Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	catholic_a	church_n	communion_n	2,111	5	9.0012	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03769	Of the expresse vvorde of God A shorte, but a most excellent treatyse and very necessary for this tyme. Written in Latin, by the right reuerend, lerned, and vertuous father Stanislaus Hosius, Bishop of VVarmia, Cardinal of the Holy Apostolyke See of Rome, and of the presidents in the late general councel holden at Trent. Newly translated in to English.	Hozjusz, Stanisław, 1504-1579.; Stapleton, Thomas, 1535-1598, attributed name.	1567 (1567)	STC 13889; ESTC S116558	106,428	242

great and especiall grace of God is personally present yea so as without any labor studye or industrie although they neuer aske seeke or knocke yf they be of their number and sect it is so from God him self dispēsed vnto them that they being holden vp with the handes of Aungells that is kept with angelicall protection can neuer hurt their foote against any stone can neuer offend or fall into any errour Thus farre Vincentius And coulde he possibly with more notable markes haue painted foorth the heretikes of our age thē in this place wee see he hath done For what doth Sathā more earnestly attempt by thē then to persuade mē to throwe thēselues downe to let thēselues fawll from the doctrine and tradition of this high Churche which Christ callyth the Citee builded on a hyll VVhich thing so soone as he hath once perswaded thē hath he atteynid the vndoubted victorye For vntill a man throwe him self from that high Cite yn vayn are all the attemptes of Sathan But so soone as he letteth him self fawll downe from thence so soone as he is departyd from the fowld and seuerith him self from the rest of the flocke then is he immediatly becoome a praye to the wolf To this one end therfore doth the diuell bend all his force that he may leade men to throwe them selues downe from the high and infallible doctrine of the church To sett nowght by the traditions therof to followe and esteme rather the priuatt spiritt of them selues or of any one man then the interpretatiō and consent of the Catholike and vniuersall Churche wher vnto is promysed the spiritt of truth Neither is he without scripture wherby he indeuoureth to persuade the same For it is written sayth he walke not in the precepts of your fathers In vayne doo they worship me teaching the doctrines and cōmaundements of men That yf in any one thing he may persuade a mā to throwe him self downe to departe from the precepts and ordonaūces of his forefathers and from the doctrine and traditiōs of the Churche then hath he wonne him within his reache then doth he easely fynd the meanes that he shal daily throwe him self downe deeper Neither is there any doctrine thē so farre wyde from all pietye or godlynes wherin he doth not easely stayne and infect his mynd In this one thing therfore doth he spend his whole studye and trauaill to accustome men to throwe them selues downe and not to make any accompt of the sence and generall cōsent of the whole churche but especyally to resist and withstand the ordonaunces therof VVhich thing as of all other heretikes so Martiu Luther their capitaine and standard bearer in this our age wee see dilligētly and very handsomly practysed For what other thing soundeth he in all his wrytings but that men should throwe them selues downe That they should cutt them selues from the churche resist the decrees therof and what so euer shee commaundeth in despight to doo the contrary As for example The Churche cōmaundeth thee to fast in the lent and toward the feast of Easter to confesse thy sinnes and to come to the receauing of the sacramēt But what sayth Luther to this Thus he sayeth Because it is so appoynted by the churche for the self same cause will I not doo it and yf it had not commaunded me I would haue doon it but I will now doo it at some other tyme which the Churche hath not appoynted at what tyme and in what sorte so euer myne owne free will shall moue me Likewyse The eleuation of the Saeramēt he thinketh a thing indifferent But bicause the Churche hath thowght good it should be lift vp therfore in despite of the Churche he teacheth it must be forborne Ageyn to receyue the sacramēt in one or bothe kyndes in many places he writeth to be indifferent for that nothing is commaunded therof by any precept of God as of necessitee yet in his booke which he intituled of the foorme of the masse he sayeth Yf by chawnce the councell should so decree then would wee not receyue yt in bothe kyndes but in despight of the coūcell vse only the one kynd or neither of bothe and not bothe and holde them for accursed that by the auctoritee of the councell should vse bothe But what doth a Councell represent but the Churche Sathan therfore by this his not obscure member commaundeth to do all thinges contrary to the decrees therof yea and that yn despight of the same and by that his worthy lymme yet cryeth Throwe thy self downe And doth not he throwe him self downe who followeth not that which is vniuersall catholyke receiued and allowed by generall consent of the