Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	article_n	church_n	creed_n	2,425	5	10.1630	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25430	Memoirs of the Right Honourable Arthur, Earl of Anglesey, late lord privy seal intermixt with moral, political and historical observations, by way of discourse in a letter : to which is prefixt a letter written by his Lordship during his retirement from court in the year 1683 / published by Sir Peter Pett, Knight ...	Anglesey, Arthur Annesley, Earl of, 1614-1686.; Pett, Peter, Sir, 1630-1699.	1693 (1693)	Wing A3175; ESTC R3838	87,758	395

live in Bondage I am far from desiring to entrench on this liberty for Papists in matters or Tenets properly denominable by the Term of Religionary ones according to the expression by you frequently used and do suppose though there were no such thing in the World as a Pope or Patriarch that the Religionary Tenets of Transubstantiation and Purgatory c. may continue to be believed by many and if any one shall contrary to the Sense of the Government and of Acts of Parliament in Henry 8 ths time believe as the Representer doth that the Bishop of Rome hath here in Spirituals more power by the Word of God than other Foraign Bishops I shall not endeavour by any severity to impose on him the contrary Belief But yet shall still by virtue of that Sacred Word think my self bound and that particular passage in it cited by Dr. Iackson not to be a Servant of Men as to any Doctrinal Impositions and to forbear external Communion with any Church that would impose upon my Belief I know of none of the Church of England who hath avowed the practice of more Indulgence to Papists in the Confession of their Religionary Principles than I have done And I thank God that my practice in this kind hath not been by Fits or Starts or Turns of Times or Humours but that my Life hath in this Point of doing Just and Charitable Offices to all Consciencious and Loyal Papists been as I may say a Thred even spun upon every Wheel of Providence Your self can tell of the Signal good Offices I did to many Papists and to others that a Clamorous Common Fame would have run down as Popishly Affected when you applyed to me then in their behalf during the Season of some of the late Narratives and I am able further to do you the Justice as to remember what you have long ago told me and what I had reason to believe that when the figure you made in another of his Majesties Realms allowed you Virtute officij to have made many thousands of them groan under the Burden of the Penal Laws you held your self in Conscience obliged not to do it but on the contrary to rescue them from the least Hardship thereby But I shall here take occasion to tell you that I have scarce in any thing more shewed my Friendliness to the Persons of some of my Roman Catholick Friends than by my Advice to them that they would apply to the Writers of their Church to forbear troubling our English World with new Models of Reconciliation of Churches And indeed Nature doth now Loudly enough tell us that the Real Peace of Kingdoms ought not to be troubled by projects of a Chimerical one between Churches The best Men are Reconciled to one another and the Reconciling of all the worst Men in the World together would make their Association more troublesom to Mankind And when we know that the Bigots of the Church of Rome can stir no further from the Councel of Trent than our Soldiers in Africa could from their Garrison of Tangier before the Peace there is no thinking of their Travelling far to meet us And if any one suppose that they would meet us half way yet notwithstanding he might likewise according to the Principles of Nature suppose that the other Moiety of the Theological Controversies not agreed in would occasionally render Mens Spirits more Tempestuous toward each other and the publick as we usually see Storms to be most violent about the Season of the Equinoctial Moreover they who give themselves the Office of Reconcilers general or intrude into the Station of the Publick Mediators appearing thereby hot and unquiet in their own tempers rendring themselves always liable to disquiet from abroad by attacks from all parties are of all Men the most unlikely to be universal Peace-Makers or to gain any Blessing by being such And as you have in your Discourse Studiously declined the use of the little Names of Distinctions of three differing Parties in the State so shall I likewise do but can easily give you occasion to guess which of them refers to Men most Hated and most Impolitick by Minding you how the Systematical Writers of Politicks do often call neuters Middle Region Men and such as being Lodged in the Middle Rooms are annoyed with the droppings from above and smoak from below You have expressed your self in your Preface and Discourse as so much agreeing with me in this Subject that I shall be but Just to you in owning my Belief that your varying from some of the Measures of the Church of England in some