Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	believe_v	church_n	infallible_a	2,870	5	9.5232	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10444	The third booke, declaring by examples out of auncient councels, fathers, and later writers, that it is time to beware of M. Iewel by Iohn Rastel ...	Rastell, John, 1532-1577.	1566 (1566)	STC 20728.5; ESTC S105743	190,636	502

within these last fiftene hundred yeares and for a●vantage to make the practise thereof a Definitiue sentence This is exceding presūptuous and exceding Iniurious and this is that which I shal now laie to M. Iewels Charge ¶ Of M. Iewels exact accompting vpon the vj. C. yeres next after Christ. YOu Appeale M. Iewel most instantly to the Witnesses of the next six hundred yeres after Christ by which you geaue vs to vnderstand that either your giltie Cōscience feareth to be tried by God and the Countrie either that your simple vnderstanding conceiueth to helpe your cause by remo●ing of it Of which two there is nere a good neither Conscience already condemning you by the verdite of ix C. yeres together Neither lacke of Wit and Consideration mouing you of xv vniforme Witnesses ix put aside to Imagine that the lesser number of vj. only remaining could be so vsed as that they should appeere either contrary to the ●ine Or of more credite and worthinesse then the nine Both which thinges either that the Church of Christe should be contrary to it selfe or in some one part of her Age more worthy of credite than in some other are plainly and vtterly impossible bothe by Faith and by Reason For like as we are assured by right Faith that there is but One God One Iesus Christ God and man One Spirite diuiding vnto eche as he vvill One Bodie One Doue One Louier One Bevvtiful and One Catholik Church so is it impossible by Naturall Reason that of Unitie A Diuision might be made And that one Part might be found contrary to the other or One Part worthier than the other where there is no Partes making at all and therefore no Parts taking at al to cause any Discord Is Christ sayeth the Apostle diuided Is it yea and na●e vvith him Yea doth not he himself say Euery kingdom diuided vvith in it se●fe shall be left vvaste and desolate And doe not both Testamentes new and old plainely teache that his kingdome is euerlasting How then should his Church be Contrary vnto it self and thereby cumming to Diuision ende afterwardes in Dissolution Againe The Spiritie of Truthe was promised vnto her which should teach her all Truthe and tary also vvith her for euer There be also prouided for her meete Gouernours and Officers to continue with her and serue her to the perfiting of the holy vntill all doe meete togeather in Vnitie of Faith and knovvledge of the Sonne of God so that because of the Authoritie of the Chiefe Master whome it is Impossible to lie And the continuall succession of Ushers vnder him whome he maketh to teach as he Inspireth the Lessons which at this day are readen in the Church ought to be in deede of as greate Credite emong vs as any of the Primitiue Churches lessons Except perchaunce the Sprite be so blinde or blasphemous in any person as to deny his Almightinesse in making of such as dwel in his house of One minde and Accorde Of whose Promise Prouision and Charitie towardes hys church we haue so infallible testimonies Therefore as the Scriptures perswade our vnderstanding to beleue that the Church is One That it shall Continue for euer That it shall neuer Erre in Doctrine so Reason concludeth by this gift and light of Faith that because it is ONE it must either be NONE at all or continue ONE And because IT CONTINVETH FOR EVER it can not therefore be NONE Remaining then ONE it is to be credited without al doubt because it hath the Sprite of Truthe with her and can not erre And as well to be credited now as it was xv hūdred yeres sense because it is ONE and the selfe same nowe as it was then concerning Assistance of the Holy ghost Priuileges of Honour Infalliblenesse of Truthe Or any other like parteining to the very Substance and nature as I may say of the Church of Christ. Like as in your self M. Iewel Or in any of vs the same Reasonable Soule and Sensitiue life that we receyued of God and our Parents at our beginning continueth yet stil w t vs the Self same in substance Notwithstanding many thousand Alterations in Affections of minde and Disposition of body which haue in the meane time chaunced vnto vs And chainged vs in the chaunce so notwithstanding many Alterations which haue bene in the Church of Christ these xv C. yeres concerning external Gouernment thereof and Ecclesiasticall Orders The life yet Soule and Sense therof is of the same making and worthinesse in all Times and Circumstancies In the Opinion and Imagination of fainte harted and weake Christians it appeareth I graunt to be of more Authoritie If Christ in his owne person speaketh than if S. Paule his Apostle by his will and commaundement speake it And no doubt they haue a good Zeale therein often times and