whole world which professeth the name of Christ but more willingly reposeth him self in that which some one fantastycall man hath better leekyd VVho albeit he be perhapps reputed circumspect and discrete yett when he speakyth of hī self vttereth nowght ells as the Truthe it self bearyth witnes but a very lye For maye a man more throwe him self downe then to slippe from that sence and vnderstānding which is vniuersall and common to all vnto that which is but priuatt that is from trowth to fashed which man vtterith whē so euer he speaketh of himself The very same song therfore which the diuell himself songe vnto Christ in the desert the same doth he euen now sing by his members to Christians Neither doth he vrge any thing more then that they should throwe themselues downe and lett goe the vniuersall and auncient faith of the catholyke Churche He promyseth by his membres and yet still teacheth that in the congregations of his communion there is a certain great peculiar and personall grace of God He persuadeth the vnlerned yf a man imbrace the priuatt and especyall faith of his members that he though he be not only vtterly voyde of good workes but allso drowned in all kynd of wickednes must yett be well assured he is in state of grace and that the Aungells shall one daye take him vp in their handes and leade him straight to heauen That beyng preserued by their protection he shall not once hurt his foote against any stone but standeth highly in Gods fauour yf he continewe to the end This he will haue his mēbers to make so full and assured accompt of that they must thinke there can be no greater synne or wickednes committed then once to doubt neuer so litle therof which persuasion is cōmon to all heretikes For the Lutherans doo no lesse carnestly exact this of their followers then do the Zwinglians and Anabaptistes of theirs when in the meane tyme fyer and water do not more disagree then the doctrines of these men do one from an other so as it cānot be by any reason but some of them are leekly rather by the handes of diuells to be throwen into the bottomles pyt of hell ▪ then that the

elders of impiety as men that had resisted the holy Ghost and would not embrace a knowē truth The property of charitee and Loue is to vnyte and knytte together and not to separatt and deuyde This word therfore Drinke ye of the cuppe is not that sauing or liuely worde But the sauing word is Loue That is to saye Separatt not thy self from the vnitee and knot of the body of Christ frō the agreement of his churche but obediently and reuerently heare the same humble gladly thy sense and conceyte to the sense and consent therof and neuer arrogat so myche to thy self as to preferre thyne owne iudgement before the iudgement therof It is very well written by S. Augustine Loue and doo what thou wilt VVhether thou drinke or drinke not of the cuppe so thy drinking or absteyning be in loue and vnitee according to the ordinaunce and obseruaūce of the churche it proffiteth thee vnto saluation And contrary wyse whether thow drynke or drynke not of the cuppe standing in deuision thow shalt be gilty of the body and bloud of our lord because there thou seekest discord where Christ chieffly cōmended vnto vs vnitee and concord VVhich thinges being so most fortunatt Kyng Sygismond who can sufficiently commend this your Acte that when to your self it hath allso been often sayd Throwe thy self downe that is to saye let thy self fall from the doctrine and tradition of this high churche or at the lest in this only communion of the sacrament of the aultar suffer that to be done which is contrary to the decrees of the churche and differing from the rest of Christendome yet coulde your highnes neuer be induced to yelde to these sedicious counsells of separation But when more then once or twyse you had openly professyd it appertayned not to your person to determyne any thing in matters tooching religion for so myche as the Emperour being allso a chylde of the Churche and within the Churche not aboue the Churche is bound reuerently and obediently to heare his most holy moother and not to prescribe vnto her your highnes therfore thought meete to referre the matter to the next generall councell or to the iudgement of the holy Apostolyke See VVherin suerly you did a thing which was well sitting to your woorthines and to the vertu and pietye of your renoumed Auncetors For what thing is there that can woorse become a christian and Catholyke kyng then to take vppō him to meddle in those thinges which are proper and peculiar to Priestes and Bisshopps which wickednes when so euer any Prynce hath commytted wee reade that God hath most greuously punisshed him But I doo not denye that the vse of the cuppe vppō iust causes shewyd and appering to a generall coūcell may by the same be permitted to the laye people But yf any one kingdom will vsurp the same vnto it self diuiding it self therin from the rest of the christyan world what dooth it ells but willingly and wittingly spott it self with most wicked schisme And that is it wherunto Sathan tendith He passeth not for the Cuppe but seeketh to worke the