Angels or Saints but Idols Fifthly Many modern Pontificians have condemned the worship of Images according as the same was practised by the vulgar and maintained by Aquinas and other prime Scholemen Holcoth saith (k) Holcoth in dibr Sap. cap. 13. pag. 524. Nulla adoratio debetur Imagini nec licet aliquam Imaginem adorare No adoration is due to an Image neither is it lawful to worship any Image Cassander writeth in this manner (l) Sanioribus Scholasticis displicet sententia Thomae qui censeat imaginem eadem adoratione colendam qua res ipsa colitur c. Cassand Consult De Pictur The Opinion of Thomas Aquinas who holdeth that Images are to be worshipped as their samplers is disliked by sounder Scholemen and they affirm that it is not very safe unless it be qualified with favourable interpretation among these is Durand and Holcoth Gabriel Biel reports the Opinion of them to be more sound which say that an Image neither as considered in it self materially nor yet according to the nature of a sign or Image is to be worshipped Peresius Ajala saith m All Scholemen n Omnes ferè Scholastici in hoc sunt quôd imago Christi Sanctorum adorari debent c. neque Scripturam neque traditionem Ecclesia neque communem sensum Sanctorum neque Concilii generalis determinationem aliquam adducunt Peres De Trad. part 3. De Imag. in a manner hold that the Images of Christ and the Images of Saints are to be worshipped with the same adoration that their samplers but they produce so far as I have seen no sound proof of this Doctrine to wit neither Scripture nor Tradition of the Church nor consent of Fathers nor the determination of a general Council nor any other effectual reason sufficient to perswade believers Gent. But we finde that the Crucifix or the sign of the Cross was in great