Points tended not to encourage others to undertake the Thankless Office of being Match-Makers of Churches I know very well what my Lord Primate Bramhall in order to shewing that the Sons of the Church of England are not Slaves to its Articles saith In his Iust Vindication of the Church of England and how Mr. Chillingworth in his Religion of Protestants a safe way to Salvation tells us that by the Religion of Protestants he understands not the Doctrine of Luther or Calvin or Melanchton nor the Articles of the Church of England c. But that wherein they all agree and which they all Subscribed c. as a perfect Rule of their Faith and Actions that is the Bible the Bible I say the Bible only is the True Religion of Protestants c. And therefore what ever freedom you justly claim by the Charter of the Bible to confess any Religionary Tenets however different from those I own I am not to envy you But do know that I am bound to pitty you or any else of Mankind that I shall think to err therein though it should be in any Religionary Tenet of Popery it self or in the Power of the Bishop of Rome in Imposing Creeds or Rules of Divine Worship on Men by Divine Right as part of your Description of Popery runs and as to which I think there may be occasion in your Review of it to avoid giving more Offence both to the Church of England and that of Rome thereby than you perhaps intended I have observed a late French Writer to avoid the Censure of describing the Communion of the Church of Rome or the Faith of that Church by a doubtful Name having used the Term la Catholicitè But as to your Description of Popery I may mind you that according to your Quotation in p. 318. out of Ames of the Seven Venetian Divines who in that most Iudicious Tractate of theirs as Ames calls it of the Papal Interdict affirmed that a Christian ought not to obey any Command of the Popes unless he had first examined the Command as far as the Subject Matter required whether it were convenient lawful and Obligatory and that he Sins who Implicitly obeys it those Divines though adhering to la Catholicitè firmly enough did thereby throw off the Power of the Bishop of Rome in imposing Creeds and Doctrines and Rules of

egonum quoddam Elementum Haec Hosius Eodem prorsus spiritu atquè animo quo olim Montanus aut Marcio quos diunt solitos esse dicere cum sacras scripturas contemptive repudiarent se multo plura Meliora scire quàm aut Christus unquam scivisset aut Apostoli Quid ergo hic dicam O columina religionis O praesides Ecclesiae Christianae An haec ea reverentia vestra est quam adhibetis verbo Dei And afterward saith aut illud verbum quo uno ut Paulus ait reconciliamur Deo quodque propheta David ait sanctum castum esse in omne tempus esse duraturum egenum tantum mortuum elementum appellabitis I have not time to Consult the Works of Whitaker and Downham as Cited by the French Clergy But do find that by Iewells Citing Pighius and likewise Hosius to make good his Charge the French Clergy knew why and wherefore to spare Iewell 's Name in their Class of Calumniators Iewell in his Margent Cites Pighius in Hierarchia and in his Margent referring to Hosius saith very candidly Haec Hosius in lib. de expresso verbo dei sed astutè sub alterius personâ Quamvis ipse aliàs eadem in eodem etiam libro disertis verbis affirmet They afterward referred to our Learned Rainolds as a Calumniator under their 6 th Article and Cite him for saying that Roman Catholicks do call the Virgin Mary Queen of Heaven And they might if they had pleas'd have call'd to mind that in the proper Mass of her seven Sorrows she is called Caeli Regina Mater Mundi and that in an Office where the Te Deum is Travesty'd to her and which Office the Present Pope hath worthily Suppress'd she is called the Queen of Glory But as to their charging our Ames under their Seventh Article with Calumny for saying in his Bellarminus enervatus the Pope was the ILLE Antichristus I shall make no remark on their Charge but let it pass There was however another thing that I could not but take notice of in that Book of the French Clergy that made their accusing the Writers of the Reformed Religion as Calumniators and Falsifiers of the Doctrine of the Church seem to me very severe Namely that Clergy's joyning the Decisions of the Council of Trent with the Profession of their Faith and noting in one Columne that profession and the Articles of the Council of Trent and there making the Doctrine of their Church a result from both and opposing thereunto in another Columne the Calumny's in the Writings of the Reform'd and yet by the Date of the Impressions of many of those Writings as mentioned at the end of that Book it appears they were Printed long before the year 1615. and some before the year 1579. in which latter year Cressy in his Epistle Apologetical to the Late Earl of Clarendon voucheth but to no effect as I shall by and by shew that De Marca in his Volume De Concordiâ Sacerdotij Imperij tells us the Definitions of Faith of the