Selected quad for the lemma: opinion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
opinion_n	church_n	council_n	trent_n	1,107	5	10.4717	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

their Brethren Thus far we do not question whether they pray for us I mean in genere * Field of the Church l. 3. c. 3. yea what if I should add that it is not incredible but that they pray for their friends and acquaintance and in general desire the removal of Evils and the granting those things which are necessary for their Salvation yea if I should add further that it is not incredible but that they pray for them whose Conditions on Earth they remember even this also some eminent Protestants have thought † Andrews Opusc Posth Resp ad c. 20. l. 5. Repl. Card. Perron Montac adv Buleng pag. 21. yet still 't is no way certain not certain I say that they do pray in particular for their fellow members or remember in their Prayers all the particular necessities of the faithfull on earth for if we say we are certain that they do thus particularly pray the question will return which way or by what ground are we certainly assured and it will apear there is no certain ground but only some guesses and supposed probabilities and ꝑo this Doctrine must be doubtful and uncertain Fourthly I instance in the Doctrine of Indulgences the Councel of Trent declares That since there was a power of bestowing Indulgences granted by Christ to the Church and the Church from the most ancient times hath used it The Synod doth teach that the use of them being very wholsome to Christian people and approved by authority of Councils to be retained in the Church and Anathematizes them who either say they are unprofitable or deny the Churches power to bestow them The same also is sworn by their Clergy in the profession of faith made by Pius 4. Indulgentiarum Potestatem à Christo in Ecclesia relictam esse illarúmque usum Christiano Populo maxime salutarem esse affirmo No more was said of this Article by the Council of Trent whether for hast of ending the Council or rather for multiplicity of abstruse questions which must have been determined as the History of the Council sayes I cannot judge The meaning of the article must be gathered from the practice of their Church and opinion of their Doctors t is certain in the practice of their Church that there are indulgences granted by the Pope in which he doth absolve à culpa et poena both from fault and punishment That for visiting such a Church frequenting such a Station Saying over at such an Altar so many times Ave Maria or pater noster they shall have plenam remissionem peccatorum so it is in the Bul of indulgence for celebrating the year of Jubilee in the first institution of Jubilees by Boniface the 8th * Platina in vit 〈◊〉 Bonifac 8. he gave to those who visited the thresholds of the Apostles plenam omnium peccatorum remissionem a full remission of all sins Leo the 10th gave to those who devoutly repeated this Prayer after the divine Office to the holy and undivided Trinity the humanity of Christ Crucified the fruitful integrity of the most blessed Virgin be eternal praise glory and honor Indulgence of all the defects and faults which in the performance of the office were contracted by humane frailty * Gavant Thes Sacr. Rit in Fine Libri Nothing is more common in the Buls for the Crusadoes then pardon for half sins or for all sins so in the Crusado which Vrban the 6th publisht against the adherents of Clement there were given to Henry Spenser Bishop of Norwich mirabiles indulgentiae * by † Hen. Knighton Cron. l. 5 inter script Hist. Anglic. Pag. 2671. the authority of which he did absolve as well the dead as the living for whom there was a sufficient contribution from all the fault and punishment and some of his Commissaries affirmed that at their command the Angels descended from Heaven and took the souls which were in Purgatory out of their punishment and instantly carried them to Heaven In the Crusadoes against the Albigenses Innocent promised to all who either died in the way or in battel on Gods part and by the authority of St. Peter and St. Paul absolution from all the sins contracted in their lives which they had confest and for which they had not done penance * Rigord 1 i st An. 1208 Pag. 207. Sometimes the indulgence runs for penance injoyned so for repeating the new office of the Blessed Virgin if they be not obliged to do it Tius 5 remits 50 days de poenitentiis injunctis as oft as they do it for repeating the office of the dead for repeating the 7 penitential psalms or the Graduals 40 days and so the Indulgence runs which Martin the 50 anno 1429 gave for the Celebration of Corpus Christi day to all that were present at the Mattins and Evensong of the feast 200 dayes indulgence to all that were present at the Prime the third the sixth the ninth or the Completory of that feast 80 days to the Priests who said Mass for every Mass 100 days to those who follow the procession in which the Host is carried 100 days c. to indure every year for ever * Const Prov. Tit de serlis gloss In Cap. Ex ●cript p. Corp. Christi Sometimes they are Indulgences pro poenitentiis injungendis for remission of Penance which might be enjoyned sometimes the words run Indulgentiam in Domino miserecorditer relaxamus and these Indulgences are some for daies so every Arch Bishop and Bishop at their first coming to their Cathedrals* grant † Carem Epsc l. 1. c. 2. 