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
A27219	Exercitations concerning the pure, and true, and the impure, and false religion. By Charles de Beauvais rector of the parish of Witheham, in the county of Sussex	Beauvais, Charles de.	1665 (1665)	Wing B1640B; ESTC R218158	122,145	318

Religion and Church are not Heretical 1. WHat if the Romish Church condemned Luther Shall we say therefore that Luther is an Heretick 2. The Church of Jerusalem condemned Christ and Him and his they would have denyed to be the true Church but for all their Denial it was not less the true Church 3. The Accusation of being Heretical nothing touches our Reformed Religion and Church For by Gods Grace we are far from all kinde of Heresie and hold no other Doctrine then that which the Prophets and the Apostles and Jesus Christ himself have taught us and which is plainly contained in the Books of Canonical Scripture § The Jesuites maintain the contrary but by a False Ground which is one of their great slights Jesuites 1. THe Doctrine of the Jesuites is That for not to be an Heretick one must have Communion with the Church of Rome and acknowledge the Pope to be Vicar of Christ and Successor of S. Peter in the Quality of Head and Monarch of the Church which Church of Rome they presuppose to be the Catholique Church Answer of the Reformed 1. THe Reformed do answer to that Doctrine of the Jesuites That it must first appear that the Now Church of Rome is the Catholique Church before he that is separated from his Communion can be justly convicted of Heresie which is also to be said concerning the Pope It must appear that he is S. Peters Successor and the Head and Monarch of the Church 2. Which the Jesuites shall never be able to do and yet never have done for since the time that the Ancient Fathers of the Church did call the Church of Rome Catholick Church the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable falshood 3. Let the Jesuites restore unto us the old Church of Rome and we will never separate our selves from her Communion 4. But of that Church they have nothing left but the Walls and old Rubbish 5. And yet still they brag of the Name of the Catholique Church Exception of the Jesuites SO indeed Calvin answereth say the Jesuites But it shall not serve the Reformeds turn for Optatus say they proveth himself to be in the Catholique Church because he joyned himself to S. Peters Chair Answer of the Reformed to that Exception ANd what do the Jesuites call S. Peters Chair 1. Is it the external Seat or the Succession of the Bishops They shall never prove it 2. And the contrary say the Reformed we can easily object out of Optatus himself Optatus calleth Syricus Bishop of Rome his Fellow and the companion of other Bishops who held a sound and Catholique Judgement with all those Syricus agreed in one Society and Fellowship By their Letters sent one to another as Witnesses of their consenting in Doctrine and lawful Ordination Optatus then proveth that he was a Catholique because he kept the Catholique confession and conjunction with Syricius and with others Bishops 2. Secondly the Reformed do answer that Optatus Argument was good against the Donatists who did separate themselves from the Communion of the Catholique Church while they consented not with these Churches where the Doctrine of the Apostles and a lawful Ordination of Bishops did ever flourish 3. But that is nothing to us Reformed and specially to the Reformed of the Church of England It is not a sound Argument to convince the Reformed of Schisme because they have separated themselves from the Church of Rome The Jesuites do maintain the contrary 1. ANd in that regard thinking to touch the Reformed who have separated themselves from the Church of Rome they produce the Authority of Optatus who did reprove the Separation of the Donatists and did argue them to be Schismatical because they had separated from the communion of the Catholique Church Answer to the Jesuites and Refutation of their Argument 1. A Very good Argument indeed and Augustine observed the same course and it was a good Argument That the communion of the Church should be objected to the Schismatical Donatists which seditiously without cause separated themselves from the Church 2. But this Argument employed by Optatus against the Donatists makes nothing against the Reformed who have separated Themselves from the Church of Rome For the said Reformed deny the Church of Rome to be the Catholique Church 3. And therefore the Jesuites cannot by this Argument of Optatus convince us of Schisme although Optatus might thereby