Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	faith_n	primitive_a	4,175	5	9.2280	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36190	Queries upon queries, or, Enquiries into Certain queries upon Dr. Pierce's sermon at Whitehall, Feb. 1	Dobson, John, 1633-1681.	1663 (1663)	Wing D1755; ESTC R12019	9,183	17

of Rome If it be is the Church so corrupted to be Reform'd or not If not why does not our Saviour permit the Pharisees quietly to enjoy their old Customes of Divorce If a Member be diseased may we not endeavour after a Cure If it may be Reform'd what Physician must we consult Must we go to Rome for a Remedy from thence possibly come our Corruptions and can we expect a Reformation from them Will the same Enemy that sow'd our Tares pull them up too Can the sword which made the wound become the plaister Is not every King Supreme in his own Dominions Have we not the same warrantable Rules of Reformation plain Scripture Natural Reason and Moral Prudence which others have If we are Corrupt why may not he reform us Does Christ bid us follow a Multitude to doe evil or rather are we not commanded to let them depart from us and purge our selves to a Primitive integrity Is that one way we are all bid to be of to be found in the Roman or the English Church If you say in the Roman where do you reade that If in the English do you not walk in a wrong way because in a way that is not ours QUERIE IX Were our Reformers here in England members of the Catholick Church or no If not then the Roman Church is no part of the Catholick because they were of the Roman Faith and yet according to you not Catholicks If they were may the same person be a member of the Catholick and the Head of a particular Church or not If not do you not split your self upon those dangerous Assertions That a King can be no Christian or a Christian no King If he may why may he not reform the Church he is Head of as head of that part though not as a Member of the whole If therefore those Members of our Church who desire a farther Reformation were Heads of it too they might reform us but so long as they are only Members I think they may not what think you If it be your judgement that they may why might not our first Reformers though Members of the Roman Church yet reform it If you think that the Head only can reform whether is the King Head of the Church which is in his own Kingdome or no If not are you not traitorous while you go about to rob him of his Supremacy and do you not deserve favour and indulgence from him If he be why do you quarrel with our first Reformers when you know the chief of them was the King QUERIE X. Whether those points commanded to be believ'd by the Council of Trent upon pain of damnation were to be believ'd upon that severe penalty before the sitting of that Council If they were then those are damn'd who died before the Creation of those Articles because they did not believe them how then fare the souls of our Sires If not was not that a Charitable Council to make the way to Heaven narrower then Christ had left it But supposing with you that they were not necessary the Querie will be whether they were lawful before it If they were then were they not added by the Council of Trent as you acknowledge they were but establish'd by a more Ancient Sanction If not could that Council make an Article of Faith which is beyond the power of any Authority under heaven to doe Gal. 1. 8. Can that which is unlawful in it self be made lawful by a Command or may the daughters drink poison because they are bid to doe so by their Mother or if they might is not Rome a kind Mother that will prescribe it Suppose again that those points were Antecedently indifferent such as might be believ'd or might not were they enjoyn'd because they might be believ'd or because they might not If because they might then either that doctrine may be believ'd which is not Apostolical contrary to S. Paul or those Injunctions were Apostolical contrary to your selves who confess they were New If because they might not Oh the power of the Council of Trent which can make us believe those things that an Angel from Heaven may not do How does it now follow because a lawful Magistrate may command a lawful thing to be done upon pain of damnation disobedience to a lawful command being damnable therefore the Council of Trent may as well command things to be believ'd that are utterly unlawful upon the same penalty QUERIE XI What do you mean by the Church The virtual Church as you are pleas'd to call the Pope or the Representative Church as you alwaies style your Councils or as we understand it The whole Company of Believers If you take it in this latter sense the Scriptures and the Primitive Fathers were to be found in the Church why might we not then have recourse to them When we suspected that the Pragmatical Romanists deliver'd to us Traditions of men instead of the Doctrines of the Gospel might we not consult those Oracles for satisfaction If in the two former senses why might we not run from the Church i. e. from the Pope and his Councils to the Scriptures and Fathers If we might have you any reason to be angry with our Reformers for doing what you allow them If not do you not advance your own Constitutions above those of the Scriptures and the Fathers while you will us to obey yours and slight theirs Again Let us by the Church understand the whole number of Christians that liv'd betwixt Christ's daies and those of our Reformers call'd by you the Essential Church was there not in that great Intervall of time a succession of different Ages and Centuries Did not a part of this whole number of Christians fill up those several Ages Do we not call those the Primitive Christians that the Primitive Church which liv'd and flourish'd in the Age of Christ or the Centuries next succeeding Had not you in the latter Ages by entertaining new Articles of Faith by introducing other Doctrines then what were from the Beginning corrupted your selves and so became Separatists from the Primitive faith truth and Church Why might not our Reformers then make a secession from the corrupted Romanists as they did from the purer Christians If there be any difference in the Schisms 't is this you separated from the Primitive by defiling we from you by reforming our selves And which I pray is the greater credit QUERIE XII Whether when the Protestants left Rome they did not take the Scriptures the Primitive Church and the four first general Councils along with them If they did not why don't you shew us that Iota as to which they left them If they did take them is it any doubt whether they left them QUERIE XIII Whether he that said Jerusalem was the Mother-Church of the Jews did not say Antioch was the Mother at least the eldest Church of the Gentiles If so is it possible that Rome should be their Mother too If there be

