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_n	church_n	primitive_a	2,203	5	9.2806	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12489	A persvvasion to the English recusants, to reconcile themselues to the Church of England Written for the better satisfaction of those which be ignorant. By Iohn Doue Doctor of Diuinitie.	Dove, John, 1560 or 61-1618.	1603 (1603)	STC 7085; ESTC S110110	29,134	40

what doctrine will they bee afraide to publish which are thus perswaded of themselues Nay who fals so soone as they which thinke their footing to be so fast that they cannot fall Therefore the Apostle giueth this aduice Qui videtur sibi stare videat ne cadat He that thinketh that he standeth let him take heede 1. Cor. 10. lest he fall The sixt is singularitie They will holde their opinions because they will discent from vs as if it were impossible that they and we should agree together in one truth They thinke themselues to be Saint Iohn and vs to bee Cerinthus as if that Bath Euseb hist li. 3. ca. 23. Iohn 4. could not be wholesome where Cerinthus doth wash himselfe themselues to be Iewes and vs to be Samaritans as if it were vnlawfull for them to drinke water out of our bucket which we doe draw as if they would not haue any place in the Kingdome of heauen but relinquish all their right and inheritance there if they did thinke we should come thither Euen as some in our Church although otherwise graue and learned yet refuse some good and wholesome lawes and orders because they were as they thinke deuised by the Church of Rome It is not a sufficient Argument that because we hold it therefore the doctrine should be hereticall as it is no good consequent that because they hold it it should be sound and orthodoxall So then what is their proofe but a womans reason it is so because it is so I will haue it so because I thinke so Non amo te Voluci non possum dicere quare Hoc tantum possum dicere non amo te The seuenth is inordinate affection and loue of themselues for some will make their conscience incline to their owne wil and affections and not frame their desires according to conscience For example they thinke that religion soundest which doeth most of all serue their turne as the King Achab iudged those Prophets 1. Reg. 22 to be best which preached pleasing thing but concerning Micheas which prophecied other things then the King would haue him to prophecie it was said Put this man in prison feede him with the bread of affliction and water of affliction So because of their corrupt and fleshly nature they doe incline to libertie they thinke that religion most probable which doeth fauour their affections most that is which holdeth simple fornication to be no sinne that offences may be redeemed by monie that ordinarie faults which they commit are not peccata but peccadilia not sinnes but trifles which are easily pardoned and dispensed withall The last is pusillanimitie or weakenesse of minde when they feare that which in sincere iudgement they ought not to feare as namely the dislike of their friendes the rebuke of their enemies the voyce of the people the good or bad report of other men who will obiect apostasie against them So Saint Peter though he knew Christ yet said he knew not the man for feare of rebuke Matt. 26. And Nicodemus although conuerted to be a Christian yet kept his place and profession among the Pharises still least it should be said vnto him as afterward it was in the Gospel Art Iohn 7. Iohn 11. thou also of Galile Some relie vpō the opinion of great Doctors whose iudgement they would in modestie preferre before their owne and in respect of them somewhat distrust themselues though they see euident demonstrations to perswade them otherwise As the Iewes would not beleeue in Christ for feare of the Pharises although they saw a manifest signe Lazarus raised from dead They feare least it should be vpbraided vnto them as it was in the Gospel Doe any of the Rulers beleeue in him but onely this people which know not the Law and are accursed As Cardinall Pole in his death-bed said the protestants are the sounder men I would be a protestant were it not for the Church of Rome whereas they should not so much respect the opinion of this Doctour or that Rabbi when they see the plaine and open way lie before them but preferre a manifest trueth aboue all Therefore it behooueth our Countreymen to informe their consciences better and not to lay it vpon their conscience that they liue disorderly and disobedient to Christian lawes CHAP. III. Of Heresie THey lay heresie to our charge as if so be that we were like Vide Gregor Mart in tract de Scism to Seruerus Cerinthus Arrius If we be heretiks they do well to refraine our companie But that we may the better proceed in this argument for the purgation of our selues let vs first define what heresie is Secondly let vs inquire by what Court or Consistory we are condemned of heresie Thirdly let vs set downe the fundamentall points of our Doctrine that it may appeare whether we were iustly condemned or no Which being done we shall not onely cleare our selues from iust suspition of heresie but also demonstrate how the greatest Papists in the world for learning and iudgement do imbrace the same and agree in them with vs not as if we did comforme our selues vnto them because wee holde the same conclusions which we haue alwayes held but they seeing their owne errours laide open before them and being in their owne consciences conicted by a manifest trueth do dayly so farre as they dare and may without the generall notice of the world come neerer vnto vs as if our doctrine in their knowledge were the soundest And therefore why should not the inferiour sorte of Catholikes which are but their disciples doe the like The Church of Rome being taxed by Luther for their discipline as loose and their doctrine as erroneous called the Councell of Trent to deuise a reformation seeing that in the eyes of the world they were not slandered In that counsel they set foorth such wholesome Canons concerning Discipline as were fit for a reformed Church but they were not so carefull of their points of Doctrine because they saw the world could sooner looke into their disorders then iudge of their doctrine and so did as it were yeeld Luthers complaint in parte to be iust As for the doctrine although they hold in termes the same which they did before because Princes and estates should not thinke they had so long deceiued the world and continued in error and not espied the same vntill by Luther they had bin discouered and as it were by him awaked like men which were in a dreame so many yeeres yet they set downe their conclusions so cunningly as if they would beare men in hand that they were in some sort but mistaken inclined of themselues somewhat vnto that which Luther perswaded Whereupon some protestants suspected that they had an intent in time to become Lutherans onely it should come of themselues and not by force of Luthers arguments vntill Andradius a man more audacious then the rest to remoue that hope of theirs when he thought the

