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	tradition_n	2,180	5	9.3701	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20647	Pseudo-martyr Wherein out of certaine propositions and gradations, this conclusion is euicted. That those which are of the Romane religion in this kingdome, may and ought to take the Oath of allegiance.	Donne, John, 1572-1631.	1610 (1610)	STC 7048; ESTC S109984	230,344	434

not confesse vppon ●hat racke they must bee vtterly expunged as wee noted of others before 12 And vpon this superabundant value of the merite of Martyredome Bellarmine builds that conclusion which wee now condemne which is That because many martyres haue but fewe sinnes of their owne and their passion is of a large and rich satisfaction a mightie heape of Satisfaction superabounds fr●m martyrs And so they being sent hither as Factors to encrease that banke and Treasurie it appears ● thinke sufficiently that this doctrine of merit●s dooth mis-prouoke and inordina●ly p●●forward inconside●ate men to this vitious ●ffec●ation of Martyrdome To which also the Doc●●ine of Purgatory contributes as much perswasion THE THIRD PART OF PVRGATORY AS Morbizan the Turke being mooued by a Bul of Pius 2. by which he granted Indulgences to all thē that would take Armes against him by a Letter to the Pope required him to call in his Epigrammes againe And as a great learned man of this time calls Panlus the fifts Excommunication against the Venetians Dirum Carmen And as Bellarmine saies of Prudentius when he appoints certain Holydaies in Hect Paenarum celebres sub styge feriae That he did but play More poetico So all discourse of Purgatorie seemes to me to bee but the Mythologie of the Romane Church and a morall application of pious and vseful f●bles 2 To which opinion Canus expresses himselfe to haue an inclination when he saies That men otherwise very graue have gathered vp rumours and transmitted them to posterity either too indulgent to themselues or to the people and that Noble Authors haue beene content to thinke that that was the true law of History to write those things which the common people thought to be true And this censure he forbears not to lay vpon Gregory and Bede by which two so many fabulous things were conuaied to posterity To which ingenuity in Canus Lypsius his Champion saies iudgement● But in this onely their discretion and an abstinence from a slippery and inconsiderate creduli●ie is in q●estion and euen in matter of iudgement in as good iudgement as this Authour hat● Canus w●l● iustly enough in that Church haue a good ●oo me And if this Authour as hee pre●ends ●n that pl●ce acc●pt none of these fables but such as the authoritie and iudgement of the Church hath approued either many of the Stories must loose their credit or els the Popes that approued them 3 Who haue beene wisely and prouidently most liberall and carefull to affoord most of that sustentation of Approuing to ●hose things that were of themselues most weake and indeffensible● so so S. Brigids Reuelations are not onely approued by Boniface the ninth but confirmed by Martin the fift Both which hauing concurred to her canonization one reason why it was done on her part is because at her marriage being at thirteene yeares of age and her husband eighteene she vowed one yeares continency and the reason on the Popes part was That there might some goodnesse proceede out of the North for she was o● Swethland According to which superstition in their Mysterious ceremonies when the Gospell is song all other parts being done towards the East hee must turne to the North from whence all euill is deriued and where the Diuels dwell But for all their barbarous and prophane despite and contumelies which they impute not to the Diuell but to Princes and all sorte of people beyond their Hilles their Stories are full of the memorie of Benefites which Sea hath receiued from Northern Princes and Binius confesses that the remote and Northerne people did so much honour the Romane Church that whomsoeuer they hea●ed to sit in that Chaire and to be Pope though but in name without any discussion of his entrance they reuerenced him as S. Peter himselfe which saies he is a wonderfull thing to be spoken Which imputation since Binius laies vpon Northerne Catholiques they are fairely warned to bee more circumspect in their obsequiousnesse to that Church without discussing the persons and the matter which is commaunded them 4 But to returne to this Comique-Tragicall doctrine of Purgatory if Canus weigh nothing with them Sir Thomas Moore of whose firmenesse to the integrity of the Romane