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
A45632	Some reflections upon a treatise call'd Pietas Romana & Parisiensis, lately printed at Oxford to which are added, I, A vindication of Protestant charity, in answer to some passages in Mr. E.M.'s Remarks on a late conference, II, A defence of the Oxford reply to two discourses there printed, A.D., 1687.	Harrington, James, 1664-1693.	1688 (1688)	Wing H834; ESTC R6024	66,202	96

part I pardon him my share of all his hard thoughts and speeches since he owns I am a true member of the present Church of England an honor I preferr to whatever can be offer'd by him that tempted my Antagonist to desert her and think it will more than ballance all the calumnies that either of them can invent Our Church too will pardon him the reproachful appellation of New since he seemes to bestow it at random and gives it in the same breath to his own old Church the Puritans Neither shall we be concern'd when he reminds us of our Antipuritan Predecessors whom it seems the Puritans accus'd as being Popishly affected as if those good men could not slander nor those wise men be mistaken Our present Church has been traduc'd upon the same score by the Party that set on the Puritans but thanks be to God the scandal is now so manifest that even this Gentleman with all the liberty he takes dares not fasten it upon our present Church When the edge of these Satyrs is rebated there remains nothing but the cry of Zuinglianism which recurrs in these papers like the Ave Maria in the Rosary repeated as often in proportion to as little purpose To answer it once for all we must acquaint our Author that if the Zuinglians hold as Mr. Hooker says they do whose authority for once we may safely preferr to the Discourser's they and we are agreed about the Eucharist in all that is essentially necessary but then they hold more than a bare reception of the Benefits of our Savior's passion But if they hold no more than such a bare reception which is often affirm'd in this Apendix but never reconcil'd with the note upon Reply p. 14. then the name of Zuinglian is impertinently and falsly put upon the Church of England for She holds more as is prov'd at large in the Reply It seems it was long deliberated whither it were requisite to answer the Reply upon which occasion we have a very Catholic discourse for 't is equally fitted for all Books and Arguments whatever I find my selfe no farther concern'd in it than to thank him for the word deturned because till now I wanted a name for his Conversion At last it was resolv'd not to leave his Religion which he calls Truth to defend it self which would have been hard upon it being weak and all alone and therefore he has publish'd first a short Treatise written many years agoe of an hundred and two and forty pages which contains nothing but the two Discourses shortned into five times more room and so may now be call'd old for one reason more than he assigns To this he has added two Appendixes in which he says so little to his Adversaries that we must correct the Title of his Book and call it a Discourse with two Compendious Appendixes The second of these which is level'd against half my Reply is short and meek in comparison of that of the first but as short as the Entertainment is it has a long grace of six leaves before it wherein I allow the Author to shew his modesty in applauding his own pious indeavors and his prudence in collecting the righteousness of his Cause for if to be ridiculous be the Index of a righteous Cause he has acquir'd a Title that admits of no competition but of all loves let him not twit us with his Loyalty because we know when it was objected Do you hold then that Kings may be depos'd and who it was that answer'd Why what should we do with 'em else Reserving the Harangue to be consider'd in its proper place let us now pass to his Examen of some few particulars of the Reply which begins p. 203. He omits the first Chapter and he does prudently there 's a great deal in it too notorious to deny which yet it is not wisdome to own To the second he 's so very obliging as to grant it seems to be to purpose but he dislikes the words little alterations and that for divers reasons 1. Nothing is little in the Churches Terms especially in our most venerable and solemn worship c. True but if the greatness lye not in the words but in the end and meaning that being preserv'd we want to be instructed why it is so great a matter to change the words especially when the words have been abus'd and deturned from their genuine signification 2. Not little that Article upon which they cheifly justify their departure from the Church c. It seems then we do justify our departure should we grant that He can justify his desertion we would own it were no little concession But to come to his Argument it will then be sense and not before when he proves that our Churches practice in reference to that Article argues a change in her Doctrine which it does not as we shall see immediately 3. Not little which contains the Terms of the Churches