40 daies sometimes for one year as at the dedication of a Church sometimes for 7 sometimes for an 100 years sometimes for 1000 So the Monastery of St. Sebastian in Catacumbis hath Indulgences of 3000 years for all that visit a stone which hath the print of our Saviours footsteps by other Popes 7000 years were granted on the feast of the Asoention unto the Calends of August every day 4000 years on St Sebastians day 3000 years and 40 days of Indulgence and all these are doubled in Lent and in the double festivals I could reckon up multitudes of large Indulgences which some bountiful Popes have bestowed as at Crowland Abby a pardon of 8000 years so the pardon procured by Thomas Cromwel* † Acts and Monum in the life of Cromwel Pag. 49. for Boston from Julius the second that all who are of the gylde of our Lady in St. Botolphs Church in Boston who resort to the said Chappel on the Nativity or Assumption of our Lady giving to the support of the Chappel at every such festival shall have full remission of all his sins or if they could not come to that Chappel yet if they said at their Parrish Church one Pater noster and Ave Maria they should have like remission and those that came every Fryday to that Chapel should have as much remission as if they went to the Chappel

consent of the King the Lords Spiritual and Temporal the Approbation of the Universities the determination of the Convocation Thus it was carried on in the reign of his successor Edward 6 th When it was re-established under Queen Elizabeth it was in a regular way by a legal abrogation of those Statutes made in Queen Maryes time and the Revival of the Lawes made by King Edward with Synodical consent All which things are fully and Satisfactorily handled by Sir Roger Twisden and Dr. Heylin after the Re. establishment of the Reformation by Queen Elizabeth there were few or no Recusants known in England for many years as is constantly avouched by our Writers who lived near those times few of the Romish perswasion if at any time they went to Mass refused to be present at our service * Lord Cokes ●barge as Norwich 1606. and when afterwards Pius Quintus by his Bull had forbid those whom he called Catholicks to resort to our Prayers there appeared only few who adhered to the Romish Religion the Popes laboured hard to keep up their party here by founding Seminaries for the instructing of the English youth abroad and by frequent Missions of Priests hither to propagate and Defend the Romish Doctrine yet during the reign of Queen Elizabeth King James and King Charles the first Popery decayed till the troubles of our late warrs gave the Romish emissaries opportunity to pervert many unstable persons who either discontented with their sufferings at home or pinched with necessity or offended with the many Sects which the licentiousnesse of Warr had begot or couzened with pretenses of the Antiquity unity glory and splendor of the Romish Church or perhaps allured with the pleasing Doctrine and Opinions whereby many Romish Casuists gratifie Sinners revolted from us and whether the restauration of Peace and Order may reclaim those whose Sufferings and troubles alienated from us God only knowes There is great talk still of the increase of Popery the Papists striving to credit their cause by these reports of numerous Proselites though I hope it is not so as I see no reasonable ground that it should be so yet the reports of Enemies should at least alarum us to be as Active in maintaining our ground as they are in striving to gain it and unless we are weary of our Religion to shew as much zeal in defending as they do earnestness in assaulting This hath Occasioned the ensuing Discourse in which my des●gn is from the doubtfulness and perp'exity of the Romish Doctrine the Superstitious vanity of many allowed prastises in their Church the absurdities in their publique Offices and the contradictions betwixt their Prayers and Doctrins to disswade the fond Admirers of the Romish Religion and to endeavour to reclaim them who are ready to embrace their Errors for Catholick truth ●●SSIVS MOLNA S. IGNATIVS LOYOLA SOCIETATIS IESV FVNDATOR VASQUEZ ESCOBAR Optabilir est Fur qua'm Mendax assiduus vtrique veró Perditionis hareditatem consequentur Eccles. 