Council of Trent were admitted by a publick Edict concerning the same in France and as to which former year Cabassutius an Oratorian in his Notitia concil declares out of the Records of the French Clergy that in their General Assembly at Paris in the year 1615. the Canons of the Doctrine of the Council of Trent were unanimously received by the whole Clergy And in p. 6. of the Translated Book of the French Clergy a Book of Beza's is cited as printed in the year 1576 and one of Luther's printed in the year 1558. and one of Melanchton's in the year 1552 to shew them Calumniators of the Doctrine of the Council of Trent as the Received Doctrine in the Gallican Church And whether the many other Authors there cited as printed before the year 1615 and yet too Cited as Calumniating for injuring the Trent Doctrines as being those of the Gallican Church were not likewise severely dealt with is left to the impartial to Judge and to whose view of that Book of the French Clergy it will be obvious that the profession of Faith inserted at the end of the Council of Trent is brought in in the beginning of that Clergy's Representing the Doctrine of the Church I love not to be Curious in alienâ Republicâ and much more not to be so in alienâ Ecclesiâ But since the Acts of that Clergy have been made to speak English here and so without Licence to Travel about our Country I cannot but occasionally make a further Remark on the Severity of that Clergy in taking it ill of the Protestants there supposing that the Catholick Church Disguiseth or Condemneth the most Essential verity's of Religion and Representing her under the Hideous idea of a Society professing an impious Doctrine and denying the chiefest Articles of Faith since as I said that it was but in the year 1615. that the Canons of the Council of Trent were pretended to be unanimously received by the whole French Clergy at Paris and that it was but a year before that the SAME Clergy as I find it observ'd by the Author of The Difference between the Church and Court of Rome p. 31. referred to the Account of what was done upon the meeting of the three Estates and when Cardinal Perron being the Clergy's Spokes Man told the King that The Matter contested was a point of Doctrine c. and that the Power of the Pope was full nay most full and direct in Spirituals and indirect in temporals c. and that they would Excommunicate all those who were of a contrary Opinion to the Proposition which affirm'd the Pope could depose the King c. and for which 't is there Cited how the Pope by a Breve in that year 1615. returned his Solemn thanks to the Clergy of France for what they had done against the Articles of the 3d. Estate wherein his Power was concern'd The use I make of this is only to shew that the present French Clergy who no doubt are Conscious of the Error of their Predecessors in such a DOCTRINE wherein Religion and Loyalty are concerned were obliged to shew all the Tenderness and Compassion to their Frail and Fallible Brethren not Erring in a Point of that Nature but only in such as were Subject to Controversy I shall here observe that Cressy in the Book aforesaid reflects on the late Earl of Clarendon for saying in p. ●48 of his Vindication of Dr. Stilling-fleet that the Council of Trent is not yet received in France and in many other Catholick Country's and saith to the Earl under favour Honoured Sir you will I suppose grant that the late Famous and Learned Arch-Bishop of Paris Peter de Marca was better informed in the Ecclesiastical State of France than your self a Stranger and quotes the Volume of De Marca before mentioned lib. 2. cap. 17. S. 6. for Writing expresly that the Definitions of Faith

or any Act that shews us that it hath been truly received and publisht for according to the Rules of Right a Council cannot Faire Loy if it hath not been published But if any one were minded to speak Argumentatively and shew that the French do not now receive the Trent Council no not in rebus fidei he might urge 1. That the whole Clergy of France in their Assembly March 19. 1682. declared that a Council is above the Pope 2. That he hath no Power in Temporals in any Princes Dominions 3. That he hath no Power to Depose Princes 4. Nor to Absolve Subjects from their Oaths of Allegiance 5. That he is not infallible And though the Pope declared by his Bull Dated at Rome Apr. 11 th 1682. that those Acts of theirs were Null the words of Improbamus Rescindimus Cassamus c. being in the Bull yet the French King had before in his Edict of March 23. 