Constance especialy they holding such a Principle as they are not bound to keepe faith and fidelitie with an heretike But suppose wee had beene present wee should haue stood for ciphers and not for a number because they were linked together in the same confederacie to suffer nothing to passe which might be preiudiciall to the See of Rome Thirdly Bellarmine defineth those councels Tom. 1. controuers 4. cap. 4. onely to be vniuersall where all Bishops of the world either were or might be present these be his words Vbi adsunt aut adesse possunt omnes Episcopitotius orbis and in the next chapter he defineth that councell onely to be lawfull which the Pope hath approoued and the catholikes generally haue receiued But neither all could be present as I haue declared neither haue the greater part of Catholikes yet receiued that councell with the decrees thereof for they are refused by the Catholikes of Germanie France Hungary Bohemy Poland as our owne experience can tell vs. In the third place forasmuch as I haue shewed you that Christians dwelling in one place are to meete together for the exercise of their religion which consisteth in these three things prayer the word and the Sacraments Let vs examine the worde which we teach the leiturgie or forme of prayers which we vse the maner of our administration of the sacraments whereof wee would that they should be partakers Concerning the doctrine as I saide before wee holde with them the same Creede and the same Bible concerning which Bible these haue bin the chiefest differences betweene them and vs which follow First whether all the books of the Bible be canonicall or no They affirme that Tobie Baruch Iudith Ecclesiasticus Wisdome the Maccabees and the fragment of Esther c be canonicall we holde them for Apocripha They prooue them to be canonicall out of Saint Augustine we that they be Apocripha out of Saint Hierome both which doctors are of no small authoritie with the Church of Rome and therefore in this wee differ no more from them than Saint Hierome did from Saint Augustine which did both agree and were easily reconciled S. Hierome interpreteth Saint Augustines meaning that they were canonicall enough to prooue rules of life not groundes of doctrine and faith Thus Saint Hierome answered Saint Augustine in the Primitiue Church thus we haue answered the Papists of our age and Bellarmine since this answere was giuen handling this controuersie at large replieth not against our answer Onely he prooueth in generall termes that they be canonical which we do also confesse but hee dooth not so much as mention this destruction of Cannons of faith and Cannons of good life and manners much lesse dooth hee reply against it therefore wee take it proconcesso as a thing graunted by the Lawes of disputations De verbo Dei lib. 1. capitibus 7 8 9 10 11 12 13 14 15. that hee holdeth as wee holde fl●eth to our defence and so resteth satisfied with our answer and the case to be cleere betweene vs both Secondly A question hath beene debated betweene vs concerning the Bible forasmuch as there be many editions as Hebrue Greeke Latine which is the best Wee say the Hebrew they the Latine and the councell of Trent hath obtruded to vs one only Latine edition that is the old vulgare translation and decreed that it onely should be authenticall and no other that all others should be corrected by it and it by none Wee grant it fit that for vniformitie in quotations of places in schools and pulpits one Latine text should be vsed and we can be contented for the antiquitie thereof to preferre that before all other Latine books so much we do yeeld to the Councell But forasmuch as that translation hath many faults as al other translations haue because they are the workes of men we preferre the originall that is the olde Testament in the Hebrew and the new in Greeke farre before it forasmuch as they were written by the finger of God the Holy Ghost which cannot erre And Bellarmine condescendeth to our opinion as more sound than the decree of the councell of Trent shewing that wheresoeuer the Latine bookes do discent one from another that it may be discerned which is the truest each of them to be examined by the originall which is of greater authoritie and the Latine bookes to be corrected by them that onely to be sound which agreeth with them and that to be reiected which discenteth from them His words are these Ad aliud de emendatione Latinorum codicum ad Hebraeos De verbo Dei lib. 2. cap. 11 Graecos respondeo quatuor temporibus licere nobis recurrere al fontes Hebraeos Graecos vt illi patres monent Primo quando in nostris codicibus videtur esse error librariorum c Secundo quando Latini codices variant vt non possit certò status quae sit vera vulgata Lectio possumus ad fontes recurrere inde iuuari ad veram Lectionem inueniendam Sic Iosue 5. quidam Latini codices habent Quibus iurauit vt ostenderet illis terram lecte fluentem molle quidam habent vt non ostenderet c vera lectio videtur esse posterior Nam in Hebraeo constantèr additur Non. Sicut è contrariò Iosue 11. Quidam codices habent Non fuit ciuitas quae non se traderet Quidam habent Non fuit ciuitas quae se traderet Et hoc est verius quià conforme est Hebraeo verba sequentia id requirunt Sic Lucae 1. quidem codices habent Redemptionem plebisuae Quidam plebi suae haec videtur verior cùm in Graeco sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A third question concerning the Bible is whether all grounds of saluation all things which are absolutely necessarie for a Christian man to know be contained in the corpes and body of the Bible They haue held in times past that the Bible was insufficient Vide Concil Trident. and therefore they added vnto it traditions which they call vnwritten verities and would haue them to be of as great authoritie as the scriptures as necessary to bee beleeued and obayed but now Bellarmine as if he were ashamed of that ascertion doth relinquish it and after he hath spoken in the defence of traditions what he can concludeth that all things which are necessary are contained in the Apostles His wordes are these Primum De verbo Dei lib. 4. cap. 10 est quaedam in doctrinâ Christianâ tam fides quam morum esse simpliciter omnibus necessaria ad salutem qualis est notitia articulorum Symboli Apostolici item congnitio decem praeceptorum nonnullorum sacramentorum Cetera non ita necessaria sunt vt sine eorum explicatâ notitiâ fide professione saluari homo non possit modo promptam habeat voluntatem ea suscipiendi credendi quando sibi fuerint legitimè per Ecclesiam proposita c