Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	scripture_n	tradition_n	4,180	5	9.2107	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20647	Pseudo-martyr Wherein out of certaine propositions and gradations, this conclusion is euicted. That those which are of the Romane religion in this kingdome, may and ought to take the Oath of allegiance.	Donne, John, 1572-1631.	1610 (1610)	STC 7048; ESTC S109984	230,344	434

which entitle the Pope to a Direct and Ordinary Iurisdiction ouer Prin●es 10 And the same reasons and groundes by which he destroies that opinion will destroy his which is That as Christ was so the Pope is spirituall prince ouer all men and that by vertue of that power he may dispose of all temporall things as hee shall iudge it expedient to his spirituall ends 11 For first against that opinion of Ordinarie Iurisdiction hee argues thus If it were so it would appeare out of the Scriptures or from the Tradition of the Apostles but in the Scriptures there is mention of the keyes of Heauen but none of the Kingdomes of the earth nor doe our Aduersaries offer any Apostolique Tradition Will not you then before you receiue too deepe impression of Bellarmines doctrine as to pay your liues for maintenance thereof tell him That if his opinion were true it would appeare in Scripture or Apostolique tr●dition And shal poore and lame and ●lacke arguments coniecturally and vnnecessarily deduced from similitudes and comparisons and decency and conueniency binde your iudgements and your liues for reuerence of him who by his example counsels you to cal for better proof wil you so in obeying him disobey him swallow his conclusions yet accuse his fashiō of prouing them which you do if when he cals for scriptures against others you a●cept his positions for his sake without scriptures 12 Another of Bellarmines reasons against Ordinary Iurisdiction is That Regall authority was no● necessary nor of vse in Christ to worke his end but s●perfluous and vnprofitable And what greater vse or necessity can the Pope haue of this Extraordinarie authority which is a power to work the same effects though not by the same way then Christ had if his ends be the same which Christs were and it appeares that Christ neither had nor forsaw vse of either because he neither exercised nor instistuted either For that is not to the purpo●e which Bellarmine saies that Christ might haue exercised that power if he would since the Popes authority is grounded vpon Christs example and limited to that For Christ might haue done many thinges which the Pope cannot do as conuerting all the world at once instituting more sacraments and many such and therefore Bellarmine argued well before that it is enough for him to proue that Christ did not exercise Regall power nor declare himselfe to haue it which Declarion onely and practise must be drawen into Consequence and be the precedent for the Pope to follow 16 The light of which Argument that the Pope hath no power but such as Christ exercised hath brought so many of them to thinke it necessarie to proue That both Christ did exercise Regall aut●ority in accepting Regall reuerence vpon Palme-Sunday and in his corrections in the temple And his iudgement in the womans case which was taken in Adulterie And that S. Peter vsed also the like power in condemning Ananias and Saphira and Simon Magus 14 In another place Bellarmine saies That S. Paul appealed to Caesar as to his Superiour Iudge not onely de facto but de Iure and that the Apostles were subiects to the Ethnique Emperours in all temporall causes and that the law of Christ depriues no man of his right which he had before And lately in his Recognitions he departs from this opinion and denies that he was his Iudge de Iure If his first opinion be true can these consist together that he which is subiect in temporal causes can at the same time and in the same causes be superiour Or that he ouer whom the Emperour had supreame temporall authority should haue authority ouer the Emperour in temporall causes and what is there in the second opinion that should induce so strong an Obligation vpon a conscience as to die for it Since the first was better grounded for for that he produ●ed Scriptures and the second is de●titute of that helpe and without further sear●h into it tels vs that neither the Doctrine nor the Doctor are constant enough to build a Mar●yredome vpon 15 Thus also Bellarmine argues to our aduantage though he doe it to proue a necessity of this power in the Church that euery Common-wealth is sufficiently prouided in it selfe to attaine the end for which it is instituted And as we said before the end of a Christian Common-wealth is not onely Tranquility for that sometimes may be main●ained by vnchristianly meanes but it is the practise of all morall vertue now explicated to vs and obserued by vs in the exercise of Christian Religion and therfore such a Common-wealth hath of it selfe all meanes necessary to those ends without new additions as a man consisting of bodie and soule if he come from Infidelity to the Christian Religion hath no new third essen●iall p●rt added to him to gouerne that body and soule but onely hath the same soule enlightned with a more explici●e knowledge of her duety 16 B●llar●ine also tels vs That in the Apostles time these two powers were seperated and ●o all the Temporall was in the Emperour as all the Ecclesiasticke in the Apostles and that Hierarchie By what way then and at what time came this Authoritie into them if it were once out For to say that it sprong out of Spirituall Authoritie when there was any vse of it were to say that that Authoritie at Christs institution had not all her perfections and maturity and to say that it is no other but the highest act and a kinde of prerogatiue of the spirituall power will not reach home● For you must beleeue and die in this that the Pope as spirituall Prince may not onely dispose of temporall matters but that herein hee vses the temporall sword and temporall iurisdiction 17 But when Bellarmine saies That this supreme authority resides in the Pope yet not as he is Pope And that the Pope and none but he can ●epose Kings and transfer Kingdomes and yet not as Pope I pro●esse that I know not how to speake thereof with so much earnestnesse as becomes a matter of so great waight For other Princes when they exercise their extraordinarie and Absolute power and prerogatiue and for the publique good put in practise sometimes some of those parts of their power which are spoken of in Samuel which to many men seeme to exceede Regall p●we● yet they professe to doe these things as they are Kings and not by any other authoritie then that 18 And if there be some things which the Pope cannot doe as Pope but as chiefe spirituall Prince this implies that there are other inferiour spirituall Princes which are Bishops for so Bellarmine saies That Bishops in their Diocesses are Ecclesiastique Princes And haue Bishops any such measure of this spirituall principality that they may do somthings by that which they cannot doe as they are Bishops● 19 All Principalities maintaine their being by these two reward

