Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	age_n	church_n	tradition_n	3,033	5	9.4226	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09107	A relation of the triall made before the King of France, vpon the yeare 1600 betvveene the Bishop of Eureux, and the L. Plessis Mornay About certayne pointes of corrupting and falsifying authors, wherof the said Plessis was openly conuicted. Newly reuewed, and sett forth againe, with a defence therof, against the impugnations both of the L. Plessis in France, & of O.E. in England. By N.D.	Parsons, Robert, 1546-1610.	1604 (1604)	STC 19413; ESTC S121884	121,818	242

confesse that these are egregious companions in so deluding their readers by shamefull shiftinge And this of S. Chrysostome now lett vs see what he saith to S. Epiphanius and S. Augustine about Aërius condemned of heresie well neere 1300. yeares past for denying sacrifice and prayers to be offered for the dead Vnto the places saith he of Epiphanius and Augustine I answere that Aërius was condemned for disalowinge the order of the Church in this commemoration for the dead and geuing thanks for their blessed end and this is that prayer which Caluyn and we confesse to haue byn in the Church a long tyme. Heere yow see that he taketh vpon him to aunswere to three seuerall partyes to witt S. Epiphanius S. Augustine and Iohn Caluyn and that with the same truth that he answered before S. Chrysostome to witt with plaine cosenage and shiftinge For vnto the two Fathers he saith yf he say any thinge that they affirmed Aërius to haue bin condemned as an heretike not for denyinge sacrifice or prayer for the dead but for disallowing the order of the Church in their commemoration geuing thanks for their blessed end which comme moration he expoundeth a little before to haue byn a recytall only of dead mens names without any prayer for remission of sinnes which yf yt were so and that Sutcliffe will graunt as he seemeth to do that Aërius was iustly condemned and held for an heretike for disallowinge this commemoration or recytall of dead mens names why do the Protestants also disallow the same or at leastwise do not vse yt in England in their communion and so by omittinge the same doe participate with him in the same heresie But all this is shamefull shifting turning and wyndinge of a leud and lost conscience to deceaue the reader for the words of Saint Epiphanius and S. Augustine are most plaine euident that Aërius was condemned of heresie for denyinge prayers and sacrifices to be offered for the dead orare vel offerre pro mortius non oportere saith S. Augustine he held that prayers and oblations ought not to be made for the dead and do yow note that this was not yeaster day but in the tyme of Constantine the great when Aërius was condemned as an heretike by the whole Church of that tyme for denyinge these points which our Protestants deny also blaspheme at this day Magnum mundo malum saith Epipbanius of Aërius suriosus mente elatus opinione c. Aërius was a great plague of the world furious in mynd and proud in his opinion c. What would he haue said of Sutcliffe at this tyme who sheweth himselfe no lesse proud then he and auoucheth the same heresyes and many more besides But to returne to Sutcliffes answere to the forsaid two Fathers concerning Aërius First yow may see consider that in his former relation of the matter he vseth a sleight of his budget when he saith that Epiphanius and Augustine seeme to say that Aërius was condemned c. for they do not only seeme to say so but do absolutely affirme yt and S. Epiphanius maketh a longe discourse therof shewinge the beginninge and occasion of Aërius fall into this heresie to witt that he being a Priest could not be made a Bishopp which S. Augustine also toucheth and that vpon this enuy spite mallice he beganne to obiect against the cleargy that they ought not to offer sacrifice or prayer for the dead but only for the lyuinge and consequently for the same was condemned and held alwayes after for an heretike by the Church of that and all other ensuinge ages Secondly yt is another sleight to say that Aërius was condemned for disallowing the order of the Church in this commemoration of the dead as though Aërius his fault had not byn against any point of Catholike and vniuersall doctrine of the Church but disobedience only against some Ecclesiasticall order and therfore yf yow marke yt he neuer nameth him heretike as indeed disobedience to orders is not properly heresy if it be not against some article of doctrine And all these are shifts and conueyances of Sutcliffe to dazell the readers eyes wheras the forsaid Fathers say plainly that he was condemned for hereticall doctrine And