Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	church_n	doctrine_n	unwritten_a	1,841	5	12.2029	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

A TREATISE OF IVSTIFICATION BY GEORGE DOVVNAME DOCTOR OF DIVINITY and Bishop of Dery IEREMIAH 23. 5 6. I will raise unto David a righteous branch and this is his name wherby he shall be called Iehovah our righteousnesse 2 CORINTH 5. 21. Him that knew no sinne God made sinne for us that we might become the righteousnesse of God in him LONDON Printed by Felix Kyngston for Nicolas Bourne and are to be sold at his shop at the South Entrance of the Royall Exchange 1633. REVERENDISSIMO IN CHRISTO PATRI AC DOMINO D. GEORGIO ABBATO ARCHIEPISCOPO Cantuariensi dignissimo totius Angliae Primati ac Metropolitae amplissimo GEORGIVS DOVNAMVS EPISCOPVS DERENSIS HOC QVICQVID EST VOLVMINIS DE JVSTIFICATIONE Peccatoris ceu grati Animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summaeque observantiae amoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicat consecratque A Preface concerning the Apostasie of the now Church of Rome THis ensuing Treatise as it cleareth the Doctrine of the Gospell in that high point concerning our title to the Kingdome of Heaven so it helpeth to discover the Apostasie of the now Church of Rome from the faith For though the Papists doe vaunt that their Church meaning especially the See of Rome is so farre from falling away from the faith that it cannot fall into errours in matters of faith yet they cannot deny but that in the latter times and namely in the time of Antichrist there should be a great defection from the faith and as it were a Catholike Apostasie whereof Antichrist was to bee the head Of this Apostasie the holy Ghost hath prophesied in divers places of the Scriptures as 1 Tim. 4. 1. 2 Thess. 2. 3. Mat. 24. 24. Apoc. 13. 12 14 15 16. And hath also set downe the notes and markes whereby they may bee knowne who make this Apostasie from the faith As 1. to forbid marriage 2 To command abstinence from meates both of them for religion and conscience sake 3 Idolatry for that is by spirituall fornication to fall from God Psal. 73. 27. Hos. 1. 2. 9. 1. which by the Septuagint is thus expressed Hos. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Ostentation of miracles the proper badge of the Antichristian Apostasie in these latter times 2 Thess. 2. 9. Mar. 24. 24. Apoc. 13. 14. All which notes I have proved in my Latine Treatise of Antichrist properly to agree to the now Church of Rome the forbidding of marriage and commanding abstinence from meates part 1. lib. 3. cap. 2. 3. Idolatry ibid. cap. 3. § 5. Miracles lib. 6. cap. 1. § 5. whereby it is evident that the new Church of Rome hath made this Apostasie Now let us consider in what respects the Church of Rome is revolted from the faith By faith in this question we understand not the habit or grace of faith but the Doctrine of faith Non id quo creditur not that by which we beleeve sed illud quod creditur bu●… that which we doe beleeve In which sense the word faith is often used both in the Scriptures and also in the monuments of Ecclesiasticall writers Now the Doctrine of faith is either generall or speciall The generall are the whole canonicall Scriptures or the written Word of God in generall which is objectum fidei adaequatum the even object the rule and foundation of faith so that whatsoever doctrine is contained in the Scriptures either expressely or by necessary consequence is to bee received as a doctrine of faith and whatsoever is not so contained in the Scriptures is not dogma fidei From the holy Scriptures which God hath propounded to be the only rule of faith they are revolted unto the doctrines devices of men by changing the rule of faith which they have done divers wayes For first whereas the rule the foundation and chiefe principle of faith whereinto it is last resolved is the authority of God speaking in the holy Scriptures they have set up another rule which is the authority of the Romane Church and therein of the Pope which they make the superiour rule from which the authority of the Scriptures themselves dependeth and into which their faith is last resolved For the Pope is as they say virtually the Church and what they say in this kinde to magnifie the authority of the Church is specially to bee under stood of the Pope who onely for sooth hath an infallible judgement and not subject to errour for if you will beleeve them a generall or oecumenicall Councell without the Pope may erre but the Pope alone without a Councell cannot erre yea the authority of the Pope and Councell together is no greater than the authority of the Pope alone from whom all Councels have their authority for ab arbi●… pontificis tota conciliorum authoritas pendet quae tantam habent quantam Papa indulget and thus Bellarmine denieth this assertion aliquid majus est concilium cum pontifice quam pontifex solus If therefore the authoritie of the Church be greater than that of the Scriptures as they teach and if the authority of the Pope be absolutely above the Church universall