schisme For yf the cuppe shoold by an agreing consent of the churche be permitted thē would he as before by the wordes of Luther his member doth appere thinke meete vtterly to refuse it So seeketh he none other thing but separation and diuision in that sacramēt which is the pledge and knot of vnitee for it is he of whom the prophet spake which setteth discord emong brethern of whom Christ him self also sayd He that gathereth not with me shattereth And on the other syde Our God is not a God of diuision or dissensiō but a God of peace loue and charitee so as no good man ought to doubt but that it is the expresse word of the diuell wherin nothing is sought but discord and diuision Yet are there some which labour to persuade vnto the people that this is the waye and only meane to stay the dissensiō in matters of religion and that herby only it might come to passe that in your highnes kingdom cōsent and vnitee of doctrine and fayth myght be retayned yf the cuppe might be permitted to the laye people But these men seeme not as yet to haue sufficiently learned to knowe the sleightes of Sathan Can any wyse and good man beleue that by permitting an errour errors be takē awaye or that separation being graunted vnitee can be reteyned I call it an errour if the cuppe be challenged as necessary to saluatiō And a separatiō I meane yf it be permitted to any one countrey apart from the rest of the Christian world And suerly to me this waye seemeth contrary to reason and common sense The fathers haue been of farre cōtrary opinion They thought not the meane to quēche heresies to be permission but by making of contrary decrees and constitutions VVhat iniquitee seemed to be in that matter that Nestorius would haue our lady to be called the mother of Christ Did not shee in deed beare Christ Doo we not fynde her in the scriptures commonly called the mother of Iesu and neuer termed directly the mother of God Yet seemed it good to the holy fathers assembled in the councell holden at Ephesus to make this decree that yf any man should call her the mother of Christ and not the mother of God he should be accursed And litle did it moue them that Nestorius still cryed out he leaned to the expresse word of God or that in all the canonicall scriptures it could not be founde that euer she were termed the mother of God and that they owght to receiue nothing which were not expresly contayned therin for they sawe well ynough that the heresie of Nestorius wherby he laboured to proue that our lady when shee bare Christ was deliuered but of a bare man only could not any other waye be sooner quenched then by a decree and generall constitution to the contrary Neither was their opinion frustrat therin For soo deepe a roote in the myndes of men did this decree of the holy fathers take that euen to this daye as long as it is since that councell ther is no natiō found wher the Gospell of Christ is receyued in whose vulgar tong the virgin Mary is not more commonly called the mother of God then the mother of Christ Agayne wee knowe there is a Canon of the Apostles that suche as be Christened should be thryse dypped Yet for auoiding the sclaunder of schisme and the vse or allowing of hereticall doctryne we reade it was decreed in the iiij Councell holden at Tolledo they should be but once dipped lest by thryse dipping following the manner and custome of heretikes they should seeme to allowe their assertion Neither are wee ignorant that Christ made the sacrament of his body and bloud in vnleauened bread which custome was also a whyle obserued in the churche and is agayne at this daye But so sone as

whom yf the whole brotherhood would be obedient according to Gods teachinges no mā would make a doo against the Colledge of Priestes No man would make him self iudge not of the Bisshopp now but of God after Gods iudgement after the fauour of the people declared by their voyces at the election after the consent of his fellow Bisshopps no man thorough breache of vnitee and stryfe would deuyde the churche of Christ No man standing in his owne conceyte and swelling with pryde would apart erect abrode a newe churche VVhom S. Hierome following teacheth vs that the saftye of the churche dependeth of the dignitee of the high Priest to whom yf there be not geuen a certayne peerlesse power and supereminent ouer all others there will become in the church so many schismes as ther be Priestes Heerby may you gather most vertuous Kyng wherabout Vergerius goeth when he would haue the papacy taken away For he would haue taken away what so euer remayneth of Christianitee with in your kingdome or dominions he would haue schismes brovght in heresies spred abrode Christ bānished owt of all your dominions and that farre and wyde thorowgh owt all the same might creepe this whole Sathanisme which wee see hath taken syche depe roote among your neighbours of Germany to the great hurt and spoyle of that nation And to stop that this his enterpryse take not effect nothing more auayleth then Vnitee This Vnitee therfore dooth he assaut with all his ingense and deuyses and earnestly laboureth to displace him by whose authoryte