Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	concern_v	faith_n	scripture_n	2,167	5	6.0411	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52328	The pernicious consequences of the new heresie of the Jesuites against the King and the state by an advocate of Parliament.; Pernicieuses conséquences de la nouvelle hérésie des Jesuites contre le roy et contre l'estat. English	Nicole, Pierre, 1625-1695.; Evelyn, John, 1620-1706.; Arnauld, Antoine, 1612-1694.	1666 (1666)	Wing N1138; ESTC R16118	63,076	176

which they made believe they would keep them and maugre these groundless exceptions carry their corrupt principles to all their natural consequences So as there is nothing able to oppose the funest effects of this Doctrine which subjects Kings to a forein Power whiles they permit this double Infallibility of Fact and Right to subsist from which 't is impossible to divorce it I very well know that there are some who seek several pretexts to charm the vigilance of Kings and their Ministers that so they may not perceive how this Doctrine of Infallibility is prejudicial to States One of these Pretences is the affirming that this Infallibility relates to Faith and Doctrine onely which are things Spiritual and that have nothing of common with the Temporals of Kings and the rights of their Crowns But there is nothing more unreasonable then this adulterate Colour For 't is true that indeed this temporal is not of Faith it self nor is the Doctrine the immediate Object of Infallibility But one cannot without Heresie deny that it may not be the subject and matter of Faith since 't is an Article of Faith establish'd both by Gospel and the Apostles that we ought to pay Tribute to Caesar which is a temporal thing and that we owe Obedience to Temporal Princes not onely to escape the punishment which they may inflict on us if we transgress but because we are in Conscience also oblig'd to it Non solùm propter iram sed etiam propter Conscientiam So as to persuade Kings that their Temporal is so far remote from Faith that it can be no matter of Faith is to dissolve and break the most sacred bond which unites their Subjects to their Empire to wit that of Conscience and Religion Faith is in it self a thing intirely spiritual and divine but that does no way hinder things humane and temporal from being very often both the subject and matter of it Warre is a secular thing yet 't is matter of Faith to know whether a Christian Prince may make warre And the Anabaptists erre in matter of Faith when they maintain that it is unlawful The power which Magistrates have to put Malefactors to death is a temporal thing and yet it belongs to Faith to decide whether Iesus Chirst has left this power to Christians or no and the same Anabaptists who deny it are esteem'd Hereticks by the Church Usury is a temporal thing yet is it matter of Faith to resolve whether or no it be a sin In like manner the Power of Kings is temporal but it concerns Faith to determine whether the power of the Keyes which Iesus Christ has given to S. Peter does extend to the breaking of that Obligation and Tie which Subjects have to their Sovereign by absolving them from their Oaths of Allegiance It concerns the interpretation of the words of I. Christ and by consequent has relation to Faith It imports the extent of the power that Iesus Christ has given the Pope as his Vicar which we can know nothing of but by divine revelation preserv'd in the Scriptures and by Tradition and by consequence it is matter of Faith It is no way then to be doubted but the Question whether the Pope have any right to punish Princes with temporal pains and to devest them of their States by virtue of that Authority pretended to be given to S. Peter is no concernment of Faith and therefore 't is in earnest a mere mockery to persuade Kings that the Pope's Infallibility does not extend to them whenas in truth there are none whom it so nearly concerns as they since Popes having so often decided this Right to be theirs if once the people be suffered to hold them infallible as to what they determin touching Faith none can hinder them from acknowledging also that they do not erre in their explication of the words of the Gospel touching the Primacy of S. Peter as of an Empire and Monarchy which extends it self even over the Temporals of Kings But besides this the question is not of what the thing is in truth but what 't is in the opinion of the Iesuites and that the strive to infuse into the World seeing from thence it is the ill effects proceed which this unlucky Doctrine may produce Errour and Superstition being infinitely more capable then either Truth or Religion to engage an abus'd people to Insurrections and disorders more nefarious Now the Iesuites as we have already seen maintain that this Infallibility of the Pope reaches even to the making their Sovereignty over Princes an Article of Faith It is of Faith say Bellarmine and Lessius that the Pope may depose Kings because Pope Gregory the VIIth has decided it and that the Decision of a Pope is a point of Faith It were to take away all humane Reason to hinder men from thus arguing and by consequent to sleep on the point of a Precipice to suffer the Doctrine of Infallibility to creep into a State from whence it is impossible but the other must needs spring For having once permitted the people to be season'd with this Opinion and that they are but accustom'd to receive all that Popes pretend in their Bulls as well concerning matters of Right as of Fact as if Iesus Christ himself had pronounc'd it if a Pope please to apply the Infallibility acknowledg'd to be in him for the determining as they have frequently done that by virtue of the power which Iesus Christ has given him to bind and loose whatsoever is on Earth he has power to depose Kings and absolve their Subjects from their Fidelity and that such a King merits to be depos'd it is not to be thought 't will prove so easie a matter to defend ones self from these Fulminations by altering the minds of the people in a moment and persuading them that he whom they took to be then so infallible is now no such thing or is not at least in that matter that is to say that he is infallible when what he affirms does not concern us but ceases to be so when it imports us he should not be so This were to make an ill estimate of the mindes of men and of the force which custome has over them to suffer one's self to be dazzled with these vain confidences Those Opinions which do by little and little establish their authority in the minds of men are weak and tender in their infancy and beginning nor is it then so difficult a matter to extirpate them but when once time has rooted and confirm'd them they get dominion of Reason and discover a tyrannous look against which it dares not so much as lift up its eyes Capable they are to precipitate it into all manner of excess and make men violate the rules of very Nature and the most sacred obligations of civil Society especially when they happen to be Opinions which possess the spirit by the way of Religion For men being once persuaded and with reason that they