1682. Registred in Parliament Ratified and Confirm'd them all Nor is it deniable that these 5 Propositions contradict many things in the Trent Council which are setled in it as Doctrinal Points And moreover 't is obvious to any one to observe that in the Acts of the General Assembly of the French Clergy in the year 1685. they Cite their new Trent Creed i. e. some PART of it For the last of it they cite is p. 38. of that Book and leave out the LAST part of that Creed which is contained in these words Caetera item omnia Sacris Canonibus aecumenicis Concilijs ac praecipuè à Sacro-Sanctà Tridentinà Synodo tradita definita declarata indubitanter recipio ac profiteor simulque Contraria omnia atque haereses quascunque ab Ecclesiâ damnatas rejectas Anathematizatas ego pariter rejicio damno Anathematizo Hanc veram Catholicam fidem extrà quam nemo salvus esse potest quam in praesente sponte profiteor veraciter teneo eandem integram usque ad extremum vitae Spiritum Constantissimè retinere confiteri atque ab illis quorum cura ad me in munere hoc spectabit teneri doceri praedicari quantum in me est curaturum Ego idem N. spondeo voveo juro c. These are the words which the French Clergy leave out in their Book above mentioned and they knew the Preservation of the Liberties of the Gallican Church obliged them to such omission For by this part of the Trent Creed they are bound to believe and profess Omnia à Concilio Tridentino tradita definita declarata and so not matters of Doctrine and Definitions of Faith only And 't is most plain that the Council intended both matters of Discipline and Doctrine And in the aforesaid words of the Trent Creed a firm Belief is required to be given omnibus in Concilijs oecumenicis traditis and then a long farewel to all their Liberties of the Gallican Church would ensue and their Sanctio Pragmatica which is the Authentick Comprehension of them is Damned by Leo the 10th approbante Concilio in the General Lateran Council It may be moreover said that the words above mentioned that the French Clergy left out of their Book are a part Fidei Catholicae extrà quam non est salus and therefore if the French do not receive as it seems they do not this part of the Trent Creed then it may very well be doubted whether they receiv'd the Definitions of Faith of the Tridentine Council as De Marca would have us believe The Trent Creed I have referred to is at the end of that Council in most of the Editions of it but in the Edition at Antwerp which is the best viz. Anno 1633 it is in the Body of the Council Ses. 24. p. 450 451. It here occurs to my thoughts to entertain yours out of Hoornbeck's Examen bullae Papalis Printed An. 1652. where in p. 42. speaking of the French Embassadors claiming the Honour of sitting before those of Spain he saith uti apparuit in Oratorum Galliae Regis Carol. 9. protestatione in Concilio Tridentino factâ An. 1563 quando secus fieret Oratores Hispan Regis post Imperatoris locum Caperent primum Cujus omnem Culpam in solum rejiciebant Papam Pium 4 tum Cujus aiebant imperium detrectamus quaecunque sint ejus judicia sententiae reijcimus respuimus contemnimus Et quanquam Patres Sanctissimi vestra omnium Religio vita eruditio magnae semper fuit erit apud nos auctoritatis cum tamen nihil a vobis Sed omnia magis Romae quam Tridenti agantur quae hic publicantur magis Pij 4 ti placita quam Concilij Tridentim decreta jure existimentur denunciamus protestamur quaecunque in hoc conventu hoc est toto Pij nutu voluntate decernuntur publicantur ea neque Regem Christianissimum probaturum neque Ecclesiam Gallicanam pro decreto oecumenici Concilij habituram Interea quot quot estis Galliae Archiepiscopi Episcopi Abbates Doctores Theologi vos omnes hinc abire Rex Christianissimus jubet redituros ut primum Deus opt max. Ecclesiae Catholicae in generalibus Concilijs anttquam formam libertatem restituerit Regi autem Christianissimo suam dignitatem Majestatem And he afterward in p. 192. desires that after those words dignitatem Majestatem may be added what followeth among the addenda there to his foregoing work viz. In Concilio Tridentino vehementer illa inter Gallos Hispanos agitabatur Contentio de praecedentiâ Non solum illis primum à legato Imperatoris locum petentibus sed nolentibus ut Orator Hispani Regis alio quo singulari loco ab illis sederet sed ordine post eos aliter se protestari non adversum legatos aut Philippum Regem aut Concilium aut Ecclesiam Romanam sed adversus ipsum Papam Pium 4 tum non pro legitimo illum habentes Papâ provocare se ad Concilium aliud liberum in Galliâ Cogendum Ubi illud facetum accidit quod quando adversus Oratoris Gallici expostulationem diceretur cum Scommate Gallus Cantat hic Concinne protinus respondit Vtinam illo Gallicinio Petrus ad resipiscentiam fletum excitaretur Illàque causa postmodum Gallis fuit inter alias quo minus Concilium Tridentinum in Regno Ecclesiis Gallicanis vel ejus publicatio admissa fuerit This Book of Hoornbeck was Printed at Vtrecht and the Papal Bull on which it very Learnedly Animadverts is that by which the Pope endeavour'd to Abrogate the Peace of Munster But to go on with my Assertion of the Non-reception of the Council of Trent in France I shall acquaint you that another considerable Author Namely My Lord Primate Bramhal who was an Exile in France in the time of the Vsurpation and whose observation penetrated as far into the Constitution of the Gallican Church as either F. Cressy's or any Man 's else