as they also teach then much more is the authoritie of the Pope above the Scriptures Now whosoever taketh upon him authority above the Scriptures which are the undoubted Word of God hee is undoubtedly Antichrist whose judgement to make as the Papists plainely doe the chiefe principle of faith into which their faith is last resolved is no better th●…n to revoli from Christ to Antichrist Secondly they change the rule of faith by making their traditions that is such doctrines and observations as are taught and observed in the Church of Rome having no ground nor warrant in the holy Scriptures to bee the Word of God the word unwritten and a rule of faith which also they doe not on●…ly match with the holy Scriptures but even in many respects preferre before them and acknowledge them to bee the more entire and perfect rule of faith Thirdly they have changed the rule of faith by making those bookes canonicall which all antiquity almost yea and all succeeding ages untill the Councell of Trent following therein the judgement of Hierome did hold Apochryphall or at the most but Eeclesiasticall which might bee read in the Church for morall instruction but not as rules of faith Fourthly they change the rule of faith when in stead of the originall Text of the old and new Testaments which were penned by the Prophets and Apostles themselves they make a corrupt and that sometimes a barbarous translation of I know not whom to be the authentike text and the rule of faith preferring the vulgar Latine translation before the originall text which the penmen of the holy Ghost did write Fifthly they change the rule of faith when in stead o●… the true sense and m●…aning of the holy Scriptures expounded by the Scriptures according to the analog●…e of faith they obtrude the

fifth Capitall errour of the Papists in the Article of justification is concerning justifying faith which hath many branches 1. Concerning the nature of it viz. what it is and therein also they erre diversly 2. Concerning the subject of it both ●… and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the parties whose it is and the parts of the man wherein it is 3. Concerning the object of Faith 4. Concerning the act or effect of it which is to justifie where are three questions the first concerning the act it selfe whether it doth indeed justifie or onely dispose to justification the other two concerning the manner how it justifieth the former whether instrumentally as the hand to receive Christ who is our righteousnesse or formally as part of inherent righteousnesse The other whether faith doth justifie alone § II. As touching the first what faith is they hold justifying faith to be but a bare assent to all or any truth revealed by God which as it is in their opinion without speciall apprehension of Christ so it may be void of knowledge and severed from charity as they teach That faith in generall is an assent and that it may be defined to bee a firme and willing assent to every truth revealed by God grounded on the authority of God revealing it we willingly agree For hereby faith is distinguished from all other acts or habits of our minde And first from doubting in that it is an assent for in doubting the assent is withheld which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as contrariwise to assent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that faith is assent it is evident because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is a perswasion derived from the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bee perswaded or to beleeve and a man is said to assent unto or to beleeve that of the truth whereof he is perswaded hence it is that the act of faith which is to beleeve is expressed sometimes by the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 4. 27. 11. Heb. 11. 13. but most plainely Act. 28. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some beleeved the things which are spoken but some beleeved not Secondly from opinion in that faith is a firme assent or as Basil speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent for he that beleeveth the truth of God hath as it were put his seale unto it But opinion is the judgement of things contingent which may happen to bee false Sed fidei falsum subesse non potest but the subject of faith cannot be false Thirdly in that it is a willing assent from the forced beliefe of Devils and some desperate wicked men who beleeve that which they abhorre or as Saint Iames speaketh beleeve and tremble Iam. 2. 19. Mat. 8. 