Communion c. This looks the likest sense and pertinence of any thing this Paper urges and shall therefore receive the more full and distinct Answer And first to prevent all cavil about words it must be noted that Terms of Communion are of two sorts 1. Terms of Catholic Communion i. e. such as are necessary to our holding Communion with the whole Catholic Church 2. Terms of particular Communion i. e. Such as any particular Church may require her Members to submit to The former are Essentials of Faith and Worship appointed by God himself which no Church has power to add to alter or diminish the latter are a kind of By-Laws such as every particular Church has power to make and does make for the sake of Order and the well governing those of her Communion in things left undetermin'd by Almighty God. These in accurate speaking are Rules of Government but are call'd Terms of Communion because the Church that makes them has power to exclude from her Communion all her Members that obstinately refuse them as all Government essentially implyes a power to punish the transgression of its just Laws 'T is with reference to the former that we justly accuse the Papists for imposing devices of their own some unnecessary other ungodly Articles as Terms of Communion in the first sense and with reference to the latter that we justify our Churches power of imposing against the exceptions made by Protestant Dissenters For 't is evident that Terms of Communion in the first sense are of unchangeable obligation but taken in the second they are variable according as the exigence of affairs in a Particular Church shall require and the wisdom of its Governors direct Now an explicit Declaration and Subscription of the Article of the Real Presence is at most but a Term of Communion in the second sense because that Article contains not the essentially-necessary Doctrine of the Catholic Church concerning the Eucharist but only a Corollary drawn from that Doctrine which though it be true as the Church of England holds it and the Popish notion be very false yet an explicit knowledge and profession of either of these things is not necessary to Salvation nor is any Church bound to extend the Terms of her Communion so

men who have taken Sacrilege for the service of God should endeavour to repair any part of what is already destroy'd This Remark now if devested of the Usual Civilities will amount to these two Propositions 1. That the Monuments of Catholic Zeal were pull'd down by Protestants and that consequently they have taken Sacrilege for the service of God. 2 That the Protestant Alms will not be equivalent to the fortieth part of Catholic Charity before the Reformation That both these assertions are false any one knows that is less ignorant than this Gentleman seems and therefore it is for his satisfaction chiefly for few will be exempted out of the other Predicament that I 'll prove them so First then were it not the custom of some men to give the title of Catholic Princes to Reformers and when it seems advantageous to return the Complement it might justly be wonder'd upon what account the first Defender of the Catholic Faith bears the Character of a Protestant He was a Man too much wedded to his own notions to espouse Luther's Doctrine which he had pretended to confute and too little forgetful of injuries to patronize his cause who had treated him rather like a Disputant than a King. The Protestants were never more expos'd to the fiery tryal than in his time and had as little reason to think him a Reformer as the Jews once had to mistake their Persecutor for Messias The Dissolution of Abbies least it should seem the act of a Protestant was immediately seconded by the 6 Articles and even that was no more than what had been attempted by Popish Parliaments in some measure compleated by Precedent Kings the suppression of Religious houses being only a copy drawn from Protestant Henry the 5ths original Either Hen. 8th was of the same Religion with Gardiner and Bonner or what little commends those pillars of Catholicism they pretended to be of the same with him There is no colour then for calling K. Hen. 8. a Protestant but that this Gentleman hath somwhat to say against him and therefore wishes him to have been so If all are Protestants that deny the Popes Supremacy we may stortly expect the reestablishment of the Edict of Nants If all are Reformers that are esteem'd Sacrilegious Charles Martel and Boniface the 7th would be in our Number and as many Bishops as would probably make out our Succession Wherefore none of our Considerable Historians tho' they were no great Friends to Abbies have ever claim'd Hen. 8th and those Popish writers who have had no good opinion of his Acts have not yet dar'd wholly to disown him They were Papists only that first by their corrupt manners drew down the odium of all good men upon those noble Foundations they were Popish Parliaments that offer'd the revenues of them to Rich. 2d and actually gave them to H. 8th They were Popish Heads who being partly obnoxious for their Crimes and partly