aside Do you think him worthy of his Preferments or not If not why do you bestow one upon him for he was never Canon of York till you made him If you do why do you envy him and discover this envy in reckoning his being Chaplain to the King as one of those Preferments when the world knows there 's nothing but trouble and honour no Emolument at all Whether therefore is it lawful to dissemble and falsifie or no If not why do you doe it If it be sure from the Beginning unless among the Romanists it was not so QUERIE VI. Whether there be any Heresie in the world which never had a Beginning If not whether it may not be said to begin with its first Authour and raiser If so whether all of the same perswasion may not derive their Antiquity from him Why then may not the Disciplinarians fetch theirs as far as the Heretick Aerius who says as plainly as Epiphanius can make him speak that a Bishop does not at all excel a Presbyter either in order honour or dignity Whether was S. Peter any more then an ordinary Presbyter or no If he was then he was not the first Presbyterian as you would have him If he was not how come his Successours to be Bishops If a Presbyter and a Bishop be all one why does not the Bishop of Rome level himself with his brother Presbyters And why may not the Socinian look upon Sabellius who if Epiphanius speaks truth did think such a thing as that the Son and holy Ghost were no Gods or not coequal and coeternal with the Father But to stir that no farther which stinks already To what end is your whole sixth Querie directed Is it any advantage to your Cause whether the Anabaptists look upon Agrippinus the Solifidians upon Eunomius or no Are you angry that such petite herefies should have founders of so great names while your own great one pretends to S. Peter but has indeed none Were you not afraid lest the other parts of your Pamphlet should fall under the censure of the Preacher's pen and therefore endeavour'd by such little plots to divert him If you were Whether your whole Religion like your Queries have any more then a flattering outside not to be search'd into by a severer eye then that of a Novice QUERIE VII When Christ tells S. Peter his faith should not fail did he mean it should be impossible to deceive him Are those Scriptures that speak of full Assurance of faith to be understood of full perfection of knowledge When our Saviour says that the gates of Hell shall not prevail against his Church are the words to be understood of infallability or perpetuity To enter into Heaven through persecutions and tribulations is it not to be saved so as by fire Were not those imprison'd spirits the souls of those who perish'd in the Flood and were reserv'd in some safe but tolerable custody till Christ came and preach'd Repentance to them which upon their delivery immediately vanish'd Or if Purgatory be that prison is it not an excellent employment for the Pope to be the Gaoler Was Maximilian the second forc'd by the Protestants or by the Reasonableness of the thing it self to write that Letter asserting Priest's Marriage considering all which Thuanus says is that he did it Re ipsâ urgente Why is it not as lawfull to marry as to keep a Concubine one being allowed by God the other by the Pope only Why did Scotus say that Transubstantiation was not a Truth before the Lateran Council if he might not be quoted for it And when he says non fuit dogma fidei who taught you thus to construe it that 't was onely forecast till then May not a man be damn'd for eating that bread and drinking that wine unworthily which represents the Body and Bloud of Christ Again Did Christ give the Bread to any but Disciples and Ministers or not If not why doe you not withhold this from the Laity too If he did how does it appear that he gave them not wine also If there were none besides Disciples present at the Administration how could Christ give either Bread or Wine to them they being not there to receive it If there were any by the same evidence by which it appears they were there is it not clear likewise that they received both When the Christians went from house to house breaking Bread would it not be a hard case if they should have no drink to it Did they not encourage Nero to cloath them with Beasts-skins by confining themselves to Horse-meals it being fit their garb should be sutable to their fare Suppose the Jewish Liturgy was in Hebrew could not the Jews understand that Hebrew no not their Mother-tongue Were not the Proselytes to their Religion proficients in their Language too If not how came they to be Proselytes the only probable way of their Conversion being either by reading the Jew's Books or conversing with their persons and could they doe either without understanding their Language If they were though the Jewish Liturgy were in Hebrew why could they not understand it You grant the Primitive Liturgies were in Greek and Latine were not they the most Common Tongues one of the Eastern the other of the Western world If ignorance of the Tongue had been requisite why did they suffer them to remain in such known Languages If praying in an unknown Tongue was estaeblished by primitive practice before Gregory the Great 's time was that practice corrupt or no If it was why did he establish it by an Ecclesiastical Law If not how do you reconcile it with S. Paul's command to pray with understanding 1 Cor. 14. If Invocation of Saints were heard of in Ignatius his time it was not in Christ's who forbids us to pray to Angels which sure are greater Favourites then the Saints If an Universal Supremacy was from S. Peter by right though it could not be got till Boniface the third did Gregory the Great know that it was his Right or no If he did why was he so injurious to S. Peter himself and that See as to disclaim it and that with so much spleen and indignation as to call him Antichrist who should usurp it If not how comes the Enquirer to be wiser then his Holiness If that Pope was Infallible then Omniscient too and if you know more then he you must know more then he who knows all things then likewise Boniface must be Antichrist because Gregory says so If he was not how did his Successours gain that Prerogative who had far less knowledge then himself QUERIE VIII May not the Catholick Church have many parts and yet preserve its unity As in the same Natural body there are many Members yet but one Body Are not the Churches of the several Kingdomes of Christendome these parts Whether is it possible for Corruptions either in Doctrine or Government to creep into them If not how came they into the Church