29. Fourthly from all other knowledge in that it is an assent to truth revealed or related by God and grounded upon the authority of God speaking in his Word for faith commeth by the hearing of the word So saith Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith therefore is an undoubted assent of things heard in the assured perswasion of things preached by the grace of God And that is it which Bellarmine citeth out of Augustine quòd intelligimus aliquid rationi debemus quòd autem credimus authoritati that we understand any thing we owe to reason but that wee beleeve to authority All other firme assent is given to things either in themselves evident to sense or reason or to such as are manifested by discourse But the object of faith is not discerned by sence nor sounded by reason such as is the mystery of the holy Trinity and of the incarnation of Christ c. neither is faith of things seene Eye hath not seene nor Eare heard neither have entred into the heart of man the things which God hath prepared for them that love him And wheras the certainty of all other knowledge is grounded upon sence or experience and reason the certainty of this knowledge is grounded upon the authority of God speaking in his word For which cause the certainty of faith is greater than of any other knowledge For howsoever sense and reason may be deceived yet the ground of faith is unfallible which is the authority of God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that cannot lye a God of truth yea truth it selfe whereupon Clemens Alexandrinus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it selfe is a firme demonstration because truth accompanieth Faith those things which are delivered God and Basill what is the property of faith an undoubted plerophorie or full perswasion of the truth of the words inspired of God which is not shaken with any reasoning either induced from naturall necessity or formed to piety And such is the certainety of faith that the Apostle defineth it that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence which giveth a being to things which now have not a being which is nothing but an assured beleefe as the word is used 2 Cor. 9. 4. 11. 17. Heb. 3. 14. and the evidence of things not appearing or not seene which the Greeke Sholiast in mine opinion very well explaneth Faith it selfe is the subsistence or substance of things hoped for For because those things which are in hope are without subsistence as yet not extant faith becommeth the substance and subsistence of them making them after a sort to exist and to be present because it doth beleeve they are Faith also is the evidence and demonstration of things not seene And faith sheweth things to be visible which are not seene How in the minde and in hope beholding things which doe not appeare § III. But howsoever faith is an assent and is in generall so to be defined as I have said yet justifying faith is not a bare assent either destitute of knowledge or severed from charity or without speciall apprehension and application for these are three errors of the Papists now in order to be confuted As touching the first The Papists doe not onely hold that justifying faith may be without knowledge but that also it may better bee defined by ignorance than by knowledge This faith which is without knowledge they call implicite faith because they beleeving some one common principle as namely I beleeve the b●…ly Catholicke Church doe thereby beleeve implicitè whatsoever is to be beleeved that is whatsoever the Catholicke Church beleeveth and propoundeth to bee beleeved And therefore this they call also an entire faith because thereby a man doth not onely beleeve the written word but also unwritten verities which are the traditions of the Church of Rome and both of them not for themselves but for the authority of the Church propounding them to bee beleeved Now they teach that not only for Lay men it is sufficient to beleeve as the Church beleeveth which was

or reason nor manifested by discourse and yet we doe know and are undoubtedly perswaded of the necessary and infallible truth thereof moved the●…unto by the divine authority of the propounder which is the Spirit of truth that is called faith which is as you heard out of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent or full perswasion or assurance eui falsum subesse non potest the subject whereof cannot be false Where fourthly you see indeed that faith is distinguished against Science and evident intelligence but as a speciall under the same generall which is notitia knowledge And therefore the mysteries of saith which surpasse our reason though we doe not understand them by that knowledge which is of propositions either manif●…st in themselves or manifested by discourse yet wee know them to be undoubtedly true because of the authority of the propounder knowing whom we doe beleeve And therefore fifthly very absurd was he who said that faith may better be defined by ignorance than by knowledge § XV. Thus have wee seene the salshood of the popish doctrine concerning implicite faith now let us shew the wickednesse of it which consisteth in this that it is an horrible couzenage of the people to their perdition Here therefore two things are to bee shewed first that it is an egregious imposture and couzenage Secondly that it is extremely pernicious to the people Their cozenage stands in this that when they say that the faith required iu a lay man as sufficient to his justification is to beleeve or rather to professe himselfe to beleeve whatsoever the Catholike Church beleeveth though in particular he know not what