corrupted by the prospect of a greater allowance basely resign'd even before the Act of Parliament and treacherously gave up the bounty of their Founder and betrayed the Rights of their Successours It was lastly a Popish Prince that enforc'd and a Popish Bishop that was a main Agent in contriving those surrenders and all the part that Latimer acted in that fatal Catastrophe was only a perswasive that the Revenues of those religious Houses might still remain intire to the Church and be appropriated to better uses That the suppression of Abbies therefore should be imputed to Protestants is part of the same figure by which we are charged with the Cecilian Plot and the murther of King Charles the first However if Sacrilege and want of Charity did not come into the world with the Reformation this Gentleman is so civil as to say if we please that it only usherd it in It went before it t is true as bad manners go before good Laws but where a natural connexion should be shewn to inferr a necessary agreement from a bare Precedence of matter of Fact is Logic which this Gentleman never learnt at Oxford The Papists thought they had some reason to hope that the late Civil war would have usherd in their Religion And yet had I no other grounds to think them rebellious my reason would have hinder'd me then as my civility doth now from giving them that title But Secondly the Subject of our next Inquiry is the comparison of Popish and Protestant Charity as to Alms-houses Hospitals and Churches And here it might be justly expected that the disproportion of years should be accounted for and that no man would think our Hospitals any more than those of Rome should be built in a day However because the conquest is the greater by how much larger the allowances are we are willing that the ancient Charity should shew it self in it's full growth in which certainly if at any time it appear'd before the dissolution of Abbies At that time there were in England 110 Hospitals if we take in all that bore the name otherwise considering the Revenues very few of them will bear proportion to an English Alms-house or to some of the fam'd Infirmaries of Italy the revenues of some of them amounting to 1 l of others to 2 l 3 l 4 l and of some even to 6 l and upwards And most of these being either Appendages to Monasteries or at least under the government of Regulars those who were design'd Assistants to the Sick engross'd the Revenues and distributed to the others only some mean largesses some Pepper Corns as acknowledgments of Right And whereas not only those Hospitals but most of the Monasteries too had been chiefly design'd as appears in their Charters to keep up hospitality and to supply the defects of alms and national contributions the Practice of the Religious was so little agreable to the intents of their Founders that as ancient and one of their own writers observes they would not purchase the lives of the famish'd poor at their gates with the retrenchment of the least part of their luxury Sic patrimonia Regum Eleemosynae Pauperum profligantur And if any person will impartially consider the just complaints in Paris and Knyghton against the Regulars avarice he will easily make a just estimate of the sad condition of the Poor of this nation when their revenues were managed by stewards who seldome were so just as instead of 50 to set down 5. Nay even those of them who seem'd a little more conscientious than the rest did seldom distribute more than the 45th part of their annual revenues Thus had the Monks promiscuously used the treasures of the poor as their own and therefore that Popish Prince who first seiz'd on their revenues made too little a distinction between them leaving nothing for the Reformers to do but either to restore to the poor that share of the Lands whereof the Monks first

far as the explicit owning every truth or explicit rejecting every thing that is false From whence it follows 1. That our Church might lawfully require or wave an explicit Declaration and Subscription of this Article require it because true wave it because not essentially necessary 2. That her doing either one or t'other or both alternately argues no change or wavering in her Doctrine for to take or not take notice of a Corollary does not change the Proposition it depends upon But to justify yet farther the Proceedings of our Church in this matter the Replyer told him p. 4. that she had not allways thought it requisite to make the Declaration and Subscription of this Article a Term of her Communion as indeed she had not but rather us'd it like a Civil Test to discern who were qualify'd to bear Office in the Church And to make and impose such Tests as may inable the Government to confide in them they imploy is a piece of wisdome which all Governments practice and which no man can accuse if the matter of the Test be not evil Besides our Church did not do this out of pure choice but absolute necessity For finding all indeavors us'd to ruine her by two seeming contrary Partyes which alternately prevail'd as the Court-Interest vary'd she