it cometh to passe that vnitee is reteyned in the churche of God For he seeth that so long as his dignitee and auctoritee remayneth in force he can proffit nothing But weygh with your self Right renoumed Kyng how after some had taken away the papacy whether the same men did not soone after deuyse and attempte allso to remoue the Emperour VVhere wee see that emong them it is no lesse reproche to be caulled a Caesarist then a Papist VVhat hath passed not many yeres synce in Germany your highnes is not ignorant But those odious matters I had rather passe ouer with sylēce It shall be expediēt for you to remember alwayes this verse which is so common in euery mans mowth Happy is he that taketh good vewe By other mēs harme his owne to eschewe Take heed therfore lest shortly it come to passe that it be counted no lesse ignominious to be called a Regist then a Papist For to this tendeth all their deuyse to take away all order to bring the auctoritee of princes in hatred and contempt and so to induce a confuse popular gouernement without a Prynce VVher of synce Vergerius is a certayne brand and kindleth nothing but seditions and broyles and for that he caulleth him self an exile of Iesu Christ and that truly for he hath in deed nothing to doo with Christ euen as he hath made him self an exile of Iesu Christ so shall it be very well that your highnes make him an exile and bannisshed man out of your whole kingdom and dominions He sayeth this doctryne of Ihesu Christ which he professeth can not stāde in surety yf the papacy remayne in force as though ther were any one of all the heretikes of this our age who yet in this one thing doo maruelously agree that the papacy must be taken away which did not as stoutly vaunt him self to professe the doctryne of Ihesu Christ not withstanding that all and euery of thē doo both disagree emōg them selues and stād in a mere opposite of the doctryne of Ihesu Christ And yf you seeke narrowly in his pack which doctryne of Ihesu Christ it is that he professeth suche is the ignorāce and vnskilfulnesse of the man that I beleeue he woold be myche to seeke of a direct awnswer For so farre as we may gather of his other writinges he is soōtyme with the Swingliās soomtyme with the Lutherans and soomtyme with the Picardines As for the confessiō of Ausburge no man can well iudge him to be of in so myche as he preferreth the confession of Brentius whoom he hath in especyall admiration before all other confessiōs And that Brentius dooth allowe the doctryne of Osiandre touching iustification which is the somme of the whole Gospell it is well knowen But how myche they which would be accomptyd of the confession of Ausburge doo detest that doctryne it is also cleer both by the censure of the doctors of VVittēberg and by the writinges and dooinges of Mathias Flaccus and Ioachimus Merlinus For what reckening Merlinus made of them whoo being of his flock harkened to Osianders doctryne it is not vnknowen for neither woold he allow them buryall when they were dead nor be persuadyd to affoord Baptysme to their children And can there be any man found that will suffer him self to be persuadyd that this doctryne of Vergerius is the doctryne of Iesu Christ which not only the Christyans detest but allso the Germayne Lutherās doo so excedingly abhorre that with syche as professe the same they will neither whill they be alyue nor after haue any communion or fellowship But I will taulke no more of Vergerius whoom in this place I thought not amysse to remēber to the end that eche man may perceyue how myche more openly Sathan hath layed foorth his mynd by him then by those which by certayne vnderminynges labour to blowe vp and ouerthrowe the vnitee of the churche in seeming at the first to requyre nothing but the cuppe And that they are farre wyde whiche thinke that cōcord may growe between the Christians and Lutherans yf the cuppe might be graunted to the laytee and wyues to the Priestes A goodly concord suerly wherin not the vyces of the papacy which men would leeke well ynowgh but the whole papacy shall be taken away that is to say all Christianitee abolisshed But because wee haue now spoken sufficiently of these thinges let vs retourne to our principall matter Our purpose was to wryte chieffly of the expresse word of God VVherof wee haue shewed you that the heretykes do as myche or more glory and vawnt as do the catholykes and right beleuers VVee haue also shewed that we contend not with them about the expresse word of God or the Gospell but about the interpretations and expositiōs of them which are departed frō vs to whom we may well vse the same wordes which S. Augustine sometyme vsed against the Donatistes that against Christ they beare the enseigne of Christ and against the Gospell they glory of the Gospell which they vnderstand not VVe haue allso shewed this that wereuerently receyue all the canonicall scriptures and that they on the other syde for so muche as they will not in faith be subiect to the auctoritee of the scriptures but seeke to make the same thrawl vnto them do not receiue in thē but that which seemeth to accord with their