Deuotion but they haue not alwaies good knowledge and Understāding The Maries brought tidinges vnto the Apostles of the Resurrection of our Sauiour and though they were but Women yet they were deuout Wise and blessed women And their sayinges agreed with the woordes of Christ himselfe spoken vnto them before his Passion so that they might well and should haue bene credited Neuerthelesse their wordes seemed vnto the Apostles no better than A Doting and vaine tale And S. Peter ranne to the Sepulchre to see perchaunce whether he coulde finde a better Argument or Testimonye of the Resurrection than the Maries had brought vnto him and his fellowes Which Argument when it was the selfe same daie made after the best maner vnto them that is by Christes owne presence and wordes yet S. Thomas being at that time absent and hearing at his Returne of the sight and ioye which his fellowes had Except I see quod he the print of the nailes and put my hand into his side I vvill not beleue As who should say that he alone could see more in such a matter than ten other Or that if he once tried i● and beleued it him self then it were to be bidden by but if he lerned and receiued it of other mens Report and knowledge then loe it was not clear and out of question Yet the Truthe is alwaies O●e And as faithfully it was to haue bene beleued y t which the Maries or Apostles saw and heard As that which S. Thomas not only saw or hard but fealt also Now in these foresaid Persons and Examples the inward and harty deuotion did somewhat extenuate the Carnalitie of the Affection Mary in other Cases it is grosser and viler As when A Noble and Honorable man speaketh A wise worde it is regarded and remembred but when a poore and Simple Soule doth speake the like it lacketh the same Grace and strength with the hearers Yet the Trueth and wisedome of the saying being on both sides all ONE in goodnesse it might well become all men to honor it without Respect of

then one or two Relations yet in the descending from the superiour to the inferiour there might appe●re a shew of likelyhod But this Logike passeth in deede for it is M. Iewels that Paulinus whiche was borne three hundred yeres after Ireneus vseth the worde principalis in this sense Ergo Principalitas of which Ireneus speaketh stoode not in the Bishope that professed Christe but in the Emperour that was an heathen Thus thou maise see Indifferent Reader what fowle shifts and deuises and lyes M. Iewel had made to turne awaie the Authoritie of Ireneus that it should not be taken for the Principalitie of the Church of Rome But his conclusion is notable To be shorte saieth he If the Church of Rome would nowe faithfully keepe the Traditions and Doctrine of the Apostles we would frākely yeld her all that honour that Ireneus geueth her but she hath shaken of the yoke of Christ. O good men It was then by likelihod for pure loue of God and godlines that you are departed from the See of Rome There were so fewe Sacramentes and those of so litle effecte there was so litle Fasting Watching Praying so litle chastitie Discipline and Order that you could not abyde to lyue so loosely but would needes take an yoke vpon you to keepe your bodies low by carying your yoke●elowes about the Countries with you be●ides other burdens And to keepe your spirits humble by obeying neither spiritual nor temporal Iuris●iction For the Saxons in Germanie the Hugonots in France the Guses in Flaunders and Brabant which of late because the yoke was not heauie inough vpō their shoulders haue I can not tel for what penāce sake made themselues great fardels and packes of Church goodes and sweate againe with the carriage of them awaie were not they and are not these Cusson germans vnto you But you wil do more for Christs sake than this You wil be content I perceaue to go euen to Rome it selfe vpon certaine conditions And what are they Forsoth if y ● church of Rome would keepe the Traditions doctrine of the Apostles then ●o you wold frankly honour it And is this possible Traditions you knowe are verities and orders not written in the Scriptures but deliuered without writing And is there any thing which you wil f●ankely beare except it be writen in expresse Scriptures Surely I can 〈◊〉 beleue it yet if ye would vpon conditions geue y ● honour to the Church of Rome which S. Ireneus absolutely gaue without any such cautels you are not so vnlike to be a Papist as I thought you were For let vs suppose it that as you would with so al the Traditions and Doctrine of the Apostles were faithfully kept in Rome would ye frankly yeld her al honour that Ireneus geueth her ●elme then if 〈…〉 or any other Heretikes would deuise 〈◊〉 of their owne trouble the Church of England with them wold ye go to Rome for the mater and aske of the Ciuile Estate there ▪ Or the Emperor if he were a heathen Or of the persequutours or Ennemies of the Church yf such felowes had dominion there wold ye aske of them what should be thought of the Olde Heretiques newly vpstarted Yf ye would go to them that haue