20 vers 25. Pa●● CHAP. I. The first Consideration I propose shall be from the doubtfulnesse and Vncertainty of many Doctrines in the Church of Rome IT is not Reasonable to Adhere to that Church which Commands us to believe under pain of damnation Doctrines which are uncertiane and dubious But the Church of Rome doth Require such things pro. In the Creed of Pius 4th * Bulla Pij 4th Super form Juram Profess fid There are several things Required as Conditions of Communion with that Church and which their Clergy are bound to swear that they truly Believe and will constantly defend and that they will take Care that they be taught to and Believed by those who are under their Charge and this also they Acknowledge to be the Catholick faith without which there is no Salvation But now many of these things which they are bound to hold according to the Letter of the Decree are Uncertain and Doubtfull and from their own Principles and Confessions will apear so 1. I instance in the Artic●e that they acknowledge the holy Catholick Apostolick Roman Church to be the Mother and Mistrisse of all Churches But there is no Certainty of the truth of this Article for it is either meant of the Churches united under the Obedience of the Roman Bishop or else of the Particular Diocess of Rome It cannot be meant of the Universal Church which obeyes the Universal Vicar of Christ as Suarez phraseth it for all Churches are supposed by them members of that Universal Church and the Universal Church to be the Collection of all Churches Now it is improper to call the Universal Church A Mother of all Churches for all Churches are the same with the Vniversal Church and nothing can be called a Mother to it selfe Again it cannot be a Mistrisse of all Churches for it is only a Society of all Churches United together and Suppose all those Churches throughout the world of which this Universal Church is made I aske what is the Mistrisse to all these Churches either t is the Roman particular Church which I shall shew to be otherwise or else they must say that all these Churches United are a Mistrisse to all Churches when yet they suppose no other can be a Church but what is United with these which is absurd If they mean the particular Roman Church then first that cannot be a Mother of all Churches which in order of time was founded after some Churches unlesse wee could say the Mother might be born after the Daughter but the Roman Church was founded after the Church of Jerusalem and therefore St. Hierome * Com. in Iss 2. sayes the Church founded in Jerusalem begat the Churches of the whole world Ecclesia in Hierusalem fundata totius orbis Ecclesias seminavit and the Synodical Letter * Theodoret Eccl Hist. l. 5. 6. 9. from the Council of Constantinople to Damasus and the Western Bishops calls Cyril the Bishop of Jerusalem the Mother of all Churches Again the Roman Church was founded after the Church of Antioch where the Disciples were first called Christians Acts II. 26. Quae prima omnium ausa est proferre Christianum nomen atque Nascentis Evangelij gloriam praedicare saith Polidor Virgil * De Invent rerum l. 4. c. 2. I may ad after the Church of Britaine for Suarez * Defens Fidei Cathol l. 1. c. 1. confesseth it was from the first Rising of the Gospel and Baronius from some manuscripts in the Vatican affixeth it to the 35th year of our Lord which was near nine years before the founding of the Roman Church If then the Roman Church was founded after some other Churches it is then uncertain and doubtful how we can acknowledg it to be the Mother of all Churches and prosesse this as an Article of Faith without which there is no Salvation Secondly If it be not de fide that the Roman particular Church shall never err in matters of Faith then it

is absurd to make this profession alwaies that she is the Mother and Mistress of all Churches for that cannot alwaies be the Mother and Mistress of all Churches which may cease to be a member of the Catholick Church But even by their own confessions it is not de fide that the Roman particular Church shall alwaies remain or alwaies adhere to the true faith for that Rome shall be the Seat of Antichrist is the opinion of many Romanists and if it be Ribera Viega in Apoc. 17. the Seat of Antichrist it is uncertain how it can remain the Mistress of all Churches again that it shall not fail it is only pia probabilissima opinio * Bellar. l. 4. de Rom. pont c. 4. But not so certain that the contrary can be called Heretical or manifestly erroneous yea there is no promise if we look on that Church precisely that it shall never revolt from the Catholick faith saies Suarez * Desensfid Cathol l. 1. 5. 