saw it necessary to cut these Diamonds with one another and so far countenance the weaker as might help to ballance the prevailing party not despairing but in time by God's blessing upon good indeavors the honest-minded men on both sides might be brought to see their Error and return to the Unity of the Church Now the Article of the Real Presence was at that time a very proper Test to discover who inclin'd to either Party for men had not yet learn'd to hold Communion with Us and receive our Sacraments against their Conscience nor to declare their Assent and Consent to our Establishment and make the most solemn protestations that they are of Us while their heart is at Rome though we have since learn'd that all this may be done and I wonder the Examiner knowing by whome never urg'd it for a Spirits being in two places at once since it seems to be a better instance than any he has given in his Pamphlet 4. 5. His two last Reasons are in effect already answer'd For 4. Whatever it is lawful to impose it is lawful to secure the observance of by what Penalties the Government thinks fit And 5. If the Church did vary from any old Form it was because that Form had been abus'd to conntenance Superstition and Idolatry In the next Paragraph He 's griev'd that we think that design impertinent which he says was the very primary intention of the Author as is plain enough It might be impertinent for all that and it was so plain and primary that the Author never spoke to it so that to know it we must know his heart which the Publisher of all men living ought not to expect of us He adds that the Author proves irrefragably that our Church has waver'd in her Doctrine I suppose he means unanswerably for nothing being urg'd he might well conclude nothing could be answer'd After this he repeats his old Narrative of what befell the Real Presence the Doctrine whereof was according to him thrown out and in his cleanly phrase lick'd up again thus desparing to convince our understandings he tryes to work upon our Stomachs But we have already said enough to the charge of wavering and Tautology which is nauseous in it self becomes more so by his example Having finish'd his Narrative he adds a politic tho' not so pertinent a Reflexion about persecuting Dissenters who if they would be eas'd must fee him to hold his tongue for if such a manager undertake it their cause is irrecoverably lost His next Remark is that Either the Replyer knows that all Catholicks declare they detest the adoration of any creature c. The Replyer never judges of the Examiners Catholicks by what they declare But if all true Papists detest the adoration of a creature that Gentleman is none who proffer'd for a halfpenny to declare that he terminated his worship upon the very Image it self I reserve the next Paragraph till I come to the fellow of it pag. 209. and must now admire the Examiners constancy who having been so often taken in the very act of misquoting follows the trade still with so great assurance as to falsify my own Reply to my face If there be says he no real participation as this Replyer afterwards every where confesseth c. I wish for the Readers ease he had nam'd somewhere but to supply that defect I will name him a place or two The Body which now exists whereof we partake is therefore verily and indeed receiv'd and by consequence said to be really present because a real participation c. Reply p. 14. And by virtue of this Spiritual and Mystical yet real participation we receive the benefits consequent to it p. 18. the Church of England which does not hold a bare reception of the benefits but a real participation of the Body c. p. 31. Which passages to name no more confess no real participation just as he confest Popery when he writ and sign'd a paper yet in being that deny'd it If the Reader desire a farther taste of his sincerity the note upon p. 13. will furnish him sufficiently We are there rank'd among them that pierced or deny or disbelieve our Savior's words though the charge be as false as the English. We are there charg'd with owning our receipt of the dead Body and dead Blood of our Lord though in the place by him quoted we say expressly that since the Body broken and the Blood shed neither do nor can now really exist they neither can be really present nor literally eaten or drank nor can we receive them c. It is there found necessary to declare that that the same Body which was immolated whilst upon earth remains tho' now glorify'd till the end of the world as if the Replyer had deny'd this or had not said that the Glorify'd Body now sits at the right hand of God and shall there continue till the restitution of all things pag. 13. and the Body that is glorify'd is numerically the same that was broken pag. 14. Nay he spares not his own dear self but in kindness to the Replyer for whome he is ready to sacrifice his life and all that he hath he says that he and his Catholics content themselves to believe and know that our Lord in this Sacrament is become to us a quickning Spirit tho' they know they shall scarce content