no Religion to 〈◊〉 counsel of them about For concerning plaine be●●sies we are now so accustomed to read them heare them that thei are not straunge v●to vs but when hypocrisie is ioyned with heresie Or whē veritie is dissēbled through ●eare or 〈◊〉 there we are desirous to haue the partie examined And con●●re●ned either ●la●●ly to confesse his here●●e Or faithfully to stand with y ● veritie Shortly therfore to you M. Iewel Yf you would honour the Church of Rome in like sorte as S. Iraeneus chargeth al the faithful to doe how 〈◊〉 ye geue to the ●●nges of England and that by the ●●●esse ●criptures as you interprete them such Supremacie in maters eccle●●●●ical as can not stand possibly with the going to Rome in any question of Faith For by Aet of Parlement and your owne oth●● and the practise of the Realme there is no 〈◊〉 power that hath to do with the Church of England And therefore were Rome neuer so per●●●● no great●r Principalitie could be attributed to the Church of Rome than the ●ing of England hath whom you byhold to be 〈…〉 On the other side if ye wil defend stil that which hitherto ye haue set ●●rth by Lawes Othes Sermons 〈…〉 c. What an Hypocrite are you so to speake as though ye would as frankelie yeld to the Church of Rome principal honour as ●ren●us both ear●estly require it that for the 〈…〉 al Churches 〈◊〉 for trial of true doctrine resorte vnto it 〈…〉 you of these daies haue them in cōtempt dishonour therfore you speak of no more then y ● Tēples built in their remembrāce And yet this very building of Temples in the honour of Martyrs it seemeth not that you like very wel wheras vnto any one of your so stinking a cūpany of Martyrs we hear● of no gro●nd y ● you haue meat●● out as ye● to lai● therein y ● 〈◊〉 of any Pulpit House or 〈◊〉 of your Champions Now to the sense of S. 〈◊〉 wordes Vvhy do they not goe to the Mar●●● Vvhy 〈◊〉 they not to the Church That is ▪ as you M. Iewel vnderstand him 〈◊〉 Receiue they at home and not at Church But this is not S. Hieroms meaning For he reproueth not their Receiuing at home but their Receiuing at home the next day that folowed their nightes pleasure taking of their Wiues Marke that Circumstance and you shal quickly perceiue that you are deceiued or haue deceiued For take the whole Sentence with you I knovv saith S. Hierome ●hat this Custome is in Rome that the faithful do receiue daily the Body of Christ. And what say you than to that Custome He Answereth Q●●d nec reprehend● 〈…〉 which thinge I neither reproue nor alowe for euery man abundeth in his owne sense What shal we say then to this case If a man be sufficiently prepared and 〈◊〉 the Sacramēt in his owne house at home and neuer goe to the 〈…〉 for it perteyned not to the question of 〈…〉 of which he there cons●●eth Yet M. Iewel thinketh that S. Hierome Answereth this foresaied question and that he maketh a ful determination thereof with an ernest reprouf of the parties offending against it As if S. Hierom should say to the Romai●ts what meane you to doubt in this plaine mater Or why should ye thinke that Receauing at home were lawfull Do ye not know that the Lordes supper is ● Communion and must not be taken of one alone Why dare ye not goe to the Temples of the Martyrs ▪ Are ye afraied of 〈◊〉 Why goe ye not to the Church Is not that the proper place to Receaue the Communion in Such a Comment would M. Iewel make vpon

the Church of Rome either the Prerogatiue which himselfe ●ath from the Church of Rome without asking of leaue of y ● B. of Rome No surely the Effect can not worke vpward towardes the cause or worke so excellently douneward as the cause neither the Bisshops of Constantinople or Iustiniana taking their Prerogatiues from Rome can endue others with like Priuileges without consent of the Bishop of Rome Therefore although the Bisshop of Constantinople hath the Prerogatiue of the Litie of Rome it foloweth not that the Bisshop of Rome is nothing superiour to the Bishop of Constantinople And if y ● Lord President in Wales should haue geauen vnto him all the Prerogatines of the Kings Court in England it foloweth not that the King and he are Hayle felowes wel mette for euer after And Christ our Sauiour although he said vnto his Apostles As my father sent me so I send yow geauing thereby vnto them as greate Prerogatiue as himselfe had yet he meant not that y ● Apostles should think themselues as good as their head euen in those thinges which they should doe as wel as Christ. M. Iewel therefore doth very unteasonably conceiue of the Law that the Popes Supremacie was not acknowledged because the Communicating of his Prerogatiue with some other Bisshops is found expressed in the Law But it wil be replied that Generaliter dictum generaliter est accipiendum The thing that is spoken generally must be taken Generally I answer this Rule fayleth when by other expressed texte of the Law that which seemeth to be spokē Generally in one place is restricted limited in an other For in the next title before this of which we speak the Emperour sayth to