fa●th that C●urch neede not be ashamed intimates as much when he saies That hee therefore vn●ertooke to transl●te Lucianus Dialogue Philopseudes to deliuer the world from superstition which was crept in vnder Religion For saies he superstitious lies haue beene tolde with so much authority that a Cosoner was able to perswade S. Augustine thog● a graue man a vehement enemy of lies that a tale which Lucian had before derided in this Dialogue was thē newly done in his daies Some therfore think● saies he that they haue made Christ beholden to them for euer if they inuent a fable of some Saint or some Tragedie of hell to make an olde woman weepe or tremble So that scarce the life of any Martyr or virgine ●ath escaped their lies which makes me suspect that a great part of those fables hath beene ins●rted by Heretiques by mingling therof to withdraw the credite due to Christian Histories 5 And in our daies Philip Nerius the Institutor of the last Order amongst them who was so familiar in heauen whilst hee liued vpon earth that he was faine to intreat God to depart further from him And to draw back his minde from heauenly matters and turne them vpon earthly before he was able to say Masse And could heare the Musique and Symphonie of the Angels And could distinguish any vertue or any vice by his smelling This man I say was euer an enemie to these Apparitions and vsed to say That God would not take it ill not to be beleeued though he should truly appeare to vs in any shape And to a Scholler that tolde him that our Lady appeared to him in the night he said next time she comes spit in her face which he did and found it to be the diuell Nor did hee easily beleeue possessions but referred it commonly to the indispositions of the body and suspecting iustly the same diffidence in others which he found in himselfe hee prayed to God that he would worke no miracles by him 6 So that not onely for feare of illusions and mistaking bad spirits for good for for that their greatest Authors which haue writ of that subiect euen in these cleare curious times are still confident that An euill spirit what shape so euer hee appeare in may be knowne by his feete or hands And that he is euer notoriously deformed either by a Tayle or by Hornes And that hee will van●sh if one vse him as Friar Ruffin did who when the diuell appeared to him ordinarily in the forme of Christ crucified by S. Francis his counsaile said to him Open thy mouth implebo stercore and thereupon was deliuered from that

which entitle the Pope to a Direct and Ordinary Iurisdiction ouer Prin●es 10 And the same reasons and groundes by which he destroies that opinion will destroy his which is That as Christ was so the Pope is spirituall prince ouer all men and that by vertue of that power he may dispose of all temporall things as hee shall iudge it expedient to his spirituall ends 11 For first against that opinion of Ordinarie Iurisdiction hee argues thus If it were so it would appeare out of the Scriptures or from the Tradition of the Apostles but in the Scriptures there is mention of the keyes of Heauen but none of the Kingdomes of the earth nor doe our Aduersaries offer any Apostolique Tradition Will not you then before you receiue too deepe impression of Bellarmines doctrine as to pay your liues for maintenance thereof tell him That if his opinion were true it would appeare in Scripture or Apostolique tr●dition And shal poore and lame and ●lacke arguments coniecturally and vnnecessarily deduced from similitudes and comparisons and decency and conueniency binde your iudgements and your liues for reuerence of him who by his example counsels you to cal for better proof wil you so in obeying him disobey him swallow his conclusions yet accuse his fashiō of prouing them which you do if when he cals for scriptures against others you a●cept his positions for his sake without scriptures 12 Another of Bellarmines reasons against Ordinary Iurisdiction is That Regall authority was no● necessary nor of vse in Christ to worke his end but s●perfluous and vnprofitable And what greater vse or necessity can the Pope haue of this Extraordinarie authority which is a power to work the same effects though not by the same way then Christ had if his ends be the same which Christs were and it appeares that Christ neither had nor forsaw vse of either because he neither exercised nor instistuted either For that is not to the purpo●e which Bellarmine saies that Christ might haue exercised that power if he would since the Popes authority is grounded vpon Christs example and limited to that For Christ might haue done