confute the Donatists 4. It must first appear that the Church of Rome be the Catholique Church otherwise the Reformed cannot be convicted of Schisme 5. In the time of Optatus the Church of Rome was the Preserver of Religion the Maintainer of the True Faith and she shined like a Star in the sight of all other Churches 6. No marvel then if the most holy Fathers esteemed much and reverenced this Church and urged the Schismaticks with the example of it and also the Hereticks of their time as a great prejudice unto them 7. But since that time the course of that Church is turned and the See of Rome hath declined and degenerated from her sincere Faith to detestable Falshood 8. Let the Papists as we have said before restore us the old Church of Rome and we will never separate our selves from Her 9. But of that old Church of Rome they have nothing left but the Walls and old Rubbish 10. And yet they still brag of the Name of the Catholique Church Of the Differences in Religion between the Calvinists and the Lutherans 1. THe Jars and Dissentions between the Lutherans and Calvinists are neither many nor so material as to shake or touch the Foundation easily reconcileable if men of any moderation had them in handling 2. The bitter speeches of Luther none can excuse and much less the virulent Pamphlets and Proscriptions of some of his Disciples who in a preposterous imitation of his Zeal are little less then furious But the consequence of Opinions must not be measured by the Passions or Outrages of opiniate men Two Brothers in their choler may renounce each other and disclaim their amity yet that heat cannot dissolve their inward and essential Relation 3. The Divisions of the Lutherans and Calvinists namely of the moderate of either side are rather in formes and phrases of Speech then in substance of Doctrine 4. The first and main Controversie between them is that about Consubstantiation which after occasioned that other of Ubiquity 5. In both these Controversies the main Truth on both sides is out of Controversie That Christ is really and truly exhibited to each faithful Communicant and that in his whole person he is every where The doubt is only in the manner how he is in the Symboles and how in Heaven and Earth which being no part of Faith but a curious nicity inscrutable to the Wit of Man we should all here believe where we cannot understand and not fall a quarrelling about that which we cannot

possesse all the Parts of the Roman Church 2. The Adversaries do force us Reformed to open the Sores of their Church which we had rather not touch But they are so unreasonable that they neither spared us nor themselves 1. Bernard who was the onely Religious Man the Church of Rome had for many years How often and how grievously doth he bewaile the most desperate Estate of the Roman Church In Cant. Serm. 33. De Conversione Pauli Thus he writeth A shameful Contagion spreadeth spreadeth over the Body of the wicked Church The Servants of Christ serve Antichrist from the Sole of the Foot to the Crown of the Head nothing is sound With these and the like Speeches used Bernard to bewaile and complain of the Intolerable wickednesse of the Church of Rome which he would never have done without sufficient Reason moving thereunto 2. Aeneas Sylvius afterward Pope writeth that Charitie was waxed cold and Faith utterly gone And what manner of Church shall we judge this to have been when she had lost both Faith and Charity 3. What shall we further Recite Petrarch Mantuan and other Poets both Learned and Famous which feared not with Satyrical Verses to Inveigh against the Pope and against the Cardinals and against the whole Clergy 4. All things were then so out of order that all sins might without controlement both be practised and openly blamed 3. This is true in regard of the Popes Court. ST Bernard doth not fear to describe it Ad Eugenium Papam Lib. 4. In these words amongst these You Eugenius being their Pastor walk decked with much Pretious Apparel If I durst speak it These are rather Pastors for Devils then for Christs sheep Your Court usually receiveth good Men but maketh few good there the wicked are not made better but the good far worse A number of such places could we alledge out of him Of the great and scandalous Incontinency of the Roman Clergie by reason of their Single Life 1. THere was never generally or in regard of the greater number any true Chastity in the Popish Clergy And ever since the Law of Single Life was obtruded Whoredome and Baudery so shamefully distained them that they became a by word to the Christian world 2. Bernard complaineth