y ● B. of Rome Omnes Sacerdotes vniuersi Orientalis tractus subijcere vnire Sedi vestrae Sanctitatis proper auimus Vve haue made speede both to subiecte and to vnite vnto the See of your Holmes all the Priestes of the Vvest partes Againe in the same law a litle after Vve vvil not suffer sayeth Iustinian that anything vvhich perteineth to the state of Churches although that vvhich is in controuersie be vndoubted and manifest shall not also come to the knovvledge of your Holines Quae Caput est omnium Sanctarum Ecclesiarum Vvhich is the Head of al boly Churches Let the Bishope then of Constantinople enioy the Prerogatiue of the Citie of Rome in as large and General sense as M. Iewel wil yet this must be prouided for first of al that the Prerogatiue which the B. of Constantinople shal enioye doe not contrary the former law which Subiecteth al Priestes of the vvest vnto his holynes And which confesseth him to be head ouer al Churches Thus haue I sufficiently and manifestly proued that M. Iewel hath abnsed the Canon Law The Lawiers themselues haue more to say vnto him for his impudencie if he be so impudent as euer to shew his face before them And nowe to the Olde Fathers and Doctoures How M. Iewel hath abused the Auncient Fathers IT is incredible how M. Iewel hath abused the Doctours Incredible I meane not in respect of Protestantes which thinke so wel of him that they beleue no oue euident vntruth to be within all his Replye but of Catholikes which knowing the cause that he defendeth to be vtterly false may iustly suspect euery Witnesse that he bringeth in for his Doctrine And which hauing already taken him in manifest corrupting of Witnesses cannot but know him for one that loketh suspitiously whē so euer he is about Auncient Fathers Yet I assure thee ▪ Indifferent Reader the Catholikes themselues did not thinke that any man would so haue corrupted true Sentences as he hath done Or so ofre haue folowed such vnlawful craftes as are not once to be vsed of honest men But these you will say are but wordes let us therefore come to the thinges themselues And first concerning such Illations of M. Iewels as he vseth in geuing of the cause or proufe of his sayinges He applieth thereto the Testimonies of Auncient Fathers so loosely and so disagreeably as if a man would saie The Waters of Bath are exceding good against the Ache in the Ioyntes And 〈◊〉 the Prophete saieth Omnessitientes venite ad aquas Alye that be a thirst come to the waters Yea M. Iewels Applications doe worse agree with the premi●●es For his position lightly is heretical or erron●ous and his Authoritie for it is no more proper vnto it than the foresayed sentence of Esaie serueth to the commendation of the Ba●hes in England For proufe hereof I wil choose but our place in which for establishing of his Assertion he bringeth one vppon an other very thicke foure Auncient Doctours togeather Of all which there is not one that serueth his purpose M. Hardinges Athanasius saieth Power to bind and loose is geauen to the holy See of Rome And yet the old Catholike Fathers could neuer vnderstand any such special Priuilege Marke now Indifferent Reader wh●ther the places whiche M. Iewell wil allege do proue any such thing at al. S. Cyprian abused S. Cyprian saieth Quàmuis Dominus Apostolis omnibus c. The Lord read And although our Lorde after his Resurrection gaue like power vnto his Apostles Reade all his Apostles yet to declare vnitie he disposed by his Authoritie the Original of vnitie Reade of the same vnitie beginning of one The rest of the Apostles were euen the same that Peter was endewed with like felowship both of honour and of power here doth M. Iewel make a full pointe yet it foloweth in the same very sentence But the Original cometh of vnitie to declare that the Church is one In this testimonie of S. Cyprian those wordes And although which M. Iewel left out in the beginning of the 〈◊〉 are first to be considered as depending of the sentences which immediatly went before And opening the question which now we haue in hand For after S. Cypriane had declared that the Deuil seeing the Idols and Temples which he occupied before to be forsaken and lefte void through y ● increase of the Faithfull conuerted his craft to deuising of Schismes and Heresies by whi●h he might ouerturne the Faith corrupte the trueth and cut or diuide vnitie After this he ●●ferreth ●oc eò fit fratres dilectiss dum ●d veritatis orig●em non reditur nec caput quaeritur nec magistri coelestis doctrina Seruatur This moste deere brethren vnderstand that Heresies are set abroad doth therefore come to passe for that vve return not vnto the original of truth And for that an Head is not sought for nor the Doctrine of our heauenly Master is obserued Now because euery man perceiueth not the force of this saying and diuerse would haue it better opened and expressed vnto them He addeth Probatio est ad fidem facilis compendio veritatis that is The proufe hereof to make thee beleue it is easy because of the compendiousnes of the truth