many thinges which the Pope cannot do as conuerting all the world at once instituting more sacraments and many such and therefore Bellarmine argued well before that it is enough for him to proue that Christ did not exercise Regall power nor declare himselfe to haue it which Declarion onely and practise must be drawen into Consequence and be the precedent for the Pope to follow 16 The light of which Argument that the Pope hath no power but such as Christ exercised hath brought so many of them to thinke it necessarie to proue That both Christ did exercise Regall aut●ority in accepting Regall reuerence vpon Palme-Sunday and in his corrections in the temple And his iudgement in the womans case which was taken in Adulterie And that S. Peter vsed also the like power in condemning Ananias and Saphira and Simon Magus 14 In another place Bellarmine saies That S. Paul appealed to Caesar as to his Superiour Iudge not onely de facto but de Iure and that the Apostles were subiects to the Ethnique Emperours in all temporall causes and that the law of Christ depriues no man of his right which he had before And lately in his Recognitions he departs from this opinion and denies that he was his Iudge de Iure If his first opinion be true can these consist together that he which is subiect in temporal causes can at the same time and in the same causes be superiour Or that he ouer whom the Emperour had supreame temporall authority should haue authority ouer the Emperour in temporall causes and what is there in the second opinion that should induce so strong an Obligation vpon a conscience as to die for it Since the first was better grounded for for that he produ●ed Scriptures and the second is de●titute of that helpe and without further sear●h into it tels vs that neither the Doctrine nor the Doctor are constant enough to build a Mar●yredome vpon 15 Thus also Bellarmine argues to our aduantage though he doe it to proue a necessity of this power in the Church that euery Common-wealth is sufficiently prouided in it selfe to attaine the end for which it is instituted And as we said before the end of a Christian Common-wealth is not onely Tranquility for that sometimes may be main●ained by vnchristianly meanes but it is the practise of all morall vertue now explicated to vs and obserued by vs in the exercise of Christian Religion and therfore such a Common-wealth hath of it selfe all meanes necessary to those ends without new additions as a man consisting of bodie and soule if he come from Infidelity to the Christian Religion hath no new third essen●iall p●rt added to him to gouerne that body and soule but onely hath the same soule enlightned with a more explici●e knowledge of her duety 16 B●llar●ine also tels vs That in the Apostles time these two powers were seperated and ●o all the Temporall was in the Emperour as all the Ecclesiasticke in the Apostles and that Hierarchie By what way then and at what time came this Authoritie into them if it were once out For to say that it sprong out of Spirituall Authoritie when there was any vse of it were to say that that Authoritie at Christs institution had not all her perfections and maturity and to say that it is no other but the highest act and a kinde of prerogatiue of the spirituall power will not reach home● For you must beleeue and die in this that the Pope as spirituall Prince may not onely dispose of temporall matters but that herein hee vses the temporall sword and temporall iurisdiction 17 But when Bellarmine saies That this supreme authority resides in the Pope yet not as he is Pope And that the Pope and none but he can ●epose Kings and transfer Kingdomes and yet not as Pope I pro●esse that I know not how to speake thereof with so much earnestnesse as becomes a matter of so great waight For other Princes when they exercise their extraordinarie and Absolute power and prerogatiue and for the publique good put in practise sometimes some of those parts of their power which are spoken of in Samuel which to many men seeme to exceede Regall p●we● yet they professe to doe these things as they are Kings and not by any other authoritie then that 18 And if there be some things which the Pope cannot doe as Pope but as chiefe spirituall Prince this implies that there are other inferiour spirituall Princes which are Bishops for so Bellarmine saies That Bishops in their Diocesses are Ecclesiastique Princes And haue Bishops any such measure of this spirituall principality that they may do somthings by that which they cannot doe as they are Bishops● 19 All Principalities maintaine their being by these two reward