5. Now if it be not de fide that the Roman particular Church shall never err in matters of faith and that there is no promise to support it from failing then 't is absur'd to prosess alwaies this Article as necessary to Salvation That she is the Mother and Mistresse of all Churches Thirdly If the Romanists shall say that the particular Church taken abstractly from its Bishop may err but considered as united with its head the Vniversal Bishop then it can never err or fall away propter Cathedram Petri praesidentem saies Suarez † Defens fid Cathol c. l. 1. c. 5. n. 6 7. for the Roman Bishop is the Vicar of Christ and Head of the whole Church the Father and Teacher of all Christians to whom in St. Peter was delivered the full power of feeding and governing the universal Church as the Florentine Council determines so that whatsoever Church is in Vnion with him by vertue of the priviledg derived to him by St. Peter cannot fall into any error hoc habet quaelibet alia Ecclesia sub eadem ratione Vnione spectata saies Suarez * Defens fid c. ibi n. 6. But now if the foundation of this Article be doubtful and uncertain it will follow that this Article it self is doubtful and uncertain also First then setting aside the question about St. Peters universal Pastor-ship which contains many perplexities it is uncertain whether there be by Divine right a successor to that universal Pastor-ship for there is no mention in Scripture of a successor no Command to appoint one and no evident consequence that any such was appointed and if there can be no certain command produced to appoint a successor nor evident consequence that by divine Command any such was appointed then it is uncertain whether there be by divine right a successor to that universal Pastor-ship Secondly It is uncertain whether those priviledges which our Saviour obtained by his Prayer for St. Peter are to be extended to his Successor for either all must be allowed to a Successor or only some priviledges if all priviledges then the Successor of St. Peter can neither err in his own judgment nor teach any error to others But this is more then themselves require for the former priviledg fortasse non descendit ad postelos perhaps it hath not descended to his successors saith Bellarmine * l. 4. de Rom. Pont. c. 3. and Canus † Loc. Com. lib. 6. c. 8. gives the account of Pighius defending the Popes by vertue of this Prayer being free from personal error Quamvis in multis locis dicit satis probabiliter de summi Pontificis autoritate tamen non id spectandum quid dicit sed quid consentaneum sit ei dicere though he speaks probably enough in many places of the Popes authority yet that is not so much to be regarded what he saies as what is fit for him to say c. for he adds in another place it cannot be denied but the Pope may be an Heretick If only some priviledges were here given to his successor as infallibility in Doctrine that he should never teach error tanquam Pontifex whereas our Saviour obtained for St. Peter the priviledg of persevering in saving faith and also infallibility in Doctrine I demand then where hath our Saviour distinguish't betwixt the priviledges here given to St. Peter and to his Successors Where is it said what he hath obtained for the one and what he hath obtained for the other Where are those words about Teaching or Teaching others or that a Successor should teach no errors any more then St. Peter could to sum up this Argument there can be no pretence that the priviledges procured for St. Peter belonged to his Successors without our Saviours grant but 't is uncertain whether there be such a grant for either all priviledges must be allowed to his Successors which is more then they would have or there must be some distinction betwixt those priviledges which he procured for St. Peter and which he obtained for his successors but if there be none to be found there as I have shewn then it follows that it is uncertain whether the priviledges which our Saviour obtained for St. Peter are to be extended to his Successors Thirdly granting there be a successor yet still this Article that the Bishop of Rome is the successor of St. Peter I mean in that large sense the Papists take it is uncertain and doubtful for there is no Command extant that S. Peter should fix his Seat at Rome and no Divine Testimony that the Bishop of Rome was appointed his successor and if there be neither Command that he should be appointed his successor nor Divine Testimony that he was so appointed it follows then that this Article The Bishop of Rome is St. Peter's successor is uncertain and doubtful if there were a Command then either it was given before St. Peter would have departed from Rome or after his return thither again if before St. Peters going out of Rome he received the command to fix his Seat there then it is not likely that he would have offered to remove thence which as the stories quoted by Bellarmin * l. 1. de Rom. pon● c. 23. say was a little before his Death if after his return to Rome he received this Command how does it appear yea that he received such Command either before his offering to depart or after his return what Record what Testimony what assurance of any such thing if there were a Testimony that the Bishop of Rome was appointed to be St. Peters successor then either that Testimony is Divine or Humane if it be a Divine Testimony let it be produced if it be only a Humane Testimony then it makes only a Humane faith and therefore it can be no Article necessary to be believed on pain of Damnation that the Bishop of Rome is St. Peters successor Again that which is not yet