the Church beleeveth their meaning is that the church of Rome and therein the Pope is not onely the whole materi●…ll object but also the formall object of their faith I say the whole materiall object For they teach that whatsoever is to bee beleeved is reduced to this one article of the Creed I beleeve the holy Catholike Church and that this faith is a more 〈◊〉 faith than if a man should say I beleeve the whole Scriptures For hee that beleeveth the Catholike Church beleev●…th whatsoever the Catholike Church propoundeth to be beleeved Now their Church propoundeth to be beleeved not onely tho whole written word both Apocryphall and Canonicall but the unwritten also which are the traditions of the Church They make the Church also the formall object of saith not onely which wee beleeve but also for which w●… beleeve whatsoever is to bee beleeved and so make the Church to be the rule and the principium or principle of their faith These are the grounds of their imposture But their cozenage especially consisteth in this that whatsoever excellencie they ascribe to the Catholike Church that they attribute wholly and onely to the Church of Rome and therein to the Pope For th●…s they expound that Article in their new Creed I beleeve the holy Catholike Apostolicall Church of Rome the Mother and Mistris of all other Churches out of which there is no salvation So excluding from salvation all those that have beene are or shall bee who live not in communion with and subjection to the Church and Pope of Rome This is the principall N●…t whereby the greatest number of silly soules are cony ●…ch'd § XVI No doubt the Apostle by Catholike understood the Vniversall and not any particular Church fuch as the Church of Rome which was not then extant when the Creed was made as themselves doe ●…each And there●…ore the Apostles themselves when they made the Creed were not of that Church And by holy Vniversall Church being an object of faith and therefore not seene they understand the universall company of the Elect which is the body of Christ containing not onely the Militant Church but also the Triumphant and not onely the Church after the asc●…ion of Christ but also before from the beginning of the world And not onely those who were or are under the Pope but also ●…hose who never acknowledged any subjection to the See of Rome such as were the Churches under the other foure Patriar●…es of Constantinople Alexandria Antioch and Ierusalem and such as are the greatest part of Christ●… at this day But if by Vniversall must be meant particular and if by Catholike must be understood Romane then by their doctrine from the company of them that are and shall be saved are excluded first the Church Triumphant secondly the Church which was from the beginning untill the Church of Rome was plan●…d thirdly the foure 〈◊〉 Churches and others which acknowledged no subjection to the See of Rome in which were many Holy Martyr●… and the most of the godly and learned Fathers In all which time the Bishop of Rome was at the most but a Patriarch as others were untill 〈◊〉 that barbarous Tyra●…t in the yeare of our Lord 607. made him Vniversall Bishop and Head of the Vniversall Church the proper tit●… of Antichrist fourthly all those Churches which since that time and at this day acknowledg●…●…o subjection to the Pope as their Head which is the greater and better part of Christendome Now what a 〈◊〉 is this to perswade men that there is no salvation for those who doe not acknowledge the Pope to be their head that is who are not limmes and members of Antichrist●… especially when the Scriptures teach that Antichrist prevail●… in them onely ●… that perish § XVII But although this be a grand imposture as a right reverend learned man hath shewed to teach men to beleeve that the Church of Rome alone is the Catholike Church out of which no●…e can be saved yet this is but halfe of their cozenage For 〈◊〉 article of the Church they expound as if it were not 〈◊〉 〈◊〉 I beleeve that there is a Church as when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beleeve the comm●…ion of Saints there mission of ●…nnes c. but as if it were said eredo Ecol●…sia o●… rather in Ecclesiam I beleeve the Church or in the Church as that which cannot 〈◊〉 and consequently beleeve whatso●…er the Church teacheth or propoundeth to be beleeved making th●… Church 〈◊〉 formall object of their faith and principall rule or principle into which their faith is last resolved for which they give credit to the Scriptures themselves which receive their credit and authority from the Church Now by this Church they meane not the universall company of Catholikes for they are compared to Iobs Asses but the Prelates of the Church of Rome and among them the Pope who virtually is the Church in whom alone the prerogative of not erring resideth For a generall or Oecumenicall counsell which is the whole Church representative they say without the Pope may erre but the Pope himselfe alone without a councell cannot erre And therefore the authority of a generall councell and of the Pope together is no more