in this sort If according to Ezekiel his Prophesie we dig through the wall we shall find in the house of God an horrible abomination For after and besides fornication Adultery and Incest the very passions of Ignominy and works of filthiness Rom. 1.27 are not wanting for which the Cities of Sodom and Gomorrha the very nurses of filthinesse were predamned Some of the Priests of the Church are besprinkled with the lothesome and mattery filth of this uncleannesse and abstaining from the remedy of Wedlock they brake out into all flagitious wickednesse 3. Aventine in the Story of Pope Gregory the 7. the Author of this compelled Eunuchisme speaketh in this manner And thou O vigilant Gregory what wouldest thou have done if fortune had reserved thee until our daies In which to dally with women to whore to drink to ravish and deflowre Virgins to adulterate Wives is become the principal study of Priests In so much that Cauda salax Sacrificulorum in proverbium abiit 4. Whereas the Papists in specious words rejected Wedlock in their Clergie yet indeed they did practise and admit it For although their Bishops and Priests kept no Women under the Title of Wives yet they generally maintained Lemans and Concubines which were an inferiour kinde of Wives 5. The Gloss upon the Legate Otho contains these words If a Priest keep his Concubine privately within his own or his friends house he incurreth not the penalty of this Constitution Peter Ravennas and Michael Lochmaine living about the Year 1490. report That many Clerks in their dayes kept Concubines as their Wives and brought up Children And Clemanger The Priests being at a Fee with the Prelates do commonly and openly keep their Concubines 6. That which we have said of Bishops and Priests is also true in regard of the Popes For Onuphrius saith in the Life of Pope Alexander the VI. That if this Pope at any time were not oppressed with business he devoted himself to all sorts of pleasure without respect Being especially addicted to Women of which he begate four Sons and Daughters The chief of his Lemmans was Vannocia a Roman which by reason of her Beauty and amorous Dalliance and marvellous fruitfulness in his meaner Fortunes he detained in a manner as a lawful Wife Pope Hildebrand the Father of the General Decree of single Life in the Clergie was reported to have lulled night and day without any shame in the Armes and Embracings of the great Countess Maud. And that she being surprized with the stolne Dalliance of this Pope regarded not second Marriage after the death of her first Husband Read Antonine reporting the like of Pope Clement the fift Nay Pope Leo the tenth was defamed for Sodomitical filthiness with his Pages and Chamberlains saith Joacus a Romish Bishop In what Regard the Names of Catholiques is given to the Members of the Church of Rome by some of the Reformed 1. THe Papists ought not to Triumph much for the Name of Catholiques which is given them by some of the Reformed 2. For their Meaning is to give it them no otherwise then usually the Name of Man is given to one Deadly sick or in whose Body there is nothing but skin and bone 3. He is a Catholique not who followeth the Popish Apostasie but that professeth the Doctrine of Christ God from Time to Time hath raised Godly Men that have cryed against the Errors of the Roman Religion and Church and have Discovered them 1. COncerning the Errors and Idolatries of the Roman Church when they Established themselves and chiefly when Endeavour was made to make them pass in Form of Law and to oblige to the reception of them as of Articles of Faith God did raise many godly Men who couragiously did oppose themselves to that 2. Thereupon let the Catalogue of the witness of Truth composed by Flaccus Illyricus be read and the Mysterie of Iniquity or the History of Papacy written by the most Famous and Learned Philip de Mornay 3 And not onely from among those who openly have shaken off the Popes Yoke but moreover even among those that are remaining in his Outward Communion God hath given the Grace to Acknowledge and to some of them even to Deplore and Detest publiquely great Number of Abuses and Corruptions that are in the Church of Rome Concerning the Greek Churches 1. 1. THe Greek Church could never yet be brought to joyn it self to the Church of Rome and it is as opposite to Her as ever the Reformed Church was Exception of the Jesuites 1. THis is very false say the Jesuites for in the Florentine Council the Emperour Paleolus together with the Grecians and Armenians freely acknowledged the Pope to be the Vicar of Christ and embraced the