Councell to expound Scriptures according to the sense of the Fathers I thinke we ought to adhere to the opinion that she was slaine But if the sense of the Fathers did not stand in my way to confesse the truth I should approue the other opinion because that deliuers so great a person as Iephthe was both from rashnesse and foolishnesse in making the vow and from impietie and cruelty in keeping it 12 This bondage and yoake we need not cast vpon our selues but may lawfully take Chrisostomes libertie since our cause is better then his for hee dis-approued all Oathes Neuer produce to me saies that Father this Saint or this chaste man or this milde man or this Priest for if you tell mee of Peter and Paul or of an Angell from Heauen you shall not thereby terrifie me with the dignitie of the persons 13 The Fathers which must gouerne in these points must not be the Fathers of the Societie but they must be Patres Patrati Fathers which haue Fathers that is whose words are propagated from the Apostles Of which sort of Fathers in my poore reading I neuer found any that consented with the Doctrine of Purgatorie now established 14 In which that which we principally complaine of at this time is that it incites to this false martyrdome Not but that they confesse that there are also some other wayes besides martyrdome to escape Purgatorie else how got Lypsius so soone to heauen for as soone as his Champian Cochelet calls him Lypsius aunswers Wee that are receaued into heauen doe not despise our fellowes And that powerfull Indulgence which though Saint Francis obtained immediately from Christ yet Christ sent him to aske it againe at the Popes hands because sayes Sedulius hee would not derogate from the power which he had deliuered to his Vicar deliuers as many as doe but come to a certaine place from all sinne and danger of Purgatorie All which die in that Order are saued yea All which loue that Order hartily how great a sinner soeuer he be shall haue mercie And yearely on his birthday all which are in purgatory especially of his Order flie vp to heauen And hee himselfe carried aboue 1000. away with him from thence when he went At one Masse at the Commemoration of the Dead a Friar saw soules flie from Purgatorie as thicke as sparks from a furnace and this Masse he celebrated euery day and so did infinite others If then that Friar made a true relation of the state of Purgatorie in his time That of 5000 which died in the world since his comming thether there came but three to that place there is no great vse of heaping so much treasure for that imployment since by these computations neither the Number can bee great nor the st●y long 15 And if the authoritie of this Sedulius seeme light yet his booke is dignified with this Approbation That the impudency of Heretiques may bee beat backe with most firme arguments and with most cleare reasons Soto might weigh more who considering the intensnes of the fire of Purgatory thinkes none shall remaine there aboue tenne yeares But for all this Bellarmine saies That by most certaine apparitions it is euident that some soules already there shall remaine there till the day of iudgement And though hee make an impertinent doubt Whether euer any Popes haue graunted Indulgences for many thousand yeares yet in another place he assignes certain reasons why conueniently the Popes may do so because the penitentiall Canons inflict many yeares punishment for diuers sinnes which many men cōmit often euery day But of this the Popes are so lib●ral though it is impossible they should keepe any iust Audit or account since they neither know what they receiue nor what they lay out that they will put in 1000. yeares more rather thē remit that six pence which you must paie not for the pardon but for the paper And therefore Martin 5. had a iust and proportionall respect to the nature of this ware when he appointed a yearly Faire and yearely Indulgence both of three moneths continuance to be kept together at Loretta and that the Priests and Merchants should open and shut vp shoppes together 17 But Martyrdome is of much more value then these Indulgences because it is infallible for some incapacity and indisposition in the partie may hinder the working of an Indulgence but Martyredome cannot faile of the effect to worke our deliuerance as appeared by that which we cyted out of Bellarmine in the end of the last part of Merite And therfore that doctrine which teaches such a Purgatory as you speak of incytes to such a Martyrdome as we speake of disapproue 18 Hauing therefore proceeded thus farre That the purest and acceptablest Sacrifice which we can offer to God which is our liues may be corrupted and enuenomed with di●tastefull mixtures and that euen in the deuotedst and safest times it fell out not seldome to be so And that our corruption now is more obnoxious and apter to admitte and inuite such poys●nous ingredients and temporall respects then in those purer times especially in the Romane Church which misinflames the minde to false Martyredome both by depressing and trampling vppon the dignity of Princes and maintayning euery litigious clause of Ecclesiastique immunity with our blood And also by extolling our owne Merites and encouraging vs thereby to trafique though with losse of our life for the benefit and aduancement of the treasury of that Church And lastly by the certaine●y seuerenesse and length of Purgatory which are infallibly hereby auoided the next thing which I present to your discourse and consideration is That the Iesuites more then any other Order claim to themselues a greater forwardnesse and alacrity to this and are therefore busier and apter to prouoke seuere lawes against themselues and to incurre the dangers thereof CHAP. IIII. That in the Romane Church the Iesuites exceed all others in their Constitutions and practise in all those points which beget or cherish this corrupt desire of false-Martyrdome TIll the Iesuites haue a Pope of their owne it will be I hope no Heresie to doubt or call in question their sanctity they may be content yet to affoord vs since our cause is safer the same excuse which is allowed for Origen Chrysostome Hierome and Cassianus euen for maintaining a lawfulnesse in lying That the Church had not then determined the contrary They may fauour our weakenesse with the same helpe which they apply to a Pope himselfe That it was then lawfull without danger of Heresie for him to beleeue in earnest that our soules should not see God till the resurrection because there was no Definition o● the Church in that point Their Charity may relieue vs with the same Indulgence which they affoord to Senensis who reiects some part of the Canonicall Scripture after the determination of the Trent Councel Because he did