S Chrysostome as you haue heard before alleaged affirmeth the contrary doctrine of prayinge for the departed in tyme of the dreadfull misteryes to haue come downe from the Apostles themselues and the same in effect saith Epiphanius traditione a patribus accepta by tradition receaued from their forefathers The third shift is that Sutcliffe in this his shufflinge aunswere foisteth in these words commemoration of the dead and geuinge thanks for their blessed end as thongh Saint Epiphanius or S. Augustine had said or meant so which is quite contrary for they expressely affirme that this commemoration was to pray for them that is to say for those that are synners and haue need of our prayers which Epiphanius expresseth in these words pro iust is precatoribus memoriam facimus peccatoribus quidem misericordiam Dei implorantes we make commemoration of iust men and for synners desiringe Gods mercy for those that be in synne c. Which is the very same that S. Chrysostome distinguisheth in the place before alleaged of his 69. homily to the people of Antioch that some are greater sinners some lesse some perfect and holy But S. Augustine accordinge to his manner more cleerly perspicuously in these words Non omnibus prosunt c. our prayers and sacrifices offered for the dead do not profitt all sorts of men And why do they not profitt all but only for the difference of life which euery man hath lead in this body Wherfore when sacrifices eyther of the Altar or of any other almes are offered vp for Christians departed yf they be very good men for whome they are offered they are thanke geuings for them that are not very euill they are propitiations or appeasings with God but yf they be very wicked then though they be no helpes to the dead yet are they some kind of comfort for the liuinge and vnto those deceased whome they do profitt they are profitable in this that eyther they procure them full remission or at least wise that their punishment or condemnation be therby made more tolerable So S. Augustine who explaneth as yow see most perspicuously the Catholike doctrine and cutteth of all shifts from cauillinge heretiks about the different sorts qualityes of men desceased with what distinction the Catholike Church doth make commemoration for them in the publike sacrifice either by praying or praising God for them And thus much of his shuffling and shifting away the Fathers authorityes lett vs now come to consider how he will put of his Maister Caluyn and his Brother VVillet alleaged also yf yow remember against him But as for VVillett he maketh him not worthy of a seuerall answere but

be answered albeit yf he do but sett downe the whole places themselues as they ly in the Fathers books whence they are cut they will need no answere but will answere themselues and confute the alleager and shew the shamlesse dealinge eyther of Peter martyr or Iohn Fox or of both in cytinge them The like deceytfull dealinge was vsed by Nicolas Ridley B. then of Rochester and after of London the next moneth following in the Cambridge disputation about the same controuersy of the reall presence wherof he being president Martyn Bucer refusinge vtterly to deale in that controuersie he affirmed to the whole vniuersity that he had fiue sure grounds for the opinion of Zuinglius wherof the first was to vse his words the authority Maiestie and verity of holy scriptures the second the most certayne testimonyes of the ancient Catholike Fathers c. Wheras the truth is that both these foundations are most euidently against him as much the one as the other which Bucer well k●ew therfore would not take part with him in that matter though soone after to remedy this breach he putt vp three other impertinēt questions to be disputed against Catholiks but in this other article he know that Ridley lyed shamfully against his owne conscience for that all Farthers are against him most euidently so do the Magdeburgians their cheefe Protestant Chroniclers shew declare in euery age or century of their Ecclesiasticall history And yt shal be sufficient for the reader to cast his eye ouer the 4. Chapters only of euery century intituled of doctrine And thus much for K. Edwards dayes when Zuinglian Religion first peeped vp in our countrey After this man stepped to Paules Crosse in the beginninge of this Queenes dayes about the yeare 1559. and 1560. Maister Iohn Iewell otherwise called B. of Salisbury and he proceeded yet further in this bragg or fiction For he protested there euen with feigned teares that yf any one authority place sentence or asseueration of any one Father Doctor Councell or authenticall history within the first 600. yeares after Christ could be brought forth by any man liuinge for any one of those points of Catholike Religion which he there recyted to be in controuersie that then plainely and sincerely he vvould subscribe Against which vayne and shamlesse bragg when Doctor Harding and diuers other learned men of our side began to wryte from Louayne and to bring forth authorityes of all Fathers Doctors Councells and historyes in great aboundance the first effect of this chalenge that appeared to the world was a seuere proclamation that no such bookes wrytten in English by the Catholike party should be receaued or read in England vnder great punishments by which prouision Maister Iewell thinking himselfe meetly well de●enced he plyed the pulpitt often and renewed his chalenges many tymes and perceauing notwithstāding that Doctor Hardings confutation was come into England he answered the same with a longe volume of Rhetoricall words stuffed the margents therof with the shew of infinite authors as though the whole world had byn for him and none for the other side and with this he deceaued the people then and doth to this day such I meane as haue not commodity or learninge or other meanes to examine those places and to find out the manifold lyes and falsifications therin conteyned And this was the gaine by all likely hood that Maister Iewell pretēded to his cause by that worke knowing full well that this sort of men is farre the greater which would be gayned and setled in his doctrine before the learneder sort who are but few in comparison of the other could haue tyme books and commodity to discouer refute him when they should do yt they should hardly be beleeued And in this conceate he was not deceaued yf we respect that present tyme and many yeares after as also yt is probable the L. Plessis Mornay had the like designment in stuffing vp his bookes with the like authorityes of Fathers but yf we consider the continuance of tyme wherof truth is said to be the daughter yt hath succeeded vnto him as yow haue heard and will do more and more dayly as to such shifts is wont to happen that is to say accordinge to Kinge Dauids sayinge before recorded ●ppr●brium sempiternum dedit eis God layeth euerlastinge shame vpon them For how many learned men lightly of our nation haue taken vpon seriously to go ouer that booke of Maister Iewells to examine yt by the authors themselues with any indifferency of mynd haue for the most part byn therby conuerted to Catholike Religion though neuer so great Protestants before of which sort I haue heard relation of many but of some I can testify my selfe for that I haue heard it from their owne mouthes who of earnest Protestants were made most zealous Catholikes by that meanes principally of which number I thinke yt not inconuenient to name h●●re some 2. or 3. omittinge others which for iust respects may not to be named The first of them is Syr Thomas Copley made Lord afterward in his banishment by the K. of France who often tymes hath related vnto me with much comfort of his soule how that being a zealous Protestant and very familiar to the late Earle of Licester in the beginninge of this Q. dayes when Maister Iewells booke was newly come forth he being also learned himselfe in the Latyn tongue tooke paines to examine certayne leaues therof and findinge many falshoods therin which were in excusable as they seemed to him he conferred the same with the said Earle who willed him that the next tyme Maister Iewell dyned at his table he should take occasion after dynner to propose the same which he did soone after and receauing certaine triflinge answers from Maister Iewell he waxed more hoate and vrged the matter more earnestly which Iewell perceauinge told him in effect That Papists were Papists and so they were to be dealt withall and other answere he could not gett which thinge made the good Gentleman to make a new resolution with himselfe and to take that happy course which he did to leaue his countrey and many great commodityes which he enioyed therin to enioy the liberty of consciēce for saluation of his soule and so he both liued and died in voluntary banishment for confession of that truth which his Sauiour by occasion of Maister Iewells falshood had reueyled vnto him The second example which I remember of my owne knowledge is Maister Doctor Steuens a learned man yet aliue who being Secretary or Chaplyn to Maister Iewell for I remember not well whether and a forward man in Protestant Religion at that tyme espied certayne false allegations in his Maisters booke whilst yt was yet vnder the print in London wherof aduertisinge him by letters for that he supposed yt might be by ouersight the other commaunded notwithstandinge the print to goe forward and passed it ouer